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The Madhyama Āgama (Middle-Length Discourses) Volume I

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4. The Discourse with the Water Parable

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of much learning, which removes what is evil and unwholesome and develops wholesome states.

Just as a general is appointed as gatekeeper to the king's border town, one who is sharp-witted and wise in making decisions, brave and resolute, of excellent counsel, who allows entry to the good and keeps out the bad, to ensure peace within and to control outside enemies; in the same way the noble disciple continuously practices mindfulness, achieves right mindfulness, always recalling and not forgetting what was done or heard long ago. This is how the noble disciple gains the "gatekeeping general" of mindfulness, which removes what is evil and unwholesome and develops wholesome states.

Just as a high rampart is constructed for the king's border town, extremely solid, plastered with mud and painted with whitewash, to ensure peace within and to control outside enemies; in the same way the noble disciple 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 how the noble disciple gains the "rampart" of wisdom, which removes what is evil and unwholesome and develops wholesome states.

Just as supplies of water, grass, and firewood are provided for the king's border town to ensure peace within and control outside enemies; in the same way the noble disciple, separated from desires, separated from evil and unwholesome states, with initial and sustained application of the mind, with joy and happiness born of seclusion, dwells having attained the first absorption. He abides in a happiness that lacks nothing, a peaceful happiness that leads naturally to nirvana. Just as plenty of rice is harvested and plenty of wheat is stored up in the king's border town to ensure peace within and to control outside enemies; in the same way the noble disciple, through the calming of initial and sustained application of the mind, with inward stillness and mental one-pointedness, without initial and sustained application of the mind, with joy and happiness born of concentration, dwells having attained the second absorption. He abides in a happiness that lacks nothing, a peaceful happiness that leads naturally to nirvana. 16

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Just as large amounts of grain and beans of various sorts are amassed in the king's border town to ensure peace within and to control outside enemies; in the same way the noble disciple, separated from joy and desire, dwelling in equanimity and not seeking anything, with right mindfulness and right attentiveness, experiencing pleasure with the body, dwells having attained the third absorption, which the noble ones speak of as noble equanimity and mindfulness, a happy abode. He abides in a happiness that lacks nothing, a peaceful happiness that leads naturally to nirvana.

Just as ghee, honey, sugarcane, sugar, fish, salt, and dried meat are stored up in the king's border town, being equipped with all of these to ensure peace within and to control outside enemies; in the same way the noble disciple, with the cessation of pleasure and pain, and with the earlier cessation of joy and displeasure, with neither-painnor-pleasure, equanimity, mindfulness, and purity, dwells having attained the fourth absorption, abiding in a happiness that lacks nothing, a peaceful happiness that leads naturally to nirvana. This is what the Buddha said. Having heard the Buddha's words, the monks were delighted and remembered them well.

4. The Discourse with the

Water Parable50

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: "I shall teach you about seven persons in the water. Listen closely, listen closely and pay careful attention!"

The monks listened to receive instruction.

The Buddha said:

What are the seven?

the surface].

Suppose there is a person who remains lying in the water [below And suppose there is another person who surfaces but then sinks again.

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And suppose there is another person who surfaces and remains standing [in the water].

And suppose there is another person who surfaces and remains standing; and, having remained standing, observes. And suppose there is another person who surfaces and remains standing, and having remained standing, observes; and, having observed, crosses over [toward the farther bank].

And suppose there is another person who surfaces and remains standing; and, having remained standing, observes; and, having observed, crosses over; and, having crossed over, reaches the farther bank. And suppose there is another person who surfaces and remains standing; and, having remained standing, observes; and, having observed, crosses over; and, having crossed over, reaches the farther bank; and, having reached the farther bank, is called a "person dwelling on the [farther] bank.

In the same way, I shall repeat to you the parable of seven persons in the water. Listen closely, listen closely and pay careful attention! The monks listened to receive instruction.

The Buddha said:

What are the seven?

Suppose there is a person who remains lying [in the water]. And suppose there is another person who, having surfaced, sinks again.

And suppose there is another who, having surfaced, remains standing.

And suppose there is another who, having surfaced, remains standing, and having remained standing, observes. And suppose there is another who, having surfaced, remains standing; and, having remained standing, observes; and, having observed, crosses over. And suppose there is another who, having surfaced, remains standing; having remained standing, observes; having observed, crosses over; and having crossed over, reaches the farther bank. And suppose there is another person who, having surfaced, remains standing, having remained standing, observes; having observed, crosses 18

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over; having crossed over, reaches the farther bank; and having reached the farther bank, is called a "brahmin dwelling on the [farther] bank. "

I have taught in brief this parable of seven people in the water. As it has been set out and described above, do you know what its meaning is, how to explain it, and what its moral is?

The monks said to the World-honored One:

The World-honored One is the source of the Dharma, the World-honored One is the master of the Dharma, the Dharma comes from the Worldhonored One. May he explain it! Having heard, we will come to know its meaning fully.

The Buddha said: "[Then] Listen closely, listen closely and pay careful attention! I shall explain its meaning to you.

Then the monks listened to receive instruction.

The Buddha said:

What is [the meaning of] the person that remains lying [in the water]? Here, a person is obstructed by unwholesome states, defiled by defilements, experiencing the consequences of evil states, which create the root cause for birth and death.

This is what is meant by the person that remains lying [in the water]. Like a person who, having sunk and drowned, remains lying in the water, just so, I say, is this [defiled] person. This is what is meant by the first person in the water parable. Such [people] are really to be found in the world.

What is the person who, having surfaced, sinks again? Here, a person has "surfaced" by gaining faith in the true Dharma, keeping the precepts, practicing generosity, learning much, and [developing] wisdom, [thereby] practicing the true Dharma. At a later time, [however,] he loses faith, which [then] becomes unstable, gives up keeping the precepts, practicing generosity, learning much, and [developing] wisdom—[these practices] thus become unstable.

This is what is meant by the person who, having surfaced, sinks again. Like the person who, having [nearly] drowned in the water, 19

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surfaces but then sinks again—just so, I say, is this [backsliding] person. This is what is meant by the second person in the water parable. Such people are really to be found in the world.

What is the person who, having surfaced, remains standing? Here, a person has "surfaced" by gaining faith in the true Dharma, keeping the precepts, practicing generosity, learning much, and [developing] wisdom, [thereby] practicing the true Dharma.

At a later time his faith [remains] firm and is not lost, and his keeping of the precepts, practice of generosity, learning much, and [developing of] wisdom [remain] stable and firm and are not lost. This is what is meant by the person who, having surfaced, remains standing. Like the person who, having [nearly] drowned in the water, surfaces and remains standing—just so, I say, is this [stable] person. This is what is meant by the third person in the water parable. Such people are really to be found in the world.

What is the person who, having surfaced, remains standing; and, having remained standing, observes? Here, a person has "surfaced" by gaining faith in the true Dharma, keeping the precepts, and practicing generosity, learning much, and [developing] wisdom, [thereby] practicing the true Dharma. At a later time, his faith remains firm and is not lost, and his keeping of the precepts, practice of generosity, learning much, and [developing] wisdom [remain] stable and firm and are not lost. Being established in the true Dharma, he knows suffering as it really is, knows the arising of suffering, knows the cessation of suffering, and knows the path to the cessation of suffering as it really is. Through such knowing and seeing, three fetters are eliminated: namely, personality view, clinging to precepts, and doubt; and through the cessation of these three fetters, he attains stream-entry.

51 He is assured of progress

toward full awakening within at most seven existences, without falling into evil states. Having passed through [at most] seven existences in heavenly or human realms, he will attain the ending of suffering. This is what is meant by the person who having surfaced, remains standing, and having remained standing, observes. Like the person who, having [nearly] drowned in the water and having surfaced remains 20

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standing, and having remained standing observes—just so, I say, is this person [who attains stream-entry]. This is what is meant by the fourth person in the water parable. Such people are really to be found in the world.

What is the person who, having surfaced, remains standing; having remained standing, observes; and having observed, crosses over? Here, a person has "surfaced" by gaining faith in the true Dharma, keeping the precepts, practicing generosity, learning much, and [developing] wisdom, [thereby] practicing the true Dharma.

At a later time, his faith [remains] firm and is not lost, his keeping of the precepts, practice of generosity, learning much, and [developing] wisdom [remain] stable and firm and are not lost. Being established in the true Dharma, he knows suffering as it really is, knows the arising of suffering, knows the cessation of suffering, knows the path to the cessation of suffering, as it really is. Through such knowing and seeing, three fetters are eliminated: namely, personality view, clinging to precepts, and doubt; and, having eliminated these three fetters, he [also] reduces sensual desire, anger, and ignorance, and attains once-returning. Having passed through one existence in a heavenly or human realm, he will attain the ending of suffering.

This is what is meant by the person who, having surfaced, remains standing; having remained standing, observes; and having observed, crosses over. Like the person who, having [nearly] drowned in the water and having surfaced, remains standing; having remained standing, observes; and having observed, crosses over—just so, I say, is this person [who attains once-returning]. This is what is meant by the fifth person in the water parable. Such people are really to be found in the world. What is the person who, having surfaced, remains standing; having remained standing, observes; having observed, crosses over; and having crossed over, reaches the farther bank? Here, a person has "surfaced" by gaining faith in the true Dharma, keeping the precepts, practicing generosity, learning much, and [developing] wisdom, [thereby] practicing the true Dharma. At a later time his faith [remains] firm and is not lost, his keeping of the precepts, practice of generosity, learning much, and [developing] 21

5. The Discourse with the Parable of the Heap of Wood

425a

wisdom [remain] stable and firm and are not lost. Being established in the true Dharma, he knows suffering as it really is, knows the arising of suffering, knows the cessation of suffering, knows the path to the cessation of suffering as it really is. Through such knowing and seeing, the five lower fetters are eliminated—namely, lustful desire, ill will, personality view, clinging to precepts, and doubt. With these five lower fetters eliminated, he will be born in another[, heavenly] realm and there attain final nirvana,

52 having attained the condition of non-returning, not coming back to this world. This is what is meant by the person who, having surfaced, remains standing; having remained standing, observes; having observed, crosses over; and having crossed over, reaches the farther bank. Like the person who, having [nearly] drowned in the water and having surfaced, remains standing; having remained standing, observes; having observed, crosses over; and having crossed over, reaches the farther bank—just so, I say, is this person [who attains non-returning]. This is what is meant by the sixth person in the water parable. Such people are really to be found in the world.

What is the person who, having surfaced, remains standing; having remained standing, observes; having observed, crosses over; having crossed over, reaches the farther bank; and having reached the farther bank, is called a "brahmin dwelling on the [farther] bank"? Here, a person has "surfaced" by gaining faith in the true Dharma, keeping the precepts, practicing generosity, learning much, and [developing] wisdom, [thereby] practicing the true Dharma.

At a later time, his faith [remains] firm and is not lost, his keeping of the precepts, practice of generosity, learning, and [developing] wisdom are stable and firm and are not lost. Being established in the true Dharma, he knows suffering as it really is, knows the arising of suffering, knows the cessation of suffering, and knows the path [leading] to the cessation of suffering as it really is. Through such knowing and seeing, he attains liberation of the mind from the taint of desire, from the taint of becoming, and from the taint of ignorance. Being liberated, he knows he is liberated; he knows as it really is: "Birth is ended, the 22

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holy life has been established, what was to be done has been done. There will not be another existence.

This is what is meant by the person who, having surfaced, remains standing; having remained standing, observes; having observed, crosses over; having crossed over, reaches the farther bank; and having reached the farther bank, is called a "brahmin dwelling on the [farther] bank. "

Like the person who, having [nearly] drowned in the water and having surfaced, remains standing; having remained standing, observes; having observed, crosses over; having crossed over, reaches the farther bank; and having reached the farther bank, is called a "person standing on the [farther] bank"

—just so, I say, is this person [who has attained liberation]. This is what is meant by the seventh person in the water parable. Such people are really to be found in the world. When I said earlier,

"I shall teach you about seven persons in the

water,

" it was on account of this that I said it.

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

5. The Discourse with the Parable

of the Heap of Wood53

Thus have I heard: At one time the Buddha, while dwelling among the people of Kosala, was traveling accompanied by a great gathering of monks. At that time the World-honored One, while on the road, suddenly saw in a certain place a great heap of wood, all ablaze, intensely hot. On seeing it, the World-honored One went down from the side of the road, spread his sitting mat under a tree, and sat down cross-legged. Having seated himself, the World-honored One addressed the monks: "Do you see that great heap of wood, all ablaze, intensely hot?" The monks answered: "We see it, World-honored One. "

The World-honored One said to the monks:

What do you think? To embrace, or to sit or lie [beside] that great heap of wood, all ablaze, intensely hot; or to embrace, or to sit or lie [beside] a woman from the khattiya, brahmin, merchant, or worker [castes], a 23

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woman who is in the full bloom of youth, who has bathed and perfumed herself, has put on bright, clean clothes, is wearing garlands, and has adorned her body with jeweled necklaces—which [of these two] would be the more pleasurable?

The monks answered:

World-honored One, to embrace, or to sit or lie [beside] that great heap of wood, all ablaze, intensely hot—that would be very painful. Worldhonored One, to embrace, or to sit or lie [beside] a woman from the khattiya, brahmin, merchant, or worker [castes], who is in the fullbloom of youth, who has bathed and perfumed herself, has put on bright clean clothes, is wearing flowers in her hair, and has adorned her body with jeweled necklaces—that, World-honored One, would be very pleasurable. The World-honored One said:

I tell you: while training as a renunciant, do not lose the path of the renunciant. If you wish to perfect the holy life, it would be better to embrace that great heap of wood, all ablaze, intensely hot, or to sit or lie [beside it]. Although one would, because of that, experience suffering or even death, yet, one would not, when the body breaks up and life ends, go to a bad realm and be born in hell.

If an ignorant person violates the precepts and is lax, giving rise to evil and unwholesome states, not practicing the holy life though professing to practice it,

54 not a renunciant though professing to be a

renunciant, if he embraces or sits or lies [beside] a woman from the khattiya, brahmin, merchant, or worker [castes], who is in the full bloom of youth, who has bathed and perfumed herself, has put on bright clean clothes, is wearing garlands, and has adorned her body with jeweled necklaces—that ignorant person will, because of this unwholesome and unbeneficial [conduct], experience the fruits of his evil states for a long time. When the body breaks up and life ends, he will go to a bad realm of existence and be born in hell.

For this reason you should contemplate your own benefit, the benefit of others, and the benefit of both, reflecting thus: 24

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My leaving the household life to train is not in vain, not empty. It has results and fruits that are very agreeable, leading to a long life and to rebirth in good realms of existence. I accept from people, as offerings made in faith, robes, food and drink, bed and bedding, and medicine. May all those donors obtain great merit, great reward, great splendor!

You should train like this.

The World-honored One further said to the monks:

What do you think? If a strong man were to take a stout rope or a cord made of hair and pull it around one's thighs so that it cut the skin, and having cut the skin it cut the flesh, and having cut the flesh it cut the tendons, and having cut the tendons it cut the bone, and having cut the bone it reached the marrow and remained there; or if one were to receive, as an offering made in faith by [someone from] the khattiya, brahmin, merchant, or worker [castes], a massage of one's body, limbs, hands, and feet, which [of these two] would be the more pleasurable? The monks answered:

World-honored One, if a strong man were to take a stout rope or a cord made of hair and pull it around one's thighs so that it cut the skin, and having cut the skin it cut the flesh, and having cut the flesh it cut the tendons, and having cut the tendons it cut the bone, and having cut the bone it reached the marrow and remained there, that would be very painful. World-honored One, if one were to receive, as an offering made in faith by [someone from] the khattiya, brahmin, merchant, or worker [castes], a massage of one's body, limbs, hands, and feet, that, World-honored One, would be very pleasurable.

The World-honored One said:

I tell you, while training as a renunciant, do not lose the path of the renunciant. If you wish to perfect the holy life, it would be better to have a strong man take a stout rope or a cord madeof hair and pull it around one's thighs so that it cut the skin, and having cut the skin it 25

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cut the flesh, and having cut the flesh it cut the tendons, and having cut the tendons it cut the bone, and having cut the bone it reached the marrow and remained there. Although one would, because of that, experience suffering or even death, yet one would not, when the body breaks up and life ends, go to a bad realm of existence and be born in hell. If an ignorant person violates the precepts and is lax, giving rise to evil and unwholesome states, not practicing the holy life though professing to practice it, not a renunciant though professing to be a renunciant, if he receives, as an offering made in faith by [someone from] the khattiya, brahmin, merchant, or worker [castes], a massage of his body, limbs, hands, and feet, then that ignorant person will, because of this unwholesome and unbeneficial [conduct], experience the fruits of his evil states for a long time. When the body breaks up and life ends, he will go to a bad realm of existence and be born in hell. For this reason you should contemplate your own benefit, the benefit of others, and the benefit of both, reflecting thus: My leaving the household life to train is not in vain, not empty. It has results and fruits that are very agreeable, leading to a long life and to rebirth in good realms of existence. I accept from people, as offerings made in faith, robes, food and drink, bed and bedding, and medicine. May all those donors obtain great merit, great reward, great splendor!

You should train like this.

The World-honored One further said to the monks:

What do you think? If a strong man were to cut off one's leg with a knife that had been sharpened on a whetstone; or if one were to receive, as an offering made in faith by [someone from] the khattiya, brahmin, merchant, or worker [castes], homage, respect, and greetings—which [of these two] would be the more pleasurable?

The monks answered:

World-honored One, if a strong man were to cut off one's leg with a knife that had been sharpened on a whetstone, that would be very 26

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painful. World-honored One, if one were to receive, as an offering made in faith by [someone from] the khattiya, brahmin, merchant, or worker [castes], homage, respect, and greetings, that, World-honored One, would be very pleasurable.

The World-honored One said:

I tell you, do not lose the path of the renunciant while training as a renunciant. If you wish to perfect the holy life, it would be better to have a strong man cut off one's leg with a knife that had been sharpened on a whetstone. Although one would, because of that, experience suffering or even death, yet one would not, when the body breaks up and life ends, go to a bad realm of existence and be born in hell. If an ignorant person violates the precepts and is lax, giving rise to evil and unwholesome states, not practicing the holy life though professing to practice it, not a renunciant though professing to be a renunciant, if he receives, as an offering made in faith by [someone from] the khattiya, brahmin, merchant, or worker [castes], homage, respect, and greetings, then that ignorant person will, because of this unwholesome and unbeneficial [conduct], experience the fruits of his evil states for a long time. When the body breaks up and life ends, he will go to a bad realm of existence and be born in hell. For this reason you should contemplate your own benefit, the benefit of others, and the benefit of both, reflecting thus: My leaving the household life to train is not in vain, not empty. It has results and fruits that are very agreeable, leading to a long life and to rebirth in good realms of existence. I accept from people, as offerings made in faith, robes, food and drink, bed and bedding, and medicine. May all those donors obtain great merit, great reward, great splendor!

You should train like this.

The World-honored One further said to the monks:

What do you think? If a strong man were to encase one's body in iron or copper plates that were all ablaze, intensely hot; or if one were to 426a

receive robes, as an offering made in faith by [someone from] the khattiya, brahmin, merchant, or worker [castes]—which [of these two] would be the more pleasurable?

The monks answered:

World-honored One, if a strong man were to encase one's body in iron or copper plates that were all ablaze, intensely hot, that would be very painful. World-honored One, if one were to receive robes, as an offering made in faith by [someone from] the khattiya, brahmin, merchant, or worker [castes], that, World-honored One, would be very pleasurable. The World-honored One said:

I tell you, do not lose the path of the renunciant while training as a renunciant. If you wish to perfect the holy life, it would be better to have a strong man encase one's body in iron or copper plates that are all ablaze, intensely hot. Although one would, because of that, experience suffering or even death, yet one would not, when the body breaks up and life ends, go to a bad realm of existence and be born in hell. If an ignorant person violates the precepts and is lax, giving rise to evil and unwholesome states, not practicing the holy life though professing to practice it, not a renunciant though professing to be a renunciant, if he receives robes, as an offering made in faith by [someone from] the khattiya, brahmin, merchant, or worker [castes], then that ignorant person will, because of this unwholesome and unbeneficial [conduct], experience the fruits of his evil states for a long time. When the body breaks up and life ends, he will go to a bad realm of existence and be born in hell.

For this reason you should contemplate your own benefit, the benefit of others, and the benefit of both, reflecting thus: My leaving the household life to train is not in vain, not empty. It has results and fruits that are very agreeable, leading to a long life and to rebirth in good realms of existence. I accept from people, as offerings made in faith, robes, food and drink, bed and bedding, and medicine. May all those donors obtain great merit, great reward, great splendor!

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You should train like this.

The World-honored One further said to the monks:

What do you think? If a strong man were to open one's mouth with a pair of hot iron tongs and then were to place inside one's mouth an iron ball that was all ablaze, intensely hot; and that hot iron ball were to burn the lips; and having burned the lips, it were to burn the tongue; and having burned the tongue, it were to burn the gums; and having burned the gums, it were to burn the throat; and having burned the throat, it were to burn the heart; and having burned the heart, it were to burn the stomach and intestines; and having burned the stomach and intestines, it were to come out below; or if, [instead,] one were to receive, as an offering made in faith by [someone from] the khattiya, brahmin, merchant, or worker [castes], food with a countless variety of tastes—which [of these two] would be the more pleasurable? The monks answered:

World-honored One, if a strong man were to open one's mouth with a pair of hot iron tongs, and then were to place inside one's mouth an iron ball that was all ablaze, intensely hot; and that hot iron ball were to burn the lips; and having burned the lips, it were to burn the tongue; and having burned the tongue, it were to burn the gums; and having burned the gums, it were to burn the throat; and having burned the throat, it were to burn the heart; and having burned the heart, it were to burn the stomach and intestines; and having burned the stomach and intestines, it were to come out below, that would be very painful. Worldhonored One, if one were to receive, as an offering made in faith by [someone from] the khattiya, brahmin, merchant, or worker [castes], food with a countless variety of tastes, that, World-honored One, would be very pleasurable.

The World-honored One said:

I tell you, while training as a renunciant, do not lose the path of the renunciant. If you wish to perfect the holy life, it would be better if a strong man were to open one's mouth with a pair of hot iron tongs, 29

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and then were to place inside one's mouth an iron ball that was all ablaze, intensely hot; and that hot iron ball were to burn the lips; and having burned the lips, it were to burn the tongue; and having burned the tongue, it were to burn the gums; and having burned the gums, it were to burn the throat; and having burned the throat, it were to burn the heart; and having burned the heart, it were to burn the stomach and intestines; and having burned the stomach and intestines, it were to come out below. Although one would, because of that, experience suffering or even death, yet one would not, when the body breaks up and life ends, go to a bad realm of existence and be born in hell. If an ignorant person violates the precepts and is lax, giving rise to evil and unwholesome states, not practicing the holy life though professing to practice it, not a renunciant though professing to be a renunciant, if he receives, as an offering made in faith by [someone from] the khattiya, brahmin, merchant, or worker [castes], food with a countless variety of tastes, then that ignorant person will, because of this unwholesome and unbeneficial [conduct], experience the fruits of his evil states for a long time. When the body breaks up and life ends, he will go to a bad realm of existence and be born in hell. For this reason you should contemplate your own benefit, the benefit of others, and the benefit of both, reflecting thus:

You should train like this.

The World-honored One further said to the monks:

What do you think? If a strong man were to take an iron or copper bed that was all ablaze, intensely hot, and then force and compel one to sit or lie on it; or if one were to receive bedding, as an offering made in 30

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faith by [someone from] the khattiya, brahmin, merchant, or worker [castes]—which [of these two] would be the more pleasurable? The monks answered:

World-honored One, if a strong man were to take an iron or copper bed that was all ablaze, intensely hot, and then force and compel one to sit or lie on it, that would be very painful. World-honored One, if one were to receive bedding, as an offering made in faith by [someone from] the khattiya, brahmin, merchant, or worker [castes], that, Worldhonored One, would be very pleasurable. The World-honored One said:

I tell you, while training as a renunciant do not lose the path of the renunciant. If you wish to perfect the holy life, it would be better to have a strong man take an iron or copper bed that was all ablaze, intensely hot, and then force and compel one to sit or lie on it. Although one would, because of that, experience suffering or even death, yet one would not, when the body breaks up and life ends, go to a bad realm of existence and be born in hell.

If an ignorant person violates the precepts and is lax, giving rise to evil and unwholesome states, not practicing the holy life though professing to practice it, not a renunciant though professing to be a renunciant, if he receives bedding, as an offering made in faith by [someone from] the khattiya, brahmin, merchant, or worker [castes], then that ignorant person will, because of this unwholesome and unbeneficial [conduct], experience the fruits of his evil states for a long time. When the body breaks up and life ends, he will go to a bad realm of existence and be born in hell.

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6. The Discourse on the Destination of a Good Person

and medicine. May all those donors obtain great merit, great reward, great splendor!

You should train like this.

The World-honored One further said to the monks:

What do you think? If a strong man were to take a great cauldron, of iron or copper, all ablaze, intensely hot, and having taken hold of and lifted up a person, were to turn him upside down and place him in that cauldron; or if one were to receive, as an offering made in faith by [someone from] the khattiya, brahmin, merchant, or worker [castes], a dwelling place, plastered with mud and painted with whitewash, with windows and doors, tight and secure, with a fireplace, warm and cozy55

—which [of these two] would be the more pleasurable? The monks answered:

World-honored One, if a strong man were to take a great cauldron, of iron or copper, all ablaze, intensely hot, and having taken hold of and lifted up a person, were to turn him upside down and place him in that cauldron, that would be very painful. World-honored One, if one were to receive, as an offering made in faith by [someone from] the khattiya, brahmin, merchant, or worker [castes], a dwelling place, plastered with mud and painted with whitewash, with windows and doors, tight and secure, with a fireplace, warm and cozy, that, World-honored One, would be very pleasurable.

The World-honored One said:

I tell you, while training as a renunciant do not lose the path of the renunciant. If you wish to perfect the holy life, it would be better if a strong man were to take a great cauldron, of iron or copper, all ablaze, intensely hot, and having taken hold of and lifted up a person, were to turn him upside down and place him in that cauldron. Although one would, because of that, experience suffering or even death, yet one would not, when the body breaks up and life ends, go to a bad realm of existence and be born in hell.

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If an ignorant person violates the precepts and is lax, giving rise to evil and unwholesome states, not practicing the holy life though professing to practice it, not a renunciant though professing to be a renunciant, if he receives, as an offering made in faith by [someone from] the khattiya, brahmin, merchant, or worker [castes], a dwelling place, plastered with mud and painted with whitewash, with windows and doors, tight and secure, with a fireplace, warm and cozy, then that ignorant person will, because of this unwholesome and unbeneficial [conduct], experience the fruits of his evil states for a long time. When the body breaks up and life ends, he will go to a bad realm of existence and be born in hell.

For this reason you should contemplate your own benefit, the benefit of others and the benefit of both, reflecting thus: My leaving the household life to train is not in vain, not empty. It has results and fruits that are very agreeable, leading to a long life and to rebirth in good realms of existence. I accept from people, as offerings made in faith, robes, food and drink, bed and bedding, and medicine. May all those donors obtain great merit, great reward, great splendor!

You should train like this.

As this teaching was being given, sixty monks were liberated from the fetters through cessation of the taints, [while another] sixty monks gave up the precepts and returned to household life. Why is that? The World-honored One's teaching and admonishment was profound and very difficult, and training in the path is also profound and very difficult. This is what the Buddha said. Having heard the Buddha's words, the monks were delighted and remembered them well.

6. The Discourse on the Destination

of a Good Person56

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: 33

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I shall teach you about the seven destinations of good persons and about nirvana without remainder. Listen closely, listen closely and pay careful attention!

The monks listened to receive instruction.

The Buddha said:

What are the seven? A monk practices thus:

There is no self, nor is there anything belonging to a self; in the future there will be no self and nothing belonging to a self. What has already come to exist will be abandoned; when it has been abandoned, equanimity will be attained; [I shall be] neither defiled by delight in existence nor attached to contact [through the senses]. Such a practitioner sees the unsurpassable state of peace57 through his wisdom, but has not yet attained [final] realization. Practicing thus, to which destination will such a monk go?

It is just like a burning wheat husk which, having caught fire, quickly exhausts itself. You should know that this monk is like that. Having cut off the five lower fetters, but with a remnant of conceit not yet extinguished, he attains final nirvana [immediately after entering] the intermediate state of existence. This is the first destination of good persons, who are indeed to be found in the world.

Again, a monk practices thus:

It is just as when [a slab of] iron that is all ablaze, intensely hot, is hit with a hammer, a burning splinter flies up into the air, but on moving upward, becomes extinguished immediately. You should know 34

Division 1

that this monk is like that. Having cut off the five lower fetters, but with a remnant of conceit not yet extinguished, he attains final nirvana [after a short while spent in] the intermediate state of existence. This is the second destination of good persons, really to be found in the world.

Again, a monk practices thus:

It is just as when [a slab of] iron that is all ablaze, intensely hot, is hit with a hammer, a burning splinter flies up into the air, which, having moved upward comes back down, but becomes extinguished before hitting the ground. You should know that this monk is like that. Having cut off the five lower fetters, but with a remnant of conceit not yet extinguished, he attains final nirvana [after spending some time in] the intermediate state of existence. This is the third destination of good persons, really to be found in the world.

Again, a monk practices thus:

It is just as when [a slab of] iron that is all ablaze, intensely hot, is hit with a hammer, a burning splinter flies up into the air, and becomes 35

427c

extinguished on hitting the ground. You should know that this monk is like that. Having cut off the five lower fetters, but with a remnant of conceit not yet extinguished, he attains final nirvana in his next existence. This is the fourth destination of good persons, really to be found in the world.

Again, a monk practices thus:

There is no self, nor is there anything belonging to a self; in the future there will be no self and nothing belonging to a self. What has already come to exist will be abandoned; and when it has been abandoned, equanimity will be attained. [I shall be] neither defiled by delight in existence nor attached to contact [through the senses]. Such a practitioner sees the unsurpassable state of peace through his wisdom, but has not yet attained [final] realization. Practicing thus, to which destination will such a monk go?It is just as when [a slab of] iron that is all ablaze, intensely hot, is hit with a hammer, a burning splinter flies up into the air and then falls on a small amount of sticks and grass, causing it to smoke and burn, and becomes extinguished after that has burned out. You should know that this monk is like that. Having cut off the five lower fetters, but with a remnant of conceit not yet extinguished, he attains final nirvana with effort. This is the fifth destination of good persons, really to be found in the world. Again, a monk practices thus:

There is no self, nor is there anything belonging to a self; in the future there will be no self and nothing belonging to a self. What has already come to exist will be abandoned; and when it has been abandoned, equanimity will be attained. [I shall be] neither defiled by delight in existence nor attached to contact [through the senses]. Such a practitioner sees the unsurpassable state of peace through his wisdom, but has not yet attained [final] realization. Practicing thus, to which destination will such a monk go?It is just as when [a slab of] iron that is all ablaze, intensely hot, is hit with a hammer, a burning splinter flies up into the air and then falls on a large amount of sticks and grass, causing it to smoke and burn, and becomes extinguished 36

Division 1

after that has burned out. You should know that this monk is like that. Having cut off the five lower fetters, but with a remnant of conceit not yet extinguished, he attains final nirvana without effort. This is the sixth destination of good persons. Such people are really to be found in the world.

Again, a monk practices thus:

It is just as when [a slab of] iron that is all ablaze, intensely hot, is hit with a hammer, a burning splinter flies up into the air and falls on to a large amount of sticks and grass, causing it to smoke and burn; and after that has burned, the fire spreads to villages, towns, mountain forests, and wilderness; and having burned out the villages, towns, mountain forests, and wilderness, it reaches a road, or reaches water, or reaches level ground, and becomes extinguished. You should know that this monk is like that. Having cut off the five lower fetters, but with a remnant of conceit not yet extinguished, he [first] goes upstream [all the way] to the Akaniṭṭha realm where he attains final nirvana. This is the seventh destination of good persons, really to be found in the world. What is nirvana without remainder? A monk practices thus: There is no self, nor is there anything belonging to a self; in the future there will be no self and nothing belonging to a self. What has already come to exist will be abandoned; and when it has been abandoned, equanimity will be attained. [I shall be] neither defiled by delight in existence nor attached to contact [through the senses]. Such a practitioner sees the unsurpassable state of peace through his wisdom. Having attained [final] realization, I say, that monk will not 37

7. The Discourse on [Sources of] Worldly Merit

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go to the east, nor to the west, nor to the south, nor to the north, nor to [any of] the four intermediate directions, nor above, nor below, but will attain the state of peace, final nirvana, right here and now.When I said earlier,

"I shall teach you about the seven destinations of good persons and about nirvana without remainder,

" it was on account of

this that I said it.

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

7. The Discourse on [Sources of]

Worldly Merit

Thus have I heard: At one time the Buddha was staying at Kosambī, in Ghosita's park.

At that time, in the late afternoon, Venerable Mahā Cunda rose from sitting in meditation and approached the Buddha. On arriving, he paid his respects and, sitting to one side, said: "World-honored One, is it possible to describe [the nature of] worldly merit?"

The World-honored One answered:

It is possible, Cunda. There are seven [sources of] worldly merit that lead to great merit, great reward, great reputation, and great benefit. What are the seven? Cunda, a faithful son or daughter of good family offers a dwelling place or an assembly hall to the community of monks. This, Cunda, is the first [source] of worldly merit that leads to great merit, great reward, great reputation, and great benefit. Again, Cunda, a faithful son or daughter of good family offers [to those] in that dwelling place beds, seats, woolen blankets, felt mattresses, or bedding. This, Cunda, is the second [source] of worldly merit that leads to great merit, great reward, great reputation, and great benefit. Again, Cunda, a faithful son or daughter of good family offers to all [those] in that dwellingplace new, clean robes of superior quality. This, Cunda, is the third [source] of worldly merit that leads to great merit, great reward, great reputation, and great benefit. Again, Cunda, a faithful son or daughter of good family constantly offers to the community in that dwelling place morning rice gruel and the midday meal . . . providesmonastic park 38

Division 1

attendants to serve them . . . personally approaches the monastic park to make still more offerings, regardless of wind or rain, cold or snow . . . [ensures that after] the monks have eaten, their robes do not get soaked58 by wind or rain, cold or snow, [so that they can] enjoy meditation and quiet reflection by day and by night. This, Cunda, is the seventh [source] of worldly merit that leads to great merit, great reward, great reputation, and great benefit.

Cunda, a faithful son or daughter of good family who has attained these seven [sources] of worldly merit, whether going or coming, whether standing or sitting, whether sleeping or awake, whether by day or by night, their merit will continuously grow, increase, and become more extensive. Cunda, just as, from its emergence at its source to its entry into the great ocean, the river Ganges becomes increasingly deep and increasingly wide, in the same way, Cunda, the merit of a faithful son or daughter of good family who has attained these seven [sources] of worldly merit, whether going or coming, whether standing or sitting, whether sleeping or awake, whether by day or by night, will continuously grow, increase, and become more extensive. Thereupon, Venerable Mahā Cunda rose from his seat and, having bared his right shoulder, knelt with his right knee on the ground and, placing his palms together [in respect], said: "World-honored One, is it possible to describe [the nature of] merit that transcends the world?" The World-honored One answered:

It is possible, Cunda. There are also seven [sources of] merit transcending the world that lead to great merit, great reward, great reputation, and great benefit. What are the seven? Cunda, a faithful son or daughter of good family hears that the Tathāgata or a disciple of the Tathāgata is staying in a certain place. Having heard this, they are delighted and supremely inspired. This, Cunda, is the first [source] of merit transcending the world that leads to great merit, great reward, great reputation, and great benefit. Again, Cunda, a faithful son or daughter of good family hears that the Tathāgata or a disciple of the Tathāgata intends to come from there to here. Having heard this, they are delighted and supremely inspired. This, Cunda, is the second 39

428b

8. The Discourse on Seven Suns

[source] of merit transcending the world that leads to great merit, great reward, great reputation, and great benefit. Again, Cunda, a faithful son or daughter of good family hears that the Tathāgata or a disciple of the Tathāgata has come from there to here. Having heard this, they are delighted and supremely inspired . . . they personally go to see them and pay their respects with a pure mind . . . they present offerings to them . . . having paid their respects and presented offerings, they perform the threefold taking of refuge in the Buddha, the Dharma, and the community of monks (Sangha) . . . they take the precepts. This, Cunda, is the seventh [source] of merit transcending the world that leads to great merit, great reward, great reputation, and great benefit. Cunda, if a faithful son or daughter of good family attains these seven [sources] of worldly merit and also these seven [sources] of merit transcending the world, their merit cannot be measured [in terms of] "so much merit,

" "so much fruit of merit,

" "so much result of

merit"; it just cannot be encompassed, cannot be measured. This great merit cannot be calculated. Cunda, it is just as in [this land of] Jambudīpa there are five rivers, the Ganges being reckoned the first, the Yamunā the second, the Sarabhū the third, the Aciravatī the fourth, and the Mahī the fifth; and upon flowing into the great ocean, once within it, their water cannot be measured as "so many gallons"; it just cannot be encompassed, cannot be measured. This great water cannot be calculated. In the same way, Cunda, if a faithful son or daughter of good family attains these seven [sources of] worldly merit and again these seven [sources of] merit transcending the world, that merit cannot be measured as "so much merit,

" "so much fruit of merit,

" "so

much result of merit"; it just cannot be encompassed, cannot be measured. This great merit cannot be calculated. Then the World-honored One spoke these verses:

The river Ganges is pure and easily crossed,

The ocean, with its many treasures, is king of all waters. Like the river's water is the honor and respect of people in the world. [Just as] all rivers reach and enter the great ocean, So it is with people who offer robes, food and drink, 40

Division 1

Beds, couches, bedding, and seats,

Measureless is the fruit of their merit, leading them to a sublime realm,

Just like the rivers' water entering the great ocean. This is what the Buddha said. Venerable Mahā Cunda and the [other] monks heard the Buddha's words, were delighted, and remembered them well. 8. The Discourse on Seven Suns59

Thus have I heard: At one time the Buddha was staying at Vesālī, in Ambapālī's Grove.

At that time the World-honored One addressed the monks: All formations are impermanent, of a nature not to last, quickly changing by nature, unreliable by nature. 60 Thus, one should not delight in

or be attached to formations, one should loathe them as troublesome, one should seek to abandon them, one should seek to be free from them. Why is that? There will be a time when it will not rain. At that time when it does not rain, all the trees, the hundreds of grains, and all medicinal shrubs will wither entirely, come to destruction and extinction, unable to continue existing. This is why [I say that] all formations are impermanent, of a nature not to last, quickly changing by nature, unreliable by nature. Thus, one should not delight in or be attached to formations, one should loathe them as troublesome, one should seek to abandon them, one should seek to be free from them. Again, there will be a time when a second sun will appear in the world. When the second sun appears, the flow of all the streams and rivulets will become exhausted, unable to continue existing. This is why [I say that] all formations are impermanent, of a nature not to last, quickly changing by nature, unreliable by nature. Thus, one should not delight in or be attached to formations, one should loathe them as troublesome, one should seek to abandon them, one should seek to be free from them. Again, there will be a time when a third sun appears in the world. When the third sun appears, all the great rivers will become exhausted, unable to continue existing. This is why [I say that] all formations are impermanent, of a nature not to last, quickly changing by nature, unreliable 428c

429a

by nature. Thus, one should not delight in or be attached to formations, one should loathe them as troublesome, one should seek to abandon them, one should seek to be free from them.

Again, there will be a time when a fourth sun appears in the world. When the fourth sun appears, the great springs from which the five rivers of Jambudīpa emerge—the Ganges being the first, the Yamunā the second, the Sarabhū the third, the Aciravatī the fourth, and the Mahī the fifth—those great springs will all become exhausted, unable to continue existing. This is why [I say that] all formations are impermanent, of a nature not to last, quickly changing by nature, unreliable by nature. Thus, one should not delight in or be attached to formations, one should loathe them as troublesome, one should seek to abandon them, one should seek to be free from them.

Again, there will be a time when a fifth sun appears in the world. When the fifth sun appears, the water of the great ocean will recede by one hundred leagues, and continue receding gradually until it is [only] seven hundred leagues [in extent]. When the fifth sun appears, and the remaining water in the ocean is [only] seven hundred leagues [in extent], it will continue receding gradually until it is [only] one hundred leagues [in extent]. When the fifth sun appears, the water of the great ocean will decrease [by the height of] one palm tree, and continue decreasing gradually until it has [a depth of only] seven palm trees. When the fifth sun appears and the remaining water in the ocean has [a depth of only] seven palm trees, it will continue decreasing gradually until it has [a depth of only] a single palm tree. When the fifth sun appears, the water of the great ocean will decrease [by the height of] a person, and continue decreasing gradually until it has [a depth of only] seven persons. When the fifth sun appears and the remaining water in the ocean has [a depth of only] seven persons, it will again decrease gradually until it has [a depth of only] one person. When the fifth sun appears, the water in the ocean will decrease to the level of a person's neck, to the level of the shoulders, of the waist, of the hips, of the knees, to the level of the ankles, and [eventually] there will be 42

Division 1

a time when the water of the ocean will be completely exhausted, being not sufficient to submerge [even] one finger.

This is why [I say that] all formations are impermanent, of a nature not to last, quickly changing by nature, unreliable by nature. Thus, one should not delight in or be attached to formations; one should loathe them as troublesome, one should seek to abandon them, one should seek to be free from them.

Again, there will be a time when a sixth sun appears in the world. When the sixth sun appears, the whole great earth, together with Meru, king of mountains, will be totally submerged in smoke, a single mass of smoke. Just as a potter's kiln, at the time of being ignited, is totally submerged in smoke, a single mass of smoke—in the same way, when the sixth sun appears, the whole great earth, together with Meru, king of mountains, will be totally submerged in smoke, a single mass of smoke. This is why [I say that] all formations are impermanent, of a nature not to last, quickly changing by nature, unreliable by nature. Thus, one should not delight in or be attached to formations, one should loathe them as troublesome, one should seek to abandon them, one should seek to be free from them.

Again, there will be a time when a seventh sun appears in the world. When the seventh sun appears, the whole great earth, together with Meru, king of mountains, will be all ablaze, intensely hot, a single mass of flame. In this way, when the seventh sun appears and the whole great earth, together with Meru, king of mountains, is all ablaze, intensely hot, a single mass of flame, [then] the wind will carry the flames even up to the Brahmā world. Then the gods of radiance, who have just been born as gods and have never experienced, seen, or known the world's [cyclic] creation and destruction, on seeing that great fire will all be terrified, with their hair standing on end, and will think: "The fire will not reach up to here, will it? The fire will not reach up to here, will it?" Those who were born as gods at an earlier time and have experienced, seen, and known the world's [cyclic] creation and destruction will, on seeing that great fire, calm the distress of those gods, telling them,

"Don't be afraid! That fire is of such a nature that it will not reach up to here.

429b

When the seventh sun appears, Meru, king of mountains, will collapse, will be completely destroyed and cease to be, [decreasing in height by] one hundred leagues, two hundred leagues, three hundred leagues, and so on until [decreasing in height by] seven hundred leagues, it will be completely destroyed and cease to be. When the seventh sun appears, Meru, king of mountains, together with this great earth, will be burned to destruction and extinction, with not even ash remaining.

61 Just as hot ghee or oil that is cooked or fried until it is completely exhausted and not even smoke or soot remains, in the same way, when the seventh sun appears, Meru, king of mountains, together with the great earth, will be [exhausted] with not even ash remaining.

This is why [I say that] all formations are impermanent, of a nature not to last, quickly changing by nature, unreliable by nature. Thus, one should not delight in or be attached to formations, one should loathe them as troublesome, one should seek to abandon them, one should seek to be free from them.

I have now told you that Meru, king of mountains, will collapse and be completely destroyed. Who can believe this? Only those who have seen the truth.

I have now told you that the water of the great ocean will be exhausted and eliminated. Who can believe this? Only those who have seen the truth.

I have now told you that the whole great earth will be burnt up and eliminated. Who can believe this? Only those who have seen the truth. Why is that?

Monks, in ancient times there was a great teacher called Sunetta. He was the teacher of a school of non-Buddhist seers. Abandoning sensual desire, he had attained the bases of supernormal powers. The great teacher Sunetta had countless hundreds of thousands of disciples. The great teacher Sunetta gave his disciples teachings about [the way to] the Brahmā world. When the great teacher Sunetta gave teachings about the [way to] the Brahmā world, some of his disciples did not adequately put his teaching into practice.

Division 1

At the end of life, some of them were reborn among the four great kings, some were reborn among the thirty-three gods, some were reborn among the Yama gods, some were reborn among the Tusita gods, some were reborn among the gods who delight in creating, and some were reborn among the gods who delight in the creations of others. If, when the great teacher Sunetta gave teachings about the [way to] the Brahmā world, all the disciples had remembered them well, they would have practiced the four divine abodes and, overcoming sensual desire, would, at the end of life, have attained rebirth in the Brahmā world. At that time the great teacher Sunetta had this thought, "In my

next life I should not be reborn in the same place as my disciples. I would now rather develop and cultivate loving-kindness. " Having

developed and cultivated loving-kindness, at the end of life he attained rebirth among the gods of radiance.

At that time, the great teacher Sunetta developed and cultivated loving-kindness, and, having developed and cultivated loving-kindness, at the end of life I attained rebirth among the gods of radiance. The practice of the path by the great teacher Sunetta and his disciples was not in vain; they obtained great reward.

Monks, what do you think? The great teacher in ancient times called Sunetta, who was the teacher of a school of non-Buddhist seers and who, overcoming sensual desire, attained the bases of supernormal powers, do you think this was someone else? Do not think that. Know that it was me.

At that time I was called Sunetta, a great teacher, the leader of a school of non-Buddhist seers. Overcoming sensual desire, I attained supernormal powers. I had countless hundreds of thousands of disciples. I gave my disciples teachings about [the way to] the Brahmā world. When I gave teachings about the [way to] the Brahmā world, not all of my disciples adequately put my teaching into practice. At the end of life, some were reborn among the four great kings, some were reborn among the thirty-three gods, some were reborn among the Yama gods, some were reborn among the Tusita gods, some were reborn among the gods who delight in creating, and some were reborn among the 45

429c

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