The Madhyama Āgama (Middle-Length Discourses) Volume I

39. The [Second] Discourse to the Householder Ugga

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39. The [Second] Discourse to the

Householder Ugga

Thus have I heard: At one time, not long after the Buddha had attained final nirvana, many highly regarded senior monks were staying at Vesālī, in the Gabled Hall near Monkey Lake. At that time, the householder Ugga was performing a lavish almsgiving for those who had come from afar, for those on a journey, for the ill, and for those who were looking after the ill. He was [also] regularly preparing porridge and meals for the monastery keepers, regularly inviting groups of twenty from the [monastic] community for food, and offering food to the assembly of monks every five days. Almsgiving on such a lavish scale is like a ship, which, while returning with a full load of cargo worth hundreds and thousands, suddenly sinks and is lost. An assembly of many highly regarded senior monks heard that the householder Ugga was performing such a lavish almsgiving for those who had come from afar, for those on a journey, for the ill, and for those who were looking after the ill; [while also] regularly preparing porridge and meals for the monastery keepers, regularly inviting groups of twenty from the [monastic] community for food, and offering food to the assembly of monks every five days. Hearing about this, they discussed it together thus: Good friends, who could go and talk to the householder Ugga, [saying,] "Householder, please stop! Do not perform such almsgiving again! Later you yourself will understand [why]"?

They had this thought:

Venerable Ānanda was the Buddha's attendant. He received the Worldhonored One's teachings and was praised by the Buddha and by his wise companions in the holy life. Venerable Ānanda should go and talk with the householder Ugga, [saying,] "Householder, please stop! Do not perform such almsgiving again! Later you yourself will understand [why]. " Good friends, let us together go to Venerable Ānanda and tell him about this matter.

Then the assembly of many highly regarded senior monks went to Venerable Ānanda. After exchanging greetings, they sat down to one side and said: 300

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Venerable Ānanda, did you know that the householder Ugga is performing a lavish almsgiving for those who have come from afar, for those on a journey, for the ill, and for those who are looking after the ill, [while also] regularly preparing porridge and meals for the monastery keepers, regularly inviting groups of twenty from the [monastic] community for food, and offering food to the assembly of monks every five days? Almsgiving on such lavish scale is like a ship, which, while returning with a full load of cargo worth hundreds and thousands, suddenly sinks and is lost. We have discussed this together thus: Who could go and talk with the householder Ugga, [saying,] "Householder, please stop! Do not perform such almsgiving again! Later you yourself will understand [why]"?

Then we thought:

Venerable Ānanda was the Buddha's attendant. He received the World-honored One's teachings and was praised by the Buddha and by his wise companions in the holy life. The venerable Ānanda should go and talk to the householder Ugga, [saying,] "Householder, stop! Do not perform such almsgiving! Later you yourself will understand [why].

"

Venerable Ānanda, may you go and talk to the householder Ugga, [saying,] "Householder, please stop! Do not perform such almsgiving again! Later you yourself will understand [why].

"

Then Venerable Ānanda said to those highly regarded senior monks: Good friends, the householder Ugga has a stern personality. If I just speak for myself, I might make him very unhappy. Good friends, on whose behalf should I speak with him?

Those highly regarded senior monks replied,

"Venerable friend, speak

on behalf of the assembly of monks! Spoken to on behalf of the assembly of monks, he will have nothing to say.

"

Then Venerable Ānanda silently accepted the assignment from those highly regarded senior monks. Understanding that Venerable Ānanda had 301

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consented in silence, the highly regarded senior monks rose from their seats, circumambulated Venerable Ānanda, and returned, each to his place. Then at dawn, when the night was over, Venerable Ānanda put on his robes, took his almsbowl, and went to the house of the householder Ugga. Seeing from afar that Venerable Ānanda was coming, the householder Ugga rose from his seat and arranged his robe so as to bare one shoulder. Placing his palms together [in respect] toward Venerable Ānanda, he said "Welcome, Venerable Ānanda! Venerable Ānanda has not come here for a long time. Please take a seat on this bed.

"

Then Venerable Ānanda took a seat on the bed. The householder Ugga paid respect with his head at Venerable Ānanda's feet and sat down to one side. Venerable Ānanda said:

Householder, it is known that you are performing a lavish almsgiving for people who have come from afar, for those on a journey, for the ill, and for those who are looking after the ill, [while also] regularly preparing porridge and meals for the monastery keepers, regularly inviting groups of twenty from the [monastic] community for food, and offering food to the assembly of monks every five days. Almsgiving on such lavish scale is like a ship, which, while returning with a full load of cargo worth hundreds and thousands, suddenly sinks and is lost. Householder, please stop! Do not perform such almsgiving again! Later you yourself will understand [why]. The householder said,

speak thus?"

Venerable Ānanda replied,

monks.

"

"Venerable Ānanda, on whose behalf do you

"Householder, I speak for the assembly of

The householder said:

If Venerable Ānanda speaks for the assembly of the monks, I have no objection. If he spoke for himself, that might make me very unhappy. Venerable Ānanda, that I make offerings like this and perform generosity like this, even until I have given away all my wealth and property— this is to fulfill my aspiration. It is like the aspiration of a wheel-turning monarch.

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Venerable Ānanda asked, turning monarch?"

The householder answered: "Householder, what is the aspiration of a wheel-Venerable Ānanda, the poor from the villages think, "May I be the

richest among the villagers. " This is their aspiration. The rich from the villages think, "May I be the richest among the residents of the townships. " This is their aspiration. The rich from the townships think, "May I be the richest among the residents of the town. " This is their aspiration. The rich of the town think, "May I be the mayor of the town. "

This is their aspiration. The mayors in the towns think, "May I be the prime minister of the state.

" This is their aspiration. The prime ministers of the states think, "May I be the local king. "

This is their aspiration. The local kings think, "May I be a wheel-turning monarch. " This

is their aspiration.

And the wheel-turning monarch thinks: May I attain 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. May I in this very life, understand personally and dwell having realized personally. May I know as it really is: "Birth is ended, the holy life has been established, what was to be done has been done. There will not be another existence. "

This is the aspiration [of a wheel-turning monarch]. Venerable Ānanda, that I make offerings like this and perform generosity like this, even until I have given away all my wealth and property—this is to fulfill my aspiration. It is like the aspiration of a wheel-turning monarch. Venerable Ānanda, I possess this quality. Venerable Ānanda spoke in praise: "Householder, it is most wonderful, most remarkable that you possess this quality. "

[The householder Ugga continued:] 303

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Moreover, Venerable Ānanda, I possess not only this quality. Venerable Ānanda, 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 teach the Dharma to that venerable one. That venerable one asks me questions and I also ask that venerable one questions. That venerable one answers me and I also answer that venerable one. Venerable Ānanda, 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 Ānanda, I possess this quality. The venerable Ānanda spoke in praise: "Householder, it is most wonderful, most remarkable that you possess this quality. "

[The householder Ugga continued:]

Moreover, Venerable Ānanda, I possess not only this quality. Venerable Ānanda, when I offer alms 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 Ānanda, I do not recall that, when I make offerings to the assembly of monks, I have ever discriminated among them. Venerable Ānanda, I possess this quality. Venerable Ānanda spoke in praise: "Householder, it is most wonderful, most remarkable that you possess this quality.

"

[The householder Ugga continued:]

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

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

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 my own purified knowledge I know: there is the Tathāgata, free from attachment, fully awakened; the teaching of the World-honored One is well proclaimed; the community of nobles of the Tathāgata is progressing well [in the practice]. Venerable Ānanda, I possess this quality. Venerable Ānanda spoke in praise: "Householder, it is most wonderful, most remarkable that you possess this quality.

"

[The householder Ugga continued:]

Moreover, Venerable Ānanda, I possess not only this quality. Venerable Ānanda, I have abandoned desire, am separated from evil and unwholesome states . . . (and so on up to) . . . I dwell having attained the fourth meditative absorption. Venerable Ānanda, I possess this quality. Venerable Ānanda spoke in praise: "Householder, it is most wonderful, most remarkable that you possess this quality.

"

Then the householder Ugga said,

"May Venerable Ānanda please take

his meal here.

" For the householder Ugga's sake, Venerable Ānanda accepted the invitation by remaining silent. Understanding that Venerable Ānanda had accepted his 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 [Venerable Ānanda] 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.

Venerable Ānanda 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, [Venerable Ānanda] rose from his seat and departed.

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40. The Discourse to the Householder Hatthaka

This is what Venerable Ānanda said, Having heard Venerable Ānanda's words, the householder Ugga was delighted and remembered them well. 40. The Discourse to the Householder

Hatthaka130

Thus have I heard: At one time, the Buddha was staying at Aggāḷava near Āḷavī, in a rosewood grove.

At that time the householder Hatthaka, accompanied by five hundred eminent householders, went to the Buddha. He paid respect with his head at the Buddha's feet and sat down to one side. The five hundred householders also paid respect with their heads at the Buddha's feet and sat down to one side.

The World-honored One said,

"Householder Hatthaka, now you are with

such a great assembly. With what qualities are you [able to] gather such a great assembly?"

Then the householder Hatthaka replied:

World-honored One, there are four qualities for gathering people taught by the World-honored One. Charitable giving is the first, speaking friendly words is the second, providing helpful advice is the third, and being impartial is the fourth.

131 World-honored One, I [am able] to

gather such a great assembly by charitable giving, or by speaking friendly words, or by providing helpful advice, or by being impartial. The World-honored One spoke in praise:

Very good! Very good! Householder Hatthaka, you [are able] to gather such a great assembly in accordance with the Dharma, to gather such a great assembly by appropriate means, to gather such a great assembly through proper causes and conditions.

Householder Hatthaka, renunciants or brahmins in the past, who gathered a great assembly in accordance with the Dharma, all used these four qualities, or some of them, to gather a great assembly. Householder Hatthaka, renunciants or brahmins in the future, who will gather a great assembly in accordance with the Dharma, will all use these four qualities, or some of them, to gather a great assembly. 306

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Householder Hatthaka, renunciants or brahmins in the present, who gather a great assembly in accordance with the Dharma, all use these four qualities, or some of them, to gather a great assembly. Then the World-honored One taught the Dharma to the householder Hatthaka, exhorted, encouraged, and delighted him. Having used countless skillful means to teach him the Dharma, having exhorted, encouraged, and delighted him, [the Buddha] remained silent.

Then the householder Hatthaka, having been taught the Dharma by the Buddha, having been exhorted, encouraged, and delighted, rose from his seat, made obeisance to the Buddha, and after circumambulating the Buddha three times, departed and returned home.

On arriving at the outer gate, if there was someone there, he made every effort to teach that person the Dharma, to exhort, encourage, and delight them. On arriving at the middle gate or the inner gate, or on arriving inside, if there was someone there, he made every effort to teach that person the Dharma, to exhort, encourage, and delight them.

Then he ascended to the hall, arranged a seat, and sat down cross-legged. With a mind imbued with loving-kindness, he dwelled pervading one direction, likewise the second, the third, and the fourth direction, and also the four intermediate directions, above, and below, all around, everywhere. With a mind imbued with loving-kindness, free from fetters or resentment, without ill will or quarrel, he dwelled pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well cultivated. In the same way, with a mind imbued with compassion . . . with empathic joy . . . with equanimity; free from fetters or resentment, without ill will or quarrel, he dwelled pervading the entire world with a well-developed [mind], boundless and exalted, immeasurable.

At that time, gathering in the Sudhamma Hall,

132 the thirty-three gods

extolled and praised the householder Hatthaka, saying: Good friends, the householder Hatthaka possesses great benefits and great merit.

Why is that? The householder Hatthaka, having been taught the Dharma by the Buddha, having been exhorted, encouraged, and 307

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delighted, rose from his seat, made obeisance to the Buddha, and after circumambulating the Buddha three times, departed and returned home. On arriving at the outer gate, if there was someone there, he made every effort to teach that person the Dharma, to exhort, encourage, and delight them. On arriving at the middle gate or the inner gate, or on arriving inside, if there was someone there, he made every effort to teach that person the Dharma, to exhort, encourage, and delight them.

Then he ascended to the hall, arranged a seat, and sat down crosslegged. With a mind imbued with loving-kindness, he dwelled pervading one direction, likewise the second, the third, and the fourth direction, and also the four intermediate directions, above, and below, all around, everywhere. With a mind imbued with loving-kindness, free from fetters or resentment, without ill will or quarrel, he dwelled pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well cultivated.

In the same way, with a mind imbued with compassion . . . with empathic joy . . . with equanimity; free from fetters or resentment, without ill will or quarrel, he dwelled pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well cultivated. Then when the night was about to turn to dawn, the great heavenly king Vessavaṇa, of lofty appearance and radiant aura, approached the householder Hatthaka and said:

Householder, you have great benefits and great merit. Why is that? Today on account of you the thirty-three gods gathered in the Sudhamma Hall, extolling and praising you thus:

The householder Hatthaka has great benefits and great merit. Why is that? Good friends, the householder Hatthaka, having been taught the Dharma by the Buddha, having been exhorted, encouraged, and delighted, rose from his seat, made obeisance to the Buddha, and after circumambulating the Buddha three times, departed and returned home.

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On arriving at the outer gate, if there was someone there, he made every effort to teach that person the Dharma, to exhort, encourage, and delight them. On arriving at the middle gate or the inner gate, or on arriving inside, if there was someone there, he made every effort to teach that person the Dharma, to exhort, encourage, and delight them.

Then he ascended to the hall, arranged a seat, and sat down cross-legged.

With a mind imbued with loving-kindness, he dwelled pervading one direction, likewise the second, the third, and the fourth direction, and also the four intermediate directions, above, and below, all around, everywhere. With a mind imbued with loving-kindness, free from fetters or resentment, without ill will or quarrel, he dwelled pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well cultivated. "In the same way, with a mind imbued

with compassion . . . with empathic joy . . . with equanimity; free from fetters or resentment, without ill will or quarrel, he dwelled pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well cultivated.

At that time the householder Hatthaka remained silent, he did not speak and did not look or glance at the great heavenly king, Vessavaṇa. Why was that? Out of respect for his concentration, to guard his concentration. At that time, the World-honored One praised the householder Hatthaka in an immeasurable assembly of hundreds and thousands of people, saying: The householder Hatthaka possesses seven marvelous and wonderful qualities.

The householder Hatthaka, having been taught the Dharma by me, having been exhorted, encouraged, and delighted, rose from his seat, made obeisance to me, and after circumambulating me three times, departed and returned home.

On arriving at the outer gate, if there was someone there, he made every effort to teach them the Dharma, to exhort, encourage, and delight them. On arriving at the middle gate or the inner gate, or on arriving 309

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inside, if there was someone there, he made every effort to teach them the Dharma, to exhort, encourage, and delight them. Then he ascended to the hall, arranged a seat and sat down crosslegged. With a mind imbued with loving-kindness, he dwelled pervading one direction, likewise the second, the third, and the fourth direction, and also the four intermediate directions, above, and below, all around, everywhere. With a mind imbued with loving-kindness, free from fetters or resentment, without ill will or quarrel, he dwelled pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well cultivated.

In the same way, with a mind imbued with compassion . . . with empathic joy . . . with equanimity; free from fetters or resentment, without ill will or quarrel, he dwelled pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well cultivated. Today on account of him the thirty-three gods gathered in the Sudhamma Hall, extolling and praising him thus: The householder Hatthaka has great benefits and great merit. Why is that? Good friends, the householder Hatthaka, having been taught the Dharma by the Buddha, having been exhorted, encouraged, and delighted, rose from his seat, made obeisance to the Buddha, and after circumambulating the Buddha three times, departed and returned home.

On arriving at the outer gate, if there was someone there, he made every effort to teach that person the Dharma, to exhort, encourage, and delight them. On arriving at the middle gate or the inner gate, or on arriving inside, if there was someone there, he made every effort to teach that person the Dharma, to exhort, encourage, and delight them.

Then he ascended to the hall, arranged a seat, and sat down cross-legged.

With a mind imbued with loving-kindness, he dwelled pervading one direction, likewise the second, the third, and the fourth direction, and also the four intermediate directions, above, and below, all around, 310

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everywhere. With a mind imbued with loving-kindness, free from fetters or resentment, without ill will or quarrel, he dwelled pervading the entire world [with a mind that is] boundless, exalted, immeasurable and well cultivated.

In the same way, with a mind imbued with compassion . . . with empathic joy . . . with equanimity, free from fetters or resentment, without ill-will or quarrel, he dwelled pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well cultivated.

Then when the night was about to turn to dawn, the great heavenly king Vessavaṇa, of lofty appearance and radiant aura, approached the householder Hatthaka and said:

Householder, you have great benefits and great merit. Why is that? Today on account of you the thirty-three gods gathered in the Sudhamma Hall, extolling and praising you thus, "The householder

Hatthaka has great benefits and great merit.

"Why is that? Good friends, the householder Hatthaka, having been taught the Dharma by the Buddha, having been exhorted, encouraged, and delighted, rose from his seat, made obeisance to the Buddha, and after circumambulating the Buddha three times, departed and returned home.

"On arriving at the outer gate, if there was someone there, he made every effort to teach that person the Dharma, to exhort, encourage, and delight them. On arriving at the middle gate or the inner gate, or on arriving inside, if there was someone there, he made every effort to teach that person the Dharma, to exhort, encourage, and delight them.

"Then he ascended to the hall, arranged a seat, and sat down cross-legged.

"With a mind imbued with loving-kindness, he dwelled pervading one direction, likewise the second, the third, and the fourth direction, and also the four intermediate directions, above, and below, all around, everywhere. With a mind imbued with loving-kindness, free from fetters or resentment, without ill will 311

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or quarrel, he dwelled pervading the entire world [with a mind that is] boundless, exalted, immeasurable and well cultivated. "In the same way, with a mind imbued with compassion . . . with empathic joy . . . with equanimity; free from fetters or resentment, without ill will or quarrel, he dwelled pervading the entire world [with a mind] boundless, exalted, immeasurable, and well cultivated.

"

Then at dawn, when the night was over, a certain monk put on his robes, took his almsbowl, and went to the house of the householder Hatthaka. Seeing that monk coming from afar, the householder Hatthaka rose from his seat. 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 Hatthaka paid respect with his head at the monk's feet and sat down to one side. The monk said:

Householder, you have great benefits and great merit. Why is that? In an assembly of countless hundreds and thousands of people the World-honored One praised you saying,

"The householder Hatthaka

possesses seven extraordinary qualities.

"The householder Hatthaka, having been taught the Dharma by me, having been exhorted, encouraged, and delighted, rose from his seat, made obeisance to me, and after circumambulating me three times, departed and returned home. On arriving at the outer gate, if there was someone there, he made every effort to teach that person the Dharma, to exhort, encourage, and delight them. On arriving at the middle gate or the inner gate, or on arriving inside, if there was someone there, he made every effort to teach that person the Dharma, to exhort, encourage, and delight them. "Then he ascended to the hall, arranged a seat, and sat down cross-legged.

"With a mind imbued with loving-kindness, he dwelled pervading one direction, likewise the second, the third, and the fourth direction, and also the four intermediate directions, above, and 312

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below, all around, everywhere. With a mind imbued with lovingkindness, free from fetters or resentment, without ill will or quarrel, he dwelled pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well cultivated. "In the same way, with a mind imbued with compassion . . . with empathic joy . . . with equanimity; free from fetters or resentment, without ill will or quarrel, he dwelled pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well cultivated.

"Today on account of him the thirty-three gods gathered in the Sudhamma Hall, extolling and praising you thus, 'The householder Hatthaka has great benefits and great merit. Why is that? Good friends, the householder Hatthaka, having been taught the Dharma by the Buddha, having been exhorted, encouraged, and delighted, rose from his seat, made obeisance to the Buddha, and after circumambulating the Buddha three times, departed and returned home.

'On arriving at the outer gate, if there was someone there, he made every effort to teach that person the Dharma, to exhort, encourage, and delight them. On arriving at the middle gate or the inner gate, or on arriving inside, if there was someone there, he made every effort to teach that person the Dharma, to exhort, encourage, and delight them.

'Then he ascended to the hall, arranged a seat, and sat down cross-legged.

'With a mind imbued with loving-kindness, he dwelled pervading one direction, likewise the second, the third, and the fourth direction, and also the four intermediate directions, above, and below, all around, everywhere. With a mind imbued with lovingkindness, free from fetters or resentment, without ill will or quarrel, he dwelled pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well cultivated. 'In the same way, with a mind imbued with compassion . . . with empathic joy . . . with equanimity; free from fetters or resentment, without ill will or quarrel, he dwelled pervading the entire 313

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world [with a mind that is] boundless, exalted, immeasurable, and well cultivated.

'

"Then when the night was about to turn to dawn, the great heavenly king Vessavaṇa, of lofty appearance and radiant aura, approached the householder Hatthaka and said:'Householder, you have great benefits and great merit. Why is that? Today on account of you the thirty-three gods gathered in the Sudhamma Hall, extolling and praising you thus,

"The householder Hatthaka has

great benefits and great merit.

'Why is that? Good friends, the householder Hatthaka, having been taught the Dharma by the Buddha, having been exhorted, encouraged, and delighted, rose from his seat, made obeisance to the Buddha, and after circumambulating the Buddha three times, departed and returned home.

'On arriving at the outer gate, if there was someone there, he made every effort to teach them the Dharma, to exhort, encourage, and delight them. On arriving at the middle gate or the inner gate, or on arriving inside, if there was someone there, he made every effort to teach them the Dharma, to exhort, encourage, and delight them.

'Then he ascended to the hall, arranged a seat, and sat down cross-legged.

'With a mind imbued with loving-kindness, he dwelled pervading one direction, likewise the second, the third, and the fourth direction, and also the four intermediate directions, above, and below, all around, everywhere. With a mind imbued with lovingkindness, free from fetters or resentment, without ill will or quarrel, he dwelled pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well cultivated. 'In the same way, with a mind imbued with compassion . . . with empathic joy . . . with equanimity; free from fetters or resentment, without ill will or quarrel, he dwelled pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well cultivated.

'"

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"At that time the householder Hatthaka remained silent, he did not speak and did not look or glance at the great heavenly king, Vessavaṇa. Why is that? Out of respect for his concentration, to guard his concentration. "

Then the householder Hatthaka said to the monk,

"Venerable sir,

at that time [when the Buddha praised me thus] were there any laypeople present?"

The monk replied,

"No, there were no laypeople present,

" and

asked,

"What fault would there be if there were laypeople present?" The householder answered:

Venerable sir, if there had been those who had no faith in what the World-honored One said, they would for a long time derive no benefit from it, be unable to accept it, and would be reborn into an extremely bad realm of existence, experiencing immeasurable suffering. If there had been those who did have faith in what the World-honored One said, on that account they might have come to esteem, venerate, and pay respect to me. [But], venerable sir, I do not desire that they should [act] like that either. Venerable sir, please take your meal here.

For the householder Hatthaka's sake, the monk accepted the invitation by remaining silent. Understanding that the monk had accepted his invitation by remaining silent, the householder Hatthaka arose 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, [Hatthaka] 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] arose 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 Hatthaka. 315

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Then the World-honored One told the monks:

For this reason I extolled the householder Hatthaka, [saying] that he possesses seven extraordinary qualities. Moreover, you should know that the householder Hatthaka possesses an eighth extraordinary quality. The householder Hatthaka seeks nothing and desires nothing. This is what the Buddha said. Having heard the Buddha's words, the monks were delighted and remembered them well. 41. The Discourse on the Householder

Hatthaka133

Thus have I heard: At one time, the Buddha was staying at Aggāḷava near Āḷavī, in a rosewood grove.

At that time the World-honored One said to the monks: The householder Hatthaka possesses eight marvelous and wonderful qualities. What are they? The householder Hatthaka has few desires; he has faith, a sense of shame, scruples, energy, mindfulness, concentration, and wisdom. On account of what is the householder Hatthaka said to have few desires? The householder Hatthaka has few desires himself, [yet] he does not wish to let others know, "I have few desires.

"

[He] . . . has faith . . . a sense of shame . . . scruples . . . energy . . . mindfulness . . . concentration . . . wisdom. The householder Hatthaka has wisdom himself, [yet] he does not wish to let others know, "I have

wisdom.

" On account of this the householder Hatthaka is said to have few desires.

On account of what is the householder Hatthaka said to have faith? The householder Hatthaka has firm and deep faith in the Tathāgata. His faculty of faith is stable; he will never follow other renunciants or brahmins, or gods, Māras, Brahmās, or any other beings in the world. On account of this the householder Hatthaka is said to have faith. On account of what is the householder Hatthaka said to have a sense of shame? The householder Hatthaka has at all times a sense of shame. He approves of having a sense of shame and knows shame. [He knows] that evil, unwholesome states, being defiled and afflictive, 316

41. The Discourse on the Householder Hatthaka

Division 4

lead to evil retribution and are the root cause for birth and death. On account of this the householder Hatthaka is said to have a sense of shame.

On account of what is the householder Hatthaka said to have scruples? The householder Hatthaka has at all times scruples. He approves of the scruples and knows scruples. [He knows] that evil, unwholesome states, being defiled and afflictive, lead to evil retribution and are the root cause for birth and death. On account of this the householder Hatthaka is said to have scruples.

On account of what is the householder Hatthaka said to have energy? The householder Hatthaka has energy at all times in discarding what is evil and unwholesome, and in cultivating wholesome states. He takes the initiative constantly and remains wholeheartedly and steadfastly established in the roots of wholesomeness, without giving up his task. On account of this the householder Hatthaka is said to have energy. On account of what is the householder Hatthaka said to be mindful? The householder Hatthaka internally contemplates the body as body . . . feeling . . . the mind . . . dhammas as dhammas. On account of this the householder Hatthaka is said to be mindful.

On account of what is the householder Hatthaka said to have concentration? The householder Hatthaka, separated from desires, separated from evil and unwholesome states . . . (and so on up to) . . . dwells having attained the fourth absorption. On account of this the householder Hatthaka is said to have concentration.

On account of what is the householder Hatthaka said to have wisdom? The householder Hatthaka develops comprehension and wisdom, attains understanding concerning the rise and fall of phenomena, attains noble penetrative knowledge and discriminative understanding concerning the true cessation of suffering. On account of this the householder Hatthaka is said to have wisdom. It is on account of this that the householder Hatthaka is said to have eight wonderful and marvelous 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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On Conditions

42. The Discourse on "What is

the Purpose?"134

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

At that time, in the late afternoon, Venerable Ānanda rose from sitting in meditation and went to the Buddha, paid homage at his feet, stood to one side, and said: "World-honored One, what is the purpose of keeping the precepts?" The World-honored One answered:

Ānanda, keeping the precepts has the purpose of [allowing one] to be without regret. Ānanda, if one keeps the precepts, one attains [the state of] being without regret.

Again Ānanda asked: "World-honored One, what is the purpose of being without regret?"

The World-honored One answered: "Ānanda, being without regret has the purpose of joy. Ānanda, if one is without regret, one attains joy. "

Again Ānanda asked: "World-honored One, what is the purpose of joy?" The World-honored One answered: "Ānanda, joy has the purpose of rapture. Ānanda, if one is joyful, one attains rapture. "

Again Ānanda asked: "World-honored One, what is the purpose of rapture?" The World-honored One answered: "Ānanda, rapture has the purpose of tranquility. Ānanda, if one has rapture, one attains tranquility of the body. "

Again Ānanda asked: "World-honored One, what is the purpose of tranquility?" The World-honored One answered: "Ānanda, tranquility has the purpose of happiness. Ānanda, if one has tranquility, one attains the experience of happiness.

"

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485b

Again Ānanda asked: "World-honored One, what is the purpose of happiness?" The World-honored One answered: "Ānanda, happiness has the purpose of concentration. Ānanda, if one has happiness one attains concentration of the mind.

"

Again Ānanda asked: "World-honored One, what is the purpose of concentration?" The World-honored One answered:

Ānanda, concentration has the purpose of seeing things as they really are, knowing things as they really are. Ānanda, if one has concentration, one attains [the ability] to see and know things as they really are. Again Ānanda asked: "World-honored One, what is the purpose of seeing and knowing things as they really are?"

The World-honored One answered:

Ānanda, seeing and knowing things as they really are has the purpose of disenchantment. Ānanda, if one sees and knows things as they really are, one attains disenchantment.

Again Ānanda asked: "World-honored One, what is the purpose of disenchantment?" The World-honored One answered: "Ānanda, disenchantment has the purpose of dispassion. Ānanda, if one is disenchanted, one attains dispassion. "

Again Ānanda asked: "World-honored One, what is the purpose of dispassion?" The World-honored One answered:

Ānanda, dispassion has the purpose of liberation. Ānanda, if one is dispassionate, one attains liberation from all lust, anger, and ignorance. Ānanda, through keeping the precepts one has no regrets; through having no regrets one attains joy; through joy one attains rapture; through rapture one attains tranquility; through tranquility one attains happiness; through happiness one attains concentration. Ānanda, through concentration the learned noble disciple sees and knows things as they really are; through seeing and knowing things as they really are, he attains disenchantment; through disenchantment he attains dispassion; 320

43. The Discourse on No [Need for] Thought

Division 5

through dispassion he attains liberation. Through liberation he knows he is liberated: "Birth has been ended, the holy life has been established, what was to be done has been done. He knows as it really is: there will not be another existence.

"

Thus, Ānanda, one state is beneficial for another, one state is the means for another, and the precepts eventually lead to the highest goal, that is to say, to crossing over from this bank to the other bank. This is what the Buddha said. Having heard the Buddha's words, Venerable Ānanda and the other monks were delighted and remembered them well. 43. The Discourse on No

[Need for] Thought135

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 said:

Ānanda, one who keeps the precepts need not think: "May I be free from regret!" Ānanda, it is a law of nature that those who keep the precepts will be free from regret. Ānanda, one who is without regret need not think: "May I attain joy!" Ānanda, it is a law of nature that those who are without regret will attain joy.

Ānanda, one who is joyful need not think: "May I attain rapture!" Ānanda, it is a law of nature that those who are joyful will attain rapture. Ānanda, one who has rapture need not think: "May I attain tranquility!" Ānanda, it is a law of nature that those who have rapture will attain tranquility of the body.

Ānanda, one who has tranquility need not think: "May I attain happiness!" Ānanda, it is a law of nature that those who have tranquility will attain the experience of happiness.

Ānanda, one who has happiness need not think: "May I attain concentration!" Ānanda, it is a law of nature that those who have happiness will attain concentration of the mind.

Ānanda, one who has concentration need not think: "May I see things as they really are, know things as they really are!" Ānanda, it 321

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44. The Discourse on Mindfulness

is a law of nature that those who have concentration will see things as they really are, know things as they really are.

Ānanda, one who sees things as they really are, who knows things as they really are, need not think: "May I attain disenchantment!" Ānanda, it is a law of nature that those who see things as they really are, who know things as they really are, will attain disenchantment. Ānanda, one who has disenchantment need not think: "May I attain dispassion!" Ānanda, it is a law of nature that those who have disenchantment will attain dispassion. Ānanda, one who has dispassion need not think: "May I attain liberation!" Ānanda, it is a law of nature that those who have dispassion will attain liberation from all lust, anger, and ignorance. Ānanda, through keeping the precepts one has no regrets; through having no regrets one attains joy; through joy one attains rapture; through rapture one attains tranquility; through tranquility one attains happiness; through happiness one attains concentration of the mind. Ānanda, through concentration of the mind the learned noble disciple sees and knows things as they really are; through seeing and knowing things as they really are, he attains disenchantment; through disenchantment he attains dispassion; through dispassion he attains liberation. Through liberation he knows he is liberated: "Birth has been ended, the holy life has been established, what was to be done has been done. He knows as it really is: there will not be another existence. "

Thus, Ānanda, one state is beneficial for another, one state is the means for another, and the precepts eventually lead to the highest goal, that is to say, the crossing over from this bank to the other bank. This is what the Buddha said. Having heard the Buddha's words, Venerable Ānanda and the other monks were delighted and remembered them well. 44. The Discourse on

Mindfulness136

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: 322

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If a monk is often forgetful and not rightly attentive, this is detrimental to right mindfulness and right attentiveness. Lack of right mindfulness and right attentiveness is detrimental to guarding the sense faculties, keeping the precepts, being without regret, experiencing joy, rapture, tranquility, happiness, concentration, seeing and knowing things as they really are, disenchantment, dispassion, and liberation. And absence of liberation is detrimental to [attaining] nirvana. If a monk is not forgetful and has right attentiveness, the condition exists for right mindfulness and right attentiveness. If he has right mindfulness and right attentiveness, the condition exists for guarding the sense faculties, keeping the precepts, being without regret, experiencing joy, rapture, tranquility, happiness, concentration, seeing and knowing things as they really are, disenchantment, dispassion, and liberation. And if he has liberation, the condition exists for [attaining] nirvana.

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

45. The [First] Discourse on

Shame and Scruples137

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: If a monk is without shame or scruples, this is detrimental to love and respect. Lack of love and respect is detrimental to faith. Lack of faith is detrimental to right attention. Lack of right attention is detrimental to right mindfulness and right attentiveness. Lack of right mindfulness and right attentiveness is detrimental to guarding the sense faculties, keeping the precepts, being without regret, experiencing joy, rapture, tranquility, happiness, concentration, seeing and knowing things as they really are, disenchantment, dispassion, and liberation. And lack of liberation is detrimental to [attaining] nirvana.

If, [however,] a monk has shame and scruples, the condition for love and respect exists. If there is love and respect, the condition for 323

486a

46. The [Second] Discourse on Shame and Scruples

486b

faith exists. If there is faith, the condition for right attention exists. If there is right attention, the condition for right mindfulness and right attentiveness exists. If there is right mindfulness and right attentiveness, the condition exists for guarding the sense faculties, keeping the precepts, being without regret, experiencing joy, rapture, tranquility, happiness, concentration, seeing and knowing things are they really are, disenchantment, dispassion, and liberation. And if there is liberation, the condition exists for [attaining] nirvana.

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

46. The [Second] Discourse on

Shame and Scruples138

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

At that time Venerable Sāriputta addressed the monks: Venerable friends, if a monk is without shame or scruples, this is detrimental to love and respect. Lack of love and respect is detrimental to faith. Lack of faith is detrimental to right attention. Lack of right attention is detrimental to right mindfulness and right attentiveness. Lack of right mindfulness and right attentiveness is detrimental to guarding the sense faculties, keeping the precepts, being without regret, experiencing joy, rapture, tranquility, happiness, concentration, seeing and knowing things as they really are, disenchantment, dispassion, and liberation. And lack of liberation is detrimental to [attaining] nirvana. Venerable friends, it is just as with a tree. If the outer bark is damaged, then the sapwood does not develop successfully. If the sapwood does not develop successfully, then the trunk, stem, heartwood, boughs and branches, leaves, flowers, and fruit all cannot develop successfully. Venerable friends, know that it is the same with a monk. If he is without shame or scruple, then this is detrimental to love and respect. Lack of love and respect is detrimental to faith. Lack of faith is detrimental to right attention. Lack of right attention is detrimental to right mindfulness 324

Division 5

and right attentiveness. Lack of right mindfulness and right attentiveness is detrimental to guarding the sense faculties, keeping the precepts, being without regret, experiencing joy, rapture, tranquility, happiness, concentration, seeing and knowing things as they really are, disenchantment, dispassion, and liberation. And lack of liberation is detrimental to [attaining] nirvana. If, [however,] venerable friends, a monk has shame and scruple, the condition for love and respect exists. If there is love and respect, the condition for faith exists. If there is faith, the condition for right attention exists. If there is right attention, the condition for right mindfulness and right attentiveness exists. If there is right mindfulness and right attentiveness, the condition exists for guarding the sense faculties, keeping the precepts, being without regret, experiencing joy, rapture, tranquility, happiness, concentration, seeing and knowing things as they really are, disenchantment, dispassion, and liberation. And if there is liberation, the condition exists for [attaining] nirvana. Venerable friends, it is just as with a tree. If the outer bark is not damaged, the sapwood can develop successfully. If the sapwood develops successfully, then the trunk, stem, heartwood, boughs and branches, leaves, flowers, and fruit all can develop successfully. Venerable friends, know that it is the same with a monk. If there is shame and scruples, the condition for love and respect exists. If there is love and respect, the condition for faith exists. If there is faith, the condition for right attention exists. If there is right attention, the condition for right mindfulness and right attentiveness exists. If there are right mindfulness and right attentiveness, the condition exists for guarding the sense faculties, keeping the precepts, being without regret, experiencing joy, rapture, tranquility, happiness, concentration, seeing and knowing things as they really are, disenchantment, dispassion, and liberation. And if there is liberation, the condition exists for [attaining] nirvana.

This is what Venerable Sāriputta said. Having heard the words of Venerable Sāriputta, those monks were delighted and remembered them well. 325

47. The [First] Discourse on the Precepts

486c

47. The [First] Discourse

on the Precepts139

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: If a monk breaks the precepts, then this is detrimental to being without regret, experiencing joy, rapture, tranquility, happiness, concentration, seeing and knowing things as they really are, disenchantment, dispassion, and liberation. And lack of liberation is detrimental to [attaining] nirvana. If, [however,] a monk keeps the precepts, the condition exists for being without regret, experiencing joy, rapture, tranquility, happiness, concentration, seeing and knowing as it really is, disenchantment, dispassion, and liberation. And if there is liberation, the condition exists for [attaining] nirvana.

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

48. The [Second] Discourse

on the Precepts140

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

At that time Venerable Sāriputta addressed the monks: Venerable friends, if a monk breaks the precepts, this is detrimental to being without regret, experiencing joy, rapture, tranquility, happiness, concentration, seeing and knowing things as they really are, disenchantment, dispassion, and liberation. And lack of liberation is detrimental to [attaining] nirvana. Venerable friends, it is just as with a tree. If its roots are damaged, then the trunk, stem, heartwood, boughs and branches, leaves, flowers, and fruit all cannot develop successfully. Venerable friends, know that it is the same with a monk.

If he breaks the precepts, then this is detrimental to being without regret, experiencing joy, rapture, tranquility, happiness, concentration, 326

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seeing and knowing things as they really are, disenchantment, dispassion, and liberation. And lack of liberation is detrimental to [attaining] nirvana.

If, [however], venerable friends, a monk keeps the precepts, the condition exists for being without regret, experiencing joy, rapture, tranquility, happiness, concentration, seeing and knowing things as they really are, disenchantment, dispassion, and liberation. And if there is liberation, the condition exists for [attaining] nirvana. Venerable friends, it is just as with a tree. If its root is undamaged, then the trunk, stem, heartwood, boughs and branches, leaves, flowers, and fruit can all develop successfully. Venerable friends, you should know that it is the same with a monk. If he keeps the precepts, the condition exists for being without regret, experiencing joy, rapture, tranquility, happiness, concentration, seeing and knowing things as they really are, disenchantment, dispassion, and liberation. And if there is liberation, the condition exists for [attaining] nirvana.

141

This is what Venerable Sāriputta said. Having heard Venerable Sāriputta's words, those monks were delighted and remembered them well. 49. The [First] Discourse

on Respect142

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: A monk should practice respect and be considerate and courteous to his companions in the holy life. If he does not practice respect and is not considerate and courteous to his companions in the holy life, then it is impossible to fulfill even the most basic rules of proper conduct. If the basic rules of proper conduct are not fulfilled, then it is impossible to fulfill the rules for a learner. If the rules for a learner are not fulfilled, it is impossible to fulfill the [practices that are part of the] precept group.

143 If the precept group is not fulfilled, it is impossible to fulfill the [practices that are part of the] concentration group. If the concentration group is not fulfilled, it is impossible to fulfill the [practices 487a

327

50. The [Second] Discourse on Respect

that are part of the] wisdom group. If the wisdom group is not fulfilled, it is impossible to fulfill the [practices that are part of the] liberation group. If the liberation group is not fulfilled, it is impossible to fulfill the [practices that are part of the] knowledge and vision of liberation group. If the knowledge and vision of liberation group is not fulfilled, it is impossible to attain nirvana.

If, [however,] a monk practices respect and is considerate and courteous to his companions in the holy life, it is possible to fulfill the basic rules of proper conduct. If the basic rules of proper conduct are fulfilled, it is possible to fulfill the rules for a learner. If the rules for a learner are fulfilled, it is possible to fulfill the precept group. If the precept group is fulfilled, it is possible to fulfill the concentration group. If the concentration group is fulfilled, it is possible to fulfill the wisdom group. If the wisdom group is fulfilled, it is possible to fulfill the liberation group. If the liberation group is fulfilled, it is possible to fulfill the knowledge and vision of liberation group. If the knowledge and vision of liberation group is fulfilled, it is possible to attain nirvana. This is what the Buddha said. Having heard the Buddha's words, the monks were delighted and remembered them well.

50. The [Second] Discourse

on Respect144

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: A monk should practice respect and be considerate and courteous to his companions in the holy life. If he does not practice respect and is not considerate and courteous to his companions in the holy life, then it is impossible to fulfill even the most basic rules of proper conduct. If the basic rules of proper conduct are not fulfilled, it is impossible to fulfill the rules for a learner. If the rules for a learner are not fulfilled, it is impossible to guard the sense faculties, to keep the precepts, to be without regret, to experience joy, rapture, tranquility, happiness, concentration, seeing and knowing things as they really are, disenchantment, 328

Division 5

dispassion, and liberation. And if liberation is not fulfilled, it is impossible to attain nirvana. If, [however,] a monk does practice respect and is considerate and courteous to his companions in the holy life, then it is possible to fulfill the basic rules of proper conduct. If the basic rules of proper conduct are fulfilled, it is possible to fulfill the rules for a learner. If the rules for a learner are fulfilled, it is possible to guard the sense faculties, to keep the precepts, to be without regret, to experience joy, rapture, tranquility, happiness, concentration, seeing and knowing things as they really are, disenchantment, dispassion, and liberation. And if liberation is attained, it is possible to attain nirvana.

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

51. The Discourse on the

Beginning145

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: One cannot know the point where craving for existence began, the point before which there was no craving for existence and at which craving for existence arose. But one can understand the causes for craving for existence. Craving for existence is conditioned; it is not without conditions.

By what is craving for existence conditioned? The answer is: it is conditioned by ignorance. Ignorance too is conditioned; it is not without conditions.

By what is ignorance conditioned? The answer is: it is conditioned by the five hindrances. The five hindrances too are conditioned; they are not without conditions.

By what are the five hindrances conditioned? The answer is: they are conditioned by the three types of wrong conduct (bodily, verbal, and mental). The three types of wrong conduct too are conditioned; they are not without conditions.

329

487b

By what are the three types of wrong conduct conditioned? The answer is: they are conditioned by failure to guard the sense faculties. Failure to guard the sense faculties too is conditioned; it is not without conditions.

By what is failure to guard the sense faculties conditioned? The answer is: it is conditioned by lack of right mindfulness and right attentiveness. Lack of right mindfulness and right attentiveness too is conditioned; it is not without conditions. By what is lack of right mindfulness and right attentiveness conditioned? The answer is: it is conditioned by lack of right attention. Lack of right attention too is conditioned; it is not without conditions. By what is lack of right attention conditioned? The answer is: it is conditioned by lack of faith. Lack of faith too is conditioned; it is not without conditions. By what is lack of faith conditioned? The answer is: it is conditioned by hearing wrong teachings. Hearing wrong teachings too is conditioned; it is not without conditions. By what is hearing wrong teachings conditioned? The answer is: it is conditioned by association with bad friends. Association with bad friends too is conditioned; it is not without conditions. By what is association with bad friends conditioned? The answer is: it is conditioned by bad people. That is to say, once there are bad people, there will be association with bad friends. Once there is association with bad friends, there will be hearing of wrong teachings. Once there is hearing of wrong teachings, there will be lack of faith. Once there is lack of faith, there will be lack of right attention. Once there is lack of right attention, there will be lack of right mindfulness and right attentiveness. Once there is lack of right mindfulness and right attentiveness, there will be failure to guard the sense faculties. Once there is failure to guard the sense faculties, there will be the three types of wrong conduct. Once there are the three types of wrong conduct, there will be the five hindrances. Once there are the five hindrances, there will be ignorance. And once there is ignorance, there will be craving for existence. This is how, step by step, craving for existence comes about.

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[Likewise,] wisdom and liberation are conditioned; they are not without conditions.

By what are wisdom and liberation conditioned? The answer is: they are conditioned by the seven factors of awakening. The seven factors of awakening too are conditioned; they are not without conditions. By what are the seven factors of awakening conditioned? The answer is: they are conditioned by the four establishments of mindfulness. The four establishments of mindfulness too are conditioned; they are not without conditions.

By what are the four establishments of mindfulness conditioned? The answer is: they are conditioned by the three types of good conduct. The three types of good conduct too are conditioned; they are not without conditions. By what are the three types of good conduct conditioned? The answer is: they are conditioned by guarding the sense faculties. Guarding the sense faculties too is conditioned; it is not without conditions. By what is guarding of the sense faculties conditioned? The answer is: it is conditioned by right mindfulness and right attentiveness. Right mindfulness and right attentiveness too are conditioned; they are not without conditions.

By what are right mindfulness and right attentiveness conditioned? The answer is: they are conditioned by right attention. Right attention too is conditioned; it is not without conditions. By what is right attention conditioned? The answer is: it is conditioned by faith. Faith too is conditioned; it is not without conditions. By what is faith conditioned? The answer is: it is conditioned by hearing the true Dharma. Hearing the true Dharma too is conditioned; it is not without conditions.

By what is hearing the true Dharma conditioned? The answer is: it is conditioned by association with good friends. Association with good friends too is conditioned; it is not without conditions. By what is association with good friends conditioned? The answer is: it is conditioned by good people. That is to say, because there are good people, there will be association with good friends. Once there 487c

331