The Madhyama Āgama (Middle-Length Discourses) Volume II

101. The Discourse on the Higher State of Mind

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five, . . . four, . . . three, . . . two days, . . . or one day and one night?" The Nigaṇṭhas answered, "No, Gotama."

I again asked, "Nigaṇṭhas, can I, according to my wish, remain in silence, not speaking a word, and thereby obtain joy and happiness for one day and one night?"257 The Nigaṇṭhas answered, "Yes indeed, Gotama." [I again asked, "Can I, according to my wish, remain in silence, not speaking a word, and thereby] obtain joy and happiness for two, . . . three, . . . four, . . . five, . . . six, . . . or seven days and seven nights?" The Nigaṇṭhas answered, "Yes indeed, Gotama."

I again asked, "Nigaṇṭhas, what do you think, who [experiences] the higher happiness, King Bimbisāra or myself?" The Nigaṇṭhas answered, "Gotama, as we receive and understand what the renunciant Gotama has said, Gotama [experiences] the higher happiness; King Bimbisāra cannot match it."258

Mahānāma, for this reason know that there is no happiness 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, entangled in what is evil and unwholesome, and will not attain the happiness of relinquishment and unsurpassable peace. Mahānāma, in this way a learned noble disciple regresses on account of sensual pleasures. Mahānāma, I know that there is no happiness in sensual pleasures; there is only immeasurable suffering and misery. Knowing this as it really is, I am not enveloped by sensual pleasures, not entangled by evil and unwholesome states, and thus attain the happiness of relinquishment and unsurpassable peace. Mahānāma, for this reason I do not regress on account of sensual pleasures.

Thus spoke the Buddha. Having heard what the Buddha said, Mahānāma the Sakyan and the monks were delighted and received it respectfully. 101. The Discourse on the

Higher State of Mind259

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

At that time the World-honored One addressed the monks: 253

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The Madhyama Āgama (Middle-length Discourses), Volume II If a monk wishes to attain a higher state of mind (adhicitta) then he should frequently attend to five signs. Through frequent attention to these five signs, unwholesome thoughts that arise will be swiftly extinguished. Evil thoughts having been extinguished, the mind will be constantly established in inner tranquility; it will become unified and attain concentration. What are the five [signs]? If unwholesome thoughts arise [while] a monk is giving attention to some sign related to what is wholesome, then because this [preliminary] sign [has led to the arising of unwholesome thoughts], he [should] instead attend to a different sign related to what is wholesome so that evil and unwholesome thoughts will no longer arise. [If,] because the [preliminary] sign [has led to the arising of unwholesome thoughts], he instead attends to a different sign related to what is wholesome, then the already arisen unwholesome thoughts will be swiftly extinguished. Evil thoughts having been extinguished, his mind will be constantly established in inner tranquility; it will become unified and attain concentration. 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],260 and then trim the wood with a sharp adze to make it straight.261 In the same way, because the [preliminary] sign [has led to the arising of unwholesome thoughts], the monk instead attends to a different sign related to what is wholesome so that evil and unwholesome thoughts will no longer arise. [If,] because the [preliminary] sign [has led to the arising of unwholesome thoughts], he instead attends to a different sign related to what is wholesome, then the already arisen unwholesome thoughts will be swiftly extinguished. Evil thoughts having been extinguished his mind will be constantly established in inner tranquility; it will become unified and attain concentration. If a monk wishes to attain a higher state of mind, he should frequently attend to this [different] first sign. Through attention to this sign, arisen unwholesome thoughts will be swiftly extinguished. Evil thoughts having been extinguished, his mind will be constantly established in inner tranquility; it will become unified and attain concentration. Again, if unwholesome thoughts arise [while] a monk is giving attention to a sign related to what is wholesome, then he [should] contemplate these thoughts as evil and beset by danger [thus]: "These thoughts are unwholesome, these thoughts are evil, these thoughts are abhorred by the wise. 254

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One who is filled with these thoughts will not attain penetration, will not attain the path to awakening, will not attain nirvana, because they will cause the arising of [further] evil and unwholesome thoughts." [If] he contemplates them in this way as evil, then the already arisen unwholesome thoughts will be swiftly extinguished. Evil thoughts having been extinguished, his mind will be constantly established in inner tranquility; it will become unified and attain concentration. It is just as a young and very handsome person might take a bath and wash himself,262 dress in clean clothes, apply perfume to his body, and comb his beard and hair, in order to be spotlessly clean. If someone were to take a dead snake, a dead dog, or a human corpse that has been half eaten [by animals], of bluish color, swollen and putrefied, with impurities oozing out, and put [the dead animal or body] around [that young person's] neck, then [that person] would abhor the filth, they would not enjoy or like it. In the same way, a monk [should] contemplate these [arisen] thoughts as evil and beset by danger [thus]: "These thoughts are unwholesome, these thoughts are evil, these thoughts are abhorred by the wise. One who is filled with these thoughts will not attain penetration, will not attain the path to awakening, will not attain nirvana, because they will cause the arising of [further] evil and unwholesome thoughts." [If] he contemplates them in this way as evil, then the unwholesome thoughts that have already arisen will be swiftly extinguished. Evil thoughts having been extinguished his mind will be constantly established in inner tranquility; it will become unified and attain concentration. If a monk wishes to attain a higher state of mind, then he should frequently attend to this second sign. Through attention to this sign, arisen unwholesome thoughts will be swiftly extinguished. Evil thoughts having been extinguished, his mind will be constantly established in inner tranquility; it will become unified and attain concentration. Again, if unwholesome thoughts arise while a monk is giving attention to a sign related to what is wholesome, and if while he is contemplating these thoughts as evil and dangerous unwholesome thoughts again arise, then that monk should not attend to those thoughts, because they will cause the arising of [further] evil and unwholesome thoughts. 255

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The Madhyama Āgama (Middle-length Discourses), Volume II [If] he does not attend to these thoughts, then the unwholesome thoughts that have already arisen will be swiftly extinguished. Evil thoughts having been extinguished, his mind will be constantly established in inner tranquility; it will become unified and attain concentration. It is just as when there are visible forms in a well-lit place and a person with good eyesight who [has] no wish to see them closes his eyes or turns away and leaves. What do you think? [Those] visible forms being in a well lit place, will that person be able to receive the image of those forms? [The monks] answered, "He will not."

[The Buddha said:]

In the same way, a monk should not attend to these thoughts, because they will cause the arising of [further] evil and unwholesome thoughts. [If] he does not attend to these thoughts, then the unwholesome thoughts that have already arisen will be swiftly extinguished. Evil thoughts having been extinguished, his mind will be constantly established in inner tranquility; it will become unified and attain concentration. If a monk wishes to attain a higher state of mind, then he should frequently attend to this third sign. Through attention to this sign, arisen unwholesome thoughts will be swiftly extinguished. Evil thoughts having been extinguished, his mind will be constantly established in inner tranquility; it will become unified and attain concentration. Again, if unwholesome thoughts arise while the monk is giving attention to a sign related to what is wholesome; and if, while he is contemplating these thoughts as evil and dangerous, unwholesome thoughts again arise; and if, while he is not attending to those thoughts, further unwholesome thoughts arise; then, in regard to these thoughts, that monk should deploy his volition to reduce those thoughts gradually so that evil and unwholesome thoughts no longer arise. [If] in regard to these thoughts he deploys his volition to reduce the thoughts gradually, then unwholesome thoughts that have already arisen will be swiftly extinguished. Evil thoughts having been extinguished, his mind will be constantly established in inner tranquility; it will become unified and attain concentration.

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It is just as someone who is walking quickly, hurrying along, might reflect, "Why am I hurrying? Wouldn't I rather walk more slowly now?" and so he walks slowly. Then he reflects again, "Why am I walking slowly? Wouldn't I rather stand still?" and so he stands still. Then he reflects again, "Why am I standing? Wouldn't I rather sit down?" and so he sits down. Then he reflects again, "Why am I sitting? Wouldn't I rather lie down?" and so he lies down. In this way that person gradually calms his bodily gross activities. It should be understood that the monk, too, is like that [when], in regard to these thoughts, he deploys his volition to reduce those thoughts gradually so that evil and unwholesome thoughts no longer arise. [If,] in regard to these thoughts, he deploys his volition to reduce the thoughts gradually, then the unwholesome thoughts that have already arisen will be swiftly extinguished. Evil thoughts having been extinguished, his mind will be constantly established in inner tranquility; it will become unified and attain concentration.

If a monk wishes to attain a higher state of mind, then he should frequently attend to this fourth sign. Through attention to this sign, unwholesome thoughts that have already arisen will be swiftly extinguished. Evil thoughts having been extinguished, his mind will be constantly established in inner tranquility; it will become unified and attain concentration. Again, if unwholesome thoughts arise while the monk is giving attention to a sign related to what is wholesome; and if, while he is contemplating these thoughts as evil and dangerous, unwholesome thoughts also arise; and if, while he is not attending to those thoughts, further unwholesome thoughts arise; and if when he deploys his volition to reduce those thoughts gradually, unwholesome thoughts again arise; then that monk should contemplate thus: "If, owing to these thoughts, unwholesome thoughts arise in a monk, then that monk should, with teeth clenched and tongue pressed against his palate, use mind to control mind, taking hold of it and subduing it, so that evil and unwholesome thoughts no longer arise." [If] he uses mind to control mind, taking hold of it and subduing it, then the unwholesome thoughts that have already arisen will be swiftly extinguished. Evil thoughts having been extinguished, his mind will be constantly established in inner tranquility; it will become unified and attain concentration.

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102. The Discourse on Thoughts

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The Madhyama Āgama (Middle-length Discourses), Volume II It is just as two strong men might seize a weaker man, taking hold of him and subduing him. In the same way a monk, with teeth clenched and tongue pressed against his palate, uses mind to control mind, taking hold of it and subduing it so that evil and unwholesome thoughts no longer arise. [If] he uses mind to control mind, taking hold of it and subduing it, then the unwholesome thoughts that have already arisen will be swiftly extinguished. Evil thoughts having been extinguished, his mind will be constantly established in inner tranquility; it will become unified and attain concentration.

If a monk wishes to attain a higher state of mind, then he should frequently attend to this fifth sign. Through attention to this sign, unwholesome thoughts that have already arisen will be swiftly extinguished. Evil thoughts having been extinguished, his mind will be constantly established in inner tranquility; it will become unified and attain concentration. If a monk wishes to attain a higher state of mind, he should frequently attend to these five signs. Through frequent attention to these five signs, unwholesome thoughts that have already arisen will be swiftly extinguished. Evil thoughts having been extinguished, his mind will be constantly established in inner tranquility; it will become unified and attain concentration.

If when a monk gives attention to a sign related to what is wholesome, evil thoughts no longer arise; [if] when he contemplates [evil] thoughts as evil and dangerous, evil thoughts also no longer arise; [if] when he does not attend to [evil] thoughts, evil thoughts also no longer arise; if when he deploys his volition to reduce [evil] thoughts gradually, evil thoughts also no longer arise; [and] if when he uses mind to control mind, taking hold of it and subduing it, evil thoughts also no longer arise—then he has attained self-mastery. He thinks what he wishes to think and does not think what he does not wish to think.

If a monk thinks what he wishes to think and does not think what he does not wish to think, then he is reckoned as a monk who thinks according to his wish, who has mastery of the courses of thought.263 Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

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102. The Discourse

on Thoughts264

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

At that time the World-honored One addressed the monks: Formerly, when I had not yet awakened to unsurpassable, right, and total awakening, I had this thought: "Let me divide my thoughts into two parts, with thoughts of sensual desire, thoughts of ill-will, and thoughts of cruelty as one part, and thoughts without sensual desire, thoughts without ill-will, and thoughts without cruelty as the other part."

Thereafter I divided all my thoughts into two parts, with thoughts of sensual desire, thoughts of ill-will, and thoughts of harming as one part, and thoughts without sensual desire, thoughts without ill-will, and thoughts without harming as the other part.

Practicing like this, I went and stayed in a remote and secluded place, practicing diligently with a mind free of negligence. [If] a thought of sensual desire arose, I at once realized "A thought of sensual desire has arisen, which is harmful to myself, harmful to others, harmful to both, which will destroy wisdom, cause much trouble, and not [lead to] attaining nirvana." On realizing that it was harmful to myself, harmful to others, harmful to both, would destroy wisdom, cause much trouble, and not [lead to] attaining nirvana, it rapidly ceased.

Again, [if] a thought of ill-will, . . . [or] a thought of cruelty arose, I at once realized "A thought of ill-will, . . . [or] a thought of cruelty has arisen, which is harmful to myself, harmful to others, harmful to both, which will destroy wisdom, cause much trouble, and not [lead to] attaining nirvana." [When I] realized that it was harmful to myself, harmful to others, harmful to both, would destroy wisdom, cause much trouble, and not [lead to] attaining nirvana, it rapidly ceased.

[If] a thought of sensual desire arose in me, I did not accept it but abandoned it, discarded it, vomited it out. [If] a thought of ill-will, . . . [or] a thought of cruelty arose, I did not accept it but abandoned it, discarded it, and vomited it out. Why was that? Because I saw that countless evil unwholesome states would certainly arise because of [such thoughts]. 259

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It is just as in the last month of spring when, because the fields have been sown, the area where cows can graze is limited, and a cowherd, having set the cows free in uncultivated marshland, wields a cane to prevent them from straying into others' fields. Why is that? Because the cowherd knows that he would certainly be scolded, beaten, or imprisoned [if the cows] trespassed. For this reason, the cowherd wields a cane to prevent it. In the same way, [if] a thought of sensual desire arose in me, I did not accept it but abandoned it, discarded it, and vomited it out. [If] a thought of ill-will, . . . [or] a thought of cruelty arose, I did not accept it but abandoned it, discarded it, and vomited it out. Why was that? Because I saw that countless evil and unwholesome states would certainly arise because of [such thoughts].

Monks, in accordance with what one intends, in accordance with what one thinks, the mind takes delight in that. If a monk often thinks thoughts of sensual desire and abandons thoughts without sensual desire, then through often thinking thoughts of sensual desire his mind takes delight in them. If a monk often thinks thoughts of ill-will, . . . [or] thoughts of cruelty and abandons thoughts without ill-will, . . . [or] thoughts without cruelty, then through often thinking thoughts of ill-will, . . . [or] thoughts of cruelty his mind takes delight in them.

Thus a monk who has not abandoned thoughts of sensual desire, not abandoned thoughts of ill-will, and not abandoned thoughts of cruelty will be unable to free himself from birth, old age, disease, death, worry and sorrow, weeping and tears; he will not be able to free himself from all this dukkha.265

Practicing in this way, I went and stayed in a remote and secluded place, practicing diligently with a mind free of negligence. [If] a thought without sensual desire arose in me, I at once realized, "A thought without sensual desire has arisen, which is not harmful to myself, not harmful to others, not harmful to both, which will [lead to] developing wisdom without difficulty, and to attaining nirvana." On realizing that it was not harmful to myself, not harmful to others, not harmful to both, and that it would [lead to] developing wisdom without difficulty and to attaining nirvana, I rapidly developed it and made much of it.

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Again, [if] a thought without ill-will, . . . [or] a thought without cruelty arose in me, I at once realized, "A thought without ill-will, . . . [or] a thought without cruelty has arisen, which is not harmful to myself, not harmful to others, not harmful to both, which will [lead to] developing wisdom without difficulty and to attaining nirvana." On realizing that it was not harmful to myself, not harmful to others, not harmful to both, that it would [lead to] developing wisdom without difficulty and to attaining nirvana, I rapidly developed it and made much of it.

[If] a thought without sensual desire arose in me, I intentionally kept on thinking it. [If] a thought without ill-will, . . . [or] a thought without cruelty arose, I intentionally kept on thinking it.

I further had this thought: "If I intentionally keep on thinking my body will lose strength and my mind will be troubled. Let me rather keep my mind in check within, continuously dwelling in inner tranquility, unified, having attained concentration, so that my mind will not be troubled." Thereafter I kept my mind in check within, continuously dwelling in inner tranquility, unified, having attained concentration, and my mind was no longer troubled.

[If] a thought without sensual desire arose in me, I further [allowed] thoughts to arise that were inclined toward the Dharma and in accordance with the Dharma. [If] a thought without ill-will, . . . [or] a thought without cruelty arose, I further [allowed] thoughts to arise that were inclined toward the Dharma and in accordance with the Dharma. Why was that? [Because] I did not see that countless evil and unwholesome states would arise because of [such thoughts].

It is just as in the last month of autumn, when the entire harvest has been collected, a cowherd boy sets the cows free in the uncultivated fields and is mindful of them, thinking, "My cows are there in the herd." Why is that? Because the cowherd boy does not see that he would be scolded, beaten, or imprisoned for any trespassing. For this reason he is mindful of them thus, "My cows are there in the herd."

In the same way, [if] a thought without sensual desire arose in me, I further [allowed] thoughts to arise that were inclined to the Dharma and in accordance with the Dharma. [If] a thought without ill-will, . . . [or] a thought without cruelty arose, I further [allowed] thoughts to arise that 261

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The Madhyama Āgama (Middle-length Discourses), Volume II were inclined to the Dharma and in accordance with the Dharma. Why was that? [Because] I did not see that countless evil and unwholesome states would arise because of [such thoughts].

Monks, in accordance with what one intends, in accordance with what one thinks, the mind takes delight in that. If a monk often thinks thoughts without sensual desire and abandons thoughts of sensual desire, then because of often thinking thoughts without sensual desire his mind takes delight in them.

If a monk often thinks thoughts without ill-will, . . . [or] thoughts without cruelty, and abandons thoughts of ill-will, . . . [or] thoughts of cruelty, then because of often thinking thoughts without ill-will, . . . [or] thoughts without cruelty his mind takes delight in them.266 With the calming of [directed] awareness and [sustained] contemplation, with inner stillness and mental unification, he dwells having attained the second absorption, which is without [directed] awareness and [sustained] contemplation and with rapture and happiness born of concentration. Secluded from rapture and pleasure, dwelling in equanimity and without seeking anything, with right mindfulness and right comprehension, experiencing happiness with the body, he dwells having attained the third absorption, which the noble ones speak of as noble equanimity and mindfulness, a happy abode. With the cessation of pleasure and the cessation of pain, and with the earlier cessation of rapture and displeasure, with neither pain nor pleasure, and with purity of mindfulness and equanimity, he dwells having attained the fourth absorption.

With his mind concentrated and purified in this way, free of defilements, free of troubles, malleable, well-steadied, having gained imperturbability, he directs it to the realization of the higher knowledge of the destruction of the taints.267

He knows as it really is: "This is dukkha"; he knows [as it really is]: "This is the arising of dukkha"; he knows [as it really is]: "This is the cessation of dukkha"; he knows as it really is: "This is the path [leading to] the cessation of dukkha."

He knows as it really is: "These are the taints"; he knows [as it really is]: "This is the arising of the taints"; he knows [as it really is]: "This is 262

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the cessation of the taints"; he knows as it really is: "This is the path [leading] to the cessation of the taints." Knowing like this and seeing like this, his mind is liberated from the taint of sensual desire, from the taint of existence, and from the taint of ignorance. Being liberated, he knows that he is liberated, knowing as it really is: "Birth is ended, the holy life has been established, what had to be done has been done, there will not be another experiencing of existence." This monk, being free from thoughts of sensual desire, free from thoughts of ill-will, and free from thoughts of cruelty, attains liberation from birth, old age, disease, death, worry and sorrow, weeping and tears. He is free from all dukkha.

It is just as if a herd of deer is living in a secluded area where there is a large spring. A man comes along who does not seek the benefit and welfare of that herd of deer, does not seek their safety and happiness. He blocks the right path and opens up a false path, digs a pit [as a trap], and gets someone to keep watch over it. In this way the entire herd of deer will be [trapped and] killed.

Suppose another man comes along, who does seek the benefit and welfare of that herd of deer and seeks their safety and happiness. He opens up the right path, blocks off the bad path, and drives the watchman away. In this way the entire herd of deer will remains safe and sound. Monks, you should know that I have spoken this simile wishing you to know its meaning. On hearing a simile a wise person understands its implications. This is the meaning of this saying: The large spring represents the five cords of sensual pleasure that are agreeable, yearned for, and delighted in.

What are the five? They are visible forms perceived by the eye, sounds perceived by the ear, odors perceived by the nose, flavors perceived by the tongue, and tangibles perceived by the body. You should know that "the large spring" represents these five sensual pleasures. You should [also] know that the great herd of deer [represents] renunciants and brahmins. You should [also] know that the one man who comes along and does not seek their benefit and welfare, their safety and happiness, [represents] Māra, the Evil One. Blocking the right path and opening 263

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103. The Discourse on the Lion’s Roar

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The Madhyama Āgama (Middle-length Discourses), Volume II up a bad path [represents] the three evil and unwholesome types of thought: thoughts of sensual desire, thoughts of ill-will, and thoughts of cruelty. You should know that the evil path [represents] these three evil and unwholesome thoughts. Again, there is another evil path, namely the eightfold wrong path: wrong view, . . . up to . . . wrong concentration; these are the eight.268 You should [also] know that the great pit [represents] ignorance. You should [also] know that the watchman [represents] the retinue of Māra, the Evil One.269

You should [also] know that the other man who comes along, seeking the benefit and welfare [of that herd of deer], seeking their safety and happiness, [represents] the Tathāgata, free from attachment, fully awakened. Opening up the right path and blocking the evil path [represents] the three wholesome thoughts: thoughts without sensual desire, thoughts without ill-will, and thoughts without cruelty. You should know that the path [represents] these three wholesome thoughts. Again, there is another path, namely the eightfold right path: right view, . . . up to . . . right concentration; these are the eight.

Monks, I have opened up the right path for you and blocked off the evil path; I have filled in the pit and driven away the watchman. What a teacher should do for his disciples out of great compassion, mercy, sympathy, and concern, seeking their benefit and welfare, seeking their safety and happiness, I have now already done.

You, too, should do your part. Go and sit in meditation in a secluded place, on a mountain, in a forest, at the base of a tree, in an empty and quiet place. Do not be negligent, make diligent effort, lest you regret it later. This is my instruction, this is my teaching. Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

103. The Discourse on

the Lion's Roar270

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: 264

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When you are among assemblies, you can roar a true lion's roar like this: "In this [dispensation] there is a first[-level] renunciant, a second[level], . . . a third[-level], . . . and a fourth[-level] renunciant.271 Outside of this [dispensation] there is no [true] renunciant or brahmin; all heterodox paths [of practice] are devoid of [true] renunciants and brahmins." Monks, suppose that heterodox practitioners come and ask you, "Venerable friends, what is the [mode of] practice, what is the power, what is the knowledge that you have, by virtue of which you make such a proclamation when you are among assemblies, roaring a true lion's roar like this: 'In this [dispensation] there is a first[-level] renunciant, a second[level], . . . a third[-level], . . . and a fourth[-level] renunciant. Outside of this [dispensation] there is no [true] renunciant or brahmin; all heterodox paths [of practice] are devoid of [true] renunciants and brahmins'?" Monks, you should reply to those heterodox practitioners like this: "Venerable friends, our World-honored One is endowed with knowledge and vision, he is a tathāgata, free of attachment, fully awakened. He has declared four principles, and it is because of these four principles that we make such a proclamation when among assemblies, roaring a true lion's roar like this: 'In this [dispensation] there is a first[-level] renunciant, a second[-level], . . . a third[-level], . . . and a fourth[-level] renunciant. Outside of this [dispensation] there is no [true] renunciant or brahmin; all heterodox paths [of practice] are devoid of [true] renunciants and brahmins.' "What are the four [principles]? Venerable friends, we have faith in the teacher; we have faith in the teaching; we have faith in, and are endowed with, the virtues of the precepts; and we feel affection and respect toward companions on the path, revering and supporting them. "Venerable friends, our World-honored One, who is endowed with knowledge and vision, who is a tathāgata, free of attachment, fully awakened, has declared these four principles, and it is because of these four principles that we make such a proclamation when among assemblies, roaring a true lion's roar like this: "In this [dispensation] there is a first[level] renunciant, a second[-level], . . . a third[-level], . . . and a fourth[level] renunciant. Outside of this [dispensation] there is no [true] renunciant or brahmin; all heterodox paths [of practice] are devoid of [true] renunciants and brahmins."

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Monks, suppose that the heterodox practitioners reply like this, "Venerable friends, we too have faith in the teacher, that is to say, in our teacher; we have faith in the teaching, that is to say, in our teaching; we are endowed with the virtue of the precepts, that is to say, our precepts; and we feel affection and respect toward companions on the path, revering and supporting them, that is to say, companions on our path, both those who have gone forth and those who remain in the household.

"Venerable friends, regarding these two dispensations, that of the renunciant Gotama and that of ourselves, what is superior [or inferior], what is their significance, and what are the differences?"

Monks, you should ask the heterodox practitioners this: "Venerable friends, is there a single final goal or are there many final goals?" Monks, if the heterodox practitioners reply like this, "Venerable friends, there is a single final goal; there are not many final goals," then, monks, ask the heterodox practitioners further, "Venerable friends, is the final goal attained by one who has sensual desires or is the final goal attained by one who is without sensual desires?"

Monks, if the heterodox practitioners reply like this, "Venerable friends, the final goal is to be attained by one who is without sensual desires; the final goal is not attained by one who has sensual desires," then, monks, ask the heterodox practitioners further: "Venerable friends, is the final goal attained by one who has ill-will or is the final goal attained by one who is without ill-will?"

Monks, if the heterodox practitioners reply like this, "Venerable friends, the final goal is attained by one who is without ill-will; the final goal is not attained by one who has ill-will," then, monks, ask the heterodox practitioners further: "Venerable friends, is the final goal attained by one who has delusion or is the final goal attained by one who is without delusion?" Monks, if the heterodox practitioners reply like this, "Venerable friends, the final goal is attained by one who is without delusion; the final goal is not attained by one who has delusion," then, monks, ask the heterodox practitioners further: "Venerable friends, is the final goal attained by one who has craving and clinging, or is the final goal attained by one who is without craving and clinging?"272

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Monks, if the heterodox practitioners reply like this, "Venerable friends, the final goal is attained by one who is without craving and clinging; the final goal is not attained by one who has craving and clinging," then, monks, ask the heterodox practitioners further: "Venerable friends, is the final goal attained by one who is without wisdom and does not speak wisely, or is the final goal attained by one who has wisdom and speaks wisely?" Monks, if the heterodox practitioners reply like this, "Venerable friends, the final goal is attained by one who has wisdom and speaks wisely; the final goal is not attained by one who is without wisdom and does not speak wisely," then, monks, ask the heterodox practitioners further, "Venerable friends, is the final goal attained by one who is hostile and disputatious, or is the final goal attained by one who is not hostile and not disputatious?" Monks, if the heterodox practitioners reply like this, "Venerable friends, the final goal is attained by one who is not hostile and not disputatious; the final goal is not attained by one who is hostile and disputatious," then, monks, say this to the heterodox practitioners: "Venerable friends, according to what you have said, there is a single final goal; there are not many final goals. The final goal is attained by one who is without sensual desires; the final goal is not attained by one who has sensual desires. "The final goal is attained by one who is without ill-will; the final goal is not attained by one who has ill-will. The final goal is attained by one who is without delusion; the final goal is not attained by one who has delusion. The final goal is attained by one who is without craving and clinging; the final goal is not attained by one who has craving and clinging. "The final goal is attained by one who has wisdom and speaks wisely; the final goal is not attained by one who is without wisdom and does not speak wisely. The final goal is attained by one who is not hostile and not disputatious; the final goal is not attained by one who is hostile and disputatious."

If renunciants and brahmins incline to countless views, then they all incline to two [basic] views: the view of existence and the view of nonexistence. If they incline to the view of existence, then they are attached to the view of existence, rely on the view of existence, take their stand on the view of existence, and dispute with [those who hold] the view of 267

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Renunciants and brahmins who do not know the cause [of these two views], who do not know their arising, do not know their cessation, do not know the gratification in them, do not know the danger in them, and do not know the escape from them—they all have sensual desire, they have ill-will and delusion, they have craving, they have clinging, they are without wisdom and do not speak wisely, and they are hostile and disputatious. Consequently, they do not become free from birth, old age, disease, and death and are unable to liberate themselves from worry and woe, weeping and tears, sorrow and pain, distress and vexation; they do not attain the ending of dukkha.

Renunciants and brahmins who do know the cause of these [two] views, who know their arising, know their cessation, know the gratification in them, know the danger in them, and know the escape from them—they all are without sensual desire, without ill-will, without delusion, without craving, without clinging, they have wisdom and speak wisely, and they are not hostile and not disputatious. They attain freedom from birth, old age, disease, and death, and are able to liberate themselves from worry and woe, weeping and tears, sorrow and pain, distress and vexation; consequently, they attain the ending of dukkha. There may be renunciants and brahmins who declare the abandoning of clinging but do not declare the abandoning of all [types of] clinging. They declare the abandoning of clinging to sensual pleasures but they do not declare the abandoning of clinging to rules, clinging to views, and clinging to a self.273 Why is that?

Those renunciants and brahmins do not know these three instances [of clinging] as they really are; consequently, although they declare the abandoning of clinging, they do not declare the abandoning of all [types of] clinging.

Again, there are renunciants and brahmins who declare the abandoning of clinging but do not declare the abandoning of all [types of] clinging. [They] declare the abandoning of clinging to sensual pleasures and of 268

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clinging to rules but they do not declare the abandoning of clinging to views and of clinging to a self. Why is that?

Those renunciants and brahmins do not know these two instances [of clinging] as they really are; consequently, although they declare the abandoning of clinging, they do not declare the abandoning of all [types of] clinging.

Again, there are renunciants and brahmins who declare the abandoning of clinging but do not declare the abandoning of all [types] of clinging. They declare the abandoning of clinging to sensual pleasures, of clinging to rules, and of clinging to views but they do not declare the abandoning of clinging to a self. Why is that?

Those renunciants and brahmins do not know this one instance [of clinging] as it really is; consequently, although they declare the abandoning of clinging, they do not declare the abandoning of all [types of] clinging. In such a teaching and discipline, if someone has faith in the teacher, that is not appropriate and does not [lead to the] highest; if someone has faith in the teaching, that too is not appropriate and does not [lead to the] highest; if someone is endowed with the virtue of the precepts, that too is not appropriate and does not [lead to the] highest; if someone feels affection and respect toward companions on the path, revering and supporting them, that too is not appropriate and does not [lead to the] highest. A tathāgata appears in the world, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, a leader on the path of Dharma, a teacher of devas and human beings, called a buddha, an exalted one. He declares the abandoning of clinging, declaring here and now the abandoning of all [types] of clinging. He declares the abandoning of clinging to sensual pleasures, of clinging to rules, of clinging to views, and of clinging to a self.

What is the cause of these four [types] of clinging? From what do they arise? From where are they born? What is their source? These four [types] of clinging are caused by ignorance, they arise [because] of ignorance, they are born from ignorance, and they have ignorance as their source.274 If a monk has eradicated ignorance and given rise to knowledge, then he thereafter ceases clinging to sensual pleasures, clinging to rules, clinging 269

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The Madhyama Āgama (Middle-length Discourses), Volume II to views, and clinging to a self. Not clinging, he is not agitated; being without agitation and having abandoned its cause and condition, he is certain to attain final nirvana, knowing as it really is: "Birth has been ended, the holy life has been established, what had to be done has been done, there will not be another experiencing of existence."

In such a true Dharma and discipline, if someone has faith in the teacher, that is appropriate and [leads to the] highest; if someone has faith in the teaching, that is appropriate and [leads to the] highest; if someone is endowed with the virtues of the precepts, that is appropriate and [leads to the] highest; if someone feels affection and respect towards companions on the path, revering and supporting them, that is appropriate and [leads to the] highest.

Venerable friends, this is the [mode of] practice, this is the power, this is the knowledge we have, by virtue of which we make such a proclamation when we are among assemblies, roaring a true lion's roar like this: "In this [dispensation] there is a first[-level] renunciant, a second[-level], . . . a third[-level], . . . and a fourth[-level] renunciant. Outside of this [dispensation] there is no [true] renunciant or brahmin; all heterodox paths [of practice] are devoid of [true] renunciants and brahmins."275 Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

104. The Discourse in the

Udumbara [Forest]276

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

At that time there was a householder called True Mind,277 who in the early morning had left Rājagaha with the intention of approaching the Buddha and paying homage to him.

Then the householder True Mind thought, "For the time being, never mind about approaching the Buddha. The World-honored One and the monks may [still] be sitting in meditation. Let me rather go to the udumbara forest and approach the park of the heterodox practitioners." Then the householder True Mind went to the udumbara forest and approached the park of the heterodox practitioners.

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At that time in the park of the heterodox practitioners in the udumbara forest there was one heterodox practitioner named Nigrodha,278 who was respected as a teacher among the heterodox practitioners, held in reverence by people as one who had vanquished many [opponents] and was the leader of five hundred heterodox practitioners.

He was with a disorderly assembly that was making a great uproar, engaging in various types of animal talk,279 discussions [about such things as] talk about kings, talk about thieves, talk about battles, talk about food and drink, talk about clothes and blankets, talk about married women, talk about girls, talk about adulterous women, talk about worldly customs, talk about wrong ways of practice, talk about the ocean, and talk about the country. They were all seated together there talking these various types of animal talk. When the heterodox practitioner Nigrodha saw the householder True Mind coming in the distance, he admonished his followers, telling them all to be silent:

Venerable friends, be silent! Don't talk! Enjoy being silent! Let each one control himself!

Why is that? The householder True Mind, a disciple of the renunciant Gotama, is coming. Among the disciples of the renunciant Gotama who have a high reputation for virtue and are worthy of respect, and who live as householders at Rājagaha, he is the foremost. He does not speak [much] but enjoys silence and practices self-restraint. If he knows that this assembly is established in silence, he will probably approach us. Then, having silenced his assembly, the heterodox practitioner Nigrodha became silent himself. Then the householder True Mind approached the heterodox practitioner Nigrodha, exchanged friendly greetings, stepped back, and sat to one side. He said:

Nigrodha, our World-honored One makes a practice of sitting in meditation beneath a tree in some secluded area or mountain forest, or while dwelling on some high crag, in an isolated [place] without noise, remote, without disturbance, and without people.

This is the nature of the Buddha, the World-honored One. He makes a practice of sitting in meditation beneath a tree in some secluded area or 271

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The Madhyama Āgama (Middle-length Discourses), Volume II mountain forest, or while dwelling on some high crag, in an isolated [place] without noise, remote, without disturbance, and without people. He always enjoys sitting in meditation in remote areas, at peace and happy. Since the beginning the Buddha, the World-honored One, has never met together with a large group, day and night, as you are doing today with your retinue.

At this the heterodox practitioner Nigrodha said:

Stop, householder, stop! How would you know? The renunciant Gotama is devoid of wisdom and liberation. You have no adequate basis for saying whether [his conduct] is appropriate or not, whether it is reasonable or not. That renunciant Gotama keeps to the fringes [of populated areas], enjoying the fringes and dwelling on the fringes. Just as a blind ox grazes on the fringes and keeps to the fringes, enjoying the fringes and dwelling on the fringes, it is like this too with the renunciant Gotama. Householder, if that renunciant Gotama were to come to this assembly, I would destroy him with a single argument, just as one might [smash] an empty pot, and I would tell him the simile of the blind ox.

Then the heterodox practitioner Nigrodha addressed his assembly: Venerable friends, suppose the renunciant Gotama were to come to this assembly—if he must come, then don't show him respect by getting up from your seats and extending your hands, with palms joined, toward him; and don't invite him to sit on a prepared seat. When he arrives, say something like, "Gotama, there are seats. Sit where you like!"280 At that time the World-honored One was sitting in meditation, and with the purified divine ear that surpasses [the hearing ability of ordinary] people he overheard this conversation between the householder True Mind and the heterodox practitioner Nigrodha.

Then, in the late afternoon, he rose from sitting in meditation and approached the park of the heterodox practitioners in the udumbara forest. When the heterodox practitioner Nigrodha saw the World-honored One coming in the distance, he got up from his seat, arranged his robe so as to bare one shoulder and, extending his hands with palms joined toward the Buddha, 272

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he graciously said, "Welcome, renunciant Gotama! It is a long time since you have been here. Please take this seat!"

Then the World-honored One thought, "This foolish man disregards his own instructions." Knowing this, the World-honored One sat down on that seat. The heterodox practitioner Nigrodha exchanged polite greetings with the World-honored One, stepped back, and sat to one side. The World-honored One said, "Nigrodha, what topic have you been discussing with the householder True Mind? On account of what matter are you seated here together?"

The heterodox practitioner Nigrodha replied:

Gotama, we had this thought: "What are the teachings with which the renunciant Gotama instructs his disciples, such that his disciples, having been instructed, attain well-being and spend the rest of their lives practicing the holy life in purity and teaching it to others?"

Gotama, this is the topic that I have been discussing with the householder True Mind; this is the matter on account of which we are seated here together.281

On hearing these words, the householder True Mind thought, "How strange that this heterodox practitioner Nigrodha should be speaking a falsehood! Why is that? He is right in front of the Buddha trying to deceive the Worldhonored One." Knowing this, the World-honored One said:

Nigrodha, my teachings are profound, remarkable, and special. They are difficult to realize, difficult to know, difficult to see, and difficult to attain— that is to say, the teachings with which I instruct my disciples, such that having been so instructed my disciples spend the rest of their lives practicing the holy life in purity and teaching it to others. Nigrodha, if you have any questions about the practice of self-mortification taught by your own teachers, then ask me. I will certainly be able to answer to your satisfaction.

At this the disorderly assembly of heterodox practitioners all exclaimed in unison:

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The Madhyama Āgama (Middle-length Discourses), Volume II The renunciant Gotama is remarkable and special, with great supernormal power, great virtue, great merit, and great dignity! Why is that? He is able to let go of his own doctrine and answer questions asked in terms of another's doctrine.

At this, the heterodox practitioner Nigrodha admonished his assembly, telling them to be quiet. He asked, "Gotama, how does self-mortification reach fulfilment, and how does it not reach fulfilment?" Then the World-honored One replied:

Nigrodha, there are some renunciants or brahmins who go around naked, unclothed, or who use their hands as clothing [to cover their private parts], or use leaves as clothing, or use beads as clothing; who abstain from using a pot to get water, or abstain from using a ladle to get water; who do not eat food that has been stolen with a knife or cudgel, who do not eat food [obtained] by cheating, or [that has been obtained] themselves by approaching [a donor], or by sending a messenger [to the donor], or [on hearing a donor say,] "Come, venerable sir!" or "Very well, venerable sir!" or "Stay, venerable sir!"; or who do not eat food when there are two people eating together, or food from the house of a pregnant woman, or from a house with a domestic dog, or who do not eat food from a house where there are excrement-eating flies; or who do not eat fish, do not eat meat, do not drink wine, do not drink bad water, or who do not drink anything at all, training in the practice of not drinking; who eat [only] one mouthful and are content with one mouthful, or eat [only] two, . . . three, . . . four, . . . up to . . . seven mouthfuls and are content with seven mouthfuls; or eat [only] what is obtained at a single [house] and are content with what is obtained at a single [house], or [only] what is obtained at two, . . . three, . . . four, . . . up to . . . seven [houses] and are content with what is obtained at seven [houses]; or who eat [only] once a day and are content with eating once a day, or eat [only] once every two days, . . . or three, . . . or four, . . . or five, . . . or six, . . . or seven days, . . . or once a fortnight, . . . or once a month and are content with eating [only] once [a month]; who eat [only] greens, or eat [only] millet, or wild rice, or rice bran, or rice scum, or eat [only] coarse food; or who go to the forest and, [living] in dependence on the forest, eat [only] roots, or eat [only] fruits, or eat [only] fruits that have fallen by themselves; who wear patchwork 274

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robes, or robes made from hair, or robes made from woven material, or robes made from hair and woven material, or who wear complete hides, or hides with holes, or [both] complete hides and hides with holes; or who keep their hair disheveled, or keep their hair in braids, or keep their hair disheveled and in braids; who shave off their hair, or shave off their beard, or shave off both hair and beard;282 who tear out their hair, or tear out their beard, or tear out both hair and beard; who stand continuously, rejecting seats; or move about in a squatting position; or lie down on thorns, making a bed of thorns; or lie down on fruits, making a bed of fruits; who worship water and make oblations day and night; or who worship fire, keeping it burning constantly; or who worship the sun and moon as spirits of great might, extending their hands with palms joined [in homage] to [the sun and moon]. In this and that way, they experience immeasurable suffering, training in the practice of tormenting [themselves]. Nigrodha, what do you think: does self-mortification of this kind reach fulfilment, or does it not reach fulfilment?

The heterodox practitioner Nigrodha replied, "Gotama, self-mortification of this kind reaches fulfilment; it does not fail to reach fulfilment." The World-honored One said further, "Nigrodha, I will tell you how the fulfilment of this self-mortification becomes polluted with countless defilements." The heterodox practitioner Nigrodha asked, "Gotama, what can you tell me about how the fulfilment of this self-mortification becomes polluted with countless defilements?"

The World-honored One replied:

Nigrodha, suppose that someone rigorously practices asceticism, and on account of this rigorous practice of asceticism has evil desires and thoughts of desire.

Nigrodha, if someone rigorously practices asceticism, and on account of this rigorous practice of asceticism has evil desires and thoughts of desire, then this, Nigrodha, is reckoned as a defilement of the practitioner of asceticism.

Again, Nigrodha, suppose that someone rigorously practices asceticism, and on account of this rigorous practice of asceticism looks up at the sun to absorb the energy of the sun.283

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Nigrodha, if someone rigorously practices asceticism, and on account of this rigorous practice of asceticism looks up at the sun to absorb the energy of the sun, then this, Nigrodha, is reckoned as a defilement of the practitioner of asceticism.

Again, Nigrodha, suppose that someone rigorously practices asceticism, and on account of this rigorous practice of asceticism becomes conceited, [thinking] to himself, "I have attained the rigorous practice of asceticism," and his mind is bound and attached to it.

Nigrodha, if someone rigorously practices asceticism, and on account of this rigorous practice of asceticism becomes conceited, [thinking] of himself, "I have attained the rigorous practice of asceticism," and his mind is bound and attached to it, then this, Nigrodha, is reckoned as a defilement of the practitioner of asceticism.

Again, Nigrodha, suppose that someone rigorously practices asceticism, and on account of this rigorous practice of asceticism praises himself and looks down on others.

Nigrodha, if someone rigorously practices asceticism, and on account of this rigorous practice of asceticism praises himself and looks down on others, then this, Nigrodha, is reckoned as a defilement of the practitioner of asceticism.

Again, Nigrodha, suppose that someone rigorously practices asceticism, and on account of this rigorous practice of asceticism he goes from house to house praising himself, [saying,] "I practice extreme asceticism; I practice what is very difficult." Nigrodha, if someone rigorously practices asceticism, and on account of this rigorous practice of asceticism he goes from house to house praising himself, [saying,] "I undertake extreme asceticism; I practice what is very difficult," then this, Nigrodha, is reckoned as a defilement of the practitioner of asceticism.

Again, Nigrodha, suppose that someone rigorously practices asceticism, and on account of this rigorous practice of asceticism when he sees a renunciant or brahmin receiving respect, support, and offerings from others, he becomes envious and says, "Why do you respect, support, and make offerings to that renunciant or brahmin? You should respect, support, and make offerings to me! Why is that? [Because] I undertake ascetic practices." 276

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Nigrodha, if someone rigorously practices asceticism, and on account of this rigorous practice of asceticism when he sees a renunciant or brahmin receiving respect, support, and offerings from others, he becomes envious and says, "Why do you respect, support, and make offerings to that renunciant or brahmin? You should respect, support, and make offerings to me! Why is that? [Because] I undertake ascetic practices"—then this, Nigrodha, is reckoned as a defilement of the practitioner of asceticism. Again, Nigrodha, suppose that someone rigorously practices asceticism, and on account of this rigorous practice of asceticism when he sees a renunciant or brahmin receiving respect, support, and offerings from others, he scolds that renunciant or brahmin to his face, saying, "What [have you done to earn] this respect, support, and offerings? You have much desire, much yearning, and you are constantly eating, eating root sprouts, stem sprouts, fruit sprouts, joint sprouts, and seed sprouts, these five.284 Just as a torrential rainstorm does much damage to the five kinds of grain crops, creating havoc for farm animals and people, in the same way a renunciant or brahmin [like you does harm by] frequently entering others' houses." Nigrodha, if someone rigorously practices asceticism, and on account of this rigorous practice of asceticism when he sees a renunciant or brahmin receiving respect, support, and offerings from others, he scolds that renunciant or brahmin to his face, saying, "What [have you done to earn] this respect, support, and offerings? You have much desire, much yearning, and you are constantly eating, eating root sprouts, stem sprouts, fruit sprouts, joint sprouts, and seed sprouts, these five. Just as a torrential rainstorm does much damage to the five kinds of grain crops, creating havoc for farm animals and people, in the same way a renunciant or brahmin [like you does harm by] frequently entering others' houses"—then this, Nigrodha, is reckoned as a defilement of the practitioner of asceticism. Again, Nigrodha, suppose that someone rigorously practices asceticism, and on account of this rigorous practice of asceticism he becomes worried and apprehensive, fearful [so that he] practices in secret for fear of losing his reputation or becoming increasingly negligent.

Nigrodha, if someone rigorously practices asceticism, and on account of this rigorous practice of asceticism he becomes worried and apprehensive, fearful [so that] he practices in secret for fear of losing his reputation 277

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or becoming increasingly negligent—then this, Nigrodha, is reckoned as a defilement of the practitioner of asceticism.

Again, Nigrodha, suppose that someone rigorously practices asceticism, and on account of this rigorous practice of asceticism there arise in him views [related] to personality (sakkāya), extreme views, wrong views, views conducive to clinging, which makes it difficult for his mind to be without limitations, with the result that he does not realize what renunciants or brahmins are able to realize.285

Nigrodha, if someone rigorously practices asceticism, and on account of this rigorous practice of asceticism there arise in him views [related] to personality, extreme views, wrong views, views conducive to clinging, which makes it difficult for his mind to be without limitations, with the result that he does not realize what renunciants or brahmins are able to realize—then this, Nigrodha, is reckoned as a defilement of the practitioner of asceticism.

Again, Nigrodha, suppose that someone rigorously practices asceticism, and on account of this rigorous practice of asceticism he becomes angry, entangled, tongue-tied, stingy, jealous, flattering, deceitful, shameless, and brazen.

Nigrodha, if someone rigorously practices asceticism, and on account of this rigorous practice of asceticism he becomes angry, entangled, tonguetied, stingy, jealous, flattering, deceitful, shameless, and brazen—then this, Nigrodha, is reckoned as a defilement of the practitioner of asceticism. Again, Nigrodha, suppose that someone rigorously practices asceticism, and on account of this rigorous practice of asceticism he speaks falsehood, divisive speech, harsh speech, frivolous speech, and practices evil conduct. Nigrodha, if someone rigorously practices asceticism, and on account of this rigorous practice of asceticism he speaks falsehood, divisive speech, harsh speech, frivolous speech, and practices evil conduct, then this, Nigrodha, is reckoned as a defilement of the practitioner of asceticism. Again, Nigrodha, suppose that someone rigorously practices asceticism, and on account of this rigorous practice of asceticism he is without faith, negligent, without right mindfulness and right comprehension, and is possessed of stupidity. 278

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Nigrodha, if someone rigorously practices asceticism, and on account of this rigorous practice of asceticism he is without faith, negligent, without right mindfulness and right comprehension, and is possessed of stupidity, then this, Nigrodha, is reckoned as a defilement of the practitioner of asceticism.

Nigrodha, have I not told you how the fulfilment of this self-mortification becomes polluted with countless defilements?

The heterodox practitioner Nigrodha replied, "Indeed, Gotama has told me how the fulfilment of this self-mortification becomes polluted with countless defilements." [The Buddha said,] "Nigrodha, I will also tell you how the fulfilment of this self-mortification does not become polluted with countless defilements." The heterodox practitioner Nigrodha asked again, "Gotama, what can you tell me about how the fulfilment of this self-mortification does not become polluted by countless defilements?"

The World-honored One said:

Nigrodha, suppose that someone rigorously practices asceticism and does not, on account of this rigorous practice of asceticism, have evil desires and thoughts of desire.

Nigrodha, if someone rigorously practices asceticism and does not, on account of this rigorous practice of asceticism, have evil desires and thoughts of desire, then this, Nigrodha, is reckoned as nondefilement of the practitioner of asceticism.

Again, Nigrodha, suppose that someone rigorously practices asceticism and does not, on account of this rigorous practice of asceticism, look up at the sun to absorb the energy of the sun.

Nigrodha, if someone rigorously practices asceticism and does not, on account of this rigorous practice of asceticism, look up at the sun to absorb the energy of the sun, then this, Nigrodha, is reckoned as nondefilement of the practitioner of asceticism.

Again, Nigrodha, suppose that someone rigorously practices asceticism and does not, on account of this rigorous practice of asceticism, become conceited, [thinking,] "I have achieved the rigorous practice of asceticism," and his mind is not bound and attached to it.

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Again, Nigrodha, suppose that someone rigorously practices asceticism and does not, on account of this rigorous practice of asceticism, praise himself and look down on others.

Nigrodha, if someone rigorously practices asceticism and does not, on account of this rigorous practice of asceticism, praise himself and look down on others, then this, Nigrodha, is reckoned as nondefilement of the practitioner of asceticism.

Again, Nigrodha, suppose that someone rigorously practices asceticism and does not, on account of this rigorous practice of asceticism, go from house to house praising himself, [saying,] "I practice extreme asceticism. I practice what is very difficult."

Nigrodha, if someone rigorously practices asceticism and does not, on account of this rigorous practice of asceticism, go from house to house praising himself, [saying,] "I practice extreme asceticism. I practice what is very difficult," then this, Nigrodha, is reckoned as nondefilement of the practitioner of asceticism.

Again, Nigrodha, suppose that someone rigorously practices asceticism, and on account of this rigorous practice of asceticism when he sees a renunciant or brahmin receiving respect, support, and offerings from others, does not become envious, saying: "Why do you respect, support, and make offerings to that renunciant or brahmin? You should respect, support, and make offerings to me! Why is that? [Because] I undertake ascetic practices."

Nigrodha, if someone rigorously practices asceticism, and on account of this rigorous practice of asceticism when he sees a renunciant or brahmin receiving respect, support, and offerings from others does not become envious, saying: "Why do you respect, support, and make offerings to that renunciant or brahmin? You should respect, support, and make offerings to me! Why is that? [Because] I undertake ascetic practices"—then this, Nigrodha, is reckoned as nondefilement of the practitioner of asceticism. 280

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Again, Nigrodha, suppose that someone rigorously practices asceticism, and on account of this rigorous practice of asceticism when he sees a renunciant or brahmin receiving respect, support, and offerings from others does not scold that renunciant or brahmin to his face, saying: "What [have you done to earn] this respect, support, and offerings? You have much desire, much yearning, and you are constantly eating, eating root sprouts, stem sprouts, fruit sprouts, joint sprouts, and seed sprouts, these five. Just as a torrential rainstorm does much damage to the five kinds of grain crops, creating havoc for farm animals and people, in the same way a renunciant or brahmin [like you does harm by] frequently entering others' houses."

Nigrodha, if someone rigorously practices asceticism, and on account of this rigorous practice of asceticism when he sees a renunciant or brahmin receiving respect, support, and offerings from others does not scold that renunciant or brahmin to his face, saying: "What [have you done to earn] this respect, support, and offerings? You have much desire, much yearning, and you are constantly eating, eating root sprouts, stem sprouts, fruit sprouts, joint sprouts, and seed sprouts, these five. Just as a torrential rainstorm does much damage to the five kinds of grain crops, creating havoc for farm animals and people, in the same way a renunciant or brahmin [like you does harm by] frequently entering others' houses"—then this, Nigrodha, is reckoned as nondefilement of the practitioner of asceticism. Again, Nigrodha, suppose that someone rigorously practices asceticism and does not, on account of this rigorous practice of asceticism, become worried and apprehensive, so fearful that he practices in secret for fear of losing his reputation or becoming increasingly negligent. Nigrodha, if someone rigorously practices asceticism and does not, on account of this rigorous practice of asceticism, become worried and apprehensive, so fearful that he practices in secret for fear of losing his reputation or becoming increasingly negligent—then this, Nigrodha, is reckoned as nondefilement of the practitioner of asceticism.

Again, Nigrodha, suppose that someone rigorously practices asceticism, and on account of this rigorous practice of asceticism, there do not arise in him views [related] to personality, extreme views, wrong views, or views conducive to clinging, and this makes it not difficult for his mind 281

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to be without limitations, so that he realizes what renunciants or brahmins are able to realize.

Nigrodha, if someone rigorously practices asceticism, and on account of this rigorous practice of asceticism there do not arise in him views [related] to personality, extreme views, wrong views, or views conducive to clinging, and that this makes it not difficult for his mind to be without limitations, so that he realizes what renunciants or brahmins are able to realize—then this, Nigrodha, is reckoned as nondefilement of the practitioner of asceticism. Again, Nigrodha, suppose that someone rigorously practices asceticism, and on account of this rigorous practice of asceticism he does not become angry, entangled, tongue-tied, stingy, jealous, flattering, deceitful, shameless, or reckless. Nigrodha, if someone rigorously practices asceticism, and on account of this rigorous practice of asceticism he does not become angry, entangled, tongue-tied, stingy, jealous, flattering, deceitful, shameless, or reckless— then this, Nigrodha, is reckoned as nondefilement of the practitioner of asceticism.

Again, Nigrodha, suppose that someone rigorously practices asceticism, and on account of this rigorous practice of asceticism he does not speak falsehood, divisive speech, harsh speech, frivolous speech, or practice evil conduct.

Nigrodha, if someone rigorously practices asceticism, and on account of this rigorous practice of asceticism he does not speak falsehood, divisive speech, harsh speech, frivolous speech, or practice evil conduct—then this, Nigrodha, is reckoned as nondefilement of the practitioner of asceticism. Again, Nigrodha, suppose that someone rigorously practices asceticism, and on account of this rigorous practice of asceticism he is not without faith, is not negligent but has right mindfulness and right comprehension, and is not possessed of stupidity.

Nigrodha, if someone rigorously practices asceticism and on account of this rigorous practice of asceticism he is not without faith and negligent but has right mindfulness and right comprehension, and is not possessed of stupidity—then this, Nigrodha, is reckoned as nondefilement of the practitioner of asceticism.

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Nigrodha, have I not told you how the fulfilment of this self-mortification does not become polluted by countless defilements? The heterodox practitioner Nigrodha replied, "Indeed, Gotama has told me how the fulfilment of this self-mortification does not become polluted by countless defilements."

The heterodox practitioner Nigrodha asked, "Gotama, does this self-mortification reach the highest? Does it reach the true essence?" The World-honored One replied:

Nigrodha, this self-mortification does not reach the highest; it does not reach the true essence. Nevertheless, there are two modes [of self-mortification] that reach the skin and reach the joints. The heterodox practitioner Nigrodha asked again, "Gotama, how does this self-mortification reach the outer skin?"

The World-honored One replied:

Nigrodha, suppose that a renunciant or brahmin undertakes four practices: not killing living beings, not instructing others to kill, and not approving of killing; not stealing, not instructing others to steal, and not approving of stealing; not taking another's wife, not instructing others to take another's wife, and not approving of others taking another's wife; not speaking falsehoods, not instructing others to speak falsehoods, and not approving of speaking falsehoods. He undertakes these four practices, delights in them, and does not transgress them.286

He dwells with a mind imbued with loving-kindness, pervading one direction, likewise the second, third, and fourth directions, and also the four intermediate directions, above and below, all around, everywhere. He dwells pervading the entire world with a mind imbued with lovingkindness, without fetters or resentment, without ill-will or contention, [a mind] that is boundless, exalted, immeasurable, and well cultivated. In the same way, he dwells with a mind imbued with compassion, . . . with empathetic joy, . . . with equanimity, without fetters or resentment, without ill-will or contention, [with a mind] that is boundless, exalted, immeasurable, and well cultivated. Nigrodha, what do you think? Does such selfmortification reach the outer skin? 283

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Nigrodha replied, "Gotama, this kind of self-mortification does reach the outer skin. Gotama, how does this self-mortification reach the joints?"287 The World-honored One replied:

Nigrodha, suppose that a renunciant or brahmin undertakes four practices: not killing living beings, not instructing others to kill, and not approving of killing; not stealing, not instructing others to steal, and not approving of stealing; not taking another's wife, not instructing others to take another's wife, and not approving of taking another's wife; not speaking falsehood, not instructing others to speak falsehood, and not approving of speaking falsehood. He undertakes these four practices, delights in them, and does not transgress them.

He recalls countless former lives traversed by him in the past, together with his activities and appearances [in those lives]: one birth, two births, a hundred births, a thousand births, eons of [world] expansion, eons of [world] contraction, countless eons of [world] expansion and contraction, [thus]: [I was] that living being named So-and-so; I went through those past experiences; I was [once] born there, with this family name, this given name, I had this type of life and this type of food and drink, experiencing this type of pleasure and pain, my life span was like this, I survived this long, and my life ended like this. Dying here I was reborn there, dying there I was reborn here. I was reborn here with this family name, this given name, I had this type of life and this type of food and drink, I experienced this type of pleasure and pain, my life span was like this, I survived this long, and my life ended like this.

Nigrodha, what do you think? Does this kind of self-mortification reach the joints?

Nigrodha replied:

Gotama, this type of self-mortification reaches the joints. Gotama, how does this self-mortification reach the highest, how does it reach the true essence?

The World-honored One replied:

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Nigrodha, suppose a renunciant or brahmin undertakes four practices: not killing living beings, not instructing others to kill, and not approving of killing; not stealing, not instructing others to steal, and not approving of stealing; not taking another's wife, not instructing others to take another's wife, and not approving of others taking another's wife; not speaking falsehood, not instructing others to speak falsehood, and not approving of speaking falsehood. He undertakes these four practices, delights in them, and does not transgress them.

With the divine eye, which is purified and surpasses [the vision of ordinary] people, he sees beings as they die and as they are reborn, handsome or ugly, superior or inferior, as they come and go between good and bad realms of existence, in accordance with the [previous] deeds of these living beings. He sees as it really is that, if these living beings undertook evil bodily, verbal, and mental conduct, if they reviled noble ones, held wrong views, and undertook actions [based on] wrong views, then because of these causes and conditions at the breaking up of the body at death they certainly go to a bad realm of existence, and are reborn in hell. If, [however,] these living beings undertook good bodily, verbal, and mental conduct, if they did not revile noble ones, held right views, and undertook actions [based on] right views, then because of these causes and conditions at the breaking up of the body after death they certainly ascend to a good realm of existence, and are reborn in heavenly realms. Nigrodha, what do you think: has this kind of self-mortification reached the highest? Has it reached the true essence?

Nigrodha replied:

Gotama, this kind of self-mortification has reached the highest; it has reached the true essence. Gotama, is it for realizing this self-mortification that the disciples of the renunciant Gotama practice the holy life in dependence on the renunciant [Gotama]? The World-honored One replied:

Nigrodha, it is not for realizing this self-mortification that my disciples practice the holy life in dependence on me. Nigrodha, there is something 285

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else that is supremely superior, supremely sublime, supremely excellent, for the realization of which my disciples practice the holy life in dependence on me. At this the disorderly assembly of heterodox practitioners exclaimed loudly:

It is like this, it is like this! The realization of that is why the disciples of the renunciant Gotama practice the holy life in dependence on the renunciant Gotama!288 Then the heterodox practitioner Nigrodha admonished his assembly. Having quietened them, he asked: Gotama, what is that something else that is supremely superior, supremely sublime, supremely excellent, for the realization of which the disciples of the renunciant Gotama practice the holy life in dependence on the renunciant Gotama?

Then the World-honored One said:

Nigrodha, the Tathāgata arises in the world, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, leader on the path of Dharma, teacher of devas and human beings, called a buddha, an exalted one. [A disciple of the Tathāgata] abandons the five hindrances that defile the mind and weaken wisdom. Secluded from sensual desires, secluded from evil and unwholesome states, he dwells having attained . . . up to . . . the fourth absorption.289

With his mind concentrated and purified in this way, without defilement, without affliction, malleable, well steadied, having gained imperturbability, he directs his mind toward knowledge and realization of the destruction of the taints.

He knows as it really is: "This is dukkha." He knows [as it really is]: "This is the arising of dukkha." He knows [as it really is]: "This is the cessation of dukkha." He knows as it really is: "This is the path to the cessation of dukkha." 286

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He knows as it really is: "These are the taints." He knows [as it really is]: "This is the arising of the taints." He knows [as it really is]: "This is the cessation of the taints." He knows as it really is: "This is the path to the cessation of the taints."

Knowing like this, seeing like this, his mind is liberated from the taint of sensual desire, . . . from the taint of existence, his mind is liberated from the taint of ignorance. It being liberated, he knows that it is liberated, knowing as it really is: "Birth has been ended, the holy life has been established, what had to be done has been done, there will not be another experiencing of existence." Nigrodha, this is reckoned as something else that is supremely superior, supremely sublime, supremely excellent, for the realization of which my disciples practice the holy life in dependence on me. Then the householder True Mind said:

Nigrodha, the World-honored One is [sitting] right here. You can now destroy him with a single argument, as you might [smash] an empty pot, and tell him the simile of the blind ox that grazes on the fringes. On hearing this, the World-honored One asked the heterodox practitioner Nigrodha, "Did you really speak like this?" The heterodox practitioner Nigrodha replied, "I really [spoke] like this, Gotama." The World-honored One asked again:

Nigrodha, haven't you heard this from senior and former practitioners? "Tathāgatas of the past, free from attachment, fully awakened, made a practice of sitting in meditation beneath a tree in a secluded area or mountain forest, or while dwelling on a high crag, in an isolated [place] without noise, remote, without disturbance, and without people. "All buddhas, world-honored ones, have made a practice of sitting in meditation beneath a tree in a secluded area or a mountain forest, or while dwelling on a high crag, in an isolated [place] without noise, remote, without disturbance, and without people. Following the practice of sitting in meditation, they have always enjoyed being in remote areas, at peace and happy. From the beginning they have never gathered day and night in a group," as you are doing today with your followers.

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The Madhyama Āgama (Middle-length Discourses), Volume II The heterodox practitioner Nigrodha replied:

Gotama, I have heard this from senior and former practitioners: "Tathāgatas of the past, free from attachment, fully awakened, made a practice of sitting in meditation beneath a tree in a secluded area or a mountain forest, or while dwelling on a high crag, in an isolated [place] without noise, remote, without disturbance, and without people.

"All buddhas, world-honored ones, have made a practice of sitting in meditation beneath a tree in a secluded area or a mountain forest, or while dwelling on a high crag, in an isolated [place] without noise, remote, without disturbance, and without people. Following the practice of sitting in meditation, they have always enjoyed being in remote areas, at peace and happy. From the beginning they have never gathered day and night in a group," as I am doing today with my followers.

[The Buddha said:]

Nigrodha, did you not have this reflection: "Just as those world-honored ones [of the past] made a practice of sitting in meditation beneath a tree in a secluded area or a mountain forest, or while dwelling on a high crag, in an isolated [place] without noise, remote, without disturbance, and without people; and they always enjoyed sitting in meditation in remote areas, at peace and happy—[so too in the present] the renunciant Gotama is practicing the path to full awakening?"

The heterodox practitioner Nigrodha replied:

Gotama, had I known this, what grounds would I have had for making a declaration like this, "I will destroy him with a single argument, as I might [smash] an empty pot, and I will tell him the simile of the blind ox that grazes on the fringes"?290

The World-honored One said:

Now, Nigrodha, I have the Dharma, which is wholesome and connected with the wholesome, whose every sentence relating to liberation can be realized. It is for this reason that the Tathāgata calls himself 'fearless.' All monks who come to me as disciples, without flattery, without deceit, 288

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honest, and without deception, will, after having been taught by me and having followed my instruction, certainly attain final knowledge.291 Nigrodha, if you are thinking, 'the renunciant Gotama teaches the Dharma out of a desire to become the teacher,' don't think like that! The [role of] teacher remains yours even while I am teaching you the Dharma. Nigrodha, if you are thinking, 'the renunciant Gotama teaches the Dharma out of a desire to get disciples,' don't think like that! These disciples remain yours even while I am teaching you the Dharma. Nigrodha, if you are thinking, 'the renunciant Gotama teaches the Dharma out of a desire to get offerings,' don't think like that! The offerings remain yours even while I am teaching you the Dharma. Nigrodha, if you are thinking, 'the renunciant Gotama teaches the Dharma out of a desire for praise and acclaim,' don't think like that! The praise and acclaim remain yours even while I am teaching you the Dharma. Nigrodha, you may be thinking: 'If I had the Dharma, which is wholesome and connected with the wholesome, whose every sentence relating to liberation can be realized, then that renunciant Gotama would capture me and destroy me.' Don't think like that! The Dharma remains yours even while I am teaching you the Dharma.292

At this [all in] the large assembly remained silent. Why was that? Because they were under the control of King Māra.

Then the World-honored One said to the householder True Mind: See how this large assembly remains silent. Why is that? Because they are under the control of King Māra. Because of him, among this assembly of heterodox practitioners there is not a single heterodox practitioner who thinks: "Let me try cultivating the holy life under the renunciant Gotama." Knowing this, the World-honored One taught the Dharma to the householder True Mind, exhorting, inspiring, and fully delighting him. Having exhorted, inspired, and fully delighted him by teaching him the Dharma using countless skillful means, [the Buddha] rose from his seat. Then, taking the householder True Mind by the arm, he flew up into the air using supernormal power and departed.293

Thus spoke the Buddha. Having heard what the Buddha said, the householder True Mind was delighted and received it respectfully. 289

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