The Madhyama Āgama (Middle-Length Discourses) Volume I

34. The Discourse by Bakkula

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Then Venerable Ānanda, having received the instruction given by Venerable Vajjiputta, left the crowd to live in solitude and to practice diligently without being distracted.

Having left the crowd to live in solitude and to practice diligently without being distracted, he attained fully the summit of the holy life, for the sake of which a clansman shaves off his hair and beard, dons the yellow robe, leaves home out of faith, and goes forth to practice the path. In this very life, he personally attained understanding and awakening, and dwelled having personally realized. He knew as it really was: "Birth is ended, the holy life has been established, what was to be done has been done. There will not be another existence.

"

Venerable Ānanda had come to know the Dharma . . . (and so on up to) . . . attained arahantship. Venerable Ānanda said: Venerable friends, when I was sitting on the bed and was about to lie down, just as my head was about to touch the pillow, all the taints were eradicated and I attained liberation of the mind. That Venerable Ānanda [is able to] make such a declaration, this is said to be an extraordinary quality of Venerable Ānanda. Venerable Ānanda also said,

"Venerable friends, I shall attain final nirvana sitting cross-legged.

" Then Venerable Ānanda sat cross-legged and attained final nirvana. That Venerable Ānanda sat cross-legged to attain final nirvana, this is said to be an extraordinary quality of Venerable Ānanda. This is what the Buddha said. Having heard the Buddha's words, the monks were delighted and remembered them well.

34. The Discourse by

Bakkula124

Thus have I heard: At one time, not long after the final nirvana of the Buddha, Venerable Bakkula was staying at Rājagaha, in the Bamboo Grove, at the Squirrels' Sanctuary.

At that time, one afternoon while wandering around, a non-Buddhist practitioner who had been a good friend of Venerable Bakkula from the time before he had gone forth, approached Venerable Bakkula, exchanged greetings, and sat down to one side.

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The non-Buddhist practitioner said, "Friend Bakkula, I would like to

ask you a question. Will you listen to it?" Venerable Bakkula replied,

"Practitioner of another school, ask what you wish. After hearing it, I will consider it. "

The non-Buddhist practitioner asked, "Friend Bakkula, how long have

you been practicing the path in this true teaching and discipline?" Venerable Bakkula answered,

"Practitioner of another school, I have been practicing the path in this true teaching and discipline for eighty years already.

"

The non-Buddhist practitioner asked further: Friend Bakkula, during your eighty years of practicing the path in this true teaching and discipline, do you recall ever having had sexual intercourse? Venerable Bakkula answered the non-Buddhist practitioner: You should not ask such a question. Instead [you should] ask a different question,

"Friend Bakkula, during your eighty years of practicing the path in this true teaching and discipline, do you recall ever having given rise to any thought of sexual desire?" This, practitioner of another school, is the question you should ask. Then the non-Buddhist practitioner said this: I now ask a different question, friend Bakkula: During your eighty years of practicing the path in this true teaching and discipline, do you recall ever having given rise to any thought of sexual desire? At this, [only] because the non-Buddhist practitioner asked the question, Venerable Bakkula said to the monks: Venerable friends, I have been practicing the path in this true teaching and discipline for eighty years, but that for this reason conceit should arise [in me], this is not the case. That Venerable Bakkula [was able to] make this declaration, this is said to be an extraordinary quality of Venerable Bakkula. Again, Venerable Bakkula declared: 272

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Venerable friends, during my eighty years of practicing the path in this true teaching and discipline I have never had any thought of sexual desire.

That Venerable Bakkula [was able to] make this declaration, this is said to be an extraordinary quality of Venerable Bakkula. Again, Venerable Bakkula declared,

"Venerable friends, I have been

wearing rag robes for eighty years, but that for this reason conceit should arise [in me], this is not the case.

"

That Venerable Bakkula [was able to] make this declaration, this is said to be an extraordinary quality of Venerable Bakkula. Again, Venerable Bakkula declared:

Venerable friends, I have been wearing rag robes for eighty years, I do not recall ever having accepted a robe from a lay follower, having cut up cloth to make a robe, having had other monks make a robe [for me], or having sewn a robe or bag with a needle, not even a single thread. That Venerable Bakkula [was able to] make this declaration, this is said to be an extraordinary quality of Venerable Bakkula. Again, Venerable Bakkula declared,

"Venerable friends, I have been

begging food for eighty years, but that for this reason conceit should arise [in me], this is not the case.

"

That Venerable Bakkula [was able to] make this declaration, this is said to be an extraordinary quality of Venerable Bakkula. Again, Venerable Bakkula declared:

Venerable friends, in my eighty years of begging food I do not recall ever having accepted an invitation from a lay follower, ever having gone beyond [the right time for] begging food, ever having begged food from a large household so as to get clean, good, very fine and luxurious food to eat, savor, and digest. I have never looked at a woman's face. I do not recall ever having entered a nunnery. I do not recall ever having exchanged greetings with a nun, or even having spoken [to a nun] on the road. That Venerable Bakkula [was able to] make this declaration, this is said to be an extraordinary quality of Venerable Bakkula. 273

35. The Discourse to the Asura

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Again, Venerable Bakkula declared:

Venerable friends, during my eighty years of practicing the path in this true teaching and discipline I do not recall ever having trained a novice, nor do I recall ever having taught the Dharma to a lay follower, not even a verse of four lines.

That Venerable Bakkula [was able to] make this declaration, this is said to be an extraordinary quality of Venerable Bakkula. Again, Venerable Bakkula declared:

Venerable friends, during my eighty years of practicing the path in this true teaching and discipline I have never been ill, not even having a headache for a moment. I do not recall ever having taken medicine, not even a single piece of myrobalan.

That Venerable Bakkula [was able to] make this declaration, this is said to be an extraordinary quality of Venerable Bakkula. Again, Venerable Bakkula declared:

Venerable friends, in my eighty years of practicing sitting meditation in the cross-legged posture, I have never leaned against a wall or a tree.

That Venerable Bakkula [was able to] make this declaration, this is said to be an extraordinary quality of Venerable Bakkula. Again, Venerable Bakkula declared,

"Venerable friends, within three

days and nights, I attained the threefold realization. "

That Venerable Bakkula [was able to] make this declaration, this is said to be an extraordinary quality of Venerable Bakkula. Again, Venerable Bakkula declared,

"Venerable friends, I will attain

final Nirvana in the cross-legged sitting posture. " Then Venerable Bakkula

attained final nirvana in the cross-legged sitting posture. That Venerable Bakkula attained final nirvana in the cross-legged sitting posture, this is said to be an extraordinary quality of Venerable Bakkula. Such were the declarations made by Venerable Bakkula. At that time, the non-Buddhist practitioner and the [Buddhist] monks, having heard these declarations, were delighted and remembered them well. 274

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35. The Discourse to

the Asura125

Thus have I heard: At one time, the Buddha was staying at Verañjā, in the Yellow Reed Grove.

At that time, when night was about to turn to dawn, Pahārāda, the asura king, son of the asura Malejā, of lofty appearance and radiant aura, approached the Buddha, bowed down at the World-honored One's feet, and stood to one side.

The World-honored One asked:

Pahārāda, for the asuras in the ocean, is there no decline in the life span of theasuras, or in the appearance of theasuras, the joy of theasuras, or the strength of theasuras? Do theasuras delight in the ocean? Pahārāda, theasuraking, son of theasuraMalejā, replied: World-honored One, for usasuras in the ocean there is no decline in the life span of theasuras, or in the appearance of theasuras, the joy of theasuras, or the strength of theasuras. Weasuras all delight in the ocean.

The World-honored One asked further,

"Pahārāda, how many extraordinary qualities does the ocean possess that theasuras delight in on seeing them?"

Pahārāda replied:

World-honored One, our ocean possesses eight extraordinary qualities that delight theasuras. What are these eight qualities? World-honored One, from the bottom to the surface our ocean becomes gradually larger in circumference, evenly and uniformly increasing up to the shore; and its water is always full but never overflowing. World-honored One, that from the bottom to the surface our ocean becomes gradually larger in circumference, evenly and uniformly increasing up to the shore; and that its water is always full but never overflowing— this is said to be the first extraordinary quality of our ocean, which delights theasuras.

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Again, World-honored One, our ocean's tide is never out of time. World-honored One, that our ocean's tide is never out of time—this is said to be the second extraordinary quality of our ocean, which delights theasuras. Again, World-honored One, the water of our ocean is very deep, bottomless, and extremely broad, boundless. World-honored One, that the water of our ocean is very deep, bottomless, and extremely broad, boundless—this is said to be the third extraordinary quality of our ocean, which delights theasuras.

Again, World-honored One, the water of our ocean is salty, having everywhere the same taste. World-honored One, that the water of our ocean is salty, having everywhere the same taste—this is said to be the fourth extraordinary quality of our ocean, which delights the asuras.

Again, World-honored One, our ocean abounds with treasures, countless precious things, and many varieties of exotic gems. It is full of precious materials such as gold, silver, crystal, beryl, precious stone, pearl, green jade, white jade, conch shell, coral, amber, agate, tortoise shell, ruby, and stone-bead.

World-honored One, that our ocean abounds with treasures, countless precious things, varieties of exotic jewels, being full of precious materials, such as gold, silver, crystal, beryl, precious stone, pearl, green jade, white jade, conch shell, coral, amber, agate, tortoise shell, ruby, and stone-bead—this is said to be the fifth extraordinary quality of our ocean, which delights theasuras.

Again, World-honored One, our ocean is the abode of mighty deities, such asasuras, gandhabbas, rakkhasas, makaras, tortoises, crocodiles, vāruṇīserpents, [other, huge fishlike creatures such as] timis, timingalas, and timitimingalas.

Moreover, in the ocean dwell most wonderful and most remarkable beings with bodies as long as one hundred leagues, two hundred leagues, up to three hundred leagues, or even up to seven hundred leagues; creatures [with such] bodies all live in the ocean. World-honored One, that our ocean is the abode of mighty deities, such asasuras, gandhabbas, rakkhasas, makaras, tortoises, crocodiles, vāruṇīserpents, and [other, huge fishlike creatures such as] timis, timin-276

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galas, and timitimingalas; and that, moreover, there dwell in the ocean most wonderful and most remarkable beings with bodies as long as one hundred leagues, two hundred leagues, up to three hundred leagues, or even up to seven hundred leagues; that creatures [with such] bodies all live in the ocean—this is said to be the sixth extraordinary quality of our ocean, which delights theasuras.

Again, World-honored One, our ocean is pure and does not accept corpses. If someone dies in the ocean, the body is blown by the wind and thrown up on the shore overnight.

World-honored One, that our ocean is pure and does not accept corpses, and that if someone dies in the ocean, the body is blown by the wind and thrown up on the shore overnight—this is said to be the seventh extraordinary quality of our ocean, which delights theasuras. Again, World-honored One, there are five large rivers of Jambudīpa that enter our ocean, namely the Ganges, the Yamunā, the Sarabhū, the Aciravatī, and the Mahī. They all enter the great ocean, and once they have entered it, they forsake their original names and are all called "great ocean.

"

World-honored One, that there are five large rivers of Jambudīpa that enter our great ocean, namely the Ganges, the Yamunā, the Sarabhū, the Aciravatī, and the Mahī; and that they all enter the great ocean and, once they have entered it, forsake their original names and are all called "great ocean"

—this is said to be the eighth extraordinary quality of our ocean, which delights theasuras.

World-honored One, these are the eight extraordinary qualities of our great ocean, which delight theasuras. World-honored One, how many extraordinary qualities are there in the Buddha's true teaching and discipline, having seen which the monks delight in it? The World-honored One replied:

Pahārāda, there are likewise eight extraordinary qualities of my true teaching and discipline, having seen which the monks delight in it. What are the eight? Pahārāda, just as from the bottom to the surface the ocean becomes gradually greater in circumference, evenly and uniformly increasing up to the shore; and just as its water is always full 277

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but never overflowing, similarly, Pahārāda, my true teaching and discipline is [to be] gradually practiced, gradually trained in, gradually completed, and gradually taught.

Pahārāda, that my true teaching and discipline is [to be] gradually practiced, gradually trained in, gradually completed, and gradually taught—this is said to be the first extraordinary quality of my true teaching and discipline, having seen which the monks delight in it. Again, Pahārāda, just as the ocean's tide is never out of time, similarly, Pahārāda, in my true teaching and discipline, the monks, nuns, laymen, and laywomen will never, until the end of their lives, break the precepts, which I have established for these clansmen. Pahārāda, that in my true teaching and discipline, the monks, nuns, laymen, and laywomen will never, until the end of their lives, break the precepts, which I have established for these clansmen—this is said to be the second extraordinary quality of my true teaching and discipline, having seen which the monks delight in it.

Again, Pahārāda, just as the water of the ocean is very deep, bottomless, and extremely broad, boundless, similarly, Pahārāda, in my true teaching and discipline, the teachings are profound. They are profound and bottomless, extremely broad and boundless. Pahārāda, that in my true teaching and discipline, the teachings are profound, that they are profound and bottomless, extremely broad and boundless—this is said to be the third extraordinary quality of my true teaching and discipline, having seen which the monks delight in it. Again, Pahārāda, just as the water of the ocean is salty, having everywhere the same taste, similarly, Pahārāda, my true teaching and discipline has the taste of dispassion, the taste of awakening, the taste of tranquility, as well as the taste of the path.

Pahārāda, that my true teaching and discipline has the taste of dispassion, the taste of awakening, the taste of tranquility, as well as the taste of the path—this is said to be the fourth extraordinary quality of my true teaching and discipline, having seen which the monks delight in it. Again, Pahārāda, just as the ocean abounds with treasures, countless precious things, and many varieties of exotic gems, being full of precious materials, such as gold, silver, crystal, beryl, precious stone, 278

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pearl, green jade, white jade, conch shell, coral, amber, agate, tortoise shell, ruby, and stone-beads, similarly, Pahārāda, my true teaching and discipline abounds with treasures, countless precious things, and many varieties of "exotic gems,

" such as the four establishments of mindfulness, the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path.

Pahārāda, that my true teaching and discipline abounds with treasures, countless precious things, and many varieties of exotic gems such as the four establishments of mindfulness, the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path—this is said to be the fifth extraordinary quality of my true teaching and discipline, having seen which the monks delight in it. Again, Pahārāda, just as the ocean is the abode of mighty deities, namelyasuras, gandhabbas, rakkhasas, makaras, tortoises, crocodiles, vāruṇīserpents, and [other, huge fishlike creatures such as] timis, timingalas, and timitimingalas; and just as in the ocean dwell most wonderful and most remarkable beings with bodies as long as one hundred leagues, two hundred leagues, up to three hundred leagues, or even up to seven hundred leagues, creatures [with such] bodies all living in the ocean, similarly, Pahārāda, in my true teaching and discipline there is the community of nobles, of great spiritual beings all dwelling within it, namely arahants and those who are on the path to arahantship, non-returners and those who are on the path to non-returning, once-returners and those who are on the path to once-returning, and stream-enterers and those who are on the path to stream-entry.

Pahārāda, that in my true teaching and discipline there is the community of nobles, of great spiritual beings that all dwell within it, namely arahants and those who are on the path to arahantship, nonreturners and those who are on the path to non-returning, once-returners and those who are on the path to once-returning, and stream-enterers and those who are on the path to stream-entry—this is said to be the sixth extraordinary quality of my true teaching and discipline, having seen which the monks delight in it.

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36. The Discourse on Earthquakes

477b

Again, Pahārāda, just as the ocean is pure and does not accept corpses, and if someone dies in the ocean, the body is blown by the wind and thrown up on the shore overnight, similarly, Pahārāda, in my true teaching and discipline, the noble assembly is pure; it does not accept "corpses.

" If there are those who are without vigor, wicked, fake celibates though professing to be celibates, fake renunciants though professing to be renunciants, then even though they may be in the midst of the community of nobles, they are far away from the community of nobles and the community of nobles is far away from them. Pahārāda, that in my true teaching and discipline, the community of nobles is pure and does not accept "corpses"; that if there are those who are without vigor, wicked, fake celibates though professing to be celibates, fake renunciants though professing to be renunciants, who, even though they may be in the midst of the community of nobles, are far away from the community of nobles and the community of nobles is far away from them— this is said to be the seventh extraordinary quality of my true teaching and discipline, having seen which the monks delight in it.

Again, Pahārāda, just as there are five large rivers of Jambudīpa that enter the ocean, namely the Ganges, the Yamunā, the Sarabhū, the Aciravatī, and the Mahī, that all enter the great ocean and, having entered it, forsake their original names and are all [just] called "great ocean,

" similarly, Pahārāda, in my true teaching and discipline, the khattiyaclansmen who shave off hair and beards, don the yellow robe, leave home out of faith, and go forth to practice the path, these forsake their original names and are all called renunciants; [also the] . . . brahmins . . . householders . . . workers, who shave off hair and beards, don the yellow robe, leave home out of faith, and go forth to practice the path, these forsake their original names and are all called renunciants. Pahārāda, that in my true teaching and discipline, the khattiyaclansmen who shave off hair and beard, don the yellow robe, leave home out of faith, and go forth to practice the path, these forsake their original names and are all called renunciants; [also the] . . . brahmins . . . householders . . . workers who shave off hair and beards, don the yellow robe, leave home out of faith, and go forth to practice the path, these 280

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forsake their original names and are all called renunciants—this is said to be the eighth extraordinary quality of my true teaching and discipline, having seen which the monks delight in it.

Pahārāda, these are the eight extraordinary qualities of my true teaching and discipline, which,having seen it, the monks delight in it. Pahārāda, what do you think? Between the eight extraordinary qualities of my true teaching and discipline and the eight extraordinary qualities of the ocean, of these two types of extraordinary qualities, which is superior, more excellent, more wonderful, which is supreme? Pahārāda replied: World-honored One, the eight extraordinary qualities of the ocean are inferior to the eight extraordinary qualities of the Tathāgata's true teaching and discipline by a thousand or ten thousand times; they cannot be compared, likened, measured, or counted. The eight extraordinary qualities of the World-honored One's true teaching and discipline are superior, more excellent, more wonderful, and supreme. World-honored One, I now take refuge in the Buddha, the Dharma, and the community of monks. May the Worldhonored One accept me as a lay follower. From this day forth I take refuge until the end of my life.

This is what the Buddha said. Having heard the Buddha's words, Pahā rāda, theasuraking, together with the monks, was delighted and remembered them well.

36. The Discourse on

Earthquakes126

Thus have I heard: At one time the Buddha was staying in the Vajjian country in a town named Bhūmi. At that time, there was a violent earthquake. As the earth was quaking violently, a gale began blowing in all four directions, meteors appeared in all four directions, and all the houses and walls collapsed and were destroyed utterly.

Then Venerable Ānanda saw that there was a violent earthquake, and that as the earth was quaking violently, a gale began blowing in all four directions, meteors appeared in all four directions, and all the houses and walls collapsed and were destroyed utterly. Seeing this, Venerable Ānanda was 281

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terrified and his body hairs stood on end. He then approached the Buddha and, after paying respect with his head at the Buddha's feet, stood to one side, and said:

World-honored One, just now the earth was quaking violently, and as the earth was quaking violently, a gale began blowing in all four directions, meteors appeared in all four directions, and all the houses and walls collapsed and were destroyed utterly.

Then the World-honored One spoke to Venerable Ānanda, saying: Indeed, Ānanda. Just now the earth was quaking violently. Indeed, Ānanda. As the earth was quaking violently, a gale began blowing in all four directions, meteors appeared in all four directions, and all the houses and walls collapsed and were destroyed utterly. Then Venerable Ānanda asked:

World-honored One, how many causes are there due to which the earth quakes violently, and as the earth quakes violently a gale begins blowing in all four directions, meteors appear in all four directions, and all houses and walls collapse and are destroyed utterly? The World-honored One replied:

Ānanda, there are three causes due to which the earth quakes violently, and as the earth quakes violently a gale begins blowing in all four directions, meteors appear in all four directions, and all houses and walls collapse and are destroyed utterly.

What are the three? Ānanda, this earth rests upon water; the water rests upon wind; and the wind depends upon space. Ānanda, there comes a time when a great wind begins blowing in the sky. When the wind begins blowing, the water becomes disturbed; and when the water is disturbed, the earth quakes.

This is the first cause due to which the earth quakes violently, and as the earth quakes violently, a gale begins blowing in all four directions, meteors appear in all four directions, and all houses and walls collapse and are destroyed utterly.

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Again, Ānanda, a monk who possesses great supernormal power, great and mighty virtue, great merit, great and mighty power, is able, with the supernormal power of mastery over the mind, to develop perception of earth as minute and perception of water as infinite. On account of this, this earth behaves according to his wish, according to his will, being disturbed again and again, quaking again and again. Not only a monk, a god too, who has self-mastery, one who possesses great supernormal power, great and mighty virtue, great merit, great and mighty power, is able to develop perception of earth as minute and perception of water as infinite with his supernormal power of mastery over the mind. On account of this, this earth behaves according to his wish, according to his will, being disturbed again and again, quaking again and again. This is the second cause due to which the earth quakes violently, and as the earth quakes violently, a gale begins blowing in all four directions, meteors appear in all four directions, and all houses and walls collapse and are destroyed utterly.

Again, Ānanda, if a Tathāgata will be attaining final nirvana soon, within three months, for this reason the earth quakes violently, and as the earth quakes violently, a gale begins blowing in all four directions, meteors appear in all four directions, and all houses and walls collapse and are destroyed utterly.

This is the third cause due to which the earth quakes violently, and as the earth quakes violently, a gale begins blowing in all four directions, meteors appear in all four directions, and all houses and walls collapse and are destroyed utterly.

Hearing this, Venerable Ānanda began to weep and shed tears. Placing his palms together [in respect] toward the Buddha, he said: World-honored One, it is most wonderful, most remarkable that the Tathāgata, who is free from attachment, fully awakened, has accomplished [all] meritorious deeds and acquired such extraordinary qualities. Why is that? [Because] the Tathāgata will enter final nirvana soon, within three months. [Therefore] at this time [now], the earth quakes 283

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violently, and as the earth quakes violently, a gale begins to blow in all four directions, meteors appear in all four directions, and all houses and walls collapse and are destroyed utterly.

Then the World-honored One said to Venerable Ānanda: Indeed, Ānanda, indeed. It is most wonderful, most remarkable that the Tathāgata, who is free from attachment, fully awakened, has accomplished [all] meritorious deeds and acquired such extraordinary qualities.

Why is that? [Because] the Tathāgata will enter final nirvana soon, within three months. [Therefore] at this time [now], the earth quakes violently, and as the earth quakes violently, a gale begins to blow in all four directions, meteors appear in all four directions, and all houses and walls collapse and are destroyed utterly.

Furthermore, Ānanda, I have approached countless hundreds and thousands of khattiyaassemblies, sat and discussed with them, and made them feel at ease. Having sat down with them, I take on an appearance that resembles their appearance, a voice that sounds like their voices, and comportment and etiquette that resemble their comportment and etiquette. If they ask questions, I respond to those questions. Moreover, I teach them the Dharma, exhorting, encouraging, and delighting them. Having taught them the Dharma using countless skillful means, having exhorted, encouraged, and delighted them, I then disappear from that place. After I have disappeared, they do not know who I was, whether I was human or not human. Similarly, Ānanda, it is most wonderful, most remarkable that the Tathāgata, who is free from attachment, fully awakened, has accomplished [all] meritorious deeds and acquired such extraordinary qualities, has done the same with assemblies of brahmins . . . assemblies of householders . . . assemblies of renunciants.

[Furthermore,] Ānanda, I have approached countless hundreds and thousands of assemblies of the four celestial kings, sat and discussed with them, and made them feel at ease.

Having sat down with them, I take on an appearance that resembles their appearance, a voice that sounds like their voices, and comportment 284

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and etiquette that resemble their comportment and etiquette. If they ask questions, I respond to those questions.

Moreover, I teach them the Dharma, exhorting, encouraging, and delighting them. Having taught them the Dharma using countless skillful means, having exhorted, encouraged, and delighted them, I then disappear from that place. After I have disappeared, they do not know who I was, whether I was a god or not a god.

Similarly, Ānanda, it is most wonderful, most remarkable that the Tathāgata, who is free from attachment, fully awakened, has accomplished [all] meritorious deeds and acquired such extraordinary qualities, has done the same with the thirty-three gods . . . the Yama gods . . . the Tusita gods . . . the gods that delight in creation . . . the gods that delight in others' creation . . . the gods that are the retinue of Brahmā . . . the gods that are the attendants and ministers of Brahmā . . . the gods of limited radiance . . . the gods of immeasurable radiance . . . the gods of streaming radiance . . . the gods of limited glory . . . the gods of immeasurable glory . . . the gods of refulgent glory . . . the unclouded gods . . . the gods of abundant merit . . . the gods of great reward . . . the gods of non-vexation . . . the gods of non-affliction . . . the gods of good sight . . . the gods of good appearance.

[Again,] Ānanda, I have approached countless hundreds of thousands of assemblies of the gods of ultimate form, sat and discussed with them, and made them feel at ease. Having sat down with them, I take on an appearance that resembles their appearance, a voice that sounds like their voices, and comportment and etiquette that resemble their comportment and etiquette. If they ask questions, I respond to those questions.

Moreover, I teach them the Dharma, exhorting, encouraging, and delighting them. Having taught them the Dharma using countless skillful means, having exhorted, encouraged, and delighted them, I then disappear from that place. After I have disappeared, they do not know who I was, whether I was a god or not a god. In this way, Ānanda, it is most wonderful, most remarkable that the Tathāgata, who is free from attachment, fully awakened, has accomplished [all] meritorious deeds and acquired such extraordinary qualities.

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This is what the Buddha said. Having heard the Buddha's words, Venerable Ānanda and the monks were delighted and remembered them well. 37. The Discourse

at Campā127

Thus have I heard: At one time the Buddha was living at Campā near the Gaggarā Lake. At that time, on the fifteenth day of the [half-]month, the day for reciting the code of rules, the World-honored One sat down on a seat prepared in front of the assembly of monks. After sitting down, the World-honored One entered concentration and through the knowledge of others' minds he surveyed the minds of [the monks in] the assembly. After surveying the minds of [the monks in] the assembly, he sat silently through the first watch of the night.

Then a certain monk got up from his seat, arranged his robe so as to bare one shoulder and, placing his palms together [in respect] toward the Buddha, said:

World-honored One, the first watch of the night has ended. It has been a long time since the Buddha and the assembly of monks gathered and sat down here. May the World-honored One recite the code of rules! At that time, the World-honored One remained silent and made no response.

Then the World-honored One continued to sit silently up to the middle watch of the night. That monk again got up from his seat, arranged his robe so as to bare one shoulder and, placing his palms together [in respect] toward the Buddha, said:

World-honored One, the first watch of the night is over, the middle watch of the night is coming to an end. It has been a long time since the Buddha and the assembly of monks gathered and sat down here. May the World-honored One recite the code of rules! At that time, the World-honored One again remained silent and made no response.

Then the World-honored One continued to sit silently up to the last watch of the night. A third time that monk got up from his seat, arranged his robe 286

37. The Discourse at Campā

Division 4

so as to bare one shoulder and, placing his palms together [in respect] toward the Buddha, said:

World-honored One, the first watch of the night has already ended, the middle watch of the night, too, has ended, and the last watch of the night is about to end. It is getting close to dawn; soon the dawn will come. It has been a very long time since the Buddha and the assembly of monks gathered and sat down here. May the World-honored One recite the code of rules!

Then the World-honored One said to that monk,

"Among this assembly

there is one monk who is impure.

"

At that time Venerable Mahā Moggallāna was also among the assembly. Then Venerable Mahā Moggallāna had this thought: In regard to which monk did the World-honored One say that among this assembly there is one monk who is impure? Let me enter concentration such that, through the knowledge of others' minds, I [can] survey the minds of the [monks in the] assembly.

Venerable Mahā Moggallāna then entered concentration such that, through the knowledge of others' minds, he [could] survey the minds of the [monks in the] assembly. Then Venerable Mahā Moggallāna came to know the monk in regard to whom the World-honored One had said "Among this assembly there is one monk who is impure.

"

Then Venerable Mahā Moggallāna emerged from concentration, went right in front of that monk, pulled him by the arm, opened the door, and thrust him outside, [saying]: "You fool, go far away, do not stay here. You are not allowed to gather again with the assembly of monks. Henceforth you are no longer a monk.

"

Venerable Mahā Moggallānathen bolted the door and returned to where the Buddha was. Paying respect with his head at the Buddha's feet, he stood to one side and said:

The monk in regard to whom the World-honored One had said "Among this assembly there is one monk who is impure" has been expelled by me.

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479a

World-honored One, the first watch of the night has already ended, the middle watch of the night, too, has ended, and the last watch of the night is about to end. It is getting close to dawn; soon the dawn will come. It has been a very long time since the Buddha and the assembly of monks gathered and sat down here. May the World-honored One recite the code of rules!

The World-honored One spoke thus:

Mahā Moggallāna, that foolish man committed a serious offense in troubling the World-honored One and the assembly of monks. Mahā Moggallāna, whoever is responsible for the Tathāgata reciting the code of rules in an assembly that is not pure, his head shall split into seven pieces. Therefore, Mahā Moggallāna, henceforth you may recite the code of rules [without me]. The Tathāgata will not recite the code of rules again.

Why is that? Mahā Moggallāna, just as from the bottom to the surface the ocean becomes gradually greater in circumference, evenly and uniformly increasing up to the shore; and just as its water is always full but never overflowing, similarly, Mahā Moggallāna, my true teaching and discipline is [to be] gradually practiced, gradually trained in, gradually completed, and gradually taught.

Mahā Moggallāna, that my true teaching and discipline is [to be] gradually practiced, gradually trained in, gradually completed, and gradually taught—this is said to be an extraordinary quality of my true teaching and discipline.

Again, Mahā Moggallāna, just as the ocean's tide is never out of time, similarly, Mahā Moggallāna, in my true teaching and discipline, the monks, nuns, laymen, and laywomen will never, until the end of their lives, break the precepts, which I have established for these clanspeople. Mahā Moggallāna, that in my true teaching and discipline, the monks, nuns, laymen, and laywomen will never, until the end of their lives, break the precepts, which I have established for these clansmen—this is said to be an extraordinary quality of my true teaching and discipline.

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Again, Mahā Moggallāna, just as the water of the ocean is very deep, bottomless, and extremely broad, boundless, similarly, Mahā Moggallāna, in my true teaching and discipline, the teachings are very deep, deep and bottomless, extremely broad and boundless. Mahā Moggallāna, that in my true teaching and discipline, the teachings are very deep, deep and bottomless, extremely broad and boundless—this is said to be an extraordinary quality of my true teaching and discipline. Again, Mahā Moggallāna, just as the water of the ocean is salty, having everywhere the same taste, similarly, Mahā Moggallāna, my true teaching and discipline has the taste of dispassion, the taste of awakening, the taste of tranquility, as well as the taste of the path. Mahā Moggallāna, that my true teaching and discipline has the taste of dispassion, the taste of awakening, the taste of tranquility, as well as of the taste of the path—this is said to be an extraordinary quality of my true teaching and discipline.

Again, Mahā Moggallāna, just as the ocean abounds with treasures, countless precious things, and many varieties of exotic gems, being full of precious materials, such as gold, silver, crystal, beryl, precious stone, pearl, green jade, white jade, conch shell, coral, amber, agate, tortoise shell, ruby, and stone-beads, similarly, Mahā Moggallāna, my true teaching and discipline abounds with treasures, countless precious things, and many varieties of "exotic gems,

" such as the four establishments of mindfulness, the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path.

Mahā Moggallāna, that my true teaching and discipline abounds with treasures, countless precious things, and many varieties of "exotic gems,

" such as the four establishments of mindfulness, the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path—this is said to be an extraordinary quality of my true teaching and discipline.

Again, Mahā Moggallāna, just as the ocean is the abode of mighty deities, namelyasuras, gandhabbas, rakkhasas, makaras, tortoises, 289

479b

crocodiles, vāruṇīserpents, and [other, huge fishlike creatures such as] timis, timingalas, and timitimingalas; and just as in the ocean dwell most wonderful and most remarkable beings with bodies as long as one hundred leagues, two hundred leagues, up to three hundred leagues, or even up to seven hundred leagues, creatures [with such] bodies all living in the ocean, similarly, Mahā Moggallāna, in my true teaching and discipline there is the community of nobles, of great spiritual beings all dwelling within it, namely arahants, those who are on the path to arahantship, non-returners, those who are on the path to non-returning, once-returners, those who are on the path to once-returning, streamenterers, and those who are on the path to stream-entry. Mahā Moggallāna, that in my true teaching and discipline there is the community of nobles, of great spiritual beings that all dwell within it, namely arahants, those who are on the path to arahantship, non-returners, those who are on the path to non-returning, once-returners, those who are on the path to once-returning, stream-enterers, and those who are on the path to stream-entry—this is said to be an extraordinary quality of my true teaching and discipline. Again, Mahā Moggallāna, just as the ocean is pure and does not accept corpses, and if someone dies in the ocean, the body is blown by the wind and thrown up on the shore overnight, similarly, Mahā Moggallāna, in my true teaching and discipline, the noble assembly is pure; it does not accept "corpses.

" If there are those who are without vigor,

wicked, fake celibates though professing to be celibates, fake renunciants though professing to be renunciants, then even though they may be in the midst of the community of nobles, they are far away from the community of nobles and the community of nobles is far away from them. Mahā Moggallāna, that in my true teaching and discipline, the noble assembly is pure and does not accept "corpses"; that if there are those who are without vigor, wicked, fake celibates though professing to be celibates, fake renunciants though professing to be renunciants who, even though they may be in the midst of the community of nobles, are far away from the community of nobles and the community of nobles is far away from them—this is said to be an extraordinary quality of my true teaching and discipline.

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Again, Mahā Moggallāna, just as there are five large rivers of Jambudīpa that enter the ocean, namely the Ganges, the Yamunā, the Sarabhū, the Aciravatī, and the Mahī, that all enter the great ocean, together with the water that the ocean dragon sends raining down from the sky, [relentlessly] as the [turning of the] axle caps [on a chariot], 128

all this water cannot increase or diminish the ocean; similarly, Mahā Moggallāna, in my true teaching and discipline, the khattiyaclansmen who shave off hair and beards, don the yellow robe, leave home out of faith, and go forth to practice the path, come to abide in unshakeable liberation of the mind, having accomplished realization by themselves, [yet], Mahā Moggallāna, the unshakeable liberation of the mind in my true teaching and discipline neither increases nor diminishes. In the same way, the brahmins . . . the householders . . . the workers who shave off hair and beards, don the yellow robe, leave home out of faith, and go forth to practice the path, come to abide in unshakeable liberation of the mind, having accomplished realization by themselves, [yet], Mahā Moggallāna, the unshakeable liberation of the mind in my true teaching and discipline neither increases nor diminishes. Mahā Moggallāna, that in my true teaching and discipline, the khattiyaclansmen who shave off hair and beards, don the yellow robe, leave home out of faith, and go forth to practice the path, come to abide in unshakeable liberation of the mind, having accomplished realization by themselves, [yet], Mahā Moggallāna, the unshakeable liberation of the mind in my true teaching and discipline neither increases nor diminishes; [and that] in the same way the brahmins . . . the householders . . . the workers who shave off hair and beards, don the yellow robe, leave home out of faith, and go forth to practice the path, come to abide in unshakeable liberation of the mind, having accomplished realization by themselves, [yet], Mahā Moggallāna, the unshakeable liberation of the mind in my true teaching and discipline neither increases nor diminishes—this is said to be an extraordinary quality of my true teaching and discipline.

This is what the Buddha said. Having heard the Buddha's words, Venerable Mahā Moggallāna and the [other] monks were delighted and remembered them well. 291

479c

38. The [First] Discourse to the Householder Ugga

480a

38. The [First] Discourse to the

Householder Ugga129

Thus have I heard: At one time, the Buddha was at Vesālī, staying in the Great Forest. At that time, the householder Ugga, who was waited on only by women, went out of Vesālī followed by all his women and, [part way] between Vesālī and the Great Forest, enjoyed himself like a king with his concubines. Then the householder Ugga, having become very drunk on alcohol, left the women and went into the Great Forest. The householder Ugga, very drunk on alcohol, saw from afar the Worldhonored One, among the trees of the forest, dignified and beautiful, like the moon amidst the stars, with radiant aura, shining like a golden mountain, endowed with majestic appearance and lofty dignity, with sense faculties calm, free of obstruction, accomplished and disciplined, with his mind calm and quiet. On seeing the Buddha, the householder Ugga sobered up instantly; and, having sobered up, he approached the Buddha. Paying respect with his head at the Buddha's feet, he sat down to one side. Then the World-honored One taught him the Dharma, exhorted, encouraged, and delighted him. Having with countless skillful means taught [Ugga] the Dharma, having exhorted, encouraged, and delighted him, [he did] as all buddhas do when first teaching the true Dharma to delight their hearers: he taught about generosity, virtue, rebirth in heaven, the disadvantages of sensual desire, and the defilement of [continued] birth and death, and he extolled the excellence of dispassion and the purity of the constituents of the path. Having taught him the Dharma in this way, the Buddha knew that [Ugga's] mind was delighted, prepared, pliant, able to endure, uplifted, onepointed, free of doubt, free of hindrances, capable, and strong enough to receive the true teaching. Then the World-honored One taught him the essence of the true teaching taught by all buddhas: suffering, its arising, its cessation, and the path [leading to its cessation].

Instantly, while seated [right there], the householder Ugga saw the four noble truths: suffering, its arising, its cessation, and the path [leading to its cessation]. Just as a piece of white cloth is easily dyed, so the householder Ugga instantly, while seated [right there], saw the four noble truths: suffering, its arising, its cessation, and the path [leading to its cessation]. 292

Division 4

Then the householder Ugga, having seen the Dharma, having attained the Dharma, awakened of his own accord to the pure Dharma, cut off doubt and overcame uncertainty. [For him] there was no other teacher; he would no longer follow others. Without hesitation, he abided in the realization of the fruit. In the teaching of the World-honored One he had attained fearlessness. Then the householder Ugga rose from his seat, made obeisance to the Buddha, and said:

World-honored One, I now take refuge in the Buddha, the Dharma, and the assembly of monks. May the World-honored One accept me as a lay follower. From this day forth I take refuge [in the Triple Gem] until the end of my life. World-honored One, from this day forth, I [vow to] follow the World-honored One, lead a life of celibacy, and keep the five precepts for the rest of my life.

Having [vowed to] follow the World-honored One, lead a life of celibacy, and keep the five precepts for the rest of his life, the householder Ugga paid respect with his head at the Buddha's feet, circumambulated him three times, and departed.

On returning home, he promptly assembled all the women [of the house]. Having assembled them, he said:

Know that I [have vowed to] follow the World-honored One, lead a life of celibacy, and keep the five precepts for the rest of my life. Whoever of you wishes to [continue to] live here may do so, practicing generosity and making merit; whoever does not wish to stay may return to her own home; and whoever wishes to be [re]married, I will have you [re]married.

Thereupon the first wife said to the householder Ugga: Master, since you [have vowed] to follow the Buddha, lead a life of celibacy, and observe the five precepts for the rest of your life, you may marry me to such and such a man.

Then the householder Ugga had that man summoned. With his left hand holding his first wife's arm and his right hand holding a golden pitcher [for the wedding ceremony], he told that man,

"I now marry my first wife to you.

"

293

480b

Hearing this, the man was terrified, and his bodily hair stood on end. He said to the householder Ugga,

"Master, do you want to kill me? Do you

want to kill me?"

The householder replied:

I am not going to kill you. However, I [have vowed to] follow the Buddha, lead a life of celibacy, and observe the five precepts for the rest of my life, and for that reason I am marrying my first wife to you. After giving away his first wife, before giving her away, and at the time of giving her away, the householder Ugga had no thought of regret. At that time the World-honored One was surrounded by countless hundreds and thousands of people. In that great crowd he praised the householder Ugga, [saying]: "The householder Ugga possesses eight extraordinary qualities. "

Then after the night had passed, at dawn, a certain monk put on his robes, took his almsbowl, and went to the house of the householder Ugga. Seeing from afar that a monk was coming, the householder Ugga promptly rose from his seat and arranged his clothes so as to bare one shoulder. Placing his palms together [in respect] toward the monk, he said "Welcome, venerable sir! The venerable one has not come here for a long time. Please take a seat on this bed.

"

Then the monk took a seat on the bed. The householder Ugga paid respect with his head at the monk's feet and sat to one side. The monk said: Householder, you have had great gains and great merit. Why is that? Because in an assembly of countless hundreds and thousands of people the World-honored One has praised you, [saying] "The householder Ugga possesses eight extraordinary qualities.

" Householder, what are

those qualities that you possess?

The householder Ugga answered the monk, saying:

Venerable sir, [as] the World-honored One previously did not explain this further, I do not know in relation to what the World-honored One said this. In any case, venerable sir, please hear what qualities I possess. At one time, venerable sir, the World-honored One was staying at Vesālī, in the Great Forest. At that time, waited on only by women, I 294

Division 4

went out of Vesālī followed by them and, [part way] between Vesālī and the Great Forest, I enjoyed myself like a king with his concubines. At that time, venerable sir, I was very drunk on alcohol. I left the women and went into the Great Forest.

At that time, venerable sir, very drunk on alcohol, I saw from afar the World-honored One, among the trees of the forest, dignified and beautiful, like the moon amid the stars, with radiant aura, shining like a golden mountain, endowed with handsome appearance and lofty dignity, with sense faculties calm, free of obstruction, accomplished and disciplined, with his mind calm and quiet. On seeing the Buddha, I sobered up instantly. Venerable sir, I possess this quality. The monk spoke in praise,

"Householder, it is most wonderful, most

remarkable that you possess this quality.

"

[The householder Ugga said:]

Venerable sir, I possess not only this quality. Moreover, venerable sir, having sobered up, I approached the Buddha. Paying respect with my head at the Buddha's feet, I sat to one side. Then the World-honored One taught me the Dharma, exhorted, encouraged, and delighted me. Having with countless skillful means taught me the Dharma, having exhorted, encouraged, and delighted me, [he did] as all buddhas do when first teaching the true Dharma to delight their hearers: he taught me about generosity, virtue, rebirth in heaven, the disadvantages of sensual desire, and the defilement of [continued] birth and death, extolling the excellence of dispassion and the purity of the constituents of the path. Having taught me the Dharma in this way, the Buddha knew that my mind was delighted, prepared, pliant, able to endure, uplifted, one-pointed, free of doubt, free of hindrances, capable, and strong enough to receive the true teaching.

Then the World-honored One taught me the essence of the true teaching taught by all buddhas: suffering, its arising, its cessation, and the path [leading to its cessation]. Instantly, while sitting [right there], I saw the four noble truths, namely: suffering, its arising, its cessation, and the path [leading to its cessation]. Just as a piece of white cloth is easily dyed, so, venerable sir, I instantly, while sitting [right there], saw 295

480c

the four noble truths, namely: suffering, its arising, its cessation, and the path [leading to its cessation]. Venerable sir, I possess this quality. The monk spoke in praise,

"Householder, it is most wonderful, most

remarkable that you possess this quality.

"

[The householder Ugga continued:]

Venerable sir, I possess not only this quality. Moreover, venerable sir, having seen the Dharma, having attained the Dharma, I awakened on my own to the pure Dharma, cut off doubt, and overcame uncertainty. [For me] there was no other teacher; I would no longer follow others. Without hesitation, I abided in the realization of the fruit. In the teaching of the World-honored One I had attained fearlessness. Then, venerable sir, I rose from my seat, made obeisance to the Buddha, and said:

World-honored One, I now take refuge in the Buddha, the Dharma, and the assembly of monks. May the World-honored One accept me as a lay follower. From this day forth I take refuge [in the Triple Gem] until the end of my life. World-honored One, from this day forth, I [vow to] follow the World-honored One, lead a life of celibacy, and observe the five precepts for the rest of my life. Venerable sir, given that I [vowed to] follow the World-honored One, lead a life of celibacy, and observe the five precepts for the rest of my life—and, to my knowledge, have never broken those precepts—I possess this quality, venerable sir. The monk spoke in praise,

"Householder, it is most wonderful, most

remarkable that you possess this quality.

"

[The householder Ugga continued:]

Venerable sir, I possess not only this quality. Moreover, having [vowed to] follow the World-honored One, lead a life of celibacy, and observe the five precepts for the rest of my life, I paid respect with my head at the Buddha's feet, circumambulated him three times, and departed. On returning home, I assembled all the women [of the house]. Having assembled them, I said:

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Division 4

Know that I [have vowed to] follow the World-honored One, lead a life of celibacy, and observe the five precepts for the rest of my life? Whoever of you wishes to [continue to] live here may do so, practicing generosity and making merit; whoever does not wish to stay may return to her own home; and whoever wishes to be [re]married, I will have her [re]married.

Thereupon my first wife said to me:

Master, since you [have vowed] to follow the Buddha, lead a life of celibacy, and observe the five precepts for the rest of your life, you may marry me to such-and-such a man.

Then, venerable sir, I promptly had that man summoned. With my left hand holding my first wife's arm and my right hand holding a golden pitcher, I told that man,

"I now marry my first wife to you.

"

Hearing this, the man was terrified, and his bodily hair stood on end. He said to me,

"Master, do you want to kill me? Do you want to kill me?"

Venerable sir, I said to him:

I am not going to kill you. However, I [have vowed] to follow the Buddha, lead a life of celibacy, and observe the five precepts for the rest of my life, and for that reason I marry my first wife to you. Venerable sir, after giving away my first wife, before giving her away, and at the time of giving her away, I had no thought of regret. Venerable sir, I possess this quality.

The monk spoke in praise,

"Householder, it is most wonderful, most

remarkable that you possess this quality.

"

[The householder Ugga continued:]

Venerable sir, I possess not only this quality. Moreover, venerable sir, when I visit a monastic dwelling, as soon as I see a monk I make obeisance to him. If he is practicing walking meditation, I follow him in practicing walking meditation. If he is seated, then I sit to one side and, having sat down, I listen to the Dharma. That venerable one teaches the Dharma to me and I also [in turn] teach the Dharma to that venerable 297

481a

one. That venerable one asks me questions and I also ask him questions. That venerable one answers me and I also answer him. Venerable sir, I do not recall ever having looked down on any monk, whether he is a junior [monk], one of middle rank, or an elder. Venerable sir, I possess this quality.

The monk spoke in praise,

"Householder, it is most wonderful, most

remarkable that you possess this quality.

"

[The householder Ugga continued:]

Venerable sir, I possess not only this quality. Moreover, venerable sir, when I make offerings to the assembly of monks, a deity in the sky informs me thus:

Householder, this one is an arahant, this one is on the path to arahantship, this one is a non-returner, this one is on the path to nonreturning, this one is a once-returner, this one is on the path to once-returning, this one is a stream-enterer, this one is on the path to stream-entry, this one is diligent, this one is not diligent. However, venerable sir, I do not recall that, when making offerings to the assembly of monks, I have ever discriminated among them. Venerable sir, I possess this quality. The monk spoke in praise,

"Householder, it is most wonderful, most

remarkable that you possess this quality.

"

[The householder Ugga continued:]

Venerable sir, I possess not only this quality. Moreover, venerable sir, when I make offerings to the assembly of monks, a deity in the sky informs me thus:

Householder, there is the Tathāgata, free from attachment, fully awakened; the teaching of the World-honored One is well taught; the community of nobles of the Tathāgata is progressing well [in the practice].

Venerable sir, not out of faith in that deity's words, nor out of delight in his words, nor because of having heard it from him, but instead by 298

Division 4

my own purified knowledge I know: the Tathāgata is one who is free from attachment, fully awakened; the teaching of the World-honored One is well taught; the community of nobles of the Tathāgata is progressing well [in the practice]. Venerable sir, I possess this quality. The monk spoke in praise,

"Householder, it is most wonderful, most

remarkable that you possess this quality.

"

[The householder Ugga continued:]

Venerable sir, I possess not only this quality. Moreover, venerable sir, those five lower fetters that the Buddha has declared, namely sensual desire, hatred, view of a self, clinging to precepts, and doubt, I have seen that of these five, which could bind me to returning to this world and entering a womb, not a single one has not been eradicated. Venerable sir, I possess this quality. The monk spoke in praise,

"Householder, it is most wonderful, most

remarkable that you possess this quality.

"

The householder Ugga said to the monk,

"May the venerable one please

take his meal here.

"

For the householder Ugga's sake, the monk accepted the invitation by remaining silent. Understanding that the monk had accepted the invitation by remaining silent, the householder Ugga rose from his seat, and personally prepared water for washing. With his own hands he prepared assorted pure and tasty dishes to eat, savor, and digest, making sure there was enough to eat. After [the monk] had finished eating, put aside his bowl, and washed his hands, [Ugga] took a low seat and sat to one side to listen to the Dharma. The monk taught the householder the Dharma, exhorted, encouraged, and delighted him. Having, with countless skillful means, taught him the Dharma, having exhorted, encouraged, and delighted him, [the monk] rose from his seat and departed. He approached the Buddha. Paying respect with his head at [the Buddha's] feet, he sat down to one side and reported in detail the conversation he had had with the householder Ugga. Then the World-honored One told the monks,

"It was for this reason that

I praised the householder Ugga, for possessing eight extraordinary qualities. "

This is what the Buddha said. Having heard the Buddha's words, the monks were delighted and remembered them well.

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