The Madhyama Āgama (Middle-Length Discourses) Volume I

14. The Discourse to Rāhula

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14. The Discourse to Rāhula77

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

At that time, Venerable Rāhula was also staying at Rājagaha, in the Hot Spring Grove. Then the World-honored One, when the night was over, at dawn, having put on his robes and taken his almsbowl, went into Rājagaha to beg for food. Having finished begging for food, he went to the Hot Spring Grove, the place where the venerable Rāhula was staying. When Venerable Rāhula saw the Buddha coming in the distance, he forthwith went to greet him, took the Buddha's [outer] robe and bowl, made a seat ready, and set out water for washing feet. The Buddha, having washed his feet, sat down on the seat prepared by Rāhula.

Then the World-honored One took the water vessel and, having poured out the water until only a little was left, asked: "Rāhula, did you see me taking this water vessel and pouring out the water until only a little was left?" Rāhula replied: "Yes, I saw it, World-honored One.

"

The Buddha told Rāhula:

In the same way, the practice of those who knowingly speak falsehood without embarrassment or regret, without shame or scruple, is of little [worth], I say. Rāhula, there is no evil they would not do. Therefore, Rāhula, you should train yourself like this: "Even in jest I shall not speak falsehood.

"

The World-honored One again took the water vessel containing a little water and, having completely discarded the water, asked: "Rāhula, now again, did you see me take this water vessel containing a little water, and completely discard the water?"

Rāhula replied: "Yes, I saw it, World-honored One.

"

The Buddha told Rāhula:

In the same way, the practice of those who knowingly speak falsehood without embarrassment or regret, without shame or scruple, is completely discarded, I say. Rāhula, there is no evil they would not do. Therefore, Rāhula, you should train yourself like this: "Even in jest I shall not speak falsehood.

"

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The World-honored One again took the empty water vessel, tipped it over on the ground, and asked: "Rāhula, now again, did you see me take the empty water vessel, and tip it over on the ground?" Rāhula replied: "Yes, I saw it, World-honored One. "

The Buddha told Rāhula:

In the same way, the practice of those who knowingly speak falsehood without embarrassment or regret, without shame or scruple, is tipped over, I say. Rāhula, there is no evil they would not do. Therefore, Rāhula, you should train yourself like this: "Even in jest I shall not speak falsehood.

"

The World-honored One again took the tipped water vessel and, having turned it bottom up, asked: "Rāhula, did you see me again take the toppled water vessel and turn it bottom up?"

Rāhula replied: "Yes, I saw it, World-honored One. "

The Buddha told Rāhula:

In the same way, the practice of those who knowingly speak falsehood without embarrassment or regret, without shame or scruple, is turned bottom up, I say. Rāhula, there is no evil they would not do. Therefore, Rāhula, you should train yourself like this: "Even in jest I shall not speak falsehood.

"

Rāhula, it is just as if a king had a great elephant who, when going into battle, uses his forefeet, his hindfeet, his tail, shoulders, back, flanks, neck, head, ears, and tusks— everything except his trunk, which he keeps protected. Seeing this, the elephant trainer would think in this way: The king's great elephant still cherishes his life. Why so? Because when going into battle, the king's great elephant uses his forefeet, his hindfeet, his tail, shoulders, back, flanks, neck, head, ears, and tusks—everything except his trunk, which he keeps protected. Rāhula, if when going into battle, the king's great elephant uses his forefeet, his hindfeet, his tail, shoulders, back, flanks, neck, head, ears, tusks, and also his trunk—if he uses everything—then on seeing this the elephant trainer would think in this way:

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The king's elephant no longer cherishes his life. Why so? Because when going into battle, the king's great elephant uses his forefeet, his hindfeet, his tail, shoulders, back, flanks, neck, head, ears, tusks, and also his trunk; he uses everything. Rāhula, if the king's great elephant, when going into battle, uses his forefeet, his hindfeet, his tail, shoulders, back, flanks, neck, head, ears, tusks, and also his trunk—if he uses everything—then Rāhula, I say that when going into battle, there is no evil that the king's great elephant would not do. So too, Rāhula, those who knowingly speak falsehood without embarrassment or regret, without shame or scruple, Rāhula, I say that there is no evil they would not do. Therefore, Rāhula, you should train yourself like this: "Even in jest I shall not speak falsehood. "

Then, the World-honored One uttered the following verses: He who transgresses this one law Against speaking falsehood: Not fearing the next world, There is no evil he would not do. Better to swallow an iron ball, Burning hot like fire,

Than to transgress the precepts While accepting the offerings of the faithful. If you fear suffering,

Not even wishing to think of it, Whether secretly or openly, Perform no evil deed.

An unwholesome deed,

Already done or being done, Can never be escaped;

One cannot hide from [its result]. Having uttered these verses, the Buddha asked Rāhula further: "What do you think, Rāhula? For what purpose do people use a mirror?" 80

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Venerable Rāhula replied: "World-honored One, they wish to examine their face, to see if it is clean or not.

"

[The Buddha continued:]

Similarly, Rāhula, if you are about to perform a bodily action, then examine that bodily action: "I am about to perform a bodily action. Is this bodily action pure or impure? Am I doing it for myself or for another?"

Rāhula, if on examining it you know: "I am about to perform a bodily action, and that bodily action is impure, either for myself or for another;78 it is unwholesome, has suffering as its fruit, and will result in the experience of suffering"

—then, Rāhula, you should abandon

that bodily action that you are about to perform. [But,] Rāhula, if on examining it you know: "I am about to perform a bodily action, and that bodily action is pure, either for myself or for another;79 it is wholesome, has happiness as its fruit, and will result in the experience of happiness"

—then, Rāhula, you should approve of that bodily action that you are about to perform.

Rāhula, if you are performing a bodily action, then examine that bodily action: "I am performing a bodily action. Is this bodily action pure or impure? Am I doing it for myself or for another?" Rāhula, if on examining it you know: "I am performing a bodily action, and this bodily action is impure, either for myself or for another; it is unwholesome, has suffering as its fruit, and will result in the experience of suffering" —then, Rāhula, you should abandon that bodily

action that you are performing. [But,] Rāhula, if on examining it you know: "I am performing a bodily action, and this bodily action is pure, either for myself or for another; it is wholesome, has happiness as its fruit, and will result in the experience of happiness" —then, Rāhula,

you should approve of [and remember] that bodily action that you are performing.

Rāhula, if you have performed a bodily action, then examine that bodily action: "I have performed a bodily action. That bodily action, which is already past, having ceased completely or changed, was it pure or impure? Did I do it for myself or for another?" 81

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Rāhula, if on examining it you know: "I have performed a bodily action, which is already past, having ceased completely or changed. That bodily action was impure, either for myself or for another; it was unwholesome, has suffering as its fruit, and will result in the experience of suffering"

—then, Rāhula, you should approach a good friend, a companion in the holy life, and wholeheartedly reveal that bodily action that you have done. You should confess and declare it, being careful not to hide it, and you should exercise greater restraint [in the future]. [But,] Rāhula, if on examining it you know: "I have performed a bodily action, which is already past, having ceased completely or changed. That bodily action was pure, either for myself or for another; it was wholesome, has happiness as its fruit, and will result in the experience of happiness"

—then, Rāhula, you should dwell happily day and night, with right mindfulness and right attentiveness.

(It is the same for verbal actions.)

Rāhula, if with a past deed as its condition a mental action arises, then examine that mental action: "With a past deed as its condition, a mental action arose. Was that mental action pure or impure? Did I do it for myself or for another?"

Rāhula, if on examining it you know: "With a past deed as its condition, a mental action arose. That mental action, which is already past, having ceased completely or changed, was impure, either for myself or for another; it was unwholesome, has suffering as its fruit, and will result in the experience of suffering"

—then, Rāhula, you should abandon that past mental action. [But,] Rāhula, if on examining it you know: "With a past deed as its condition, a mental action arose. That mental action, which is already past, having ceased completely or changed, was pure, either for myself or for another; it was wholesome, has happiness as its fruit, and will result in the experience of happiness" —

then, Rāhula, you should approve of that past mental action. Rāhula, if with a future deed as its condition a mental action will arise, then examine that mental action: "With a future deed as its condition, a mental action will arise. Will that mental action be pure or impure? Will I do it for myself or for another?" Rāhula, if on examining it you know: "With a future deed as its condition, a mental action will 82

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arise. That mental action will be impure, either for myself or for another; it will be unwholesome, will have suffering as its fruit, and will result in the experience of suffering"

—then, Rāhula, you should abandon

that future mental action. [But,] Rāhula, if on examining it you know: "With a future deed as its condition a mental action will arise. That mental action will be pure, either for myself or for another; it will be wholesome, will have happiness as its fruit, and will result in the experience of happiness" —then, Rāhula, you should approve of that future

mental action.

Rāhula, if with a present deed as its condition a mental action arises, then examine that mental action: "With a present deed as its condition, a mental action is arising. Is this mental action pure or impure? Am I doing it for myself or for another?"

Rāhula, if on examining it you know: "With a present deed as its condition, a mental action is arising. This mental action is impure, either for myself or for another; it is unwholesome, has suffering as its fruit, and will result in the experience of suffering" —then, Rāhula,

you should abandon that present mental action. [But,] Rāhula, if on examining it you know: "With a present deed as its condition a mental action is arising. This mental action is pure, either for myself or for another; it is wholesome, has happiness as its fruit, and will result in the experience of happiness"

—then, Rāhula, you should approve that

present mental action.

Rāhula, whatever renunciants and brahmins in the past have repeatedly examined and repeatedly purified their bodily, verbal, and mental actions, all of them have repeatedly examined and repeatedly purified their bodily, verbal, and mental actions in this very way. Rāhula, whatever renunciants and brahmins in the future will repeatedly examine and repeatedly purify their bodily, verbal, and mental actions, all of them will repeatedly examine and repeatedly purify their bodily, verbal, and mental actions in this very way. Whatever renunciants and brahmins in the present repeatedly examine and repeatedly purify their bodily, verbal, and mental actions, all of them repeatedly examine and repeatedly purify their bodily, verbal, and mental actions in this very way. Rāhula, you should train yourself 83

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15. The Discourse on Intention

like this: "I too repeatedly examine and repeatedly purify my bodily, verbal, and mental actions in this very way. "

Then the World-honored One uttered further verses, saying: Bodily action, verbal action, And mental action, Rāhula, Whether wholesome or unwholesome by nature, You should constantly examine them. Knowingly to speak falsehood, Do not do it, Rāhula. Shaven-headed, you live off others, How could you speak falsehood? Overturning the law of renunciants, Empty, without truthfulness, Such is speaking falsehood, With an unrestrained mouth. Therefore, not to speak falsehood, O son of the rightly Awakened One, This is the law of renunciants, [Thus] you should train, O Rāhula. Prosperity and happiness all around, Safety and fearlessness, Rāhula, to attain that, Do not harm others.

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

15. The Discourse on

Intention80

Thus have I heard: At one time, the Buddha was staying at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's Park. 84

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At that time, the World-honored One told the monks: If a person does an action intentionally, then he will have to experience its result, either in this life or in the next life, I say. If a person does an action unintentionally, then he will not have to experience the result, I say. In this connection, there are three intentionally done bodily actions that are unwholesome, have suffering as their fruit, and result in the experience of suffering. There are four [intentionally done] verbal actions and three [intentionally done] mental actions that are unwholesome, have suffering as their fruit, and result in the experience of suffering.

What are the three intentionally done bodily actions that are unwholesome, have suffering as their fruit, and result in the experience of suffering? The first is killing living beings: someone is extremely evil and bloodthirsty, has the desire to harm, and has no compassion toward [any kind of] living being, including insects. The second is taking what is not given: someone has attachment to another's property and, with thieving intent, takes it. The third is sexual misconduct: someone has sexual relations with a woman who is under the protection of her father, or under the protection of her mother, or under the protection of both father and mother, or under the protection of her sisters, or under the protection of her brothers, or under the protection of her parents-in-law, or under the protection of her relatives, or under the protection of her clan; or with a woman who is married to another man, [in spite of] the fear of being punished, or with [a woman] who has been garlanded as a sign of betrothal. These are the three intentionally done bodily actions that are unwholesome, have suffering as their fruit, and result in the experience of suffering. What are the four intentionally done verbal actions that are unwholesome, have suffering as their fruit, and result in the experience of suffering? The first is false speech: someone, perhaps in an assembly, or among one's retainers, or in the king's palace, on being told "Say what you know!"

, claims to know what he does not know, or claims not to know what he does know; claims to have seen what he has not seen, 85

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or claims not to have seen what he did see; be it for his own sake, or for the sake of others, or for the sake of profit, he knowingly speaks falsehood.

The second is divisive speech: someone wishes to divide others; hearing something from this person he tells it to that person, in order to harm this person; hearing something from that person he tells it to this person, in order to harm that person. He desires to divide those who are united, and to further split those who are already divided; he creates factions, delights in factions, and praises factions. The third is harsh speech: someone utters speech that is rough and rude in tone, offensive words that grate on the ear, that people neither enjoy nor desire; he utters such speech as causes others suffering and vexation, that is not conductive to concentration. The fourth is frivolous speech: someone makes talk that is untimely, untrue talk, meaningless talk, talk that is contrary to the Dharma, that is not calming; furthermore he praises what is not conductive to calming, and teaches and admonishes others in an untimely and unwholesome way.

These are the four intentionally done verbal actions that are unwholesome, have suffering as their fruit, and result in the experience of suffering.

What are the three intentionally done mental actions that are unwholesome, have suffering as their fruit, and result in the experience of suffering?

The first is covetousness: someone views another's wealth and lifestyle, constantly longing for them and wishing: "If only I could get that!"

The second is ill will: someone's mind is filled with ill will and he thinks: "Those beings should be killed, bound, arrested, removed, or banished.

" His wish is for them to experience immeasurable suffering. The third is wrong view: someone holds distorted views. Views such as these, tenets such as these:

There is no offering, no sacrifice, there are no incantations; no wholesome or unwholesome actions, no results of wholesome or unwholesome actions; there is neither this world nor another world, 86

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there are no father and mother; there are no True Persons in the world who are headed for a supreme attainment, who are well gone and well directed, who have known and realized for themselves this world and the other world, and who dwell having personally realized. These are the three intentionally done mental actions that are unwholesome, have suffering as their fruit, and result in the experience of suffering.

A learned noble disciple abandons unwholesome bodily actions and practices wholesome bodily actions; he abandons unwholesome verbal and mental actions and practices wholesome verbal and mental actions. That learned noble disciple, endowed with diligence and virtue in this way, achieves pure bodily actions, pure verbal actions, and pure mental actions. He abandons ill will and quarrel, discards sloth and torpor, is without restlessness and conceit, he cuts off doubt; he transcends arrogance, has right mindfulness and right attentiveness, and is without confusion.

With a mind imbued with loving-kindness, he dwells pervading one direction, likewise the second, the third, and the fourth direction, and also the four intermediate directions, above, and below, all around, everywhere. With a mind imbued with loving-kindness, free from fetters or resentment, without ill will or quarrel, he dwells pervading the entire world [with a mind] that is boundless, exalted, immeasurable and well cultivated. He thinks: "Formerly my mind was narrow and not well cultivated; now my mind is immeasurable and well cultivated. "

If the learned noble disciple, whose mind is [now] thus immeasurable and well cultivated, had earlier neglected his practice because of bad friends and done unwholesome actions, then he will no longer be led along by them. They cannot corrupt him and will not accompany him further.

Suppose there were a young boy or a young girl who, since birth, had been able to practice liberation of the mind through loving-kindness. Would he or she later perform unwholesome bodily, verbal, or mental actions?

The monks replied: "No, World-honored One. And why not? Since he or she has never done an evil deed, how could evil deeds arise?" 438a

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16. The Discourse to the Kālāmas

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[The Buddha continued:]

Therefore, a man or woman, whether layperson or renunciant, should always diligently practice liberation of the mind through loving-kindness. If that man or woman, whether layperson or renunciant, practices liberation of the mind through loving-kindness, [since] when going toward the other world [he or she] will not take this body along, [he or she] will proceed [just] in accordance with [the developed quality of his or her] mind.

Monks, you should think like this: "Formerly, I was negligent, and did unwholesome deeds. Let all their results be experienced now, not in the next life!"

One who practices liberation of the mind through loving-kindness in this way, immeasurable and well cultivated, will definitely attain the fruit of non-returning, or else attain that which is still higher. [It is the same] with compassion, with empathic joy, and with equanimity. Free from fetters or resentment, without ill will or quarrel, he dwells pervading the entire world [with a mind] boundless, exalted, immeasurable and well cultivated.

He thinks: "Formerly, my mind was narrow and not well cultivated; now my mind is immeasurable and well cultivated. "

If the learned noble disciple, whose mind is [now] thus immeasurable and well cultivated, had earlier neglected his practice because of bad friends and done unwholesome actions, then he will no longer be led along by them. They cannot corrupt him and will not accompany him further.

Suppose there were a young boy or a young girl who, since birth, had been able to practice liberation of the mind through equanimity. Would he or she later perform unwholesome bodily, verbal, or mental actions?

The monks replied: "No, World-honored One. And why not? Since he or she has never done an evil deed, how could evil deeds arise?" [The Buddha continued:]

Therefore, a man or woman, whether layperson or renunciant, should always diligently practice liberation of the mind through equanimity. 88

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If that man or woman, whether layperson or renunciant, practices liberation of the mind through equanimity, [since] when going toward the other world [he or she] will not take this body along, [he or she] will proceed [just] in accordance with [the developed quality of their] mind. Monks, you should think like this: "Formerly, I was negligent and did unwholesome deeds. Let all their results be experienced now, not in the next life!" One who practices liberation of the mind through equanimity in this way, immeasurable and well cultivated, will definitely attain the fruit of non-returning, or else attain that which is still higher.

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

16. The Discourse to the

Kālāmas81

Thus have I heard: At one time the Buddha, who was wandering in the territory of the Kālāmas together with a great company of monks, having arrived at Kesaputta, was staying in a rosewood grove north of Kesaputta. At that time, the Kālāmas of Kesaputta heard that the renunciant Gotama, a son of the Sakyans, who had gone forth from the Sakya clan to train in the path, was wandering in the territory of the Kālāmas together with a great company of monks and, having arrived at Kesaputta, was staying in a rosewood grove north of Kesaputta. [They also heard that] the renunciant Gotama had a great reputation, which had spread in all the ten directions:

The renunciant Gotama is a Tathāgata, free from attachment, fully awakened, accomplished in knowledge and conduct, a Well-gone One, a knower of the world, an unsurpassed one, a trainer of those to be tamed, a teacher of gods and human beings, and known as the Buddha, the Fortunate One.

In this world, with its gods, Māras, Brahmās, renunciants, and brahmins, from human beings to gods, he has [attained] understanding and awakening by himself, and dwells having personally realized it. The Dharma he teaches is good in the beginning, good in the middle,and 89

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good in the end, with the right meaning and phrasing, revealing a holy life endowed with purity.

If one visits such a Tathāgata, who is free from attachment and fully awakened, [if one] pays homage to him respectfully and serves him, then one will quickly get good rewards.

[They thought:] "We should go together to see the renunciant Gotama and pay homage to him.

"

Having learned [of the Buddha], the Kālāmas of Kesaputta left Kesaputta, relatives walking in groups together. They went north toward the rosewood grove to visit the World-honored One and pay homage to him. Having approached the Buddha, some of the Kālāmas paid respect with their heads at the Buddha's feet and sat to one side; some exchanged courteous greetings with the Buddha and sat to one side; some saluted the Buddha with their palms placed together and sat to one side; and some, having seen the Buddha from a distance, sat down silently.

When each of the Kālāmas was seated and settled, the Buddha taught them Dharma, exhorting, encouraging, and delighting them. Having, by countless skillful means, taught them Dharma, having exhorted, encouraged, and delighted them, he remained silent.

Then the Kālāmas, having been taught Dharma by the Buddha, having been exhorted, encouraged and delighted, rose from their seats, arranged their clothes so as to bare one shoulder, saluted the Buddha by placing their palms together, and said to the World-honored One: Gotama, some renunciant or brahmin approaches [us] Kālāmas and just praises what he himself has come to know and see, while denouncing and disparaging what others have come to know and see. And then, Gotama, another renunciant or brahmin approaches [us] Kālāmas and also praises what he himself has come to know and see, while denouncing and disparaging what others have come to know and see. Gotama, having heard these, we have come to doubt: Which of these renunciants or brahmins is right, and which is wrong?

The World-honored One told them:

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Kālāmas, do not doubt! Why? When there is doubt, hesitation arises. Kālāmas, you yourselves do not have clear knowledge about whether there is a next life or whether there is no next life. Kālāmas, you yourselves also do not have clear knowledge about what action is an offense and what action is not an offense. Kālāmas, you should know that all actions have three causes, sources, roots, causal conditions. What are the three?

Kālāmas, desire is a cause, a source, a root, a causal condition of actions. Kālāmas, hatred and ignorance are causes, sources, roots, causal conditions of actions.

Kālāmas, someone who has desire becomes overwhelmed by desire; their mind is never satisfied. Such a one may kill living beings, or take what is not given, or engage in sexual misconduct, or knowingly speak falsehood, or drink intoxicating liquor.

Kālāmas, someone who has hatred becomes overwhelmed by hatred; their mind is never satisfied. Such a one may kill living beings, or take what is not given, or engage in sexual misconduct, or knowingly speak falsehood, or drink intoxicating liquor.

Kālāmas, someone who is ignorant becomes overwhelmed by ignorance; their mind is never satisfied. Such a one may kill living beings, or take what is not given, or engage in sexual misconduct, or knowingly speak falsehood, or drink intoxicating liquor. Kālāmas, a learned noble disciple abstains from killing, gives up killing, discards blade and cudgel. He has shame and scruple, and a mind [full of] loving-kindness and compassion, [wishing to] benefit all [beings], including insects. He purifies his mind with regard to killing living beings.

Kālāmas, a learned noble disciple abstains from taking what is not given, gives up taking what is not given. He takes [only] what was given and delights in taking [only] what was given. He is always fond of generosity, rejoicing in it, without stinginess, and not expecting a reward. He purifies his mind with regard to taking what is not given. Kālāmas, a learned noble disciple abstains from sexual activity, has given up sexual activity. He diligently practices celibacy, is energeticin 91

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this good conduct, pure, without blemish, having abandoned sensual desires, having given up sexual desires. He purifies his mind of sexual activity.

Kālāmas, a learned noble disciple abstains from false speech, has given up false speech. He speaks the truth, delights in the truth, is unshakably established in the truth, is completely trustworthy, and would not deceive [anyone in] the world. He purifies his mind with regard to false speech.

Kālāmas, a learned noble disciple abstains from divisive speech and abandons divisive speech. He does not engage in divisive speech and does not harm [the relationships of] others. Hearing something from this person he does not tell it to that person, in order to harm this person; hearing something from that person he does not tell it to this person, in order to harm that person. He has the wish to unite those that are divided, delighting in unity. He does not belong to any faction and does not delight in or praise factions. He has purified his mind with regard to divisive speech.

Kālāmas, a learned noble disciple abstains from harsh speech, has given up harsh speech. He has given up the type of speech that consists of words that are rough and rude in tone, offensive words that grate on the ear, that people neither enjoy nor desire, that cause others suffering and vexation, and that are not conducive to concentration. He speaks the type of speech that consists of words that are pure, peaceful, gentle, and beneficial, that are pleasant to the ear and enter the mind, that are enjoyable and desirable, that give others happiness, words endowed with meaning, that do not make others afraid and that help others to attain concentration. He purifies his mind with regard to harsh speech.

Kālāmas, a learned noble disciple abstains from frivolous speech and abandons frivolous speech. He speaks at the [proper] time, speaking what is true, what is Dharma, what is meaningful, what is calming, delighting in speaking what is calming. [In regard to any] matter he teaches well and admonishes well, in accordance with the [proper] time and in a proper way. He purifies his mind with regard to frivolous speech.

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Kālāmas, a learned noble disciple abstains from covetousness and abandons covetousness; his mind is not full of envy on seeing another's wealth and lifestyle, he does not long for them, wishing: "If only I could get that!" He purifies his mind with regard to covetousness. Kālāmas, a learned noble disciple abstains from hatred and abandons hatred; he has shame and scruple; his mind is full of loving-kindness and compassion for the welfare of all beings, including insects. He purifies his mind with regard to hatred.

Kālāmas, a learned noble disciple abstains from wrong view and abandons wrong view. He holds right view, view that is not distorted. He has these views and makes these declarations: There is offering, there is sacrifice, there are incantations; there are wholesome and unwholesome deeds, there are results of wholesome or unwholesome deeds; there is this world and the other world, there are father and mother; there are True Persons in the world who are headed for a supreme attainment, who are well gone and well directed, who in this world and another world have [attained] understanding and awakening by themselves, and dwell having personally realized it.

He purifies his mind with regard to wrong view.

In this manner, Kālāmas, a learned noble disciple achieves purity of bodily actions, achieves purity of verbal and mental actions. He abandons ill will and quarrel, discards sloth and torpor, is without restlessness or conceit, and cuts off doubt; he transcends arrogance, has right mindfulness and right attentiveness, and is without confusion. With a mind imbued with loving-kindness, he dwells pervading one direction, likewise the second, the third, and the fourth direction, and also the four intermediate directions, above, and below, all around, everywhere. With a mind imbued with loving-kindness, free from fetters and resentment, without ill will or quarrel, he dwells pervading the entire world [with a mind] boundless, exalted, immeasurable and well cultivated.

It is the same with compassion, empathic joy, and equanimity; free from fetters and resentment, without ill will or quarrel, he dwells 93

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pervading the entire world [with a mind] boundless, exalted, immeasurable and well cultivated. In this way, Kālāmas, the mind of a learned noble disciple is free from fetters and resentment, without ill will or quarrel, and he obtains four assurances. What are the four?

[He thinks:]

[If] there is this world and another world, [if] there are results of wholesome and unwholesome actions, then upholding and being endowed with this right view and action in conformity with it, at the breaking up of the body, after my death, I will certainly go to a good realm of existence, be reborn in a heavenly realm. Thus, Kālāmas, this is the first assurance obtained by a learned noble disciple whose mind is free from fetters and resentment, without ill will or quarrel. Again, Kālāmas, [he thinks:]

[If] there is neither this world nor another world, [if] there are no results of wholesome and unwholesome actions, then in this case, in this lifetime I am not censured by others for this belief, but am praised for having right attentiveness, as one who is diligent and one who is said to have right view.

Thus, Kālāmas, this is the second assurance obtained by a learned noble disciple whose mind is free from fetters and resentment, without ill will or quarrel. Again, Kālāmas, [he thinks:] Whatever I have done, I have certainly done no evil, and I recollect no evil. Why? Since I have done no evil, whence could suffering arise?

Thus, Kālāmas, this is the third assurance obtained by a learned noble disciple whose mind is free from fetters and resentment, without ill will or quarrel. Again, Kālāmas, [he thinks:]

Whatever I may have done, I have certainly done no evil, and I have not violated the [customs of the] world, either out of fear or without fear; I have always had compassion and empathy for the 94

Division 2

entire world. My mind has been free of contention with beings, untainted, and delighted.

Thus, Kālāmas, this is the fourth assurance obtained by a learned noble disciple whose mind is free from fetters and resentment, without ill will or quarrel. These, Kālāmas, are the four assurances obtained by a learned noble disciple whose mind is free from fetters and resentment, without ill will or quarrel.

The Kālāmas[, repeating the teaching,] said to the World-honored One: Indeed, Gotama, the mind of a learned noble disciple whose mind is free from fetters and resentment, without ill will or quarrel obtains four assurances. What are the four?

[If] there is this world and another world, [if] there are results of wholesome and unwholesome actions, then upholding and being endowed with this right view and with action in conformity with it, at the breaking up of the body, after my death, I will certainly go to a good realm of existence, and be reborn in a heavenly realm. Thus, Gotama, this is the first assurance obtained by a learned noble disciple whose mind is free from fetters and resentment, without ill will or quarrel. Again, Gotama,

[If] there is neither this world nor another world, [if] there are no results of wholesome and unwholesome actions, then in this case, in this lifetime, I am not censured by others for this belief, but am praised for having right attentiveness, as one who is diligent and is said to have right view.

Thus, Gotama, this is the second assurance obtained by a learned noble disciple whose mind is free from fetters and resentment, without ill will or quarrel. Again, Gotama,

Whatever I may have done, I have certainly done no evil, and I recollect no evil. Why? Since I have done no evil, whence could suffering arise?

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440a

Thus, Gotama, this is the third assurance obtained by a learned noble disciple whose mind is free from fetters and resentment, without ill will or quarrel. Again, Gotama,

Whatever I may have done, I have certainly done no evil, and I have not violated the [customs of the] world, either out of fear or without fear. I have always had compassion and empathy for the entire world. My mind has been free of contention with beings, untainted, and delighted.

Thus, Gotama, this is the fourth assurance obtained by a learned noble disciple whose mind is free from fetters and resentment, without ill will or quarrel. These, Gotama, are the four assurances obtained by a learned noble disciple whose mind is free from fetters and resentment, without ill will or quarrel.

Gotama, we have come to know it! Well-gone One, we have understood it! World-honored One, we go for lifelong refuge to the Buddha, the Dharma, and the community of monks. May the World-honored One accept us as lay followers! From this day forth until life ends we go [to him] for refuge.

This is what the Buddha said. Having heard the Buddha's words, all the people of Kālāma and the monks were delighted and remembered them well. 17. The Discourse to

Gāmaṇi82

Thus have I heard: At one time, the Buddha was staying at Nālandā, in Pāvārika's mango grove.

At that time, [the seer] Asita Devala had a son named Gāmaṇi, who was of majestic complexion and build, radiant and bright. Just before dawn [Gāmaṇi] approached the place where the Buddha was, paid homage at the Buddha's feet, and stood to one side.

Gāmaṇi, the son of Asita Devala, said:

World-honored One, brahmins arrogantly claim that they serve various gods, and that they can, at will, cause beings to reach a good realm of existence after death, to be reborn in a heavenly realm. The World-honored 96

17. The Discourse to Gāmaṇi

Division 2

One is the King of Dharma. May the World-honored One cause people to reach a good realm of existence after death, to be reborn in a heavenly realm!

The World-honored One said:

Now, Gāmaṇi, I shall ask you something. Answer according to your understanding. What do you think, Gāmaṇi? If in a village there are men and women who are lazy and indolent and who behave in evil ways, undertaking the ten unwholesome courses of action—killing living beings, taking what is not given, sexual misconduct, false speech, . . . (and so on up to) wrong view—and at the time of their death crowds of people come, placing their palms together, praising and imploring, saying:

You men and women, who have been lazy and indolent and have behaved in evil ways, undertaking the ten unwholesome courses of action—killing living beings, taking what is not given, sexual misconduct, false speech . . . (and so on up to) wrong view— because of this, conditioned by this, after the breaking up of the body, at death, you shall83 reach a good realm of existence, and be reborn in a heavenly realm.

Gāmaṇi, those men and women, who have been lazy and indolent and have behaved in evil ways, undertaking the ten unwholesome courses of action—killing living beings, taking what is not given, sexual misconduct, false speech . . . (and so on up to) wrong view—on being urged [when near death] by those crowds of people who come, placing their palms together, praising and imploring them, will they because of this, conditioned by this, after the breaking up of the body, at death, reach a good realm of existence, and be reborn in a heavenly realm? Gāmaṇi replied: "No, World-honored One.

"

The World-honored One praised him saying:

Very good, Gāmaṇi! Why so? That those men and women who have been lazy and indolent and who behaved in evil ways, undertaking the ten unwholesome courses of action—killing living beings, taking what 97

440b

is not given, sexual misconduct, false speech, . . . (and so on up to) wrong view—on being approached [when near death] by crowds of people, placing their palms together, praising and imploring them; that because of this, conditioned by this, after the breaking up of the body, at death, they should reach a good realm of existence, and be reborn in a heavenly realm, this is not possible.

Suppose, Gāmaṇi, there was a deep lake full of water located not far from a village, and a man was to throw a large heavy rock into it. If a crowd of people came along and, placing their palms together, praising and imploring, said: "Rock! May you float up and come out!"

—what do you think, Gāmaṇi? On being urged by that crowd of people who have come, placing their palms together, praising and imploring, because of this, conditioned by this, would that large heavy rock come out?

Gāmaṇi replied: "No, World-honored One.

"

[The Buddha continued:]

So it is, Gāmaṇi. Those men and women who have been lazy and indolent and have behaved in evil ways, having undertaken the ten unwholesome courses of action—killing living beings, taking what is not given, sexual misconduct, false speech, . . . (and so on up to) wrong view— on being approached [when near death] by crowds of people, placing their palms together, praising and imploring them; that because of this, conditioned by this, after the breaking up of the body, at death, they should reach a good realm of existence, and be reborn in a heavenly realm, this is not possible.

And why not? These ten unwholesome courses of action are black and have black results; by nature they incline downward, certainly leading to a bad realm of existence.

What do you think, Gāmaṇi? If in a village there are men and women who are diligent and energetic and practice the sublime Dharma, undertaking the ten wholesome courses of action—they refrain from killing and have abandoned killing, . . . taking what is not given, . . . sexual misconduct, . . . false speech, . . . (and so on up to) they abstain from wrong view and have abandoned wrong view, they have acquired 98

Division 2

right view—and at the time of their death crowds of people come, placing their palms together, praising and imploring them, saying: You men and women have been diligent and energetic and have practiced the sublime Dharma, undertaking the ten wholesome courses of action—you refrained from killing and had abandoned killing, . . . taking what is not given, . . . sexual misconduct, . . . false speech, . . . (and so on up to) you abstained from wrong view and had abandoned wrong view, had acquired right view—and because of this, conditioned by this, after the breaking up of the body, at death, you shall reach a bad realm of existence, be reborn in hell.

What do you think, Gāmaṇi? Those men and women who have been diligent and energetic and have practiced the sublime Dharma, undertaking the ten wholesome courses of action—[who] refrained from killing and had abandoned killing, . . . taking what is not given, . . . sexual misconduct, . . . false speech, . . . (and so on up to) [who] abstained from wrong view and had abandoned wrong view, had acquired right view—on being urged by the crowds of people who come, placing their palms together, praising and imploring, will they because of this, conditioned by this, after the breaking up of the body, at death, reach a bad realm of existence, and be reborn in hell? Gāmaṇi replied: "No, World-honored One.

"

The World-honored One praised him saying:

Very good, Gāmaṇi. Why? Gāmaṇi, those men and women who have been diligent and energetic and practiced the sublime Dharma, undertaking the ten wholesome courses of action—they refrained from killing and had abandoned killing, . . . taking what is not given, . . . sexual misconduct, . . . false speech, . . . (and so on up to) they abstained from wrong view and abandoned wrong view, had acquired right view—on being urged by crowds of people, placing their palms together, praising and imploring; that because of this, conditioned by this, after the breaking up of the body, at death, they should reach a bad realm of existence, and be reborn in hell; this is not possible.

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Why so? Gāmaṇi, these ten wholesome courses of action are white and have white results, by nature they ascend, certainly reaching a good realm of existence.

Gāmaṇi, suppose there were a deep lake full of water located not far from a village, and a man were to throw into the water a jar full of ghee and oil and then break it, so that fragments of the jar sank downward, while the ghee and oil floated upward. Gāmaṇi, it is the same with those men and women who have been diligent and energetic and have practiced the sublime Dharma, undertaking the ten wholesome courses of action— they refrained from killing and had abandoned killing, . . . taking what is not given, . . . sexual misconduct, . . . false speech, . . . (and so on up to) they abstained from wrong view and abandoned wrong view, had acquired right view— At the time of their death, the body, which is gross matter, composed of the four elements, was born of father and mother, nourished and raised in dependence on food, and [in old age] endured being sat down or laid down to be massaged and bathed, is of a nature to break up, of a nature to cease, of a nature to be dispersed. After death, it will be pecked at by ravens, or eaten by tigers and wolves, or burned, or buried, and finally become ashes and dust. [However,] their mind, their mental faculty, their consciousness, having been constantly pervaded by faith, diligence, much learning, generosity, and wisdom, because of this, conditioned by this, by nature they will ascend, to be reborn in a good realm of existence.

Gāmaṇi, those who kill living beings, if they refrain from killing and abandon killing, then they are on the path of uplift, the path of ascent and progress, the path to a good realm of existence. Gāmaṇi, those who take what is not given . . . [who engage in] sexual misconduct . . . false speech . . . (and so on up to) those who have wrong view, if they abstain from wrong view and acquire right view, then they are on the path of uplift, the path of ascent and progress, the path to a good realm of existence.

Moreover, Gāmaṇi, there is another path of uplift, [another] path of ascent and progress, [another] path to a good realm of existence. What, Gāmaṇi, is this other path of uplift, the path of ascent and 100

Division 2

progress, the path to a good realm of existence? It is the eightfold noble path: right view . . . (and so on up to) right concentration—these eight. Gāmaṇi, this too is a path of uplift, a path of ascent and progress, a path to a good realm of existence.

This is what the Buddha said. Having heard the Buddha's words, Gāmaṇi and the monks were delighted and remembered them well. 18. The Discourse to Sīha84

Thus have I heard: At one time, the Buddha was staying at Vesālī, in the Gabled Hall near the Monkey Lake.

At that time, many Licchavis from Vesālī had come together in the assembly hall, frequently speaking in praise of the Buddha, the Dharma, and the community of monks. At that time, Senior Minister Sīha, a disciple of the Nigaṇṭhas, was also in the assembly.

Then Senior Minister Sīha had the wish to visit the Buddha and pay homage to him. Senior Minister Sīha went first to the place of the Nigaṇṭhas, and told the Nigaṇṭhas: "Venerable sirs, I wish to go and visit the renunciant Gotama.

"

Then, the Nigaṇṭhas reprimanded Sīha, saying:

You should not wish to visit the renunciant Gotama! Why? The renunciant Gotama's doctrine is based on inaction, and he proclaims to people a teaching of inaction. Sīha, to visit [someone who asserts] a doctrine of inaction is inauspicious, and it is also inauspicious to pay homage [to him].

Those many Licchavis from Vesālī came together again in the assembly hall a second and a third time, frequently speaking in praise of the Buddha, the Dharma, and the community of monks; and a second and a third time Senior Minister Sīha, a disciple of the Nigaṇṭhas, was in the assembly. Then, a second and a third time, Senior Minister Sīha had the wish to visit the Buddha and pay homage to him.

[On the third occasion] Senior Minister Sīha, without asking leave of the Nigaṇṭhas, approached the Buddha. Having exchanged greetings, he sat down to one side and said:

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I have heard thus: "The renunciant Gotama's doctrine is based on inaction, and he proclaims to people a teaching of inaction. " Gotama, if

someone speaks thus: "The renunciant Gotama's doctrine is based on inaction, and he proclaims to people a teaching of inaction, " is that

person not misrepresenting the renunciant Gotama? Does he speak what is true? Does he speak what is Dharma? Does he speak the Dharma according to the Dharma? Does he not fall into error and incur censure according to the Dharma?

The World-honored One replied:

Sīha, if someone speaks thus: "The renunciant Gotama's doctrine is based on inaction, and he proclaims to people a teaching of inaction, " he does

not misrepresent the renunciant Gotama, he speaks what is true, he speaks what is Dharma, he speaks the Dharma according to the Dharma, and he does not fall into error or incur censure according to the Dharma. Why is that? Sīha, there is a way in which, according to the true Dharma, one would not misrepresent [me in saying]: "The renunciant Gotama's doctrine is based on inaction, and he proclaims to people a teaching of inaction.

"

Again, Sīha, there is another way in which, according to the true Dharma, one would not misrepresent [me in saying]: "The renunciant Gotama's doctrine is based on action, and he proclaims to people a doctrine of action.

"

Again, Sīha, there is another way in which, according to the true Dharma, one would not misrepresent [me in saying]: "The renunciant Gotama's doctrine is based on annihilation, and he proclaims to people a teaching of annihilation.

"

Again, Sīha, there is another way in which, according to the true Dharma, one would not misrepresent [me in saying]: "The renunciant Gotama's doctrine is based on abhorrence, and he proclaims to people a teaching of abhorrence.

"

Again, Sīha, there is another way in which, according to the true Dharma, one would not misrepresent [me in saying]: "The renunciant Gotama's doctrine is based on Dharma and Vinaya, and he proclaims to people a teaching of Dharma and Vinaya.

"

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Again, Sīha, there is another way in which, according to the true Dharma, one would not misrepresent [me in saying] "The renunciant Gotama's doctrine is based on asceticism, and he proclaims to people a teaching of asceticism.

"

Again, Sīha, there is another way in which, according to the true Dharma, one would not misrepresent [me in saying] "The renunciant Gotama's doctrine is based on not entering a womb [to be reborn], and he proclaims to people a teaching of not entering a womb. "

Again, Sīha, there is another way in which, according to the true Dharma, one would not misrepresent [me in saying]: "The renunciant Gotama's doctrine is based on attaining peace, and he proclaims to people a teaching of attaining peace.

"

Sīha, what is the way in which, according to the true Dharma, one would not misrepresent [me in saying]: "The renunciant Gotama's doctrine is based on inaction, and he proclaims to people a teaching of inaction"? Sīha, I proclaim that evil bodily actions are not to be done, that evil verbal and mental actions are not to be done. Sīha, the countless unwholesome and defiled states of this kind, which are the basis of future existence, which result in suffering and vexation and are the cause of birth, old age, sickness, and death—I proclaim that all of these are not to be done. This, Sīha, is the way in which, according to the true Dharma, one would not misrepresent [me in saying]: "The renunciant Gotama's doctrine is based on inaction, and he proclaims to people a teaching of inaction. "

Sīha, what is the way in which, according to the true Dharma, one would not misrepresent [me in saying]: "The renunciant Gotama's doctrine is based on action, and he proclaims to people a teaching of action"? Sīha, I proclaim that good bodily actions are to be done, that good verbal and mental actions are to be done. Sīha, the countless wholesome states of this kind, whose results are experienced as happiness, as rebirth in a good realm of existence, endowed with a long life span—I proclaim that all of these are to be done. This, Sīha, is the way in which, according to the true Dharma, one would not misrepresent [me in saying]: "The renunciant Gotama's doctrine is based on action, and he proclaims to people a teaching of action. "

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441c

Sīha, what is the way in which, according to the true Dharma, one would not misrepresent [me in saying]: "The renunciant Gotama's doctrine is based on annihilation, and he proclaims to people a teaching of annihilation"? Sīha, I proclaim that evil bodily actions are to be annihilated, that evil verbal and mental actions are to be annihilated. Sīha, the countless unwholesome and defiled states of this kind, which are the basis of future existence, which result in suffering and vexation and are the cause of birth, old age, sickness, and death—I proclaim that all of these are to be annihilated. This, Sīha, is the way in which, according to the true Dharma, one would not misrepresent [me in saying] "The renunciant Gotama's doctrine is based on annihilation, and he proclaims to people a teaching of annihilation. "

Sīha, what is the way in which, according to the true Dharma, one would not misrepresent [me in saying]: "The renunciant Gotama's doctrine is based on abhorrence, and he proclaims to people a teaching of abhorrence"? Sīha, I proclaim that evil bodily actions are to be loathed and abhorred, that evil verbal and mental actions are to be loathed and abhorred. Sīha, the countless unwholesome and defiled states of this kind, which are the basis of future existence, which result in suffering and vexation and are the cause of birth, old age, sickness, and death—I proclaim that all of these are to be loathed and abhorred. This, Sīha, is the way in which, according to the true Dharma, one would not misrepresent [me in saying]: "The renunciant Gotama's doctrine is based on abhorrence, and he proclaims to people a teaching of abhorrence.

"

Sīha, what is the way in which, according to the true Dharma, one would not misrepresent [me in saying]: "The renunciant Gotama's doctrine is based on Dharma and Vinaya, and he proclaims to people a teaching of Dharma and Vinaya"? Sīha, I teach the Dharma and Vinaya for the sake of abandoning sensual desire, I declare the Dharma and Vinaya for the sake of abandoning hatred and ignorance. Sīha, the countless unwholesome and defiled states of this kind, which are the basis of future existence, which result in suffering and vexation and are the cause of birth, old age, sickness, and death—I teach the Dharma and Vinaya for the sake of abandoning these. This, Sīha, is the way in 104

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which, according to the true Dharma, one would not misrepresent [me in saying]: "The renunciant Gotama's doctrine is based on Dharma and Vinaya, and he proclaims to people a teaching of Dharma and Vinaya.

"

Sīha, what is the way in which, according to the true Dharma, one would not misrepresent [me in saying]: "The renunciant Gotama's doctrine is based on asceticism, and he proclaims to people a teaching of asceticism"?

Sīha, there are renunciants and brahmins, who go naked and unclothed, who use their hands as clothes [to cover their private parts], or use leaves as clothes, or use beads as clothes; who will not use a pot to get water, or will not use a ladle to get water; who will not eat food [obtained by others] by robbery with blade and cudgel; who will not eat food obtained by deception, or by personally approaching [a donor], or by sending a faithful follower [to get it], or [when called thus:] "Come, venerable sir!"

, or "Very well, venerable sir!"

, or "Stay,

venerable sir!"

Or [there are those] who, when two are eating together, will not eat with them; or who will not eat food from a house where there is a pregnant woman, or from a house where there is a pet dog; or who will not take food from a house where flies are buzzing around excrement; or who do not eat fish, do not eat meat, do not drink alcohol, do not drink water [considered as] evil, or do not drink at all but train in the practice of not drinking; or who eat one mouthful and are content with one mouthful, or eat two mouthfuls, or three, four . . . or at most seven mouthfuls and are content with seven mouthfuls.

Or [there are those] who eat [only the alms] they obtain at a single [house] and are content with what they obtain at a single [house], or at two [houses], or three, four . . . or at most seven [houses] and are content with what they obtain at seven [houses]; or who have one meal a day and are content with one meal, or one meal in two days, or in three, four, five, six, or in seven days, or in a fortnight, or who have one meal in a month and are content with one meal [in a month]. Or [there are those] who eat edible roots, or wild rice, or millet, or rice bran, or rice scum, or coarse food; who go to secluded places 105

442a

and live off [what they find] in seclusion, or eat roots or eat fruits, or eat fallen fruits.

Or [there are those] who clothe themselves in patchwork robes, or in robes made of hair, or in robes made of coarse fabric, or in robes made of hair and coarse fabric; or who wear complete hides, or wear pierced hides, or wear complete pierced hides; who keep their hair disheveled, or keep their hair in braids, or keep their hair disheveled and in braids, or shave their hair, or shave their beard, or shave their hair and beard, or tear out their hair, or tear out their beard, or tear out their hair and beard. Or [there are those] who stand continuously, abstaining from sitting; or move about in a squatting position; or lie down on thorns, using a bed of thorns; or lie down on fruits, using a bed of fruits; or who worship water day and night, pouring it out with their hands; or who worship fire, keeping it burning continuously.

Or [there are those] who worship the sun and moon, revering them as spirits of great might, and saluting them with palms together. In these ways they experience untold suffering in the practice of selfmortification. Sīha, there is such asceticism; I do not deny it. But, Sīha, such asceticism is lowly action, leading to suffering, leading to distress, a practice of worldlings; it is not the noble path. [On the other hand,] Sīha, if there are renunciants and brahmins whose method of "asceticism" consists in knowing [defilements], abandoning them, [causing them] to cease completely, rooting them out and cutting them off, so that they will never arise again, then I proclaim this "asceticism. "

Sīha, for the Tathāgata, free from attachment and fully awakened, the method of "asceticism" consisted in knowing [defilements], abandoning them, [causing them] to cease completely, rooting them out and cutting them off, so that they would never arise again. For this reason I practiced "asceticism. " Sīha, this is the way in which, according

to the true Dharma, one would not misrepresent [me in saying]: "The renunciant Gotama's doctrine is based on asceticism, and he proclaims to people a teaching of asceticism.

"

Again, Sīha, what is the way in which, according to the true Dharma, one would not misrepresent [me in saying]: "The renunciant 106

Division 2

Gotama's doctrine is based on not entering a womb [to be reborn], and he proclaims to people a teaching of not entering a womb"? Sīha, if there are renunciants and brahmins who [through] higher knowledge abandon future rebirth in a womb, [causing future rebirth] to cease completely, rooting it out and cutting it off, so that it will not arise again, I proclaim that they will [indeed] not enter a womb. Sīha, the Tathāgata, free from attachment and fully awakened, [through] higher knowledge abandoned future rebirth in a womb, [caused future rebirth] to cease completely, rooted it out, and cut it off, so that it will not arise again. For this reason, I will not again enter a womb. Sīha, this is a way in which, according to the true Dharma, one would not misrepresent [me in saying]: "The renunciant Gotama's doctrine is based on not entering a womb [to be reborn], and he proclaims to people a teaching of not entering a womb.

"

Again, Sīha, what is the way in which, according to the true Dharma, one would not misrepresent [me in saying]: "The renunciant Gotama's doctrine is based on attaining peace, and he proclaims to people a teaching of attaining peace"?

Sīha, [I] attained fully the summit of the holy life, for the sake of which a clansman85 shaves off hair and beard, dons the yellow robe, leaves home out of faith, and goes forth to practice the path. In this very life I have personally attained understanding and awakening, and I dwell having personally realized. I know as it really is: "Birth is ended, the holy life has been established, what was to be done has been done. There will not be another existence. "

Having attained peace myself, I bring peace to other monks, nuns, laymen, and laywomen. Having brought peace to them, I bring liberation from birth to other living beings who are subject to birth, . . . subject to old age . . . subject to disease . . . subject to death . . . I bring liberation from sorrow, sadness, and defilements to other beings who are subject to sorrow, sadness, and defilements.

Sīha, this is the way in which, according to the True Dharma, one would not misrepresent [me in saying]: "The renunciant Gotama's doctrine is based on attaining peace, and he proclaims to people a teaching of peace.

"

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442c

Senior Minister Sīha said to the World-honored One: Gotama, I have known it! Well-gone One, I have understood it! Gotama, it is as when someone with clear vision uncovers what was covered, exposes what was covered, or shows the way to one who was lost, or offers a light in the darkness, so that those with eyes can see forms. In the same way, the renunciant Gotama has taught me the Dharma using countless skillful means to reveal its meaning in various ways. World-honored One, I now go for refuge to the Buddha, the Dharma, and the community of monks. May the World-honored One accept me as a lay follower! From this day forth until life ends I go [to him] for refuge.

World-honored One, just as a person who raises a bad horse, expecting to get benefit from it, only tires himself and gets no benefit—World-honored One, I was like this. Those foolish Nigaṇṭhas lack right knowledge; they do not know for themselves. Not recognizing the fertile field [of the Buddha's teaching], and not examining for myself, [I] long revered them, made offerings, and paid them homage, expecting to get benefit from it; but I only suffered in vain. World-honored One, for a second time I now go for refuge to the Buddha, the Dharma, and the community of monks. May the Worldhonored One accept me as a lay follower! From this day forth until life ends I go [to him] for refuge.

World-honored One, I was formerly ignorant. Whatever faith and respect I had for those foolish Nigaṇṭhas has today been cut off. Why? Because I was deceived. World-honored One, for a third time, I now go for refuge to the Buddha, the Dharma, and the community of monks. May the World-honored One accept me as a lay follower! From this day forth until life ends I go [to him] for refuge. This is what the Buddha said. Having heard the Buddha's words, Senior Minister Sīha and the monks were delighted and remembered them well. 19. The Discourse to the

Nigaṇṭhas86

Thus have I heard: At one time, the Buddha was staying among the Sakyans, in Devadaha.

108