The Madhyama Āgama (Middle-Length Discourses) Volume I

31. The Discourse on Discerning the Noble Truths

Division 3

and announcing them, and advancing [understanding] of them, he causes countless beings to gain insight [into them]. The monk Sāriputta is able to guide and train others through [establishing them in] right view, [while] the monk Moggallāna is able to establish them in the highest goal, namely the complete cessation of the taints. The monk Sāriputta is like a mother,

"giving birth to" his

companions in the holy life, [while] the monk Moggallāna is like a nurse, nurturing his companions in the holy life. For this reason, [their] companions in the holy life should respect, honor, venerate, and pay homage to the monks Sāriputta and Moggallāna. Why? The monks Sāriputta and Moggallāna seek to benefit their companions in the holy life, seek their well-being and happiness.

Having said this, the World-honored One rose from his seat and went into his dwelling to sit in meditation. Then, the venerable Sāriputta addressed the monks:

Venerable friends, the World-honored One has appeared in this world for our sake. He has widely taught and explained the four noble truths, analyzed them, revealed, exhibited, described, and announced them, and advanced [understanding] of them. What are the four? They are: the noble truth of suffering, [the noble truth of] the arising of suffering, [the noble truth of] the cessation of suffering, and the noble truth of the path [leading to] the cessation of suffering. What, venerable friends, is the noble truth of suffering? Birth is suffering, old age is suffering, disease is suffering, death is suffering, association with what is disliked is suffering, separation from what is loved is suffering, being unable to get what one wishes is suffering; in short, the five aggregates affected by clinging are suffering.

Venerable friends, [when] it is said,

"birth is suffering,

" on what

basis is this said? Venerable friends,

"birth" is when living beings, in

their various forms, experience birth, when they are born, when they are brought into existence, when they are formed, when the five aggregates come into being, and when the vital faculties develop—this is called birth. [As for] "birth is suffering"

—venerable friends, when

living beings are born, they experience physical pain, experience it 235

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throughout, feel it, feel it throughout; they experience mental pain, experience it throughout, feel it, feel it throughout; they experience physical and mental pain, experience it throughout, feel it, feel it throughout. They experience physical fever, experience it throughout, feel it, feel it throughout; they experience mental fever, experience it throughout, feel it, feel it throughout; they experience physical and mental fever, experience it throughout, feel it, feel it throughout. They experience strong physical fever, affliction, and anguish, experience it throughout, feel it, feel it throughout; they experience strong mental fever, affliction, and anguish, experience it throughout, feel it, feel it throughout; they experience strong physical and mental fever, affliction, and anguish, experience it throughout, feel it, feel it throughout. Venerable friends, [when] it is said,

"birth is suffering,

" it is said on this basis.

Venerable friends, [when] it is said,

"old age is suffering,

" on

what basis is this said? Venerable friends,

"old age" is when living

beings in their various forms become senile, with 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. This is called old age.

[As for] "old age is suffering"

—venerable friends, when living

beings become old, they experience physical pain, experience it throughout, feel it, feel it throughout; they experience mental pain, experience it throughout, feel it, feel it throughout; they experience physical and mental pain, experience it throughout, feel it, feel it throughout. They experience physical fever, experience it throughout, feel it, feel it throughout; they experience mental fever, experience it throughout, feel it, feel it throughout; they experience physical and mental fever, experience it throughout, feel it, feel it throughout. They experience strong physical fever, affliction, and anguish, experience it throughout, feel it, feel it throughout; they experience strong mental fever, affliction, and anguish, experience it throughout, feel it, feel it throughout; they experience strong physical and mental fever, affliction, and anguish, experience it throughout, feel it, feel it throughout. Venerable friends, [when] it is said,

"old age is suffering,

" it is said on this basis.

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Venerable friends, [when] it is said,

"disease is suffering,

" on what

basis is this said? Venerable friends,

"disease" refers to headache, sore

eyes, earache, sore nose, pain in the face, sore lips, toothache, pain in the tongue, pain in the palate, sore throat, panting, coughing, vomiting, hoarseness, epilepsy, swelling, hypersalivation, bloody phlegm, fever, emaciation, hemorrhoids, and diarrhea. When these and the various other symptoms of disease arise, they do so in dependence on contact. They do not arise independently of the mind, [though] they manifest in the body. Such is disease.

[As for] "disease is suffering"

—venerable friends, when living

beings become diseased, they experience physical pain, experience it throughout, feel it, feel it throughout; they experience mental pain, experience it throughout, feel it, feel it throughout; they experience physical and mental pain, experience it throughout, feel it, feel it throughout. They experience physical fever, experience it throughout, feel it, feel it throughout; they experience mental fever, experience it throughout, feel it, feel it throughout; they experience physical and mental fever, experience it throughout, feel it, feel it throughout. They experience strong physical fever, affliction, and anguish, experience it throughout, feel it, feel it throughout; they experience strong mental fever, affliction, and anguish, experience it throughout, feel it, feel it throughout; they experience strong physical and mental fever, affliction, and anguish, experience it throughout, feel it, feel it throughout. Venerable friends, [when] it is said, "disease is suffering,

" it is said on this

basis.

Venerable friends, [when] it is said,

"death is suffering,

" on what

basis is this said? Venerable friends,

"death" is when sentient beings,

in their various forms, come to the end of life and [succumb to] impermanence; when they die, disappear, break up, and are extinguished; when their life span is ended, destroyed; when their vital force shuts down. This is called death.

[As for] "death is suffering"

—venerable friends, when living

beings die, they experience physical pain, experience it throughout, feel it, feel it throughout; they experience mental pain, experience it throughout, feel it, feel it throughout; they experience physical and 237

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mental pain, experience it throughout, feel it, feel it throughout. They experience physical fever, experience it throughout, feel it, feel it throughout; they experience mental fever, experience it throughout, feel it, feel it throughout; they experience physical and mental fever, experience it throughout, feel it, feel it throughout. They experience strong physical fever, affliction, and anguish, experience it throughout, feel it, feel it throughout; they experience strong mental fever, affliction, and anguish, experience it throughout, feel it, feel it throughout; they experience strong physical and mental fever, affliction, and anguish, experience it throughout, feel it, feel it throughout. Venerable friends, [when] it is said,

"death is suffering,

" it is said on this basis.

Venerable friends, [when] it is said,

"association with what is disliked is suffering,

" on what basis is this said? Venerable friends, with regard to "association with what is disliked,

" living beings truly have

six internal sense bases; and when, by way of the eye, ear, nose, tongue, body, or mind, they sense an unliked object and find themselves together with it, in company with it, associated with it, conjoined with it, then they experience suffering. It is the same with the external sense objects, and also with [the resulting] contact, feeling, perception, volition, and craving.

Venerable friends, living beings truly consist of the six elements; and when, by way of the earth element, water [element], fire [element], air [element], space [element], or consciousness element, they encounter an unliked object and find themselves together with it, in company with it, associated with it, conjoined with it, then they experience suffering. This is called association with what is disliked. [As for] "association with what is disliked is suffering" —venerable

friends, when living beings are associated with what they dislike, they experience physical pain, experience it throughout, feel it, feel it throughout; they experience mental pain, experience it throughout, feel it, feel it throughout; they experience physical and mental pain, experience it throughout, feel it, feel it throughout. Venerable friends, [when] it is said,

"association with what is disliked is suffering,

" it is

said on this basis.

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Venerable friends, [when] it is said,

"separation from what is loved

is suffering,

" on what basis is this said? Venerable friends, with regard to "separation from what is loved,

" living beings truly have six internal

sense bases; and when, by way of the eye, ear, nose, tongue, body, or mind, they sense a loved object and find themselves separated from it, not connected with it, divided from it, not associated with it, not conjoined with it, then they experience suffering. It is the same with the external sense objects, and also with [the resulting] contact, feeling, perception, volition, and craving. Venerable friends, living beings truly consist of the six elements; and when, by way of the earth element, water [element], fire [element], air [element], space [element], or consciousness element, they encounter a loved object and find themselves separated from it, not connected with it, divided from it, not associated with it, not conjoined with it, then they experience suffering. This is called separation from what is loved. [As for] "separation from what is loved is suffering" —venerable

friends, when living beings are separated from what they love, they experience physical pain, experience it throughout, feel it, feel it throughout; they experience mental pain, experience it throughout, feel it, feel it throughout; they experience physical and mental pain, experience it throughout, feel it, feel it throughout. Venerable friends, [when] it is said,

"separation from what is loved is suffering,

" it is said

on this basis.

Venerable friends, [when] it is said,

"being unable to get what one

wishes is suffering,

" on what basis is this said? Venerable friends, living beings, who are subject to birth, who are not free from birth, wish not to be subject to birth- but this truly cannot be achieved by [mere] wishing. [Living beings, who are subject to] old age. . . , death. . . , sorrow and lamentation, who are not free from sorrow and lamentation, wish not to be subject to sorrow and lamentation—but this too cannot be achieved by [mere] wishing.

Venerable friends, living beings who are actually experiencing pain, which is unpleasant and disagreeable, think: "I am experiencing pain, which is unpleasant and disagreeable. I wish this would change 239

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and become agreeable!"

—but this too cannot be achieved by [mere]

wishing.

Venerable friends, living beings, who are actually experiencing pleasure, which is agreeable, think: "I am experiencing pleasure, which is agreeable. I wish this could last forever, remain, and not be subject to change!"

—but this too cannot be achieved by [mere] wishing. Venerable friends, living beings who are actually experiencing intentions and perceptions that are unpleasant and disagreeable, think: "I am experiencing intentions and perceptions that are unpleasant and disagreeable. I wish these would change and become agreeable!" —

but this too cannot be achieved by [mere] wishing. Venerable friends, living beings who are actually experiencing intentions and perceptions that are agreeable, think: "I am experiencing intentions and perceptions that are agreeable. I wish these could last forever, remain, and not be subject to change!" —but this too cannot

be achieved by [mere] wishing. Venerable friends, [when] it is said "being unable to get what one wishes is suffering, " it is said on this

basis.

Venerable friends, [when] it is said,

"in short, the five aggregates

affected by clinging are suffering,

" on what basis is this said? There

are the material form aggregate affected by clinging, the feeling [aggregate affected by clinging], the perception [aggregate affected by clinging], the formations [aggregate affected by clinging], and the consciousness aggregate affected by clinging. Venerable friends, [when] it is said,

"in short, the five aggregates affected by clinging are suffering, " it is said on this basis.

Venerable friends, the noble truth of suffering was so in the past, the noble truth of suffering will be so in the future, and is so in the present. It is genuinely true, not false; it does not depart from the way things are; it is not distorted; it is genuinely true, exact, and valid; it is truth that accords with the way things are. It is what the noble ones are endowed with, what the noble ones know, what the noble ones see, what the noble ones comprehend, what the noble ones attain, what the noble ones fully awaken to. For these reasons it is called the "noble" truth of suffering.

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What, venerable friends, is the noble truth of the arising of suffering due to the arising of craving? Living beings truly have craving associated with the six internal sense bases, with the eye, ear, nose, tongue, body, and mind. When there is craving, affection, defilement, and attachment associated with these, that is called arising.

Venerable friends, a learned noble disciple knows: "Thus I understand this teaching, thus I see it, thus I comprehend it, thus I contemplate it, thus I realize it.

" This is what is called the noble truth of the arising of suffering [due to] the arising of craving.

How does he [the noble disciple] know it thus? If there is craving for one's wife, children, male and female servants, messengers, retainers, fields, houses, shops, income, and wealth; if, when working on behalf of them, there is craving, affection, defilement, and attachment, then this is called arising. [This is how] he knows this noble truth of the arising of suffering [due to] the arising of craving. It is the same with the external sense objects, and again with the [associated] contact, feeling, perception, volition, and craving. Venerable friends, living beings truly have craving for the six elements, for the earth element, the water [element], the fire [element], the air [element], the space [element], and the consciousness element. When there is craving, affection, defilement, and attachment associated with these, that is called the arising [of suffering]. Venerable friends, a learned noble disciple knows: "Thus I understand this teaching, thus I see it, thus I comprehend it, thus I contemplate it, thus I realize it.

" This is what is called the noble truth of the arising of suffering [due to] the arising of craving.

How does he [the noble disciple] know it thus? If there is craving for one's wife, children, male and female servants, messengers, retainers, fields, houses, shops, income, and wealth; if, when working on behalf of them, there is craving, affection, defilement, and attachment, then this is called the arising [of suffering]. [This is how] he knows this noble truth of the arising of suffering [due to] the arising of craving. Venerable friends, the noble truth of the arising of suffering [due to] the arising of craving was so in the past, the noble truth of suffering [due to] the arising of craving will be so in the future, and is so in the 468c

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present. It is genuinely true, not false; it does not depart from the way things are; it is not distorted; it is genuinely true, exact, and valid; it is truth that accords with the way things are. It is what the noble ones are endowed with, what the noble ones know, what the noble ones see, what the noble ones comprehend, what the noble ones attain, what the noble ones fully awaken to. For these reasons it is called the "noble" truth of the arising of suffering [due to] the arising of craving. What, venerable friends, is the noble truth of the cessation of suffering [due to] the cessation of craving? Living beings truly have craving associated with the six internal sense bases, with the eye, ear, nose, tongue, body, and mind. [But] when one is liberated [from this craving], without defilement or attachment, [through] discarding and expelling, through dispassion, it gets extinguished and stops—that is called the cessation of suffering.

Venerable friends, a learned noble disciple knows: "Thus I understand this teaching, thus I see it, thus I comprehend it, thus I contemplateit, thus I realize it.

" This is what is called the noble truth of the cessation of suffering [due to] the cessation of craving. How does he know it thus? If there is no craving for one's wife, children, male and female servants, messengers, retainers, fields, houses, shops, income, and wealth; if, when working on behalf of them, one is liberated [from this craving], without defilement or attachment, [through] discarding and expelling, through dispassion, it gets extinguished and stops—that is called the cessation of suffering.

This is how he knows the noble truth of the cessation of suffering [due to] the cessation of craving. It is the same with the external sense objects, and again with the [associated] contact, feeling, perception, volition, and craving.

Venerable friends, living beings truly have craving for the six elements, for the earth element, the water [element], the fire [element], the air [element], the space [element], and the consciousness element. [But] when one is liberated [from this craving], without defilement or attachment, [through] discarding and expelling, through dispassion, it gets extinguished and stops—that is called the cessation of suffering.

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Venerable friends, a learned noble disciple knows: "Thus I understand this teaching, thus I see it, thus I comprehend it, thus I contemplate it, thus I realize it.

" This is what is called the noble truth of the cessation of suffering [due to] the cessation of craving. How does he know it thus? If there is no craving for one's wife, children, male and female servants, messengers, retainers, fields, houses, shops, income, and wealth; if, when working on behalf of them, one is liberated [from this craving], without defilement or attachment, [through] discarding and expelling, through dispassion, it gets extinguished and stops—that is called the cessation of suffering. This is how he knows the noble truth of the cessation of suffering [due to] the cessation of craving. Venerable friends, the noble truth of the cessation of suffering [due to] the cessation of craving was so in the past, the noble truth of the cessation of suffering [due to] the cessation of craving will be so in the future, and is so in the present. It is genuinely true, not false; it does not depart from the way things are; it is not distorted; it is genuinely true, exact, and valid; it is truth that accords with the way things are. It is what the noble ones are endowed with, what the noble ones know, what the noble ones see, what the noble ones comprehend, what the noble ones attain, what the noble ones fully awaken to. For these reasons it is called the "noble" truth of the cessation of suffering [due to] the cessation of craving.

What, venerable friends, is the noble truth of the path [leading to] the cessation [of suffering]. It is this: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

What, venerable friends, is right view? When the noble disciple is mindful of suffering as suffering, . . . of its arising as its arising, . . of its cessation as its cessation, and mindful of the path as the path; or when he contemplates his former actions; or when he trains to be mindful of all formations; or when he sees the danger in all formations; or when he sees the tranquility and calm of nirvana; or when he, free from attachment, mindfully contemplates the mind as liberated—whatever therein is investigation, comprehensive investigation, successive investigation, investigation of phenomena, examination, comprehensive 243

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examination, observation, knowledge, and realization—that is called right view.

What, venerable friends, is right intention? When the noble disciple is mindful of suffering as suffering, . . . of its arising as its arising, . . . of its cessation as its cessation, and mindful of the path as the path; or when he contemplates his former actions; or when he trains to be mindful of all formations; or when he sees the danger in all formations; or when he sees the tranquility and calm of nirvana; or when he, being freed from attachment, mindfully contemplates the mind as liberated— whatever therein is mental thought, comprehensive thought, appropriate thought, thinking of what should be thought of, aspiring to what should be aspired to—this is called right intention.

What, venerable friends, is right speech? When the noble disciple is mindful of suffering as suffering, . . . of its arising as its arising, . . . of its cessation as its cessation, and mindful of the path as the path; or when he contemplates his former actions; or when he trains to be mindful of all formations; or when he sees the danger in all formations; or when he sees the tranquility and calm of nirvana; or when he, free from attachment, mindfully contemplates the mind as liberated—then whatever therein, in addition to the four kinds of good verbal conduct [abstention from lying, etc.], constitutes abstaining and abandoning of every other kind of evil verbal conduct, not practicing it, not doing it, not condoning it, not associating with it—this is called right speech. What, venerable friends, is right action? When the noble disciple is mindful of suffering as suffering, . . . of its arising as its arising, . . . of its cessation as its cessation, and mindful of the path as the path; or when he contemplates his former actions; or when he trains to be mindful of all formations; or when he sees the danger in all formations; or when he sees the tranquility and calm of nirvana; or when he, free from attachment, mindfully contemplates the mind as liberated—whatever therein, in addition to the three kinds of good bodily conduct [abstention from killing etc.] constitutes abstaining and abandoning of every other kind of evil bodily conduct, not practicing it, not doing it, not condoning it, not associating with it—this is called right action.

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What, venerable friends, is right livelihood? When the noble disciple is mindful of suffering as suffering, . . . of its arising as its arising, . . . of its cessation as its cessation, and mindful of the path as the path; or when he contemplates his former actions; or when he trains to be mindful of all formations; or when he sees the danger in all formations; or when he sees the tranquility and calm of nirvana; or when he, free from attachment, mindfully contemplates the mind as liberated—whatever therein is not seeking [to make a livelihood] by inappropriate means, nor out of excessive desire and dissatisfaction, nor by the various forms of wrong livelihood, [such as] performing tricks or incantations, but instead seeking robes in ways that are in accordance with the Dharma, not contrary to the Dharma, seeking food, beds, and seats in ways that are in accordance with the Dharma, not contrary to the Dharma—this is called right livelihood. What, venerable friends, is right effort? When the noble disciple is mindful of suffering as suffering, . . . of its arising as its arising, . . . of its cessation as its cessation, and mindful of the path as the path; or when he contemplates his former actions; or when he trains to be mindfulof all formations; or when he sees the danger in all formations; or when he sees the tranquility and calm of nirvana; or when he, free from attachment, mindfully contemplates the mind as liberated—whatever therein is vigor, effort, unified diligent striving, power in progressing, focused application without remission, without decline, to rightly master the mind—this is called right effort.

What, venerable friends, is right mindfulness? When the noble disciple is mindful of suffering as suffering, . . . of its arising as its arising, . . . of its cessation as its cessation, and mindful of the path as the path; or when he contemplates his former actions; or when he trains to be mindful of all formations; or when he sees the danger in all formations; or when he sees the stillness and tranquility of nirvana; or when he, free from attachment, mindfully contemplates the mind as liberated—whatever therein is the mind's concordance with mindfulness, its turning away from non-mindfulness, its being comprehensively mindful, recollecting and again recollecting, the mind's being straight, 117

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Division 4 - On Extraordinary Qualities

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non-forgetfulness of what the mind is responding to—this is called right mindfulness.

What, venerable friends, is right concentration? When the noble disciple is mindful of suffering as suffering, . . . of its arising as its arising, . . . of its cessation as its cessation, and mindful of the path as the path; or when he contemplates his former actions; or when he trains to be mindful of all formations; or when he sees the danger in all formations; or when he sees the tranquility and calm of nirvana; or when he, free from attachment, mindfully contemplates the mind as liberated—whatever therein is the mind's stability, its being established in the absorptions, established accordingly, being unwavering and not scattered, being focused, stilled, and rightly concentrated—this is called right concentration.

Venerable friends, the noble truth of the path leading to the cessation of suffering was so in the past, the noble truth of the path leading to the cessation of suffering will be so in the future, and is so in the present. It is genuinely true, not false; it does not depart from the way things are; it is not distorted; it is genuinely true, exact, and valid; it is truth that accords with the way things are. It is what the noble ones are endowed with, what the noble ones know, what the noble ones see, what the noble ones comprehend, what the noble ones attain, what the noble ones fully awaken to. For these reasons it is called the "noble" truth of the path leading to the cessation of suffering. [Sāriputta] then uttered the following verse:

The Buddha has clearly comprehended all things;

He has seen the countless wholesome and meritorious qualities, The truths of suffering, its arising, its cessation, and the path; Skillfully revealing and explaining them.

This is what Vnerable Sāriputta said. Having heard Venerable Sāriputta's words, the monks were delighted and remembered them well. 246

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On Extraordinary Qualities

32. The Discourse on Extraordinary

Qualities [of the Buddha]118

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

At that time, in the late afternoon, Venerable Ānanda rose from sitting in meditation and approached the Buddha. After paying respect with his head at the Buddha's feet, he stood to one side and said: World-honored One, I have heard that at the time of Kassapa Buddha the World-honored One made his initial vow [to follow] the path [of becoming] a buddha and practiced the holy life.

That at the time of Kassapa Buddha the World-honored One made his initial vow [to follow] the path [of becoming] a buddha and practiced the holy life, this I remember as an extraordinary quality of the Worldhonored One. I have heard that the World-honored One, having at the time of Kassapa Buddha made his initial vow [to follow] the path [of becoming] a buddha and practiced the holy life, was reborn in the Tusita heaven.

That the World-honored One, having at the time of Kassapa Buddha made his initial vow [to follow] the path [of becoming] a buddha and practiced the holy life, was reborn in the Tusita heaven, this I remember as an extraordinary quality of the World-honored One. I have heard that the World-honored One, having at the time of Kassapa Buddha made his initial vow [to follow] the path [of becoming] a buddha and, having practiced the holy life, was reborn in the Tusita heaven. The World-honored One surpassed all those who had previously been born in the Tusita heaven in three respects, namely in divine length of life, divine complexion, and divine glory. For this 247

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reason, the Tusita gods were delighted and rejoiced, exclaiming: "This young god is most wonderful, most remarkable. He possesses great supernormal power, great and mighty virtue, great merit, great and mighty power.

" Why was this?

[Because] he surpassed all those who had previously been born in the Tusita heaven in three respects, namely in divine length of life, divine complexion, and divine glory.

That the World-honored One, who at the time of Kassapa Buddha had made his initial vow [to follow] the path [of becoming] a buddha, had practiced the holy life, and had been reborn in the Tusita heaven; that he surpassed all those who had previously been born in the Tusita heaven in three respects, namely in divine length of life, divine beauty, and divine glory; [that] for this reason the Tusita gods were delighted and rejoiced, exclaiming: "This young god is most wonderful, most remarkable. He possesses great supernormal power, 119great and mighty

virtue, great merit, great and mighty power"; [and that this was] because he surpassed all those who had previously been born in the Tusita heaven in three respects, namely in divine length of life, divine appearance, and divine glory—[all] this I remember as an extraordinary quality of the World-honored One.

I have heard that at the end of his life span in the Tusita heaven, when the World-honored One mindfully descended into his mother's womb, at that moment all of heaven and earth trembled and a great light illuminated the world, including even remote and dark places, unobstructed, completely shining on places that are not illuminated by the moon or the sun, even though these possess great supernormal power, great and mighty virtue, great merit, great and mighty power; and because of this wonderful light, each and every sentient being came to know this: "A remarkable being will be born! A remarkable being will be born!"

That at the end of his life span in the Tusita heaven, when the Worldhonored One mindfully descended into his mother's womb, at that moment all of heaven and earth trembled, and a great light illuminated the world, including even remote and dark places, unobstructed, completely shining on places that are not illuminated by the moon or the sun, 248

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even though these possess great supernormal power, great and mighty virtue, great merit, great and mighty power; and that because of this wonderful light, each and every sentient being came to know this: "A remarkable being will be born! A remarkable being will be born!" —this

I remember as an extraordinary quality of the World-honored One. I have heard that, while in his mother's womb, the World-honored One remained mindfully [lying] on his right side. That the World-honored One, while in his mother's womb, remained mindfully [lying] on his right side, this I remember as an extraordinary quality of the World-honored One.

I have heard that the World-honored One dwelt in his mother's womb peacefully and at ease.

That the World-honored One dwelt in his mother's womb peacefully and at ease, this I remember as an extraordinary quality of the World-honored One.

I have heard that, while in his mother's womb, the World-honored One was covered in such a way that he was not defiled by blood or semen or other impurities. That the World-honored One, while in his mother's womb, was covered in such a way that he was not defiled by blood or semen or other impurities, this I remember as an extraordinary quality of the World-honored One.

I have heard that when the World-honored One mindfully came out from his mother's womb, at that moment all of heaven and earth trembled and a great light illuminated the world, including even remote and dark places, unobstructed, completely shining on places that are not illuminated by the moon or the sun, even though these possess great supernormal power, great and mighty virtue, great merit, great and mighty power; and because of this wonderful light, each and every sentient being came to know this: "A remarkable being has been born! A remarkable being has been born!"

That when the World-honored One mindfully came out from his mother's womb, at that moment all of heaven and earth trembled, and a great light illuminated the world, including even remote and dark places, unobstructed, completely shining on places that are not illuminated by the moon or the sun, even though these possess great supernormalpower, 249

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great and mighty virtue, great merit, great and mighty power; and that because of this wonderful light, each and every sentient being came to know this: "A remarkable being has been born! A remarkable being has been born!"

—this I remember as an extraordinary quality of the World-honored One.

I have heard that the World-honored One came out from his mother's womb peacefully and at ease. That the World-honored One came out from his mother's womb peacefully and at ease, this I remember as an extraordinary quality of the World-honored One. I have heard that, when he came out from his mother's womb, the World-honored One was covered in such a way that he was not defiled by blood or semen or other impurities. That the World-honored One, when he came out from his mother's womb, was covered in such a way that he was not defiled by blood or semen, or other impurities— this I remember as an extraordinary quality of the World-honored One. I have heard that when the World-honored One was just born, four gods, holding extremely fine pieces of cloth, stood before his mother and delighted her by exclaiming: "This prince is most wonderful, most remarkable. He possesses great supernormal power, great and mighty virtue, great merit, great and mighty power.

"

That when the World-honored One was just born, four gods holding extremely fine pieces of cloth stood before his mother and delighted her by exclaiming: "This prince is most wonderful, most remarkable. He possesses great supernormal power, great and mighty virtue, great merit, great and mighty power"

—this I remember as an extraordinary

quality of the World-honored One.

I have heard that when he was just born, the World-honored One immediately took seven steps and, without fear, trepidation, or apprehension, looked in all directions. That the World-honored One, when he was just born, immediately took seven steps and, without fear, trepidation, or apprehension, looked in all directions—this I remember as an extraordinary quality of the World-honored One. I have heard that when the World-honored One was just born, there appeared before his mother a large pond brimming with water, with which she was able to cleanse herself. That when the World-honored 250

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One was just born, there appeared before his mother a large pond brimming with water, with which she was able to cleanse herself—this I remember as an extraordinary quality of the World-honored One. I have heard that when the World-honored One was just born, two streams of water, one cool and one warm, poured down from the sky to bathe the World-honored One's body. That when the World-honored One was born, two streams of water, one cool and one warm, poured down from the sky to bathe the World-honored One's body—this I remember as an extraordinary quality of the World-honored One. I have heard that when the World-honored One was just born, gods were drumming heavenly music in the sky and scattering over the World-honored One heavenly blue lotus blossoms, red lotus blossoms, scarlet lotus blossoms, white lotus blossoms, blossoms from the heavenly coral tree, and fine sandalwood incense. That when the World-honored One was just born, gods were drumming heavenly music in the sky and scattering over the World-honored One heavenly blue lotus blossoms, red lotus blossoms, scarlet lotus blossoms, white lotus blossoms, blossoms from the heavenly coral tree, and fine sandalwood incense—this I remember as an extraordinary quality of the World-honored One.

I have heard that at one time the World-honored One was at the palace of his father, King Suddhodana, who was supervising the farming during the day. Seated beneath a rose-apple tree [the World-honored One], separated from desires, separated from evil and unwholesome states, with initial and sustained application of the mind, with joy and happiness born of separation, dwelled having attained the first absorption. At that time, it being past noon, the shadows of all the other trees had moved, but the shadow of that rose-apple tree alone had remained still, providing shade for the body of the Worldhonored One. At that time the Sakyan [chief] Suddhodana, who was supervising the farming, approached a worker and asked: "Worker, where is the prince?"

The worker answered: "Your majesty, the prince is now under the rose-apple tree.

"

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Then the Sakyan Suddhodana went to the rose-apple tree. At that time the Sakyan Suddhodana saw that, it being past noon, the shadows of all the other trees had moved, but the shadow of that rose-apple tree alone had remained still, providing shade for the body of the Worldhonored One. Then he thought:

Now, this prince is most wonderful, most remarkable, he possesses great supernormal power, great and mighty virtue, great merit, great and mighty power. Why? Because, it being past noon, the shadows of all the other trees have moved, but the shadow of the rose-apple tree alone has remained still, providing shade for the prince's body.

World-honored One, that it being past noon the shadows of all the other trees had moved, but the shadow of the rose-apple tree alone had remained still, providing shade for the body of the World-honored One—this I remember as an extraordinary quality of the World-honored One. I have heard that at one time the World-honored One was living in the Great Forest of Vesālī. At dawn, when the night was over, the World-honored One put on his robes, took his bowl, and entered Vesālī to beg for food. Having finished begging for food [and eaten his meal], he put away his robes and bowl, washed his hands and feet, and, with a sitting mat on his shoulder, went into the forest. Arrived beneath a palm tree, he spread his sitting mat and sat down cross-legged. Then, when noon had passed, the shadows of all the other trees had moved, but the shadow of that palm tree alone had remained still, providing shade for the body of the World-honored One.

Then, the Sakyan Mahānāma, who was wandering around after midday, went into the Great Forest. He saw that, it being past noon, the shadows of all the other trees had moved, but the shadow of that palm tree alone had remained still, providing shade for the body of the World-honored One.

Then he thought:

The renunciant Gotama is most wonderful, most remarkable. He possesses great supernormal power, great and mighty virtue, great 252

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merit, great and mighty power. Why? Because, it being past noon, the shadows of all the other trees have moved, but the shadow of the palm tree alone has remained still, providing shade for the body of the renunciant Gotama.

World-honored One, that it being past noon the shadows of all the other trees had moved, but the shadow of the palm tree alone had remained still, providing shade for the body of the World-honored One—this I remember as an extraordinary quality of the World-honored One.

I have heard that at one time the World-honored One was living in the Great Forest of Vesālī. At that time the monks had placed the almsbowls outside on the ground and the bowl of the World-honored One was among them.

Then a monkey came and made off with the Buddha's bowl. The monks chided the monkey, afraid that it would break the Buddha's bowl.

The Buddha told the monks,

"Stop! Stop! Don't chide it. It will

not break the bowl.

"

Then the monkey carried the Buddha's bowl away and went to a sālatree. It slowly climbed the tree. Having reached the top of the sāla tree, it took some honey and filled the bowl with it. Coming slowly down from the tree, it returned and approached the Buddha. It then respectfully offered the bowl of honey to the World-honored One, but the World-honored One did not accept it. Then that monkey retreated to one side, took a piece of stick, and removed some insects [from the honey in the bowl]. Having removed the insects, the monkey again offered [the bowl] to the Buddha. Again the Buddha did not accept it. The monkey again retreated to one side, added some water to the honey, and returned to offer it to the Buddha again. The World-honored One readily accepted it. Seeing that the Buddha had accepted the bowl of honey, the monkey was overjoyed. Dancing and whirling around, it departed.

That the World-honored One, by accepting a bowl of honey, made that monkey rejoice, dance, and whirl around before departing—this I remember as an extraordinary quality of the World-honored One. 253

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I have heard that at one time the World-honored One was staying in Vesālī at the Gabled Hall near Monkey Lake.

At that time, the World-honored One was drying his sitting mat in the sun, shaking and cleaning it. Then a big untimely cloud came and covered the sky, and was about to pour down rain; but had to wait for the World-honored One. Having finished drying, shaking, and cleaning his sitting mat, and having put it aside in a certain place, the Worldhonored One took a broom and went to the terrace of the house. On seeing that the World-honored One had put away the sitting mat, the big cloud began sending down torrential rain that flooded the highlands and lowlands.

That the World-honored One caused that big cloud to hold back its heavy rain that was going to flood the highlands and lowlands, until it saw that the World-honored One had put away his sitting mat, this I remember as an extraordinary quality of the World-honored One. I have heard that at one time the World-honored One was living among the Vajjīs, sitting under a royal sālatree by the Hot Spring Grove.

At that time, it being past noon, the shadows of all the other trees had moved, but the shadow of that royal sālatree alone had remained still, providing shade for the body of the World-honored One. At that time the owner of the Rāma Garden was inspecting the grove. He saw that, it being past noon, the shadows of all the other trees had moved, but the shadow of the royal sālatree alone had remained still, providing shade for the body of the World-honored One. Then he thought:

The renunciant Gotama is most wonderful and most marvelous. He has great supernormal power, great and mighty virtue, great merit, great and mighty power. Why? Because, it being past noon, the shadows of all the other trees have moved, but the shadow of the royal sālatree alone has remained still, providing shade for the body of the renunciant Gotama.

World-honored One, that noon having passed, the shadows of all the other trees had moved, but the shadow of the royal sālatree alone had 254

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remained still, providing shade for the body of the World-honored One— this I remember as an extraordinary quality of the World-honored One. I have heard that at one time the World-honored One was staying at the Ātumā Shrine. At that time, at dawn, when the night was over, the World-honored One put on his robes, took his almsbowl, and entered the village of Ātumā to beg for food. Having finished begging for food [and eaten his meal], he put away his robes and bowl and washed his hands and feet. Carrying a sitting mat on his shoulder, he entered the shrine to meditate.

At that time, there was a great thunderstorm with hail, which killed four cows and two farmers. During the [ensuing] funeral procession, the crowds were making a great noise, which was reverberating [all around]. Meanwhile the World-honored One had risen from his sitting meditation in the late afternoon and gone out of the shrine to practice walking meditation in the open.

At that time a man among the large crowd saw that the Worldhonored One had risen from his sitting meditation in the late afternoon and come out of the shrine to practice walking meditation in the open. So he approached the Buddha and, after paying homage to [the Buddha's] feet, followed him in walking meditation. Seeing this man behind him, the Buddha asked him: "Why is the crowd making a great noise, which is reverberating [all around]?" The man replied:

World-honored One, today there was a great thunderstorm with hail, which killed four cows and two farmers. [Now,] during the funeral procession, the crowd is making a great noise, which is reverberating [all around]. World-honored One, did you not hear the sound of it then?

The World-honored One replied: "I heard no sound. "

[The man] asked again: "World-honored One, were you asleep then?"

[The World-honored One] answered: "No.

"

[The man] again asked: "World-honored One, at that time you were awake [yet] you did not hear that great sound?" 255

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33. The Discourse on [How Ānanda Became] the Attendant

[The World-honored One] replied: "That is so.

"

Then the man thought:

Most wonderful! Most remarkable! Extremely calm is the abiding of the Tathāgata, who is free from attachment and fully awakened. Why? [Because he] did not hear such a loud noise [even though] he was awake.

That the World-honored One did not hear such a loud noise [even though] he was awake, this I remember as an extraordinary quality of the World-honored One.

I have heard that once the World-honored Once was staying at Uruvela on the bank of the Nerañjarā River under an Indian fig tree by the river, having just attained the path of buddhahood. At that time heavy rain fell and lasted for seven days, flooding the highlands and lowlands, and everything was under water. In the midst of that flood the World-honored One practiced walking meditation in the open, and this caused dust to rise.

That the World-honored One practiced walking meditation in the open in the midst of that flood and this caused dust to rise—this I remember as an extraordinary quality of the World-honored One. I have heard that King Māra followed the Buddha for six years, seeking to find fault with him. Being unable to find any, he became weary and turned back. World-honored One, that King Māra followed the World-honored One for six years seeking to find fault with him and, being unable to find any, became weary and turned back—this I remember as an extraordinary quality of the World-honored One. I have heard that the World-honored One remained mindful of his body unceasingly for seven years. That the World-honored One remained mindful of his body unceasingly for seven years—this I remember as an extraordinary quality of the World-honored One. Then, the World-honored One said:

Ānanda, remember furthermore this extraordinary quality of the Tathāgata. Ānanda, the Tathāgata is aware of feelings as they arise, remain, and pass away, being aware of them continuously, without a moment of being 256

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unaware of them. Ānanda, the Tathāgata is aware of thoughts . . . of perceptions as they arise, remain, and pass away, being aware of them continuously, without a moment of being unaware of them. Therefore, Ānanda, remember furthermore this extraordinary quality of the Tathāgata. This is what the Buddha said. Having heard the Buddha's words, the venerable Ānanda and the [other] monks were delighted and remembered them well.

33. The Discourse on [How Ānanda

Became] the Attendant

Thus have I heard: At one time, the Buddha was staying at Rājagaha. At that time, renowned, highly regarded, and virtuous senior monks and chief disciples, such as Venerable Koṇḍañña; Venerable Assaji; Venerable Bha ddhiya, the [former] king of the Sakyas; Venerable Mahānāma, the Koliyan; Venerable Vappa; Venerable Yasa; Venerable Puṇṇa; Venerable Vimala; Venerable Qiehepoti;120Venerable Xutuoye;121Venerable Sāriputta; Venerable Anuruddha; Venerable Nanda; Venerable Kimbila; Venerable Revata; Venerable Mahā Moggallāna; Venerable Mahā Kassapa; Venerable Mahā Koṭṭhita; Venerable Mahā Cunda; Venerable Mahā Kaccāyana; the venerable elder Binnoujiatuniao;122 the venerable elder Yasa, the issuer of tokens; and other such renowned, highly regarded, and virtuous senior monks and chief disciples who were also staying at Rājagaha, dwelling near the leaf hut of the Buddha. At that time, the World-honored One addressed the monks: I am now old. My body is running down and my life span is coming to an end. I am in need of an attendant. All of you consider this and recommend an attendant, one who will look after my daily needs appropriately and who will receive my instructions without losing their meaning. Thereupon, Venerable Koṇḍañña rose from his seat, arranged his robe so as to bare one shoulder and, placing his palms together [in respect] toward the Buddha, said,

"World-honored One, I wish to look after your daily needs appropriately and to receive your instructions without losing their meaning. "

The World-honored One said:

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Koṇḍañña, you are old yourself. Your body [too] is running down and your life span is coming to an end. You need an attendant yourself. Koṇḍañña, you may return to your seat.

Thereupon Venerable Koṇḍañña paid respect at the Buddha's feet and returned to his seat.

In this way, Venerable Assaji; Venerable Bhaddhiya, the [former] king of the Sakyas; Venerable Mahānāma, [the Koliyan]; Venerable Vappa; Venerable Yasa; Venerable Puṇṇa; Venerable Vimala; Venerable Qiehepoti; Venerable Xutuoye; Venerable Sāriputta; Venerable Anuruddha; Venerable Nanda; Venerable Kimbila; Venerable Revata; Venerable Mahā Mogga llāna; Venerable Mahā Kassapa; Venerable Mahā Koṭṭhita; Venerable Mahā Cunda; Venerable Mahā Kaccāyana; the venerable elder Binnoujiatuniao; and the venerable elder Yasa, the issuer of tokens—[each in turn] rose from his seat, arranged his robe so as to bare one shoulder and, placing his hands with palms together [in respect] toward the Buddha, said,

"World-honored One, I wish to look

after your daily needs appropriately and to receive your instructions without losing their meaning.

"

The World-honored One said [to each of them, and finally to Yasa]: Yasa, you are old yourself. Your body [too] is running down and your life span is coming to an end. You need an attendant yourself, Yasa, you may return to your seat.

Thereupon the venerable Yasa paid respect at the Buddha's feet and returned to his seat.

At that time, the venerable Mahā Moggallāna, who was among the assembly, thought: Whom does the World-honored One wish to have as his attendant? Which monk does he intend to choose to look after him appropriately, and to receive his instructions without losing their meaning? Let me enter concentration such that I [can] survey the minds of the monks in the assembly.

Then Venerable Mahā Moggallāna entered concentration such that he [could] survey the minds of the monks in the assembly. He then knew that 258

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the World-honored One wished to have Venerable Ānanda as his attendant. His intention was to choose Ānanda to look after his daily needs appropriately and receive his instructions without losing their meaning. Then Venerable Mahā Moggallāna came out of concentration and told the monks in the assembly:

Venerable friends, did you know this? The World-honored One wishes to have Venerable Ānanda as his attendant. His intention is to choose Ānanda to look after his daily needs appropriately and receive his instructions without losing their meaning. Venerable friends, we should now together approach Venerable Ānanda and persuade him to become the World-honored One's attendant.

Then the venerable Mahā Moggallāna together with the other monks approached Venerable Ānanda. After exchanging courteous greetings, they sat down to one side. Then, having sat down, the venerable Mahā Moggallāna said:

Venerable Ānanda, did you know this? The Buddha wishes to have you as his attendant. His intention is to choose you to look after his daily needs appropriately and receive his instructions without losing their meaning.

Ānanda, it is as if there were, not far from a village, a gabled hall with a viewing tower and an open window facing toward the east; the sunlight at dawn would shine on its western wall. Similarly, friend Ānanda, the World-honored One wishes to have you as his attendant. His intention is: "May Ānanda look after my daily needs appropriately and receive my instructions without losing their meaning. " Friend Ānanda,

may you now become the attendant of the World-honored One! Venerable Ānanda replied:

Venerable Mahā Moggallāna, I would not dare to become the attendant of the World-honored One. Why is that? Difficult indeed is it to attend on a buddha, a World-honored One, that is to say, to be his attendant. Venerable Mahā Moggallāna, it is as if there were a great royal elephant, full sixty years old, proud, powerful, with tusks intact and body full of vigor; difficult indeed is it to come close to him, that is to say, to be 259

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his keeper. It is similar, Venerable Mahā Moggallāna, with a Tathāgata, free from attachment and fully awakened; difficult indeed is it to come close to him, that is to say, to be his attendant. Venerable Mahā Moggallāna, this is why I would not [dare to] become the attendant [of the World-honored One].

Venerable Mahā Moggallāna replied:

Friend Ānanda, listen while I tell you a parable. The wise, on hearing a parable, understand its implication. Friend Ānanda, it is like the flower of the cluster fig tree, which appears in the world in due time. Friend Ānanda, the Tathāgata, free from attachment and fully awakened, has likewise appeared in the world in due time. [Therefore], friend Ānanda, quickly become the attendant of the World-honored One, and you, [Ānanda of the] Gotama [clan], will acquire great fruit. Venerable Ānanda replied:

Venerable Mahā Moggallāna, if the World-honored One grants me three wishes, I will become the Buddha's attendant. What are the three? [First,] I wish not to wear robes, new or old, that [were given] to the Buddha. [Second,] I wish not [to eat] food that was prepared specially for the Buddha. [Third,] I wish not to see the Buddha at inappropriate times.

Venerable Mahā Moggallāna, if the World-honored One grants me these three wishes, I will become the Buddha's attendant. Then, having persuaded Venerable Ānanda to become the Buddha's attendant, Venerable Mahā Moggallāna rose from his seat, circumambulated Venerable Ānanda, and returned. [He] approached the Buddha. After paying respect with his head at the Buddha's feet and sitting down to one side, he said:

World-honored One, I have persuaded the venerable friend Ānanda to become the Buddha's attendant. World-honored One, the venerable friend Ānanda asks that the Buddha grant him three wishes. What are the three? [First,] he wishes not to wear robes, new or old, that [were given] to the Buddha. [Second,] he wishes not [to eat] food that was 260

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prepared specially for the Buddha. [Third,] he wishes not to see the Buddha at inappropriate times. [Ānanda said to me:] "Venerable Mahā Moggallāna, if the World-honored One grants me these three wishes, I will become the Buddha's attendant. "

The World-honored One said:

Mahā Moggallāna, the monk Ānanda is clever and wise. He foresees that there might be criticism from companions in the holy life, who might say,

"The monk Ānanda attends on the World-honored One for the purpose of getting robes.

"

Mahā Moggallāna, that the monk Ānanda is clever and wise and foresees that there might be criticism from companions in the holy life, who might say,

"The monk Ānanda attends on the World-honored One for the purpose of getting robes,

" this is an extraordinary quality of the monk Ānanda.

Mahā Moggallāna, the monk Ānanda is clever and wise. He foresees that there might be criticism from companions in the holy life, who might say,

"The monk Ānanda attends on the World-honored One for the purpose of getting food.

"

Mahā Moggallāna, that the monk Ānanda is clever and wise and foresees that there might be criticism from companions in the holy life, who might say,

"The monk Ānanda attends on the World-honored One for the purpose of getting food,

" this is an extraordinary quality of the monk Ānanda.

Mahā Moggallāna, the monk Ānanda is skillful in knowing the [proper] time and in rightly discriminating the [proper] time. He knows when it is the proper time to visit the Tathāgata, and he knows when it is not the proper time to visit the Tathāgata; when it is the proper time for the assembly of monks or the assembly of nuns to visit the Tathāgata, and when it is not the proper time for the assembly of monks or the assembly of nuns to visit the Tathāgata; when it is the proper time for the assembly of laymen and laywomen to visit the Tathāgata, and when it is not the proper time for the assembly of laymen and laywomen to visit the Tathāgata; when it is the proper time for the many non-Buddhist renunciants and brahmins to visit the Tathāgata, and 261

473a

when it is not the proper time for the many non-Buddhist renunciants and brahmins to visit the Tathāgata. He knows whether one of the many non-Buddhist renunciants or brahmins is able to discuss with the Tathāgata, or if one of the many non-Buddhist renunciants or brahmins is not able to discuss with the Tathāgata.

He knows which food, if eaten, savored, and digested by the Tathāgata, will bring him peace and well-being; and he knows which food, if eaten, savored, and digested by the Tathāgata, will not bring him peace and well-being. He knows which food, if eaten, savored, and digested by the Tathāgata, will cause him to teach the Dharma more eloquently; and he knows which food, if eaten, savored, and digested by the Tathāgata, will not cause him to teach the Dharma more eloquently. This is said to be an extraordinary quality of the monk Ānanda. Mahā Moggallāna, although the monk Ānanda does not possess the knowledge of others' minds, he knows well that the Buddha would rise from sitting in meditation in the late afternoon to teach people, that such is the Tathāgata's practice for today, or that such is the Tathāgata's dwelling in happiness here and now. He speaks carefully, according to what was said, speaking the truth and not otherwise. This is said to be an extraordinary quality of the monk Ānanda. Venerable Ānanda has said,

"Venerable friends, I have been attending on the Buddha for twenty-five years, [but] that I for that reason might become conceited, that is not the case.

" That Venerable Ānanda

[is able to] make such a declaration, this is said to be an extraordinary quality of the venerable Ānanda.

Venerable Ānanda has also said,

"Venerable friends, I have been

attending on the Buddha for twenty-five years and I have never gone to see him at an improper time.

" That Venerable Ānanda [is able to]

make such a declaration, this is said to be an extraordinary quality of the venerable Ānanda.

Venerable Ānanda has also said,

"Venerable friends, I have been

attending on the Buddha for twenty-five years and I have never been scolded by the Buddha, except on one occasion, which was on account of someone else.

" That Venerable Ānanda [is able to] make such a declaration, this is said to be an extraordinary quality of Venerable Ānanda. 262

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Venerable Ānanda has also said, "Venerable friends, I have received eighty thousand teachings from the Tathāgata and have memorized them without forgetting them, [but] that for that reason I might become conceited, that is not the case. " That Venerable Ānanda [is able to] make such a declaration, this is said to be an extraordinary quality of Venerable Ānanda.

Venerable Ānanda has also said, "Venerable friends, I have received eighty thousand teachings from the Tathāgata, and since the beginning I have never [needed to] ask [to hear them] again, except for one verse, and that was not an easy [verse to understand]. " That Venerable Ānanda

[is able to] make such a declaration, this is said to be an extraordinary quality of Venerable Ānanda. Venerable Ānanda has also said, "Venerable friends, I have received eighty thousand teachings from the Tathāgata, and since the beginning I have never looked to anyone else to receive teachings from. " That

Venerable Ānanda [is able to] make such a declaration, this is said to be an extraordinary quality of Venerable Ānanda. Venerable Ānanda has also said, "Venerable friends, I have received eighty thousand teachings from the Tathāgata, and since the beginning I have never had the thought: 'I am receiving these teachings so that I can teach them to others. ' Venerable friends, I simply wished to discipline and calm myself in order to attain final nirvana. " That Venerable

Ānanda [is able to] make such a declaration, this is said to be an extraordinary quality of Venerable Ānanda. Venerable Ānanda has also said, "Venerable friends, it is most wonderful, most remarkable that the four assemblies come to me to listen to the Dharma, [but] that for that reason I might become conceited, that is not the case. I do not even anticipate: '[If] they come and put a question, I shall answer like this and like this. ' Rather, venerable friends, when seated [to teach], I [reply] in accordance with the meaning and with what is proper.

" That Venerable Ānanda [is able to] make such a declaration, this is said to be an extraordinary quality of Venerable Ānanda.

Venerable Ānanda has also said, "Venerable friends, it is most wonderful, most remarkable, that when the many non-Buddhist renunciants 263

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or brahmins come to ask me questions, it is not the case that I should harbor any fear or apprehension, or that my body hairs should stand on end. I do not even anticipate: '[If] they come and put a question, I shall answer like this and like this.

' Rather, venerable friends, when seated

[to teach], I [reply] in accordance with the meaning and with what is proper.

" That Venerable Ānanda [is able to] make such a declaration, this is said to be an extraordinary quality of Venerable Ānanda. Again, at one time Venerable Sāriputta, Venerable Mahā Moggallāna, and Venerable Ānanda were staying on Mount Salaḷāgāra at Sāvatthī. 123At

that time, Venerable Sāriputta asked [Ānanda],

"Friend Ānanda, during the

twenty-five years of your attending on the World-honored One, do you remember desire ever arising in your mind?" Venerable Ānanda replied: "Venerable Sāriputta, I am [only] a disciple in higher training and have not abandoned desire. "

Venerable Sāriputta again said:

Friend Ānanda, I am not asking you if you are a disciple in higher training or one beyond training. Rather, I am asking you if you remember desire ever arising in your mind during the twenty-five years of your attending on the World-honored One.

Venerable Sāriputta repeated the question three times: "Friend Ānanda, during the twenty-five years of your attending on the World-honored One, do you remember desire ever arising in your mind?" And three times the venerable Ānanda gave the same answer: "Venerable Sāriputta, I am [only] a disciple in higher training and have not abandoned desire. "

Venerable Sāriputta again said:

Friend Ānanda, I am not asking you if you are a disciple in higher training or one beyond training. Rather, I am asking you if you remember desire ever arising in your mind during the twenty-five years of your attending on the World-honored One.

Then Venerable Mahā Moggallāna said: "Friend Ānanda, answer the question right away! Answer the question right away! Do not trouble the most highly regarded elder.

"

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Then, Venerable Ānanda replied:

Venerable Sāriputta, from the beginning of the twenty-five years of my attending on the World-honored One I do not remember desire ever arising in my mind. Why is that? [Because] I always had shame and scruple when approaching the Buddha and my wise companions in the holy life.

That Venerable Ānanda [is able to] make such a declaration, this is said to be an extraordinary quality of Venerable Ānanda. Again, at one time the World-honored One was staying on Mount Vulture Peak near Rājagaha. At that time, the World-honored One told Ānanda: "Ānanda, when you lie down, you should practice the lion's way of lying down. "

Venerable Ānanda responded: "World-honored One, what is the way of lying down of the lion, king of animals?"

The World-honored One replied:

Ānanda, the lion, king of animals, after searching for food during the day, enters a cave to sleep. When it wants to sleep, it puts one leg on the other with tail stretched behind and lies down on its right side. In the morning, when the night is over, it inspects its own body. If the lion, king of animals, sees that its body is not straight, then it is not happy. If the lion, king of animals, sees that its body is straight, then it is happy. After rising from lying down, it goes out of the cave and growls several times. Having growled several times, it inspects its own body again. Having inspected its own body, it looks around to the four directions. Having looked around to the four directions, it roars three times and then goes out to search for food. Such is the way of lying down of the lion, king of animals.

Then the venerable Ānanda said: "World-honored One, if such is the way of lying down of the lion, king of animals, what is a monk's way of lying down?"

The World-honored One replied:

Ānanda, when a monk is living in dependence on a village or town, in the early morning, when the night is over, he puts on his robes, takes 265

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his almsbowl, and then enters the village to beg for food, with his body well protected, his senses guarded, and right mindfulness established. Having finished begging for food in the village or town, [and eaten his meal], he puts away his robes and bowl, washes his hands and feet, and then goes to a secluded place, taking a sitting mat with him on his shoulder.

He walks or sits in meditation under a tree or in an empty hut, purifying the mind of any hindrance. Having spent the day practicing walking or sitting meditation to purify the mind of any hindrance, in the first watch of the night he again practices walking or sitting meditation to purify the mind of any hindrance. Having practiced walking or sitting meditation to purify the mind of any hindrance during the first watch of the night, in the middle watch of the night he enters a hut to sleep. He folds his upper robe in four and places it on the bed, and he folds his outer robe to make a pillow. He lies down on his right side, placing one leg on the other, constantly maintaining clarity of perception, right mindfulness, and right attentiveness in his mind, and continuously aware of the thought of getting up [at the proper time].

In the last watch of the night, he gets up to practice walking or sitting meditation to purify the mind from any hindrance. This is how a monk lies down according to the way of the lion. Venerable Ānanda said: "World-honored One, this is [indeed] how a monk lies down according to the way of the lion.

" Venerable Ānanda [later]

used to say:

Venerable friends, from the time the World-honored One taught me the analogy of the lion's way of lying down, I have never slept on my left side.

That Venerable Ānanda [is able to] make such a declaration, this is said to be an extraordinary quality of Venerable Ānanda. Again, at one time the World-honored One was staying in the sālatree grove of the Kusināra Mallas, called Upavattana. At that time the Worldhonored One, who was about to attain final nirvana, said: 266

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Ānanda, go to the place between the twin sālatrees and arrange a bed for the Tathāgata, with the head facing north. The Tathāgata will attain final nirvana during the middle watch of the night. Having received the Tathāgata's instruction, Venerable Ānanda went to the twin [sāla] trees. Between the twin trees, [he] arranged a bed for the Tathāgata, with the head facing north. Having arranged the bed, [he] returned to the Buddha, paid respect with his head at the Buddha's feet, stood to one side, and said:

World-honored One, I have arranged a bed for the Tathāgata, between the twin [sāla] trees with the head facing north. May the World-honored One himself know the proper time.

Then the World-honored One bade Venerable Ānanda take him to [the place] between the twin sālatrees. [The Buddha] folded his upper robe in four, spread it on the bed, folded his outer robe to make a pillow, and then lay down on his right side with one foot on the other. In the last moments [before] the Buddha's final nirvana Venerable Ānanda, who had been attending on the Buddha [standing behind him] with a fly whisk in hand, was wiping away tears with his hand, thinking: Formerly assemblies of monks from all directions came, wishing to see the World-honored One, serve him, and pay respect to him. All of them could, at any time, see the World-honored One, serve him, and pay respect to him. But when they hear that the World-honored One has attained final nirvana, they will no longer come to see the Worldhonored One, serve him, and pay respect to him. And I too will no longer be able to see the Buddha at any time, to serve him, and pay respect to him.

Then the World-honored One asked the monks,

Ānanda now?"

The monks said:

"Where is the monk

World-honored One, Venerable Ānanda, who is attending on the Buddha [standing behind you] with a fly whisk in hand, is wiping away tears with his hand, thinking,

"Formerly assemblies of monks

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from all directions came, wishing to see the World-honored One, serve him, and pay respect to him. All of them could, at any time, see the World-honored One, serve him, and pay respect to him. But when they hear that the World-honored One has attained final nirvana, they will no longer come to see the World-honored One, serve him, and pay respect to him. And I too will no longer be able to see the Buddha at any time, to serve him, and pay respect to him.

"

Then the World-honored One said:

Ānanda! Do not weep! Do not grieve! Why is that? Ānanda, you have attended on me respectfully, practicing loving-kindness in your bodily action, speech, and thoughts wholeheartedly from the beginning, and you have ensured my happiness and comfort without measure, without boundary, without limit.

Ānanda, as for Tathāgatas of the past, free from attachment and fully awakened, [whatever] attendants they had, none of them surpassed you.

Ānanda, as for Tathāgatas of the future, free from attachment and fully awakened, [whatever] attendants they will have, none of them will surpass you. Ānanda, as for myself, the Tathāgata of the present, free from attachment and fully awakened, [whatever] attendants I have had, none of them has surpassed you.

Why is that? [Because you,] Ānanda, are skillful in knowing the [proper] time and in rightly discriminating the [proper] time. You know when it is the proper time to visit the Tathāgata and you know when it is not the proper time to visit the Tathāgata; when it is the proper time for the assembly of monks or the assembly of nuns to visit the Tathāgata and when it is not the proper time for the assembly of monks or the assembly of nuns to visit the Tathāgata; when it is the proper time for the assembly of laymen and laywomen to visit the Tathāgata and when it is not the proper time for the assembly of laymen and laywomen to visit the Tathāgata; when it is the proper time for the many non-Buddhist renunciants and brahmins to visit the Tathāgata and when it is not the proper time for the many non-Buddhist renunciants and brahmins to visit the Tathāgata.

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You know whether one of the many non-Buddhist renunciants or brahmins is able to discuss with the Tathāgata, or if one of the many non-Buddhist renunciants or brahmins, is not able to discuss with the Tathāgata.

You know which food, if eaten, savored, and digested by the Tathāgata, will bring him peace and well-being; and you know which food, if eaten, savored, and digested by the Tathāgata, will not bring him peace and well-being. You know which food, if eaten, savored, and digested by the Tathāgata, will cause him to teach the Dharma more eloquently; and you know which food, if eaten, savored, and digested by the Tathāgata, will not cause him to teach the Dharma more eloquently. Moreover, Ānanda, although you do not possess the knowledge of others' minds, you know well that the Buddha would rise from sitting in meditation in the late afternoon to teach people, that such is the Tathāgata's practice for today, or that such is the Tathāgata's dwelling in happiness here and now. You speak carefully according to what was said, speaking the truth and not otherwise.

Then, intending to make the venerable Ānanda happy, the World-honored One told the monks:

A wheel-turning monarch possesses four extraordinary qualities. What are the four? When an assembly of khattiyas goes to visit the wheel-turning monarch, then if he is silent, they are delighted at the sight of him; and if he speaks, they are delighted to hear him. When an assembly of brahmins . . . of householders . . . of renunciants goes to visit the wheel-turning monarch, then if he is silent, they are delighted at the sight of him; and if he speaks, they are delighted to hear him. The monk Ānanda likewise possesses four extraordinary qualities. What are the four? When an assembly of monks goes to visit Ānanda, then if he is silent, they are delighted at the mere sight of him; and if he speaks, they are delighted to hear [what he says]. When an assembly of nuns . . . of laymen . . . of laywomen goes to visit Ānanda, then if he is silent, they are delighted at the mere sight of him; and if he speaks, they are delighted to hear [what he says].

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Moreover, when Ānanda teaches the Dharma to an assembly, there are four extraordinary qualities [in his teaching]. What are the four? The monk Ānanda teaches the Dharma to an assembly of monks wholeheartedly, not otherwise. And, the assembly of monks thinks,

"May Venerable Ānanda continue to teach the Dharma. May he not stop [teaching] midway.

" The assembly of monks never

grows tired of his teaching the Dharma until the monk Ānanda becomes silent of his own accord.

He teaches the Dharma to an assembly of nuns . . . of laymen . . . of laywomen wholeheartedly, not otherwise. And they think, "May

Venerable Ānanda continue to teach the Dharma. May he not stop [teaching] midway.

" The assembly of laywomen never grows tired of his teaching the Dharma until Venerable Ānanda becomes silent of his own accord.

Again, at one time, not long after the Buddha had attained final nirvana, Venerable Ānanda was dwelling among the Vajjīs, in a village of the Vajjīs. At that time, Venerable Ānanda was teaching the Dharma, surrounded by countless hundreds and thousands of people. Venerable Vajjiputta was also among the assembly. Venerable Vajjiputta thought to himself: Is this venerable Ānanda a disciple in higher training and has not yet abandoned desire? Let me enter concentration such that I [can] examine the venerable Ānanda's mind.

Then Venerable Vajjiputta entered concentration such that he [could] examine the mind of Venerable Ānanda. By this means Venerable Vajjiputta knew that Venerable Ānanda was still a disciple in higher training and had not yet abandoned desire.

Venerable Vajjiputta then rose from concentration and uttered a verse to Venerable Ānanda:

Mountains and forest calm the thoughts

And make nirvana enter the mind.

[If you], [Ānanda] Gotama, meditate without distraction, Soon [you] will realize the path of peace.

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