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The Madhyama Āgama (Middle-Length Discourses) Volume I

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52. The [First] Discourse on Nutriments

488a

is association with good friends, there will be hearing of the true Dharma. Once there is hearing of the true Dharma, faith will be engendered. Once faith is engendered, there will be right attention. Once there is right attention, there will be right mindfulness and right attentiveness. Once there is right mindfulness and right attentiveness, there will be guarding of the sense faculties. Once there is guarding of the sense faculties, there will be the three types of good conduct. Once there are the three types of good conduct, there will be the four establishments of mindfulness. Once there are the four establishments of mindfulness, there will be the seven factors of awakening. Once there are the seven factors of awakening, there will be wisdom and liberation. This is how, step by step, wisdom and liberation come about. This is what the Buddha said. Having heard the Buddha's words, the monks were delighted and remembered them well.

52. The [First] Discourse

on Nutriments

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

What is the nutriment of craving for existence? The answer is: its nutriment is ignorance. Ignorance too has its nutriment; it is not without nutriment. What is the nutriment of ignorance? The answer is: its nutriment is the five hindrances. The five hindrances too have their nutriment; they are not without nutriment.

What is the nutriment of the five hindrances? The answer is: their nutriment is the three types of wrong conduct. The three types of wrong conduct too have their nutriment; they are not without nutriment. 332

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What is the nutriment of the three types of wrong conduct? The answer is: their nutriment is failure to guard the sense faculties. Failure to guard the sense faculties too has its nutriment; it is not without nutriment. What is the nutriment of failure to guard the sense faculties? The answer is: its nutriment is lack of right mindfulness and right attentiveness. Lack of right mindfulness and right attentiveness too has its nutriment; it is not without nutriment.

What is the nutriment of lack of right mindfulness and right attentiveness? The answer is: its nutriment is lack of right attention. Lack of right attention too has its nutriment; it is not without nutriment. What is the nutriment of lack of right attention? The answer is: its nutriment is lack of faith. Lack of faith too has its nutriment; it is not without nutriment. What is the nutriment of lack of faith? The answer is: its nutriment is hearing wrong teachings. Hearing wrong teachings too has its nutriment; it is not without nutriment. What is the nutriment of hearing wrong teachings? The answer is: its nutriment is association with bad friends. Association with bad friends too has its nutriment; it is not without nutriment. What is the nutriment of association with bad friends? The answer is: its nutriment is bad people.

That is to say, because 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. Once there is ignorance, there will be craving for existence. This is how, step by step, craving for existence comes about. 333

488b

[It is just as it is] with the great ocean. It too has its nutriment; it is not without nutriment. What is the nutriment of the great ocean? The answer is: the large rivers are its nutriment. The large rivers too have their nutriment; they are not without nutriment. What is the nutriment of the large rivers? The answer is: the small rivers are their nutriment.

The small rivers too have their nutriment; they are not without nutriment. What is the nutriment of the small rivers? The answer is: the large streams are their nutriment.

The large streams too have their nutriment; they are not without nutriment. What is the nutriment of the large streams? The answer is: the small streams are their nutriment.

The small streams too have their nutriment; they are not without nutriment. What is the nutriment of the small streams? The answer is: the mountain creeks and the marshes of the plains are their nutriment. The mountain creeks and the marshes of the plains too have their nutriment; they are not without nutriment. What is the nutriment of the mountain creeks and the marshes of the plains? The answer is: the rain is their nutriment.

What is the nutriment of craving for existence? The answer is: its nutriment is ignorance. Ignorance too has its nutriment; it is not without nutriment.

What is the nutriment of ignorance? The answer is: its nutriment is the five hindrances. The five hindrances too have their nutriment; they are not without nutriment.

What is the nutriment of the five hindrances? The answer is: their 334

Division 5

nutriment is the three types of wrong conduct. The three types of wrong conduct too have their nutriment; they are not without nutriment. What is the nutriment of the three types of wrong conduct? The answer is: their nutriment is failure to guard the sense faculties. Failure to guard the sense faculties too has its nutriment; it is not without nutriment. What is the nutriment of failure to guard the sense faculties? The answer is: its nutriment is lack of right mindfulness and right attentiveness. Lack of right mindfulness and right attentiveness too has its nutriment; it is not without nutriment.

What is the nutriment of lack of faith? The answer is: its nutriment is hearing wrong teachings. Hearing wrong teachings too has its nutriment; it is not without nutriment. What is the nutriment of hearing wrong teachings? The answer is: its nutriment is association with bad friends. Association with bad friends too has its nutriment; it is not without nutriment. What is the nutriment of association with bad friends? The answer is: its nutriment is bad people.

That is to say, because 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. 335

488c

Once there is ignorance, there will be craving for existence. This is how, step by step, craving for existence comes about. [Likewise,] wisdom and liberation have their nutriment; they are not without nutriment.

What is the nutriment of wisdom and liberation? The answer is: their nutriment is the seven factors of awakening. The seven factors of awakening too have their nutriment; they are not without nutriment. What is the nutriment of the seven factors of awakening? The answer is: their nutriment is the four establishments of mindfulness The four establishments of mindfulness too have their nutriment; they are not without nutriment.

What is the nutriment of the four establishments of mindfulness? The answer is: their nutriment is the three types of good conduct. The three types of good conduct too have their nutriment; they are not without nutriment. What is the nutriment of the three types of good conduct? The answer is: their nutriment is guarding the sense faculties. Guarding the sense faculties too has its nutriment; it is not without nutriment. What is the nutriment of guarding the sense faculties? The answer is: its nutriment is right mindfulness and right attentiveness. Right mindfulness and right attentiveness too have their nutriment; they are not without nutriment.

What is the nutriment of right mindfulness and right attentiveness? The answer is: their nutriment is right attention. Right attention too has its nutriment; it is not without nutriment.

What is the nutriment of right attention? The answer is: its nutriment is faith. Faith too has its nutriment; it is not without nutriment. What is the nutriment of faith? The answer is: its nutriment is hearing the true Dharma. Hearing the true Dharma too has its nutriment; it is not without nutriment.

What is the nutriment of hearing the true Dharma? The answer is: its nutriment is association with good friends. Association with good friends too has its nutriment; it is not without nutriment. What is the nutriment of association with good friends? The answer is: its nutriment is good people.

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Division 5

That is to say, because there are good people, there will be association with good friends. Once there is association with good friends, there will be hearing of the true Dharma. Once there is hearing of the true Dharma, faith will be engendered. Once faith is engendered, there will be right attention. Once there is right attention, there will be right mindfulness and right attentiveness. Once there is right mindfulness and right attentiveness, there will be guarding of the sense faculties. Once there is guarding of the sense faculties, there will be the three types of good conduct. Once there are the three types of good conduct, there will be the four establishments of mindfulness. Once there are the four establishments of mindfulness, there will be the seven factors of awakening. Once there are the seven factors of awakening, there will be wisdom and liberation. This is how, step by step, wisdom and liberation come about. [It is just as] with the great ocean. It too has its nutriment; it is not without nutriment. What is the nutriment of the great ocean? The answer is: the large rivers are its nutriment.

The large rivers too have their nutriment; they are not without nutriment. What is the nutriment of the large rivers? The answer is: the small rivers are their nutriment.

The small rivers too have their nutriment; they are not without nutriment. What is the nutriment of the small rivers? The answer is: the large streams are their nutriment.

The large streams too have their nutriment; they are not without nutriment. What is the nutriment of the large streams? The answer is: the small streams are their nutriment.

At times it rains heavily, and after the rain the mountain creeks and the marshes of the plains are filled with water. The mountain creeks and the marshes of the plains being filled, the small streams are filled. 337

53. The [Second] Discourse on Nutriments

489a

The small streams being filled, the large streams are filled. The large streams being filled, the small rivers are filled. The small rivers being filled, the large rivers are filled. The large rivers being filled, the great ocean is filled. This is how, step by step, the great ocean is filled. In the same way, wisdom and liberation have their nutriment; they are not without nutriment.

What is the nutriment of wisdom and liberation? The answer is: their nutriment is the seven factors of awakening. The seven factors of awakening too have their nutriment; they are not without nutriment. What is the nutriment of the seven factors of awakening? The answer is: their nutriment is the four establishments of mindfulness. The four establishments of mindfulness too have their nutriment; they are not without nutriment.

What is the nutriment of right mindfulness and right attentiveness? The answer is: their nutriment is right attention. Right attention too has its nutriment; it is not without nutriment.

What is the nutriment of hearing the true Dharma? The answer is: its nutriment is association with good friends. Association with good friends too has its nutriment; it is not without nutriment. 338

Division 5

What is the nutriment of association with good friends? The answer is: its nutriment is good people. That is to say, because there are good people, there will be association with good friends. Once there is association with good friends, there will be hearing of the true Dharma. Once there is hearing of the true Dharma, faith will be engendered. Once faith is engendered, there will be right attention. Once there is right attention, there will be right mindfulness and right attentiveness. Once there is right mindfulness and right attentiveness, there will be guarding of the sense faculties. Once there is guarding of the sense faculties, there will be the three types of good conduct. Once there are the three types of good conduct, there will be the four establishments of mindfulness. Once there are the four establishments of mindfulness, there will be the seven factors of awakening. Once there are the seven factors of awakening, there will be wisdom and liberation. This is how, step by step, wisdom and liberation come about.

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

53. The [Second] Discourse

on Nutriments

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 at which 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 has its nutriment; it is not without nutriment. What is the nutriment of craving for existence? The answer is: its nutriment is ignorance. Ignorance too has its nutriment; it is not without nutriment. What is the nutriment of ignorance? The answer is: its nutriment is the five hindrances. The five hindrances too have their nutriment; they are not without nutriment.

What is the nutriment of the five hindrances? The answer is: their 339

489b

[It is just as it is] with the great ocean. It too has its nutriment; it is not without nutriment. What is the nutriment of the great ocean? The answer is: the rain is its nutriment.

Division 5

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. Once there is ignorance, there will be craving for existence. This is how, step by step, craving for existence comes about. [Likewise,] wisdom and liberation have their nutriment; they are not without nutriment.

What is the nutriment of wisdom and liberation? The answer is: Their nutriment is the seven factors of awakening. The seven factors of awakening too have their nutriment; they are not without nutriment. What is the nutriment of the seven factors of awakening? The answer is: their nutriment is the four establishments of mindfulness. The four establishments of mindfulness too have their nutriment; they are not without nutriment.

What is the nutriment of right mindfulness and right attentiveness? The answer is: their nutriment is right attention. Right attention too has its nutriment; it is not without nutriment.

341

489c

54. The Discourse on [Attaining the] Wisdom of Cessation [of the Taints]

[It is just as] with the great ocean. It too has its nutriment; it is not without nutriment. What is the nutriment of the great ocean? The answer is: the rain is its nutriment.

At times it rains heavily and after the rain the mountain creeks and the marshes of the plains are filled with water. The mountain creeks and the marshes of the plains being filled, the small streams are filled. The small streams being filled, the large streams are filled. The large streams being filled, the small rivers are filled. The small rivers being filled, the large rivers are filled. The large rivers being filled, the great ocean is filled. This is how, step by step, the great ocean is filled. In the same way, because there are good people, there will be association with good friends. Once there is association with good friends, there will be hearing of the true Dharma. Once there is hearing of the true Dharma, faith will be engendered. Once faith is engendered, there will be right attention. Once there is right attention, there will be right mindfulness and right attentiveness. Once there is right mindfulness and right attentiveness, there will be guarding of the sense faculties. Once there is guarding of the sense faculties, there will be the three types of good conduct. Once there are the three types of good conduct, there will be the four establishments of mindfulness. Once there are the four establishments of mindfulness, there will be the seven factors of awakening. Once there are the seven factors of awakening, there will be wisdom and liberation. This is how, step by step, wisdom and liberation come about.

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

54. The Discourse on [Attaining the]

Wisdom of Cessation [of the Taints]146

Thus have I heard: At one time the Buddha was staying among the Kurus, in the Kuru city of Kammāsadhamma.

At that time the World-honored One addressed the monks: With knowledge and vision one can attain cessation of the taints, not without knowledge and without vision. How does one attain cessation of the taints by knowledge and vision? By knowing and seeing suffering as it really is, one attains cessation of the taints. By knowing and seeing, as it really is, the origin of suffering, the ending of suffering, and the path to the ending of suffering one attains cessation of the taints. The wisdom of cessation [of the taints] is conditioned; it is not without conditions. By what is the wisdom of cessation [of the taints] conditioned? The answer is: the wisdom of cessation [of the taints] is conditioned by liberation.

Liberation too is conditioned; it is not without conditions. By what is liberation conditioned? The answer is: liberation is conditioned by dispassion.

Dispassion too is conditioned; it is not without conditions. By what is dispassion conditioned? The answer is: dispassion is conditioned by disenchantment.

Disenchantment too is conditioned; it is not without conditions. By what is disenchantment conditioned? The answer is: disenchantment is conditioned by seeing and knowing things as they really are. Seeing and knowing things as they really are is conditioned too; it is not without conditions. By what is seeing and knowing things as they really are conditioned? The answer is: seeing and knowing things as they really are is conditioned by concentration. Concentration too is conditioned; it is not without conditions. By what is concentration conditioned? The answer is: concentration is conditioned by happiness.

343

490a

Happiness too is conditioned; it is not without conditions. By what is happiness conditioned? The answer is: happiness is conditioned by tranquility.

Tranquility too is conditioned; it is not without conditions. By what is tranquility conditioned? The answer is: tranquility is conditioned by rapture.

Rapture too is conditioned; it is not without conditions. By what is rapture conditioned? The answer is: rapture is conditioned by joy. Joy too is conditioned; it is not without conditions. By what is joy conditioned? The answer is: joy is conditioned by being without regret. Being without regret too is conditioned; it is not without conditions. By what is being without regret conditioned? The answer is: being without regret is conditioned by keeping the precepts. Keeping the precepts too is conditioned; it is not without conditions. By what is keeping the precepts conditioned? The answer is: keeping the precepts is conditioned by guarding the sense faculties. Guarding the sense faculties too is conditioned; it is not without conditions. By what is guarding the sense faculties conditioned? The answer is: guarding the sense faculties 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: right mindfulness and right attentiveness are conditioned by right attention. Right attention too is conditioned; it is not without conditions. By what is right attention conditioned? The answer is: right attention is conditioned by faith.

Faith too is conditioned; it is not without conditions. By what is faith conditioned? The answer is: faith is conditioned by accepting the Dharma through reflection.

147

Accepting the Dharma through reflection too is conditioned; it is not without conditions. By what is accepting the Dharma through reflection conditioned? The answer is: accepting the Dharma through reflection is conditioned by recitation of the Dharma. 344

Division 5

Recitation of the Dharma too is conditioned; it is not without conditions. By what is recitation of the Dharma conditioned? The answer is: recitation of the Dharma is conditioned by memorizing the Dharma. Memorizing the Dharma too is conditioned; it is not without conditions. By what is memorizing the Dharma conditioned? The answer is: memorizing the Dharma is conditioned by reflecting on its meaning. Reflecting on the meaning of the Dharma too is conditioned; it is not without conditions. By what is reflecting on its meaning conditioned? The answer is: reflecting on its meaning is conditioned by hearing.

Hearing too is conditioned; it is not without conditions. By what is hearing conditioned? The answer is: hearing is conditioned by listening to the true Dharma. Listening to the true Dharma too is conditioned; it is not without conditions. By what is listening to the true Dharma conditioned? The answer is: listening to the true Dharma is conditioned by approaching [a teacher].

Approaching [a teacher] too is conditioned; it is not without conditions. By what is approaching [a teacher] conditioned? The answer is: approaching [a teacher] is conditioned by having respect. If one has respect for good friends, one hears what one has not heard before, and having heard it, benefits from it. If there are good friends, but one does not have respect for them, then this is detrimental to having respect.

Lack of having respect is detrimental to approaching [a teacher]. Lack of approaching [a teacher] is detrimental to listening to the true Dharma. Lack of listening to the true Dharma is detrimental to hearing. Lack of hearing is detrimental to reflecting on the meaning of the Dharma. Lack of reflecting on the meaning of the Dharma is detrimental to memorizing the Dharma. Lack of memorizing the Dharma is detrimental to recitation of the Dharma. Lack of recitation of the Dharma is detrimental to acceptance of the Dharma through reflection. Lack of acceptance of the Dharma through reflection is detrimental to faith. Lack of faith is detrimental to right attention. Lack of right attention 345

490b

490c

is detrimental to right mindfulness and right attentiveness. Lack of right mindfulness and right attentiveness is detrimental to the conditions for guarding the sense faculties, for keeping the precepts, for being without regret, for experiencing joy, rapture, tranquility, happiness, concentration, for seeing and knowing things as they really are, for disenchantment, dispassion, and liberation. And lack of liberation is detrimental to the condition for the wisdom of cessation [of the taints]. If, [however,] one has respect for good friends, then one hears what one has not heard before, and having heard it, benefits from it. Therefore, if one has respect for them, the condition of having respect exists. If there is respect, the condition for approaching [a teacher] exists. If there is approaching [a teacher], the condition for listening to the true Dharma exists. If there is listening to the true Dharma, the condition for hearing exists. If there is hearing, the condition for reflecting on the meaning of the Dharma exists. If there is reflection on the meaning of the Dharma, the condition for memorizing the Dharma exists. If there is memorization of the Dharma, the condition for reciting it exists. If there is recitation of the Dharma, the condition for accepting the Dharma through reflection exists. If there is acceptance of the Dharma through reflection, 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 conditions exist for guarding the sense faculties, for keeping the precepts, for being without regret, for experiencing joy, rapture, tranquility, happiness, concentration, for seeing and knowing things as they really are, for disenchantment, dispassion, and liberation. And if there is liberation, the condition exists for the wisdom of cessation [of the taints]. This is what the Buddha said. Having heard the Buddha's words, the monks were delighted and remembered them well.

55. The Discourse on Nirvana

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

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55. The Discourse on Nirvana

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At that time the World-honored One addressed the monks: [The attainment of] nirvana is conditioned; it is not without condition. By what is [the attainment of] nirvana conditioned? The answer is: [the attainment of] nirvana is conditioned by liberation. Liberation too is conditioned; it is not without conditions. By what is liberation conditioned? The answer is: liberation is conditioned by dispassion.

Dispassion too is conditioned; it is not without conditions. By what is dispassion conditioned? The answer is: dispassion is conditioned by disenchantment.

Happiness too is conditioned; it is not without conditions. By what is happiness conditioned? The answer is: happiness is conditioned by tranquility.

Tranquility too is conditioned; it is not without conditions. By what is tranquility conditioned? The answer is: tranquility is conditioned by rapture.

By what is keeping the precepts conditioned? The answer is: keeping the precepts is conditioned by guarding the sense faculties. Guarding the sense faculties too is conditioned; it is not without conditions. By what is guarding the sense faculties conditioned? The answer is: guarding the sense faculties 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: right mindfulness and right attentiveness are conditioned by right attention. Right attention too is conditioned; it is not without conditions. By what is right attention conditioned? The answer is: right attention is conditioned by faith.

Faith too is conditioned; it is not without conditions. By what is faith conditioned? The answer is: faith is conditioned by suffering. Suffering too is conditioned; it is not without conditions. By what is suffering conditioned? The answer is: suffering is conditioned by old age and death.

Old age and death too are conditioned; they are not without conditions. By what are old age and death conditioned? The answer is: old age and death are conditioned by birth.

Birth too is conditioned; it is not without conditions. By what is birth conditioned? The answer is: birth is conditioned by the process of existence.

The process of existence too is conditioned; it is not without conditions. By what is the process of existence conditioned? The answer is: the process of existence is conditioned by clinging. Clinging too is conditioned; it is not without conditions. By what is clinging conditioned? The answer is: clinging is conditioned by craving. Craving too is conditioned; it is not without conditions. By what is craving conditioned? The answer is: craving is conditioned by feeling. Feeling too is conditioned; it is not without conditions. By what is feeling conditioned? The answer is: feeling is conditioned by contact. Contact too is conditioned; it is not without conditions. By what 348

56. The Discourse to Meghiya

Division 5

is contact conditioned? The answer is: contact is conditioned by the six senses.

The six senses too are conditioned; they are not without conditions. 148 By what are the six senses conditioned? The answer is: the six senses are conditioned by name-and-form. Name-and-form too is conditioned; it is not without conditions. By what is name-and-form conditioned? The answer is: name-and-form is conditioned by consciousness. Consciousness too is conditioned; it is not without conditions. By what is consciousness conditioned? The answer is: consciousness is conditioned by karmic formations. Karmic formations too are conditioned; they are not without conditions. By what are karmic formations conditioned? The answer is: karmic formations are conditioned by ignorance.

Thus, based on ignorance there are karmic formations. Based on karmic formations there is consciousness. Based on consciousness there is name-and-form. Based on name-and-form there are the six senses. Based on the six senses there is contact. Based on contact there is feeling. Based on feeling there is craving. Based on craving there is clinging. Based on clinging there is the process of existence. Based on the process of existence there is birth. Based on birth there is old age and death. Based on old age and death there is suffering. Conditioned by suffering there is faith. Conditioned by faith there is right attention. Conditioned by right attention there are right mindfulness and right attentiveness. Conditioned by right mindfulness and right attentiveness there is guarding of the sense faculties, keeping of the precepts, being without regret, experiencing joy, rapture, tranquility, happiness, concentration, seeing and knowing things as they really are, disenchantment, dispassion, liberation. And conditioned by liberation, nirvana is attained. This is what the Buddha said. Having heard the Buddha's words, the monks were delighted and remembered them well.

56. The Discourse to Meghiya149

Thus have I heard: Once the Buddha was staying in Magadha, near the village of Jatu,

150 in a cave in a lonely wild mango grove.

349

491a

491b

At that time Venerable Meghiya was his attendant. Early one morning Venerable Meghiya put on his robe, took his bowl, and entered the village of Jatu to beg for food. Having finished begging for food, he went to the bank of the river Kimikāḷā, where he saw a level spot called the Good Mango Grove. The water of the Kimikāḷā was pleasant and agreeable, [coming] from a clear spring and being of gentle flow, not too cold and not too warm. Seeing this, Venerable Meghiya felt joy and thought:

151 he should do it in such a place. I too have

something to strive for, perhaps I should practice striving [here] in this secluded place.

In the afternoon Venerable Meghiya, having finished his meal and put away his robe and bowl, washed his hands and feet, and, with his sitting mat on his shoulder, approached the Buddha. He paid homage at [the Buddha's] feet, sat to one side, and said:

World-honored One, early this morning I put on my robe, took my bowl, and entered the village of Jatu to beg for food. Having finished begging for food, I went to the bank of the river Kimikāḷā, where I found a level spot called Good Mango Grove. The water of the Kimikāḷā there was pleasant and agreeable, [coming] from a clear spring and being of gentle flow, not too cold and not too warm. Seeing this, I felt joy and thought:

This is a level spot called the Good Mango Grove. Here the water of the Kimikāḷā is pleasant and agreeable, [coming] from a clear spring and being of gentle flow, not too cold and not too warm. If a clansman wished to practice striving, he should do it in such a place. I too have something to strive for, perhaps I should practice striving [here] in this secluded place.

World-honored One, I now wish to go to this secluded mango grove to practice striving.

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Then the World-honored One said:

Meghiya, don't you know, I am all by myself here, with no attendant [apart from you]. Wait a little, until some other monk comes along to serve as my attendant, then you can go to that secluded mango grove to practice.

Three times the venerable Meghiya said: "World-honored One, I now wish to go to that secluded mango grove to practice striving. " And three

times the World-honored One responded:

Then Meghiya said:

For the World-honored One there is nothing more to do, nothing that has to be done, nothing that has to be contemplated. For me, however, there is still more to do, there is more that has to be done, there is more to contemplate. World-honored One, I will go to that secluded mango grove to practice striving.

The World-honored One said: "Meghiya, since you wish to seek striving, what else can I say? Go, Meghiya, and do as you wish. "

Venerable Meghiya, having heard the Buddha's words, accepted them well, retained them well, and repeated them well. He paid homage at the Buddha's feet, circumambulated him three times, and left. He went to the mango grove and having entered it, spread out his sitting mat under a tree and sat cross-legged.

While Venerable Meghiya was sitting in the mango grove three kinds of bad, unwholesome thoughts arose in him: thoughts of desire, thoughts of hatred, and thoughts of harming. Because of this, he recalled the World-honored One. In the late afternoon he rose from sitting in meditation, went to the Buddha, paid homage at his feet, and sat to one side. He said: 351

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World-honored One, I went to the mango grove, and while I was sitting in that secluded place three kinds of bad, unwholesome thoughts arose in me: thoughts of desire, thoughts of hatred, and thoughts of harming. Because of that, I recalled the World-honored One. The World-honored One said:

Meghiya, there are five supporting conditions that are conducive to maturing liberation of the mind that has not yet matured. What are the five? Meghiya, a monk is himself a good friend [to others] and associates with good friends, keeps the company of good friends—this, Meghiya, is the first supporting condition conducive to maturing liberation of the mind that has not yet matured.

Again, Meghiya, a monk observes the training in the precepts, guards [against breaking] the code of rules, and skillfully controls his comportment [in accordance with] proper conduct, seeing great danger in even the slightest transgression and being apprehensive of it. Keeping the precepts, Meghiya, is the second supporting condition conducive to maturing liberation of the mind that has not yet matured. Again, Meghiya, a monk engages in talk about noble, meaningful matters, matters that cause the mind to become gentle, cause it to be without hindrances, namely, talk about the precepts, about concentration, wisdom, liberation, the knowledge and vision that come with liberation, talk about self-effacement, about not enjoying socializing, about reducing desire, about contentment, abandoning,

152dispassion, extinction, sitting

in meditation, and about dependent origination.

To obtain, in this way, the [kind of] talk appropriate for renunciants, fully, easily, without difficulty—this, Meghiya, is the third supporting condition conducive to maturing liberation of the mind that has not yet matured.

Again, Meghiya, a monk makes relentless effort to abandon what is unwholesome and to cultivate all wholesome states. He constantly arouses the single-minded and unwavering intention to cultivate wholesome roots, without giving up his task. This, Meghiya, is the fourth supporting condition conducive to maturing liberation of the mind that has not yet matured. 352

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Again, Meghiya, a monk 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. This, Meghiya, is the fifth supporting condition conducive to maturing liberation of the mind that has not yet matured. Once endowed with these five supporting conditions, [a monk] should practice further in four ways.

What are the four ways? He practices meditation on impurity [of the body] in order to cut off desire. He practices loving-kindness meditation in order to cut off hatred. He practices mindfulness of breathing in order to cut off distracting thoughts. He practices perception of impermanence in order to cut off the conceit "I am. "

Meghiya, if a monk is himself a good friend [to others] and associates with good friends, keeps the company of good friends, then know that he is bound to observe the training in the precepts, guard [against breaking] the code of rules, and skillfully control his comportment [in accordance with] proper conduct, seeing great danger in even the slightest transgression and being apprehensive of it. Meghiya, if a monk is himself a good friend [to others] and associates with good friends, keeps the company of good friends, then know that he is bound to speak about noble, meaningful matters, matters that cause the mind to become gentle, cause it to be without hindrances, namely, talk about the precepts, concentration, wisdom, liberation, about the knowledge and vision that come with liberation, talk about self-effacement, about not enjoying socializing, about reducing desire, about contentment, abandoning, dispassion, extinction, about sitting in meditation, and about dependent origination. He will be able, in this way, to obtain the [kind of] talk appropriate for renunciants, fully, easily, without difficulty.

Meghiya, if a monk is himself a good friend [to others] and associates with good friends, keeps the company of good friends, then know that he is bound to make relentless effort to cut off what is unwholesome and practice all wholesome states. He will constantly 353

57. The Discourse Spoken for the Monks

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arouse single-minded and unwavering intention to cultivate wholesome roots without giving up his task.

Meghiya, if a monk is himself a good friend [to others] and associates with good friends, keeps the company of good friends, then know that he is bound to cultivate wisdom. He 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. Meghiya, if a monk is himself a good friend [to others] and associates with good friends, keeps the company of good friends, then know that he is bound to practice meditation on impurity [of the body] in order to cut off desire. He will practice loving-kindness meditation in order to cut off hatred. He will practice mindfulness of breathing in order to cut off distracting thoughts. He will practice the perception of impermanence in order to cut off the conceit "I am. "

Meghiya, if a monk has gained perception of impermanence, he is bound to attain perception of no-self.

Meghiya, if a monk has attained awareness of no-self, he is bound to completely abandon the conceit "I am" in this lifetime, to attain peace, cessation, extinction, the unconditioned, nirvana. This is what the Buddha said. Having heard the Buddha's words, the venerable Meghiya and the monks were delighted and remembered them well. 57. The Discourse Spoken

for the Monks153

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: There are five supporting conditions that are conducive to maturing liberation of the mind that has not yet matured. What are the five? A monk is himself a good friend [to others] and associates with good friends, keeps the company of good friends—this is the first supporting condition conducive to maturing liberation of the mind that has not yet matured.

354

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Again, a monk observes the training in the precepts, guards [against breaking] the code of rules, and skillfully controls his comportment [in accordance with] proper conduct, seeing great danger in even the slightest transgression and being apprehensive of it. Keeping the precepts is the second supporting condition conducive to maturing liberation of the mind that has not yet matured. Again, a monk speaks about noble, meaningful matters, matters that cause the mind to become gentle, cause it to be without hindrances, namely, talk about the precepts, about concentration, wisdom, liberation, the knowledge and vision that come with liberation, talk about selfeffacement, about not enjoying socializing, about reducing desire, about contentment, abandoning, dispassion, extinction, sitting in seclusion, and about dependent origination. To obtain, in this way, the [kind of] talk appropriate for renunciants, fully, easily, without difficulty— this is the third supporting condition conducive to maturing liberation of the mind that has not yet matured.

Again, a monk makes relentless effort to abandon what is unwholesome, and to cultivate all wholesome states. He constantly arouses the single-minded and unwavering intention to cultivate wholesome roots, and does not give up his task. This is the fourth supporting condition conducive to maturing liberation of the mind that has not yet matured. Again, a monk 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. This is the fifth supporting condition conducive to maturing liberation of the mind that has not yet matured. Once endowed with these five supporting conditions, [a monk] should practice further in four ways. What are the four ways? He practices meditation on impurity [of the body] in order to cut off desire. He practices loving-kindness meditation in order to cut off hatred. He practices mindfulness of breathing in order to cut off distracting thoughts. He practices perception of impermanence in order to cut off the conceit "I am.

If a monk is himself a good friend [to others] and associates with good friends, keeps the company of good friends, then know that he 355

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is bound to observe the training in the precepts, to guard [against breaking] the code of rules, and skillfully control his comportment [in accordance with] proper conduct, seeing great danger in even the slightest transgression and being apprehensive of it.

If a monk is himself a good friend [to others] and associates with good friends, keeps the company of good friends, then know that he is bound to speak about noble, meaningful matters, matters that cause the mind to become gentle, cause it to be without hindrances, namely, talk about the precepts, concentration, wisdom, liberation, about the knowledge and vision that come with liberation, talk about self-effacement, about not enjoying socializing, about reducing desire, about contentment, abandoning, dispassion, extinction, about sitting in meditation, and about dependent origination. He will obtain, in this way, [the kind of] talk appropriate for renunciants, fully, easily, without difficulty. If a monk is himself a good friend [to others] and associates with good friends, keeps the company of good friends, then know that he is bound to make relentless effort to cut off what is unwholesome and practice all wholesome states. He will constantly arouse single-minded and unwavering intention to cultivate wholesome roots, and will not give up his task.

If a monk is himself a good friend [to others] and associates with good friends, keeps the company of good friends, then know that he is bound to develop comprehension and wisdom, attain understanding concerning the rise and fall of phenomena, attain noble penetrative knowledge and discriminative understanding concerning the true cessation of suffering. If a monk is himself a good friend [to others] and associates with good friends, keeps the company of good friends, then know that he is bound to practice meditation on impurity [of the body] in order to cut off desire. He will practice loving-kindness meditation in order to cut off hatred. He will practice mindfulness of breathing in order to cut off distracting thoughts. He will practice the perception of impermanence in order to cut off the conceit "I am.

" If a monk has gained perception

of impermanence, he is bound to attain perception of no-self. 356

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If a monk has attained awareness of no-self, he is bound to completely abandon the conceit "I am" in this lifetime, to attain peace, cessation, extinction, the unconditioned, nirvana. This is what the Buddha said. Having heard the Buddha's words, the monks were delighted and remembered them well. 357

Division 6

On Kings

493a

58. The Discourse on the

Seven Treasures154

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: You should know that when a wheel-turning monarch appears in the world, seven treasures also appear in the world. What are the seven? The wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the steward treasure, and the counselor treasure—these are the seven. You should know that when a wheel-turning monarch appears in the world, these seven treasures appear in the world. In the same way, you should know that when a Tathāgata, free from attachment and fully awakened, appears in the world, there also appear in the world the seven treasures of the awakening factors. What are the seven? The treasure of the awakening factor of mindfulness, the awakening factor of investigation of phenomena, the awakening factor of effort, the awakening factor of joy, the awakening factor of tranquility, the awakening factor of concentration, and the treasure of the awakening factor of equanimity—these are the seven. You should know that when a Tathāgata, free from attachment and fully awakened, appears in the world, these seven awakening factors appear in the world.

This is what the Buddha said. Having heard the Buddha's words, the monks were delighted and remembered them well. 359

59. The Discourse on the Thirty-two Marks

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59. The Discourse on the

Thirty-two Marks155

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

At that time, after the midday meal, the monks were sitting together in the assembly hall discussing this topic:

Venerable friends, it is most wonderful, most remarkable, that for a great man who is endowed with the thirty-two marks there really and truly are [only] two possibilities:

If he lives the home life, he will certainly become a wheel-turning monarch, intelligent and wise, equipped with a fourfold army to reign over the entire world, freely, as he likes. Being a righteous Dharma king, he attains seven treasures. Those seven treasures are the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the steward treasure, and the counselor treasure— these are the seven.

If, [however,] he shaves off his hair and beard, dons the yellow robe, leaves home out of faith, and goes forth to practice the path, then he will certainly become a Tathāgata, free from attachment and fully awakened. His fame will spread and be known in all directions. At that time the World-honored One was sitting in meditation. With the divine ear, which is pure and surpasses human [hearing], he heard the monks, sitting together in the assembly hall after the midday meal, discussing this topic: Venerable friends, it is most wonderful, most remarkable, that for a great man who is endowed with the thirty-two marks there really and truly are [only] two possibilities: If he lives the home life, he will certainly become a wheel-turning monarch, intelligent and wise, equipped with a fourfold army to reign over the entire world, freely, as he likes. Being a righteous Dharma king, he attains seven treasures. Those seven 360

Division 6

treasures are the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the steward treasure, and the counselor treasure—these are the seven. He will have a thousand sons, handsome, brave, fearless, and able to overcome others. He will certainly rule over the whole earth, as far as the ocean, without relying on blade or cudgel, just by teaching the Dharma, bringing peace and happiness.

"What topic were you discussing

while sitting together in the assembly hall today?" The monks answered:

World-honored One, while sitting together in the assembly hall today, we were discussing this topic:

Venerable friends, it is most wonderful, most remarkable that for a great man who is endowed with the thirty-two marks there really and truly are [only] two possibilities. If he lives the home life, he will certainly become a wheel-turning monarch, intelligent and wise, equipped with a fourfold army to reign over the entire world, freely, as he likes. Being a righteous Dharma king, he attains seven treasures. Those seven treasures are the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the steward treasure, and the counselor treasure—these are the seven.

He will have a thousand sons, handsome, brave, fearless, and able to overcome others. He will certainly rule over the whole earth, as far as the ocean, without relying on blade or cudgel, just by teaching the Dharma, bringing peace and happiness. If, [however,] he shaves off his hair and beard, dons the yellow robe, leaves home out of faith, and goes forth to practice the path, 361

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then he will certainly become a Tathāgata, free from attachment and fully awakened. His fame will spread and be known in all directions.

World-honored One, it was to discuss this topic that we sat together in the assembly hall.

Then the World-honored One told them:

Monks, would you like to hear from the Tathāgata the thirty-two marks, with which a so-called great man is endowed, [for whom] there are really and truly [only] two possibilities?

World-honored One, this is the right occasion. Well-gone One, this is the right occasion. If the World-honored One would explain to the monks the thirty-two marks, the monks, hearing it, will receive and retain it well.

The World-honored One said,

"Monks, listen carefully. Listen carefully,

and pay proper attention. I will explain it in full for you. "

Then the monks listened to receive instruction.

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The Buddha said:

A great man's feet stand flat and even on the earth. This is called a great man's mark of a great man. Again, the soles of the feet of a great man bear the wheel with a thousand spokes, all complete. This is called a great man's mark of a great man.

Again, the toes of a great man are long and slender. This is called a great man's mark of a great man.

Again, the outline of a great man's feet is level and straight. This is called a great man's mark of a great man.

Again, the heels and ankles of a great man are equal and full on both sides. This is called a great man's mark of a great man. Again, both ankles of a great man are even. This is called a great man's mark of a great man.

Again, the body hairs of a great man are turned upward. This is called a great man's mark of a great man.

Again, a great man has webbed hands and feet, like a royal goose. This is called a great man's mark of a great man. Again, the hands and feet of a great man are very tender and soft like lotuses. This is called a great man's mark of a great man. Again, the skin of a great man is soft and fine; dust and water do not adhere to it. This is called a great man's mark of a great man. Again, every single bodily hair of a great man is separate, grows from a single pore, has a dark purple color, and curls to the right like a spiral shell. This is called a great man's mark of a great man. Again, a great man's thighs are like those of a royal deer. This is called a great man's mark of a great man.

Again, a great man's male organ is concealed, like that of a wellbred royal horse. This is called a great man's mark of a great man. Again, the body shape of a great man is well rounded and in proper proportion, like a banyan tree. This is called a great man's mark of a great man.

Again, a great man, with his body not bent, without bending his body, while standing erect, can touch his knees with his hands. This is called a great man's mark of a great man.

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Nguồn: BDK America — English Tripiṭaka (bdkamerica.org).