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The Madhyama Āgama (Middle-Length Discourses) Volume I

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Division 3 - Sāriputta

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[whether] it is correct or incorrect, I have attained inner tranquility of mind.

Headman, this is the Dharma meditation called abandoning. Through this meditation you may attain right mindfulness, you may attain onepointedness of mind. In this way you may cut off your doubt in this lifetime and achieve progress.

As this Dharma was being taught, the spotless and immaculate Dharmaeye in regard to all phenomena arose in Pāṭaliya the village headman. Pāṭaliya the village headman saw the Dharma, attained the Dharma, realized the bright and pure Dharma; he cut off doubt and went beyond perplexity; he became independent of other teachers; he would never again follow others; and he became free of hesitation. Having been established in the attainment of the fruit, he had attained fearlessness in the Dharma taught by the World-honored One. He rose from his seat, paid homage with his head at the feet of the Buddha, and said:

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.

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

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Sāriputta

21. The Discourse on an

Even Mind95

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

At that time, Venerable Sāriputta had gathered, one night, with an assembly of monks at the assembly hall, and was explaining to them the distinction between internal fetters and external fetters:

Venerable friends, there truly are two categories of people to be found in the world. Which two?

There are those non-returners who have [only] internal fetters and who will not be reborn into this [human] realm; and there are those who are not [yet] non-returners, who have external fetters, and who will be reborn into this [human] realm.

What, venerable friends, are the non-returners, who have [only] internal fetters, and who will not be reborn into this [human] realm? Suppose there is someone who observes the training in the precepts without transgression or compromise, without blemish or defect. He practices in this way abundantly, overcomes impediments, and is praised by the worthy ones for being well cultivated and well endowed [in the training]. Through having observed the training in the precepts without transgression or compromise, without blemish or defect, having practiced in this way abundantly, having overcome impediments, and having been praised by the worthy ones for being well cultivated and well endowed [in the training], he further trains in disenchantment regarding sensual desires, in dispassion, and in abandoning sensual desires. Through having trained in disenchantment regarding sensual desires, in dispassion, and in abandoning sensual desires, he attains a peaceful liberation of the mind.

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Having attained it, he delights in it and enjoys it constantly, [but] does not attain final knowledge in that lifetime. With the breaking up of the body at death, he passes beyond the gods that feed on gross food and is reborn among the mind-made gods.

Once reborn there, he thinks:

Formerly, when I was a human being, I observed the training in the precepts without transgression or compromise, without blemish or defect. I practiced in this way abundantly and overcame impediments, and I was praised by the worthy ones for being well cultivated and well endowed [in the training]. Through having observed the training in the precepts without transgression or compromise, without blemish or defect, having practiced in this way abundantly and overcome impediments, and having been praised by the worthy ones for being well cultivated and well endowed [in the training], I further trained in disenchantment regarding sensual desires, in dispassion, and in abandoning sensual desires. Through having trained in disenchantment regarding sensual desires, in dispassion, and in abandoning sensual desires, I attained a peaceful liberation of the mind. Having attained it, I delighted in it and enjoyed it constantly, [but] did not attain final knowledge in that same lifetime. With the breaking up of the body at death, I passed beyond the gods that feed on gross food and was reborn here among the mind-made gods.

Venerable friends, [suppose] there is another person who observes the training in the precepts without transgression or compromise, without blemish or defect. He practices in this way abundantly and overcomes impediments, and is praised by the worthy ones for being well cultivated and well endowed [in the training].

Through having observed the training in the precepts without transgression or compromise, without blemish or defect, having practiced in this way abundantly and overcome impediments, and having been praised by the worthy ones for being well cultivated and well endowed [in the training], he further trains in the realm of form, abandoning desire, abandoning activities. He trains in giving up and casting aside sensual desire. 142

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Through having trained in the realm of form, abandoning desire, abandoning activities, having trained in giving up and casting aside sensual desire, he attains a peaceful liberation of the mind. Having attained it, he delights in it and enjoys it constantly, [but] does not attain final knowledge in that lifetime. With the breaking up of the body at death, he passes beyond the gods that feed on gross food and is reborn among the mind-made gods.

Once reborn there, he thinks:

Through having trained in the realm of form, abandoning desire, abandoning activities, having trained in giving up and casting aside sensual desire, I attained a peaceful liberation of the mind. Having attained it, I delighted in it and enjoyed it constantly, [but] did not attain final knowledge in that same lifetime. With the breaking up of the body at death, I passed beyond the gods feeding on gross food and was reborn here among the mind-made gods. Such a person, venerable friends, is called a non-returner who has [only] internal fetters and who will not be reborn into this [human] realm.

What, venerable friends, is meant by those who are not [yet] nonreturners, who have external fetters, and who will be reborn into this [human] realm? Suppose a person observes the training in the precepts, guards [against breaking] the code of rules, and skillfully controls his 143

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comportment in accordance with proper conduct. He trains in the precepts in this way, seeing great danger in even the slightest transgression and being apprehensive of it. Such a person, venerable friends, is called one who is not [yet] a non-returner, who has external fetters, and who will still be reborn into this [human] realm.

Thereupon, numerous gods of even mind,

96 of resplendent and majestic

form, visited the Buddha just before dawn. After paying their respects to the Buddha, they stood to one side and addressed him:

World-honored One, this past night Venerable Sāriputta has gathered with an assembly of monks at the assembly hall. He has explained to those monks the distinction between internal fetters and external fetters, telling them: "Venerable friends, there truly are two categories of people to be found in the world: those who have [only] internal fetters and those who have [also] external fetters.

" World-honored One, the assembly is delighted [by his explanation]. May the World-honored One, out of compassion, go to the assembly hall!

Then the World-honored One acceded to the request of the gods of even mind by remaining silent. The gods of even mind understood that the Worldhonored One had consented by remaining silent, paid homage at his feet, and, after circumambulating him three times, vanished from the spot. Not long after the gods of even mind had gone, the World-honored One arrived before the gathering of monks at the assembly hall and sat on a prepared seat. Once seated, the World-honored One spoke in praise: Very good! Very good, Sāriputta! You are most excellent! Why? This past night you have gathered with an assembly of monks at this assembly hall, and you have explained to the monks the distinction between internal fetters and external fetters, [saying]: "Venerable friends, there truly are two categories of people to be found in the world: those who have [only] internal fetters and those who have [also] external fetters. "

Sāriputta, numerous gods of even mind visited me this past night just before dawn. After paying homage, they stood to one side and addressed me: "World-honored One, this past night Venerable Sāriputta 144

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has assembled with a gathering of monks at the assembly hall. He has explained to the monks the distinction between internal fetters and external fetters, [saying]: 'Venerable friends, there truly are two categories of people to be found in the world: those who have [only] internal fetters and those who have [also] external fetters. ' World-honored One,

we are delighted [by his explanation]. May the World-honored One, out of compassion, join us in the assembly hall!" I acceded to the request of the gods of even mind by remaining silent. The gods of even mind understood that I had consented by [remaining] silent, paid homage at my feet and, after circumambulating me three times, vanished from the spot.

Sāriputta, those gods of even mind are able to stand together on the tip of an awl—ten, twenty, thirty, forty, fifty, or sixty of them— without obstructing one another.

Sāriputta, it was not after being born into their heavenly realm that those gods of even mind cultivated a good mind, extensively and greatly, and thereby acquired the ability to stand together on the tip of an awl—ten, twenty, thirty, forty, fifty, or sixty of them—without obstructing one another.

Sāriputta, it was while still in the human realm [in a former life] that those gods of even mind cultivated a good mind, extensively and greatly, and thereby acquired the ability to stand together on the tip of an awl—ten, twenty, thirty, forty, fifty, or sixty of them—without obstructing one another.

Therefore, Sāriputta, one should cultivate tranquility—tranquility of the sense faculties, tranquility of the mind, and tranquility in one's physical, verbal, and mental actions—all in accordance with [the teachings of] the World-honored One and with [one's] wise companions in the holy life.

Sāriputta, the erroneous adherents of other sects [will come to] long-lasting downfall and loss. Why? Because they do not get to hear such sublime teachings.

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

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22. The Discourse on Perfecting

the Precepts97

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

At that time, Venerable Sāriputta addressed the monks: If a monk is accomplished in virtue, concentration, and wisdom, then it is certainly possible that he may, in this life, enter and emerge from the concentration of the cessation of perception and feeling. If he does not attain final knowledge within this life, then with the breaking up of the body at death, he will pass beyond the gods that feed on gross food and be reborn among the mind-made gods. Once he has been reborn there, it is certainly possible that he may enter and emerge from the concentration of the cessation of perception and feeling. At that time, Venerable Udāyin was also present in the assembly. Venerable Udāyin responded: Venerable Sāriputta, if a monk is reborn among the mind-made gods, it is certainly not possible that he may enter and emerge from the concentration of the cessation of perception and feeling. A second and a third time Venerable Sāriputta told the monks: If a monk is accomplished in virtue, concentration, and wisdom, then it is certainly possible that he may, in this life, enter and emerge from the concentration of the cessation of perception and feeling. If he does not attain final knowledge within this life, then with the breaking up of the body at death, he will pass beyond the gods that feed on gross food and be reborn among the mind-made gods. Once he is reborn there, it is certainly possible that he may enter and emerge from the concentration of the cessation of perception and feeling. And a second and a third time Venerable Udāyin countered: Venerable Sāriputta, if a monk is reborn among the mind-made gods, then it is certainly not possible that he may enter and emerge from the concentration of the cessation of perception and feeling. 146

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Thereupon, Venerable Sāriputta thought: "This monk has contradicted what I said three times now, and not a single monk [in this assembly] has commended what I said. Perhaps I ought to approach the World-honored One. "

Then Venerable Sāriputta approached the Buddha. After paying homage, he sat down to one side. Not long after Venerable Sāriputta had left [the assembly that he had been teaching], Venerable Udāyin and the other monks also approached the Buddha. After paying homage, they sat down to one side. In that situation, Venerable Sāriputta again addressed the monks: If a monk is accomplished in virtue, concentration, and wisdom, then it is certainly possible that he may, in this life, enter and emerge from the concentration of the cessation of perception and feeling. If he does not attain final knowledge within this life, then with the breaking up of the body at death, he will pass beyond the gods that feed on gross food and be reborn among the mind-made gods. Once he is reborn there, it is certainly possible that he may enter and emerge from the concentration of the cessation of perception and feeling. [And just as before,] Venerable Udāyin countered:

Venerable Sāriputta, if a monk is reborn among the mind-made gods, then it is certainly not possible that he may enter and emerge from the concentration of the cessation of perception and feeling. A second and a third time Venerable Sāriputta told the monks: If a monk is accomplished in virtue, concentration, and wisdom, then it is certainly possible that he may, in this life, enter and emerge from the concentration of the cessation of perception and feeling. If he does not attain final knowledge within this life, then with the breaking up of the body at death, he will pass beyond the gods that feed on gross food and be reborn among the mind-made gods. Once he is reborn there, it is certainly possible that he may enter and emerge from the concentration of the cessation of perception and feeling. And a second and a third time Venerable Udāyin countered: Venerable Sāriputta, if a monk is reborn among the mind-made gods, 147

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then it is certainly not possible that he may enter and emerge from the concentration of the cessation of perception and feeling. Then Venerable Sāriputta thought: "[Even] in front of the World-honored One this monk has contradicted what I said three times now, and not a single monk [in this assembly] has commended what I said. I had better remain silent.

Thereupon, the World-honored One asked: "Udāyin, would you say that the mind-made gods have form?"

Venerable Udāyin replied: "Yes, World-honored One.

The World-honored One directly rebuked Udāyin: "You are a fool, blind, without vision. On what grounds do you comment on this advanced topic in the Dharma?"

Thereupon, Venerable Udāyin, having been directly rebuked by the Buddha, was sad and distressed. He lowered his head in silence, unable to reply, and seemed immersed in thought.

After having directly rebuked Venerable Udāyin, the World-honored One addressed Venerable Ānanda:

A most highly regarded and virtuous elder monk has been [improperly] contradicted. For what reason did you show disrespect by not intervening? You too are a fool, with no loving-kindness, to turn your back on a most highly regarded and virtuous elder.

After having directly rebuked Venerable Udāyin and Venerable Ānanda, the World-honored One addressed the monks:

If a monk is accomplished in virtue, concentration, and wisdom, then it is certainly possible that he may, in this life, enter and emerge from the concentration of the cessation of perception and feeling. If he does not attain final knowledge within this life, then with the breaking up of the body at death, he will pass beyond the gods that feed on gross food and be reborn among the mind-made gods. Once he is reborn there, it is certainly possible that he may enter and emerge from the concentration of the cessation of perception and feeling. Having said this, the Buddha entered his meditation hut to meditate in 148

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silence. At that time, Venerable Baijing98 was in the assembly. Venerable Ānanda spoke to Venerable Baijing:

I have been rebuked for something that another person did. Venerable Baijing, the World-honored One will certainly emerge from his meditation hut in the late afternoon. He will sit on a prepared seat in front of the assembly of monks and discuss this matter. May Venerable Baijing respond regarding this matter! I am much [too] embarrassed and ashamed in front of the World-honored One and our companions in the holy life.

Then, in the late afternoon the World-honored One emerged from his meditation hut. He sat on a prepared seat in front of the assembly of monks. He asked: "Baijing, for possessing how many qualities is a senior monk esteemed and revered by his companions in the holy life?" Venerable Baijing replied:

World-honored One, a senior monk is esteemed and revered by his companions in the holy life if he possesses five qualities. What are the five? World-honored One, a senior monk observes the training in the precepts, guards [against breaking] the code of rules, and skillfully controls his comportment in accordance with proper conduct. He trains in the precepts in this way, seeing great danger in even the slightest transgression and being apprehensive of it. World-honored One, such a morally restrained, elder and highly regarded monk is esteemed and revered by his companions in the holy life. Again, World-honored One, a senior monk studies widely and learns much, retaining it and not forgetting it, accumulating wide learning of what is called the Dharma, which is good in the beginning, good in the middle, and good in the end, which has [proper] meaning and expression, is endowed with purity, and reveals the holy life. In this way he studies widely and learns much regarding all the teachings, familiarizing himself with them even a thousand times, mentally considering and contemplating them with knowledge, vision, and profound penetration. World-honored One, such a learned, elder and highly regarded monk is esteemed and revered by his companions in the holy life.

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Again, World-honored One, a senior monk attains the four higher states of mind, happy abidings in the present lifetime; he attains them with ease, without difficulty. World-honored One, such a meditative senior monk is esteemed and revered by his companions in the holy life. Again, World-honored One, a senior monk develops comprehension and wisdom, attains understanding concerning the rise and fall of phenomena, attains noble penetrative knowledge and discriminative understanding concerning the true cessation of suffering. World-honored One, such a wise senior monk is esteemed and revered by his companions in the holy life.

Again, World-honored One, a senior monk has destroyed all taints, is freed from all fetters, [has attained] liberation of the mind and liberation through wisdom, in that very life, personally attained understanding and awakening, and dwells having personally realized. He knows 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. "

World-honored One, such a taint-free senior monk is esteemed and revered by his companions in the holy life. World-honored One, if a senior monk is accomplished in these five qualities, he is esteemed and revered by his companions in the holy life.

The World-honored One asked:

Baijing, if a senior monk does not possess these five qualities, for what [other] reason should he be esteemed and revered by his companions in the holy life?

Venerable Baijing replied:

World-honored One, if a senior monk does not possess these five qualities, there is no other reason that he should be esteemed and revered by his companions in the holy life. Only for his advanced age, hoary hair, lost teeth, deteriorating health, hunched body, unsteady step, overweight body, shortness of breath, reliance on a walking cane, shrinking flesh, sagging skin, wrinkles like pockmarks, failing sense faculties, and unsightly complexion might his companions in the holy life still esteem and revere him.

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The World-honored One said:

Indeed so! If a senior monk does not possess these five qualities, there is no other reason that he should be esteemed and revered by his companions in the holy life. Only for his advanced age, hoary hair, lost teeth, deteriorating health, hunched back, unsteady step, overweight body, shortness of breath, reliance on a walking cane, shrinking flesh, sagging skin, wrinkles like pockmarks, failing sense faculties, and unsightly complexion might his companions in the holy life still esteem and revere him.

Baijing, the monk Sāriputta has attained these five qualities, so all of you should esteem and revere him.

Why? Baijing, the monk Sāriputta observes the training in the precepts, guards [against breaking] the code of rules, and skillfully controls his comportment in accordance with proper conduct. He trains in the precepts in this way, seeing great danger in even the slightest transgression and being apprehensive of it. Furthermore, Baijing, the monk Sāriputta has studied widely and learned much, retaining it and not forgetting it, accumulating wide learning of what is called the Dharma, which is good in the beginning, good in the middle, and good in the end, which has [proper] meaning and expression, is endowed with purity, and reveals the holy life. In this way he has studied widely and learned much regarding all the teachings, familiarizing himself with them even a thousand times, mentally considering and contemplating them with knowledge, vision, and profound penetration.

Furthermore, Baijing, the monk Sāriputta has attained the four higher states of mind, happy abidings in his present lifetime, he attains them with ease, without difficulty.

Furthermore, Baijing, the monk Sāriputta has developed comprehension and wisdom, has attained understanding concerning the rise and fall of phenomena, has attained noble penetrative knowledge and discriminative understanding concerning the true cessation of suffering. Furthermore, Baijing, the monk Sāriputta has destroyed all taints. Freed from all fetters, [he has attained] liberation of the mind and liberation through wisdom, in this very life, he has personally attained 151

23. The Discourse on Wisdom

understanding and awakening, and dwells having personally realized. He knows 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.

Baijing, the monk Sāriputta has attained these five qualities, so all of you should esteem and revere him. This is what the Buddha said. Having heard the Buddha's words, Venerable Baijing and the other monks were delighted and remembered them well.

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23. The Discourse on Wisdom99

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

At that time, the monk Moliyaphagguna had given up the precepts and stopped practicing the path.

When the monk Kaḷārakhattiya heard that the monk Moliyaphagguna had given up the precepts and stopped practicing the path, he approached Venerable Sāriputta. After paying homage at [Sāriputta's] feet, [Kaḷārakhattiya] sat down to one side. Having seated himself, he said: "Venerable Sāriputta, know that the monk Moliyaphagguna has given up the precepts and stopped practicing the path.

Venerable Sāriputta asked: "Was the monk Moliyaphagguna happy in the teaching?"

The monk Kaḷārakhattiya asked in return: "Is Venerable Sāriputta happy in the teaching?"

Venerable Sāriputta replied: "Kaḷārakhattiya, I harbor no doubts about the teaching.

The monk Kaḷārakhattiya further asked: "Venerable Sāriputta, how is it in regard to things yet to come?" Venerable Sāriputta replied: "Kaḷārakhattiya, I am also without perplexity in regard to things yet to come. "

On hearing this, Kaḷārakhattiya rose from his seat and approached the Buddha. Having paid homage, he sat down to one side and addressed the Buddha:

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World-honored One, Venerable Sāriputta has just now proclaimed that he has attained [final] knowledge, that he knows 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. "

On hearing this, the World-honored One said to one of the monks: "Go to Sāriputta and tell him,

'The World-honored One summons you.

Having been so instructed, that monk rose from his seat, saluted the Buddha, went to Venerable Sāriputta, and said: "The World-honored One summons Venerable Sāriputta.

Hearing this, Venerable Sāriputta approached the Buddha, and, having paid homage, sat down to one side.

The World-honored One asked:

Sāriputta, is it true that you declared having attained final knowledge, knowing 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"? Venerable Sāriputta replied: "World-honored One, I did express that meaning, but not in those words, not in those phrases. "

The World-honored One said: "Sāriputta, a clansman declares things in his own way. If he has attained final knowledge, then let him declare final knowledge.

Venerable Sāriputta replied: "World-honored One, as I have just said, I did express that meaning, but not in those words, not in those phrases. "

The World-honored One asked:

Sāriputta, if companions in the holy life come and ask you, "Venerable

Sāriputta, knowing what and seeing what, do you declare having attained knowledge, declare knowing 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"?—Sāriputta, on hearing this, how would you answer?

Venerable Sāriputta replied:

World-honored One, if my companions in the holy life come and ask me,

"Venerable Sāriputta, knowing what and seeing what, do you 153

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declare having attained knowledge, declare knowing 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?'" World-honored One, on hearing this, I will answer in the following manner: "Venerable friends, birth has a cause. This cause for birth has been brought to an end. Knowing that the cause for birth has been brought to an end, I declare having attained final knowledge, knowing 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.

'" World-honored One,

if companions in the holy life come and ask me this, I will answer in this manner.

The World-honored One spoke in praise:

Very good! Very good, Sāriputta! If companions in the holy life come and ask you this, you should answer in this manner. Why? Because if you speak in this manner, they will know what you mean. The World-honored One [further] asked:

Sāriputta, if companions in the holy life come and ask you, "Venerable

Sāriputta, what are the causes and conditions for birth? From what does birth arise? What is its basis?"

—on hearing this question, how

will you respond?

Venerable Sāriputta replied:

World-honored One, if companions in the holy life come and ask me: "Venerable Sāriputta, what are the causes and conditions for birth? From what does birth arise? What is its basis?"

—on hearing this question,

World-honored One, I will answer in the following manner: "Venerable friends, birth is caused by the process of existence, conditioned by the process of existence, it arises from the process of existence, has the process of existence as its basis.

" World-honored One, if companions

in the holy life come and ask me this, I will answer in this manner. The World-honored One spoke in praise:

Very good! Very good, Sāriputta! If companions in the holy life and 154

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ask you this, you should answer in this manner. Why? Because if you speak in this manner, they will know what you mean. The World-honored One [further] asked: Sāriputta, if companions in the holy life come and ask you, "Venerable

Sāriputta, what are the causes and conditions for the process of existence? From what does it arise? What is its basis?" —on hearing this

question, how would you answer?

Venerable Sāriputta replied:

World-honored One, if companions in the holy life come and ask me, "Venerable Sāriputta, what are the causes and conditions for the process of existence? From what does it arise? What is its basis?" —on hearing

this question, World-honored One, I will answer in the following manner: "Venerable friends, the process of existence is caused by clinging, conditioned by clinging, it arises from clinging, has clinging as its basis.

" World-honored One, if companions in the holy life come and ask me this, I will answer in this manner. The World-honored One spoke in praise: Very good! Very good, Sāriputta! If companions in the holy life come and ask you this, you should answer in this manner. Why? Because if you speak in this manner, they will know what you mean. The World-honored One [further] asked: Sāriputta, if companions in the holy life come and ask you, "Venerable

Sāriputta, what are the causes and conditions for clinging? From what does clinging arise? What is its basis?" —on hearing this question, how

would you answer?

Venerable Sāriputta replied:

World-honored One, if companions in the holy life come and ask me: "Venerable Sāriputta, what are the causes and conditions for clinging? From what does it arise? What is its basis?" —on hearing this question,

World-honored One, I will answer in the following manner: "Venerable 155

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friends, clinging is caused by craving, conditioned by craving; it arises from craving, has craving as its basis. " World-honored One, if companions in the holy life come and ask me this, I will answer in this manner.

The World-honored One spoke in praise: Very good! Very good, Sāriputta! If companions in the holy life come and ask you this, you should answer in this manner. Why? Because if you speak in this manner, they will know what you mean. The World-honored One [further] asked: Sāriputta, if companions in the holy life come and ask you: "Venerable Sāriputta, and what about craving?"

—on hearing this question, how

would you answer?

Venerable Sāriputta replied:

World-honored One, if companions in the holy life come and ask me, "Venerable Sāriputta, and what about craving?" —on hearing this question, World-honored One, I will answer in the following manner: "Venerable friends, there are three kinds of feeling—pleasant feeling, unpleasant feeling, and neither-unpleasant-nor-pleasant-feeling. Delighting in, desiring, and grasping at these feelings is what is called craving. "

World-honored One, if companions in the holy life come and ask me this, I will answer in this manner.

Sāriputta, by knowing what and by seeing what is there no delighting in these three kinds of feeling, no desire for them or grasping at them?"

—on hearing this question, how would you answer? 156

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Venerable Sāriputta replied:

World-honored One, if companions in the holy life come and ask me, "Venerable Sāriputta, by knowing what and by seeing what is there no delighting in these three kinds of feeling, no desire for them or grasping at them?"

—on hearing this question, World-honored One, I will answer in this manner: "Venerable friends, these three kinds of feelings are impermanent by nature, unsatisfactory by nature, of a nature to disintegrate. What is impermanent by nature is unsatisfactory. Seeing this unsatisfactoriness, there is no more delighting in these three kinds of feeling, no desire for them or grasping at them.

" World-honored One,

if companions in the holy life come and ask me this, I will answer in this manner.

The World-honored One spoke in praise:

Sāriputta, one could also give a brief summary of what you have just said. And what, Sāriputta, is this brief summary of what you have just said? It is this: "Whatever is felt and acted upon is all unsatisfactory" —

Sāriputta, this is a brief summary of what you have just said. The World-honored One [further] asked:

Sāriputta, if companions in the holy life come and ask you: "Venerable Sāriputta, how is it that by turning away [from grasping at feeling] you declare having attained final knowledge, declare knowing 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'?" Venerable Sāriputta replied:

World-honored One, if companions in the holy life come and ask me, "Venerable Sāriputta, how is it that by turning away [from grasping at 157

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feeling] you declare having attained final knowledge, declare knowing 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'?" —

World-honored One, on hearing this question, I would answer in the following manner: "Venerable friends, through my inwardly turning away [from grasping at feeling], all craving has come to an end, there is no apprehension, no fear, no doubt, no perplexity. I live protected in this way. Through my living protected in this way, unwholesome taints do not arise.

" World-honored One, if companions in the holy life come and ask me this, I will answer in this manner. The World-honored One spoke in praise:

Sāriputta, one could also give a brief summary of what you have just said: "Whatever fetters have been spoken of by the Renunciant (i.e., the Buddha), those fetters do not exist in me. I live protected in this way. Through my living protected in this manner, unwholesome taints do not arise"

—Sāriputta, this is the brief summary of what you have just said. After saying this, the World-honored One rose from his seat and returned to his hut to sit in meditation. Soon after the World-honored One had returned to his hut, Venerable Sāriputta told the monks [in the assembly]: Venerable friends, earlier I had not considered [these matters]; thus, when the World-honored One suddenly asked those questions, I thought: "I'm afraid I won't be able to answer.

" [But,] venerable friends, my

first answer was approved and praised by the World-honored One, and I then thought: "If the World-honored One were to question me on this matter for a whole day and night, posing his questions in different words and phrases, I would be able to answer in [correspondingly] different words and phrases. If the World-honored One were to question me on this matter for two, three, four, even up to seven days and nights, 158

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posing his questions in different words and phrases, I would be able to answer the World-honored One in [correspondingly] different words and phrases.

On hearing Venerable Sāriputta speak in this way, the monk Kaḷārakhattiya rose from his seat and right away approached the Buddha. He said to the World-honored One:

Soon after the World-honored One returned to his hut, Venerable Sāriputta made a weighty proclamation, roared a lion's roar, saying: "Venerable friends, earlier I had not considered [these matters]; thus, when the World-honored One suddenly asked those questions, I thought: 'I'm afraid I won't be able to answer.

' [But,] venerable friends, my

first answer was approved and praised by the World-honored One, and I then thought: 'If the World-honored One were to question me on this matter for a whole day and night, posing his questions in different words and phrases, I would be able to answer the World-honored One in [correspondingly] different words and phrases for a whole day and night. Venerable friends, if the World-honored One were to question me on this matter for two, three, four, even up to seven days and nights, posing his questions in different words and phrases, I would be able to answer in [correspondingly] different words and phrases. '"

The World-honored One said:

Indeed so, Kaḷārakhattiya! If I were to question the monk Sāriputta on this matter for a whole day and night, posing questions in different words and phrases, he would be able to reply with [correspondingly] different words and phrases. Kaḷārakhattiya, if I were to question the monk Sāriputta on this matter for two, three, four, even up to seven days and nights, posing questions in different words and phrases, he would be able to reply with [correspondingly] different words and phrases. Why? Because, Kaḷārakhattiya, the monk Sāriputta has deeply comprehended the realm of thought.

This is what the Buddha said. Having heard the Buddha's words, Venerable Sāriputta and the other monks were delighted and remembered them well. 159

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24. The Discourse on the “Lion’s Roar” of Sāriputta

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24. The Discourse on the "Lion's Roar"

of Sāriputta100

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 was accompanied by a great assembly of monks, who were observing the rains retreat at Sāvatthī. Venerable Sāriputta was also observing the rains retreat at Sāvatthī. At the end of the three-months' rains retreat at Sāvatthī, Venerable Sāriputta, having mended his robes, took his robes and bowl and approached the Buddha. Having paid homage at [the Buddha's] feet, he sat down to one side and addressed him: "World-honored One, I have completed the rains retreat at Sāvatthī, and now I wish to journey among the people.

The World-honored One replied:

Sāriputta, go as you please, so that you may deliver those who have not yet won deliverance, liberate those who have not yet attained liberation, and [lead to] final nirvana those who have not yet achieved final nirvana. Sāriputta, go as you please.

Thereupon, Venerable Sāriputta, having heard what the Buddha said, received and remembered it well, rose from his seat, paid homage at the Buddha's feet, circumambulated him three times, and returned to his quarters. Having stored away his bedding and seat, he put on his robe and took his bowl and set out to journey among the people.

Not long after the venerable Sāriputta had left, a certain companion in the holy life [alleged], before the Buddha, a breach of the precepts, a contravention of the Dharma, saying to the World-honored One: "Venerable Sāriputta slighted me today, just before he set out to journey among the people. "

Hearing this, the World-honored One told one of the monks: Go to Sāriputta and tell him: "The World-honored One calls you. Not long after you set out, a certain companion in the holy life [alleged], before me, a breach of the precepts, a contravention of the Dharma, saying: 'World-honored One, Venerable Sāriputta slighted me today, just before he set out to journey among the people. '"

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Having received this order, that monk rose from his seat, paid homage to the Buddha, and set out.

At that time, Venerable Ānanda was standing behind the World-honored One, fanning him. Not long after that monk had set out, Venerable Ānanda went, with keys in hand, to all of the [monks'] quarters. He told all the monks he encountered:

It would be good, venerable sirs, if you would come to the assembly hall right away. Venerable Sāriputta will soon roar a lion's roar before the Buddha. It may be that Venerable Sāriputta will make a profound proclamation about that which is most peaceful and sublime. If he makes such a proclamation, you, venerable sirs, and I, having heard it, should later recite and memorize it well.

Then, on hearing what Venerable Ānanda said, all the monks went to the assembly hall. At that time, the monk [sent by the Buddha] approached Venerable Sāriputta and said:

The World-honored One calls you. Not long after you set out, a certain companion in the holy life [alleged], before the Buddha, a breach of the precepts, a contravention of the Dharma, saying: "World-honored One, Venerable Sāriputta slighted me today, just before he set out to journey among the people.

On hearing this, Venerable Sāriputta rose from his seat and returned to where the Buddha was. Having paid homage at his feet, Sāriputta sat down to one side.

The Buddha said:

Sāriputta, not long after you set out, a certain companion in the holy life [alleged], before me, a breach of the precepts, a contravention of the Dharma, saying: "World-honored One, the venerable Sāriputta slighted me today just before he set out to journey among the people. "

Sāriputta, did you really slight a companion in the holy life just before you set out to journey among the people?

Venerable Sāriputta said:

World-honored One, someone who lacks mindfulness of the body in 161

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regard to the body, might well slight a companion in the holy life just before setting out to journey among the people. I, however, Worldhonored One, am well equipped with mindfulness of the body in regard to the body. How could I slight a companion in the holy life just before setting out to journey among the people?

World-honored One, it is just as a de-horned ox that is patient and docile, being thoroughly tamed, causes no harm wherever it goes, whether from village to village or from street to street. I, World-honored One, am like this, having a mind like a de-horned ox. Free from fetters or resentment, without ill will or quarrel, I dwell pervading the entire world [with a mind] boundless, exalted, immeasurable and well cultivated. World-honored One, someone who lacks mindfulness of the body in regard to the body, might well slight a companion in the holy life just before setting out to journey among the people. I, however, Worldhonored One, am well equipped with mindfulness of the body in regard to the body. How could I slight a companion in the holy life just before setting out to journey among the people?

World-honored One, it is just as a son of an outcaste whose two hands have been cut off, being utterly humbled, causes no harm wherever he goes, whether from village to village or from town to town. I, Worldhonored One, am like this; my mind is like the son of an outcaste whose two hands have been cut off. Free from fetters or resentment, without ill will or quarrel, I dwell pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well cultivated. World-honored One, someone who lacks mindfulness of the body in regard to the body might well slight a companion in the holy life just before setting out to journey among the people. I, however, Worldhonored One, am well equipped with mindfulness of the body in regard to the body. How could I slight a companion in the holy life just before setting out to journey among the people?

World-honored One, it is just as the earth receives what is pure and what is impure, excrement, urine, snot, and spittle, without for this reason hating it or liking it, without feeling embarrassed, ashamed, or humiliated. I, World-honored One, am like this; my mind is like the 162

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earth. Free from fetters or resentment, without ill will or quarrel, I dwell pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well cultivated.

World-honored One, someone who lacks mindfulness of the body in regard to the body might well slight a companion in the holy life just before setting out to journey among the people. I, however, Worldhonored One, am well equipped with mindfulness of the body in regard to the body. How could I slight a companion in the holy life just before setting out to journey among the people?

World-honored One, it is just as water washes away what is pure and what is impure, excrement, urine, snot, and spittle, without for this reason hating it or liking it, without feeling embarrassed, ashamed, or humiliated. I, World-honored One, am like this; my mind is like that water. Free from fetters or resentment, without ill will or quarrel, I dwell pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well cultivated.

World-honored One, it is just as fire burns up what is pure and what is impure, excrement, urine, snot, and spittle, without for this reason hating it or liking it, without feeling embarrassed, ashamed, or humiliated. I, World-honored One, am like this; my mind is like that fire. Free from fetters or resentment, without ill will or quarrel, I dwell pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well cultivated.

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World-honored One, it is just as the wind blows away what is pure and what is impure, excrement, urine, snot, and spittle, without for this reason hating it or liking it, without feeling embarrassed, ashamed, or humiliated. I, World-honored One, am like this; my mind is like the wind. Free from fetters or resentment, without ill will or quarrel, I dwell pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well cultivated.

World-honored One, it is just as a broom sweeps away what is pure and what is impure, excrement, urine, snot, and spittle, without for this reason hating it or liking it, without feeling embarrassed, ashamed, or humiliated. World-honored One, I am like this; my mind is like a broom. Free from fetters or resentment, without ill will or quarrel, I dwell pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well cultivated. World-honored One, someone who lacks mindfulness of the body in regard to the body might well slight a companion in the holy life just before setting out to journey among the people. I, however, Worldhonored One, am well equipped with mindfulness of the body in regard to the body. How could I slight a companion in the holy life just before setting out to journey among the people?

World-honored One, it is just as a cleaning rag wipes away what is pure and what is impure, excrement, urine, snot, and spittle, without for this reason hating it or liking it, without feeling ashamed, or humiliated. World-honored One, I am like this; my mind is like a cleaning rag. Free from fetters or resentment, without ill will or quarrel, I dwell pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well cultivated.

World-honored One, someone who lacks mindfulness of the body in regard to the body might well slight a companion in the holy life 164

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just before setting out to journey among the people. I, however, Worldhonored One, am well equipped with mindfulness of the body in regard to the body. How could I slight a companion in the holy life just before setting out to journey among the people?

World-honored One, it is just as, when a jug with many cracks has been filled to the brim with grease and placed in the sun, the grease leaks and oozes out everywhere. If a man with [good] eyesight comes and stands beside it, he sees this jug of grease with many cracks, which has been filled to the brim and placed in the sun; and he sees the grease leaking and oozing out everywhere. World-honored One, I too, am like this. I constantly contemplate the impurity of this body with its nine orifices leaking and oozing out everywhere.

World-honored One, it is just as a joyful youth might bathe and perfume himself with fragrances, put on white, clean clothes, and adorn himself with jewels; and having shaved his beard and arranged his hair, might place flowers on his head. Suppose that three kinds of corpse are then garlanded around his neck—a dead snake, a dead dog, and a dead human being, discolored, bloated, foul-smelling, rotten, and oozing putrid fluids. That youth would feel embarrassed and ashamed and filled with utter disgust. World-honored One, I am like this. As I constantly contemplate the foul and impure parts of this body, my mind is embarrassed and ashamed and filled with utter disgust. World-honored One, someone who lacks mindfulness of the body in regard to the body might well slight a companion in the holy life just before setting out to journey among the people. I, however, Worldhonored One, am well equipped with mindfulness of the body in regard to the body. How could I slight a companion in the holy life just before setting out to journey among the people?

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25. The Discourse with Parables [Relating to] Water

454a

Thereupon, that monk [who had accused Sāriputta] rose from his seat, paid homage at the Buddha's feet, and said to him: I repent my transgression, World-honored One; I confess, Well-gone One, [to acting] like a fool, like an idiot, like [one who is] confused, like [one who is] unwholesome. Why so? Because I falsely slandered the monk Sāriputta, my pure companion in the holy life. World-honored One, I now repent, hoping that this will be accepted. Having seen [my transgression] and acknowledged it, I will not repeat it. The World-honored One said:

So it is, monk. You have indeed [acted] like a fool, like an idiot, like [one who is] confused, like [one who is] unwholesome. Why so? Because you falsely slandered the monk Sāriputta, your pure companion in the holy life. Yet you have been able to repent your transgression, and, having seen and acknowledged it, you will not repeat it. Those who are able to repent their transgression, having seen it and acknowledged it, and will not repeat it, come, in this way, to growth in the noble teaching and discipline, and will not regress. Then the Buddha told Venerable Sāriputta: "Accept that foolish man's expression of remorse quickly, lest the head of this monk split into seven parts right away in front of you.

Venerable Sāriputta, out of compassion, accepted that monk's expression of remorse.

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

25. The Discourse with Parables

[Relating to] Water100

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

At that time, Venerable Sāriputta addressed the monks: "Venerable friends, I shall explain to you five methods for overcoming resentment. 102

Listen carefully, and give close attention.

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Those monks listened to receive instruction.

Venerable Sāriputta said:

What are the five methods? Venerable friends, suppose there is someone whose bodily actions are not pure, but whose verbal actions are pure. A wise person who, on seeing him, is aroused to resentment ought to rid himself [of that resentment].

Again, venerable friends, suppose there is someone whose verbal actions are impure, but whose bodily actions are pure. A wise person who, on seeing him, is aroused to resentment ought to rid himself of it. Again, venerable friends, suppose there is someone whose bodily and verbal actions are impure, but whose mind is pure to a small extent. A wise person who, on seeing him, is aroused to resentment ought to rid himself of it.

Again, venerable friends, suppose there is someone whose bodily, verbal, and mental actions are all impure. A wise person who, on seeing him, is aroused to resentment ought to rid himself of it. Again, venerable friends, suppose there is someone whose bodily, verbal, and mental actions are all pure. A wise person who, on seeing him, is aroused to resentment ought to rid himself of it. Venerable friends, if there is someone whose bodily actions are impure, but whose verbal actions are pure, how should a wise person who, on seeing him, is aroused to resentment rid himself [of that resentment]?

Venerable friends, suppose there is a forest-dwelling monk, a wearer of rag robes, who sees a discarded piece of cloth in a cesspool, stained by excrement, urine, snot, spittle, and other impurities; and on seeing it, he holds it with his left hand, and spreads it out with his right hand; and wherever he sees portions that are not stained by excrement, urine, snot, spittle, or other impurities, and that are without holes, he tears them off and takes them [to make a rag robe]. Similarly, venerable friends, if there is someone whose bodily actions are not pure, but whose verbal actions are pure, one should not pay attention to his impure bodily actions, but pay attention only to his pure verbal actions. This is how a wise person who, on seeing [such an individual], is aroused to resentment ought to rid himself of [that resentment]. 167

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Venerable friends, if there is someone whose verbal actions are impure, but whose bodily actions are pure, how should a wise person who, on seeing him, is aroused to resentment rid himself of it? Venerable friends, suppose that, not far from a village, there is a deep pool [whose surface is] covered with water plants; and suppose that a man comes along who is oppressed by extreme heat, hunger, thirst, and exhaustion, caused by a hot wind. On arriving at the pool, he takes off his clothes, puts them on the bank, and enters the pool, pushing aside the water plants with both hands. He enjoys a pleasant bath, and rids himself of the oppression by heat, hunger, thirst, and exhaustion. Similarly, venerable friends, if there is someone whose verbal actions are not pure, but whose bodily actions are pure, one should not pay attention to his impure verbal actions, but should pay attention only to his pure bodily actions. This is how a wise person who, on seeing [such an individual], is aroused to resentment ought to rid himself of [that resentment].

Venerable friends, if there is someone whose bodily and verbal actions are both impure, but whose mind is pure to a small extent, how should a wise person who, on seeing him, is aroused to resentment rid himself of it?

Venerable friends, suppose that, at a crossroads, there is a puddle of water in the depression made by the hoof of an ox; and suppose that a man comes along who is oppressed by extreme heat, hunger, thirst, and exhaustion, caused by a hot wind. He thinks to himself: "This ox's hoof print at the crossroads contains a little water. If I were to scoop it up with my hand or with a leaf, the water would become muddied, and I would not be able to rid myself of the oppression by heat, hunger, thirst, and exhaustion. Let me kneel down, with hands and knees on the ground, and suck up the water directly with my mouth. " He then

kneels down, with hands and knees on the ground, and sucks up the water directly with his mouth, and so is able to rid himself of the oppression by heat, hunger, thirst, and exhaustion. Similarly, venerable friends, if there is someone whose bodily and verbal actions are impure, but whose mind is pure to a small extent, one should not pay attention to his impure bodily and verbal actions, 168

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but should pay attention only to his mind, which is pure to a small extent. Venerable friends, this is how a wise person who, on seeing [such an individual], is aroused to resentment ought to rid himself of [that resentment].

Venerable friends, if there is someone whose bodily, verbal, and mental actions are all impure, how should a wise person who, on seeing him, is aroused to resentment rid himself of it? Venerable friends, suppose a person is on a long journey and, having become ill on the way, is suffering greatly and exhausted. He is alone, without companion; the village behind him is far away and the village ahead has not yet been reached. Suppose [also] that a second person comes along and, standing to one side, looks at this first person, who is on a long journey and, having become ill on the way, is suffering greatly and exhausted— alone, without companion, the village behind him far away and the village ahead not yet reached. And suppose that he helps [that sick traveler] to get through the wilderness and reach the [next] village, and there gives him excellent medicine and good, sustaining food, caring for him well. In that case, that person's illness would most certainly subside. That is to say, the second person is extremely compassionate toward the sick person, having a heart full of loving-kindness. Similarly, venerable friends, if there is a person whose bodily, verbal, and mental actions are all impure, then a wise person, on seeing him, thinks: "This person's bodily, verbal, and mental actions are all impure; [but] let him not, on the breaking up of the body at death, go to a bad realm of existence and be reborn in hell, as a consequence of his impure bodily, verbal, and mental actions. If this [impure] person encounters a good friend, [he may] give up his impure bodily, verbal, and mental actions, and cultivate pure bodily, verbal, and mental actions.

" In that case, through cultivating pure bodily, verbal, and mental actions, this [reformed] person will, on the breaking up of the body at death, go to a good realm of existence, be reborn in a heavenly realm. That is to say, this [wise] person is extremely compassionate toward that [impure] person, having a heart full of loving-kindness. This is how a wise person who, on seeing [such an individual], is aroused to resentment ought to rid himself of [that resentment].Venerable friends, 169

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