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The Madhyama Āgama (Middle-Length Discourses) Volume III

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THE MADHYAMA ĀGAMA (MIDDLE-LENGTH DISCOURSES) VOLUME III

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BDK English Tripiṭaka Series THE MADHYAMA ĀGAMA (MIDDLE-LENGTH DISCOURSES) VOLUME III

(Taishō Volume 1, Number 26) Edited by

Bhikkhu Anālayo and Roderick S. Bucknell BDK America, Inc. 2022

Copyright

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ISBN: 978-1-886439-84-9

Library of Congress Catalog Card Number: 2013943512 Published by

BDK America, Inc.

1675 School Street

Moraga, California 94556

Printed in the United States of America

A Message on the Publication of the

English Tripiṭaka

The Buddhist canon is said to contain eighty-four thousand different teachings. I believe that this is because the Buddha's basic approach was to prescribe a different treatment for every spiritual ailment, much as a doctor prescribes a different medicine for every medical ailment. Thus his teachings were always appropriate for the particular suffering individual and for the time at which the teaching was given, and over the ages not one of his prescriptions has failed to relieve the suffering to which it was addressed.

Ever since the Buddha's Great Demise over twenty-five hundred years ago, his message of wisdom and compassion has spread throughout the world. Yet no one has ever attempted to translate the entire Buddhist canon into English throughout the history of Japan. It is my greatest wish to see this done and to make the translations available to the many English-speaking people who have never had the opportunity to learn about the Buddha's teachings. Of course, it would be impossible to translate all of the Buddha's eighty-four thousand teachings in a few years. I have, therefore, had one hundred thirty-nine of the scriptural texts in the prodigious Taishō edition of the Chinese Buddhist canon selected for inclusion in the First Series of this translation project. It is in the nature of this undertaking that the results are bound to be criticized. Nonetheless, I am convinced that unless someone takes it upon himself or herself to initiate this project, it will never be done. At the same time, I hope that an improved, revised edition will appear in the future.

It is most gratifying that, thanks to the efforts of more than a hundred Buddhist scholars from the East and the West, this monumental project has finally gotten off the ground. May the rays of the Wisdom of the Compassionate One reach each and every person in the world.

NUMATA Yehan

Founder of the English

August 7, 1991 Tripiṭaka Project

Editorial Foreword

In the long history of Buddhist transmission throughout East Asia, translations of Buddhist texts were often carried out as national projects supported and funded by emperors and political leaders. The BDK English Tripiṭaka project, on the other hand, began as a result of the dream and commitment of one man. In January 1982 Dr. NUMATA Yehan, founder of Bukkyō Dendō Kyōkai (Society for the Promotion of Buddhism), initiated the monumental task of translating the complete Taishō shinshū daizōkyō edition of the Chinese Tripiṭaka (Buddhist canon) into the English language. Under his leadership, a special preparatory committee was organized in April 1982. By July of the same year the Translation Committee of the English Tripiṭaka was officially convened. The initial Committee included the following members: (late) HANAYAMA Shōyū (Chairperson), (late) BANDŌ Shōjun, (late) ISHIGAMI Zennō, (late) KAMATA Shigeo, (late) KANAOKA Shūyū, MAYEDA Sengaku, (late) NARA Yasuaki, (late) SAYEKI Shinkō, (late) SHIOIRI Ryōtatsu, (late) TAMARU Noriyoshi, (late) TAMURA Kwansei, (late) URYŪZU Ryūshin, and (late) YUYAMA Akira. Assistant members of the Committee were as follows: KANAZAWA Atsushi, WATANABE Shōgo, Rolf Giebel of New Zealand, and Rudy Smet of Belgium. After holding planning meetings on a monthly basis, the Committee selected one hundred and thirty-nine texts for the First Series of the project, estimated to be one hundred printed volumes in all. The texts selected were not limited to those originally written in India but also included works composed in China and Japan. While the publication of the First Series proceeds, the texts for the Second Series will be selected from among the remaining works; this process will continue until all the texts, in Japanese as well as in Chinese, have been published. Given the huge scope of this project, accomplishing the English translations of all the Chinese and Japanese texts in the Taishō canon may take as long as one hundred years or more. Nevertheless, as Dr. NUMATA wished, it is the sincere hope of the Committee that this project will continue until completion, even after all the present members have passed away.

vii

Publisher’s Foreword

Editorial Foreword

Dr. NUMATA passed away on May 5, 1994, at the age of ninety-seven. He entrusted his son, Mr. NUMATA Toshihide with the continuation and completion of the English Tripiṭaka project. Mr. Numata served for twenty-three years, leading the project forward with enormous progress before his sudden passing on February 16, 2017, at the age of eighty-four. The Committee previously lost its able and devoted first Chairperson, Professor HANAYAMA Shōyū, on June 16, 1995, at the age of sixty-three. In October 1995 the Committee elected Professor MAYEDA Sengaku (then Vice President of Musashino Women's College) as Chairperson, and upon the retirement of Professor Mayeda in July 2016, the torch was passed to me to serve as the third Chairperson. Despite these losses and changes we, the Editorial Committee members, have renewed our determination to carry out the noble ideals set by Dr. NUMATA. Present members of the Committee are Kenneth K. Tanaka (Chairperson), MAYEDA Sengaku, ICHISHIMA Shōshin, KATSURA Shōryū, MINOWA Kenryō, SAITŌ Akira, SHIMODA Masahiro, WATANABE Shōgo, and YONEZAWA Yoshiyasu.

The Numata Center for Buddhist Translation and Research was established in November 1984, in Berkeley, California, U.S.A., to assist in the publication of the translated texts. The Publication Committee was organized at the Numata Center in December 1991. In 2010, the Numata Center's operations were merged with Bukkyō Dendō Kyōkai America, Inc. (BDK America), and BDK America continues to oversee the publication side of the English Tripiṭaka project in close cooperation with the Editorial Committee in Tokyo.

At the time of this writing, in July 2017, the project has completed about sixtyfive percent of the seven thousand one hundred and eighty-five Taishō pages of texts selected for the First Series. Much work still lies ahead of us but we are committed to the completion of the remaining texts in order to realize the grand vision of Dr. Numata, shared by Mr. Numata and Professor Hanayama, to make the Buddhist canon more readily accessible to the English-speaking world. Kenneth K. Tanaka

Chairperson

Editorial Committee of

the BDK English Tripiṭaka

viii

Publisher's Foreword

On behalf of the members of the Publication Committee, I am happy to present this volume as the latest contribution to the BDK English Tripiṭaka Series. The Publication Committee members have worked to ensure that this volume, as all other volumes in the series, has gone through a rigorous process of editorial efforts. The initial translation and editing of the Buddhist scriptures found in this and other BDK English Tripiṭaka volumes are performed under the direction of the Editorial Committee in Tokyo, Japan. Both the Editorial Committee in Tokyo and the Publication Committee, headquartered in Moraga, California, are dedicated to the production of accurate and readable English translations of the Buddhist canon. In doing so, the members of both committees and associated staff work to honor the deep faith, spirit, and concern of the late Reverend Dr. Yehan Numata, who founded the BDK English Tripiṭaka Series in order to disseminate the Buddhist teachings throughout the world. The long-term goal of our project is the translation and publication of the texts in the one hundred-volume Taishō edition of the Chinese Buddhist canon, along with a number of influential extracanonical Japanese Buddhist texts. The list of texts selected for the First Series of this translation project may be found at the end of each volume in the series.

As Chair of the Publication Committee, I am deeply honored to serve as the fifth person in a post previously held by leading figures in the field of Buddhist studies, most recently by my predecessor, John R. McRae.

In conclusion, I wish to thank the members of the Publication Committee for their dedicated and expert work undertaken in the course of preparing this volume for publication: Managing Editor Marianne Dresser, Dr. Hudaya Kandahjaya, Dr. Carl Bielefeldt, Dr. Robert Sharf, and Rev. Brian Kensho Nagata, Director of the BDK English Tripiṭaka Project.

A. Charles Muller

Chairperson

Publication Committee

Contents A Message on the Publication of the English Tripiṭaka NUMATA Yehan v Editorial Foreword Kenneth K. Tanaka vii Publisher's Foreword A. Charles Muller ix Translation Editors' Introduction Bhikkhu Anālayo and Roderick S. Bucknell xv The Madhyama Āgama (Middle-length Discourses), Volume III Division 11. The [First] Great Division (continued) 132. The Discourse on Raṭṭhapāla 3 133. The Discourse on Upāli 134. The Discourse on the Questions of Sakka 135. The Discourse on Sujāta 136. The Discourse on Merchants Who Searched for Property 137. The Discourse on the World 138. The Discourse on Meritorious Deeds 139. The Discourse on the Path of Stillness 140. The Discourse on the Lowliest 141. The Discourse with Similes 25 46 75 91 102 104 108 110 112 Division 12. On Brahmins 142. The Discourse to Vassakāra 143. The Discourse to Saṅgārava 144. The Discourse to Gaṇaka Moggallāna 145. The Discourse to Gopaka Moggallāna 146. The Discourse on the Simile of the Elephant's Footprint 147. The Discourse on the Virtues of Learning 148. The Discourse on What Is Suffering 149. The Discourse on What One Desires 115 126 133 141 151 162 167 173 xi

Contents 150. The Discourse to Esukārī 151. The Discourse to Assalāyana 152. The Discourse to Suka 153. The Discourse to Māgandiya 154. The Discourse to Vāseṭṭha at the Hall [of Migāra's Mother] 155. The Discourse about Velāma 156. The Discourse to the Pārāyana Brahmins 157. The Discourse in the Yellow Reed Park 158. The Discourse to Doṇa 159. The Discourse to Aggilāyana 160. The Discourse on Araka 161. The Discourse to Brahmāyu 174 185 200 215 230 247 251 257 262 268 271 281 Division 13. On Basic Analysis 162. The Discourse on an Analysis of the Six Elements 163. The Discourse on an Analysis of the Six Sense Spheres 164. The Discourse on an Analytical Contemplation of Dharmas 165. The Discourse on a Deva at the Hot Spring Grove 305 315 324 334 166. The Discourse on a Venerable One in a Meditation Hut among the Sakyans 344 167. The Discourse Spoken by Ānanda 168. The Discourse on Mental Practice 169. The Discourse [Spoken among] the Kurus on Nonconflict 170. The Discourse to [a Brahmin Named] Parrot 171. The Discourse on a Great Analysis of Karma 350 353 358 368 380 Division 14. On the Mind 172. The Discourse on the Mind 173. The Discourse to Bhūmija 174. The Discourse on Ways of Practice (1) 175. The Discourse on Ways of Practice (2) 176. The Discourse on Practitioners of the Absorptions 177. The Discourse on [Four Modes of] Explanation 178. The Discourse on the Hunter 179. The Discourse to the Carpenter Pañcakaṅga 180. The Discourse to Gotamī 181. The Discourse on Many Elements 393 396 404 409 415 428 438 446 453 459 xii

Contents Notes 469 Bibliography 497 Index 501 A List of the Volumes of the BDK English Tripiṭaka (First Series) 515 xiii

As an act of Dhammadāna, Bhikkhu Anālayo has waived payment for the translation of The Madhyama Āgama (Middle-length Discourses), Volumes II-IV.

Introduction to Madhyama Āgama

(Middle-length Discourses)

Volume III

This volume represents the third installment of The Madhyama-āgama (Middle-Length Discourses). The eventually resulting four-volume set is one of the texts identified for translation for the BDK English Tripiṭaka (First Series). Volume I of this set appeared in 2013 and Volume II in 2018. The present third installment covers fifty discourses found in Divisions 11 to 14 of the collection; the remaining Divisions 15 to 18 will be published in Volume IV. Discourse Parallels

Comparing the Madhyama-āgama version of a discourse with its parallel(s) in the Pāli canon and elsewhere reveals varying degrees of closeness, as regards both their essential message and the details of their wording. Such closeness is the main criterion by which researchers identify discourse parallels; and because there are varying degrees of closeness, researchers sometimes disagree in their identifications. Further complicating the notion of parallels is the occasional existence of "partial parallels," cases where, for example, a certain Chinese discourse is matched by just one part of a Pāli discourse--or the converse of this situation. In the endnotes to each volume and in the tables of parallels that will appear in Volume IV such cases are marked with an asterisk (*). What the phenomenon of discourse parallels signifies in terms of the historical development of the texts remains a controversial question. A common interpretation is that a given discourse and its parallel(s) are divergent descendants of what was originally a single ancestral discourse; that is, that they are variously remembered records of a teaching delivered on a certain occasion by the Buddha or one of his immediate disciples. Wide geographical separation of monastic communities, perhaps combined with translation into different dialects, could have eventually led to the development of regional variants of imperfectly memorized oral texts. xv

Madhyama Āgama (Middle-length Discourses), Volume III

In such ways the vicissitudes of oral transmission could have resulted in the splitting of a formerly unitary discourse into two or more related but distinct parallel versions. This is probably an oversimplification; but despite such uncertainties, there is no denying that comparison of discourse parallels is both a valuable aid in translating difficult texts and a powerful tool in researching early Buddhism. A good example is the last discourse in the present volume, the "Discourse on Many Elements" (MĀ 181). It differs from its Pāli parallel, the Bahu dhātukasutta (MN 115), which stipulates that a woman cannot be a buddha. Closer inspection of the context makes it fair to conclude that the Madhyama-āgama discourse has preserved an earlier version of this exposition, when the notion of what is impossible for a woman had not yet impacted this discourse; see Bhikkhu Anālayo, Madhyama-āgama Studies (Taipei: Dharma Drum Publishing Corporation, 2012), pp. 249-288. Several other discourses in the Madhyamaāgama offer similarly significant indications (a survey can be found in Bhikkhu Anālayo, "Selected Madhyama-āgama Discourse Passages and Their Pāli Parallels," Dharma Drum Journal of Buddhist Studies 19 [2016]: 1-61). This makes it fruitful to consult the translations provided in this and the other volumes alongside their Pāli counterparts. For the convenience of researchers, relevant information on known discourse parallels to the Madhyama-āgama is summarized in two tables (Tables 1 and 2, compiled by Roderick S. Bucknell), which will be placed at the back of Volume IV. These tables bring together the principal data on parallels contained in the endnotes to the translations. Table 1 is designed for finding the Pāli parallel(s) to a given Chinese Madhyama-āgama discourse; Table 2 is for finding the Chinese Madhyama-āgama parallel(s) to a given Pāli discourse. More detailed information on these tables will be provided in Volume IV. xvi

THE MADHYAMA ĀGAMA (MIDDLE-LENGTH DISCOURSES) VOLUME III

Division 11

The [First] Great Division

(continued)

132. The Discourse on Raṭṭhapāla1

Thus have I heard. At one time the Buddha was traveling among the Kurus together with a large company of monks. Having reached Thullakoṭṭhita, he stayed in a rosewood grove north of Thullakoṭṭhita village. At that time the brahmin householders of Thullakoṭṭhita heard this: The renunciant Gotama, the son of the Sakyans who left the Sakyan clan and went forth to train in the path, has been traveling among the Kurus together with a large company of monks and, having reached Thullakoṭṭhita, is staying in a rosewood grove north of Thullakoṭṭhita village. That renunciant Gotama has great fame, being well known in the ten directions. The renunciant Gotama is a tathāgata, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, leader on the path of Dharma, teacher of devas and human beings, called a buddha, an exalted one. In this world with its devas, māras, Brahmās, renunciants, and brahmins, from human beings to devas, he dwells having personally achieved understanding, awakening, and realization. He teaches the Dharma, which is sublime in the beginning, sublime in the middle, and sublime in the end, with its meaning and phrasing, endowed with purity, and he reveals the holy life. If [one] visits the Tathāgata, free from attachment and fully awakened, reveres, pays respect, and offers support and honor to [him], then one quickly obtains good benefits. We should go together to visit the renunciant Gotama, to pay our respects and offer our support to [him]. On hearing that, the brahmin householders of Thullakoṭṭhita, each accompanied by the members of his family group, went out of Thullakoṭṭhita and 3

623b

The Madhyama Āgama (Middle-length Discourses), Volume III headed north to a rosewood grove, wishing to visit the World-honored One, to pay their respects and offer their support to him. Having approached the Buddha, some of the brahmin householders of Thullakoṭṭhita paid homage with their heads at the Buddha's feet, stepped back, and sat to one side; some exchanged greetings with the Buddha, then stepped back and sat to one side; some extended their hands with joined palms toward the Buddha, then stepped back and sat to one side; and some, having seen the Buddha from afar, sat down silently.

At that time, when all of the brahmin householders of Thullakoṭṭhita were seated, the Buddha taught them the Dharma, exhorted and encouraged them, accomplishing their delight. Having taught them the Dharma with countless skillful means, having exhorted and inspired them, fully delighting them, he remained silent. Then, after the Buddha had taught them the Dharma, exhorted and inspired them, fully delighting them, the brahmin householders of Thullakoṭṭhita rose from their seats, paid homage with their heads at the Buddha's feet, circumambulated the Buddha three times, and left. At that time there was present a young householder named Raṭṭhapāla, who intentionally remained seated without rising. Then, soon after the brahmin householders of Thullakoṭṭhita had left, the young householder Raṭṭhapāla rose from his seat, arranged his clothes so as to bare one shoulder, extended his hands with joined palms toward the Buddha, and said: World-honored One, as I understand the Dharma taught by the Buddha, if I live the home life, then I am chained with chains, unable to practice the holy life in purity for my whole life. World-honored One, may I receive from the World-honored One the going forth to train in the path, receive the full ordination and become a monk, to practice the holy life in purity! The World-honored One asked:

Young householder, have your parents allowed you to give up the household life out of faith in the true Dharma and discipline and become a homeless one to train in the path?

The young householder Raṭṭhapāla said:

World-honored One, my parents have not yet allowed me to give up the 4

Division 11

household life out of faith in the true Dharma and discipline and become a homeless one to train in the path.

The World-honored One told him:

Young householder, if your parents have not allowed you to give up the household life out of faith and become a homeless one to practice the path in the true Dharma and discipline, then I cannot let you go forth to train in the path, and also cannot give you the full ordination. The young householder Raṭṭhapāla said:

World-honored One, I shall make effort in requesting this of my parents and will certainly get them to allow me to give up the household life and, out of faith in the true Dharma and discipline, become a homeless one to train in the path.

The World-honored One told him, "Young householder, do as you wish." Thereupon the young householder Raṭṭhapāla, having heard what the Buddha said, having received it well and kept it [in mind], paid homage with his head at the Buddha's feet, circumambulated him three times, and returned home.

He said [to his parents]:

Honored [parents], as I understand the Dharma taught by the Buddha, if I live the household life then I am chained with chains, unable to practice the holy life in purity for my whole life. May my honored [parents] allow me to give up the household life and, out of faith in the true Dharma and discipline, become a homeless one to train in the path! Raṭṭhapāla's parents said:

Raṭṭhapāla, you are now our only son, whom we very much love and for whom we have tender regard; our minds always delight in you and we never get enough of seeing [you]. Even if you died, we would still not want to give you up, let alone be separated from you while you are alive and not see you [any longer].

Three times the young householder Raṭṭhapāla said:

623c

The Madhyama Āgama (Middle-length Discourses), Volume III Honored [parents], as I understand the Dharma taught by the Buddha, if I live the household life, then I am chained with chains, unable to practice the holy life in purity for my whole life. May my honored [parents] allow me to give up the household life and, out of faith in the true Dharma and discipline, become a homeless one to train in the path! And three times the parents of the young householder Raṭṭhapāla's said: Raṭṭhapāla, you are now our only son, whom we very much love and for whom we have tender regard; our minds always delight in you and we never get enough of seeing [you]. Even if you died, we would still not want to give you up, let alone be separated from you while you are alive and not see you [any longer].

Then the young householder Raṭṭhapāla right away lay down on the ground [and said]:

From now on I will not get up, neither drink nor eat, until my parents allow me to give up the household life out of faith in the true Dharma and discipline and become a homeless one to train in the path. Then the young householder Raṭṭhapāla took no food for one day; for two, three, four, several days he took no food.

At this the parents of the young householder Raṭṭhapāla went to their son and said:

Raṭṭhapāla, you are very delicate, with a very fine body, and always [accustomed to] sitting or lying on fine beds. Are you not feeling pain now? Get up, Raṭṭhapāla! Quickly! Engage in sensual pleasures and in generous giving! Joyfully practice meritorious deeds! Why is that? Raṭṭhapāla, [living] conditions with the World-honored One are very difficult, very difficult. Going forth to train in the path is also very difficult. At that time the young householder Raṭṭhapāla remained silent and did not reply.2

At this the parents of the young householder Raṭṭhapāla went to his intimate friends and attendants and said, "All of you together, come to Raṭṭhapāla and persuade him to get up off the ground!"

Division 11

The young householder Raṭṭhapāla's intimate friends and attendants went together to Raṭṭhapāla and said:

Then the parents of the young householder Raṭṭhapāla went to his good friends, companions, and contemporaries and said this, "All of you together, come as a group to Raṭṭhapāla and persuade him to get up off the ground!"3 Then the young householder Raṭṭhapāla's good friends, companions, and contemporaries went together to Raṭṭhapāla and said: Raṭṭhapāla, you are very delicate, with a very fine body, and always [accustomed to] sitting or lying on fine beds. Are you not feeling pain now? Get up, Raṭṭhapāla! Quickly! Engage in sensual pleasures and in generous giving! Joyfully practice meritorious deeds! Why is that? Raṭṭhapāla, [living] conditions with the World-honored One are very difficult, very difficult. Going forth to train in the path is also very difficult. At that time the young householder Raṭṭhapāla remained silent and did not reply.

At this the young householder Raṭṭhapāla's good friends, companions, and contemporaries went to the young householder Raṭṭhapāla's parents and said:

Allow Raṭṭhapāla to give up the household life out of faith, and to become a homeless one to practice the path in the true Dharma and discipline! If he delights in it, you can still meet each other in this life; if he does not delight in it, he will certainly return of his own accord to his parents. If you do not allow [him] now, he will certainly die, without doubt. Of what benefit is that?

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The Madhyama Āgama (Middle-length Discourses), Volume III On hearing this, the parents of the young householder Raṭṭhapāla told the good friends, companions, and contemporaries of the young householder Raṭṭhapāla:

We now allow Raṭṭhapāla to give up the household life out of faith in the true Dharma and discipline and become a homeless one to train in the path. When he has trained in the path, he must come back and visit [us]. Then the good friends, companions, and contemporaries of the young householder Raṭṭhapāla went together to Raṭṭhapāla and said: Young householder, your parents allow you to give up the household life out of faith in the true Dharma and discipline and become a homeless one to practice the path. When you have finished training in the path, return to visit your parents.

On hearing this, the young householder Raṭṭhapāla was very joyful; delight and happiness arose in him. He got up off the ground and gradually nourished his body. After his body had recovered, he went out of Thullakoṭṭhita and went to where the Buddha was. He paid homage with his head at the Buddha's feet and said:

World-honored One, my parents have allowed me to give up the household life out of faith in the true Dharma and discipline and become a homeless one to train in the path. World-honored One, may I receive from the Worldhonored One the going forth to train in the path, receive the full ordination, and become a monk!

Then the World-honored One let the young householder Raṭṭhapāla go forth to train in the path by giving him the full ordination. Having given him the full ordination, [the Buddha,] after staying on for some time in Thullakoṭṭhita, took his robes and bowl and went wandering. Traveling by stages, he reached Sāvatthī and stayed in Jeta's Grove, Anāthapiṇḍika's Park. The venerable Raṭṭhapāla, having gone forth to train in the path and having received the full ordination, lived alone in a secluded place, practicing diligently and with a mind that is without negligence. Having lived alone in a secluded place, practicing diligently and with a mind that is without negligence, [this] son of good family who had shaved 8

Division 11

off hair and beard, donned the yellow robe, left home out of faith, and gone forth to practice the path, attained fully the summit of the holy life. He dwelled having personally achieved understanding, awakening, and realization here and now. He knew as it really is: "Birth has been ended, the holy life has been established, what had to be done has been done. There will not be another experiencing of existence." The venerable Raṭṭhapāla, having understood the Dharma . . . up to . . . had become an arahant. Then, after having been an arahant for nine or ten years,4 the venerable Raṭṭhapāla thought, "Long ago I promised that, after going forth and training in the path, I would return to visit my parents. Let me now return to keep that promise of long ago."

Then the venerable Raṭṭhapāla approached the Buddha. Having paid homage with his head at the Buddha's feet, stepped back, and sat to one side, he said: World-honored One, long ago I promised that after having gone forth and trained in the path, I would return to see my parents. World-honored One, I now ask leave to go and visit my parents and keep my promise of long ago. At that time the World-honored One thought, "It is definitely not possible that the clansman Raṭṭhapāla might abandon the precepts, cease practicing the path, or indulge in sensual pleasures as before." Knowing this, the Worldhonored One told him: Go and rescue those who have not yet been rescued, liberate those who have not yet been liberated, [lead to] complete extinction those who have not yet attained complete extinction!5 Raṭṭhapāla, now do as you wish. Then the venerable Raṭṭhapāla, having heard what the Buddha said, received it well and kept it well [in mind]. He rose from his seat, paid homage with his head at the Buddha's feet, circumambulated him three times, and left. Going to his quarters, he stowed away his bedding, put on his robes, took his bowl, and went wandering. Traveling in stages, he approached Thullakoṭṭhita and stayed in a rosewood grove north of Thullakoṭṭhita village. Then, when the night was over, at dawn, the venerable Raṭṭhapāla put on his robes, took his bowl, and entered Thullakoṭṭhita to beg for almsfood. The venerable Raṭṭhapāla thought, "The World-honored One praises begging for almsfood in [uninterrupted] sequence. Let me now beg for almsfood in 624b

624c

The Madhyama Āgama (Middle-length Discourses), Volume III Thullakoṭṭhita in [uninterrupted] sequence." Then the venerable Raṭṭhapāla begged for almsfood in Thullakoṭṭhita in [uninterrupted] sequence, and in turn reached his former home.

At that time the venerable Raṭṭhapāla's father was standing at the central gate, dressing his hair and beard. The venerable Raṭṭhapāla's father, seeing the venerable Raṭṭhapāla coming in the distance, said: These bald-pated renunciants are bound by [their own] darkness. They have severed their lineage since they are without sons. They broke up our family. We had only one son, whom we loved very much and for whom we had tender regard. Our minds always delighted in him and we never got enough of seeing him. [But] he was taken away by [one of you]. I will not give you food.

The venerable Raṭṭhapāla received no alms at his own father's house; he got only abuse:

These bald-pated renunciants are bound by [their own] darkness. They have severed their lineage since they are without sons. They broke up our family. We had only one son, whom we loved very much and for whom we had tender regard. Our minds always delighted in him and we never got enough of seeing him. [But] he was taken away by [one of you]. I will not give you food.

Having understood that, the venerable Raṭṭhapāla quickly went away. At that time a maidservant in the household of the venerable Raṭṭhapāla's father was about to discard a basketful of smelly stale food and drink on a garbage heap. The venerable Raṭṭhapāla, seeing that his father's maidservant was about to discard a basketful of smelly stale food and drink on a garbage heap, said, "Sister, if this stale food and drink is of a nature to be discarded, then put it into my bowl! I will eat it."

Then the maidservant in the household of the venerable Raṭṭhapāla's father poured the smelly stale food and drink from the basket into the bowl. While pouring it into the bowl, she recognized [Raṭṭhapāla] by noticing two of his physical features, namely his voice and his hands and feet. Having noticed these two features, she went to the venerable Raṭṭhapāla's father and said,6 10

Division 11

"Master, now you should know that your son, Master Raṭṭhapāla, has returned here to Thullakoṭṭhita. Go and see him!"

On hearing that, the venerable Raṭṭhapāla's father leapt up with great joy. Gathering up his garments with his left hand and smoothing down his hair and beard with his right hand, he hurried to the venerable Raṭṭhapāla. At that time the venerable Raṭṭhapāla was [sitting] facing a wall and eating the smelly stale food. The venerable Raṭṭhapāla's father, seeing the venerable Raṭṭhapāla [sitting] facing a wall and eating the smelly stale food, said: Raṭṭhapāla, you are very delicate, with a very fine body, and you have always had fine food. Raṭṭhapāla, why are you eating this smelly stale food? Raṭṭhapāla, having come here to Thullakoṭṭhita, why can you not return to your parents' home?

The venerable Raṭṭhapāla replied:

Householder, I went to my father's home, but got no alms. I got [only] abuse: "These bald-pated renunciants are bound by [their own] darkness. They have severed their lineage since they are without sons. They broke up our family. We had only one son, whom we loved very much and for whom we had tender regard. Our minds always delighted in him and we never got enough of seeing him. [But] he was taken away by [one of you]. I will not give you food." On hearing this, I quickly went away. The venerable Raṭṭhapāla's father immediately apologized, saying: Bear with me, Raṭṭhapāla! Bear with me, Raṭṭhapāla! I truly did not know that it was you, Raṭṭhapāla, who had returned and come to his father's home.7

Then the venerable Raṭṭhapāla's father respectfully took Raṭṭhapāla by the arm, led him inside, prepared a seat, and asked him to sit down. Then the venerable Raṭṭhapāla sat down.

Then, seeing that the venerable Raṭṭhapāla was seated, the father approached his wife and said, "Now, you should know that the clansman Raṭṭhapāla has returned home. Quickly prepare food and drink!" On hearing this, the venerable Raṭṭhapāla's mother leapt up with great joy and quickly prepared food and drinks. Having prepared food and drink, 11

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The Madhyama Āgama (Middle-length Discourses), Volume III she quickly had coins brought out with a handcart and placed on the floor of the central room. They were piled up in such a great heap that a person standing on one side could not see another person sitting on the other side. Having made this great heap of coins, she approached the venerable Raṭṭhapāla and said:8

Raṭṭhapāla, this is your mother's part of the property; [besides this,] your father's property is immeasurable, countless hundreds and thousands of it. All this we now hand over to you, Raṭṭhapāla. Abandon the precepts, cease practicing the path, engage in sensual pleasures and generous giving, and joyfully practice meritorious deeds! Why is that? [Living] conditions with the World-honored One are very difficult, very difficult. Going forth to train in the path is also very difficult.

The venerable Raṭṭhapāla said to his mother, "I would like to say something now. Would you agree to listen to it?"

The venerable Raṭṭhapāla's mother said, "Young householder, if you have something to say, I will listen to it."

The venerable Raṭṭhapāla said to his mother:

You should make new cloth bags, fill them with these coins, carry them by cart to the Ganges River, and then pour them into it at a deep spot. Why is that? Because of these coins people will be made to grieve, worry, and weep. They will not attain happiness.

At this the venerable Raṭṭhapāla's mother thought, "Since I cannot, by this means, get my son Raṭṭhapāla to abandon the precepts and cease practicing the path, let me approach his former wives and say this: Daughters-in-law, decorate yourselves with the necklaces of jade and pearls that you used to wear previously, which highly delighted the clansman Raṭṭhapāla in the past when he was living at home. Having quickly decorated yourselves with these necklaces of jade and pearls, go together to the clansman Raṭṭhapāla. Each of you clasp one of his feet and say this: 'We are wondering what kind of heavenly maidens are so much better than we are, that our worthy husband abandons us to practice the holy life for their sake.'"

Division 11

Then the venerable Raṭṭhapāla's mother approached his former wives and said:

Daughters-in-law, decorate yourselves with the necklaces of jade and pearls that you used to wear previously, which highly delighted the clansman Raṭṭhapāla in the past when he was living at home. Having quickly decorated yourselves with these necklaces of jade and pearls, go together to the clansman Raṭṭhapāla. Each of you clasp one of his feet and say this: "We are wondering what kind of heavenly maidens are so much better than we are, that our worthy husband abandons us to practice the holy life for their sake."

Then the venerable Raṭṭhapāla's former wives decorated themselves with the necklaces of jade and pearls that they used to wear previously, which highly delighted the clansman Raṭṭhapāla in the past when he was living at home. Having decorated themselves with these necklaces of jade and pearls, they went together to the clansman Raṭṭhapāla. Each clasped one of his feet and said this: We are wondering what kind of heavenly maidens are so much better than we are, that our worthy husband abandons us to practice the holy life for their sake.

The venerable Raṭṭhapāla told his former wives:

Sisters, you should know that I did not practice the holy life for the sake of heavenly maidens. The benefit of practicing the holy life has already been attained. What has to be done according to the Buddha's instruction has now already been achieved.9

The venerable Raṭṭhapāla's [former] wives stood back to one side. Weeping and shedding tears, they said, "We are not our worthy husband's sisters; yet our worthy husband addresses us as 'sisters.'"

Then the venerable Raṭṭhapāla, turning his head to look at his parents, said, "Householders, if food is to be offered, then let it be offered on time. Why trouble one another?"

Then his parents rose from their seats and personally offered water for washing. With their own hands they served various kinds of most delicious 13

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The Madhyama Āgama (Middle-length Discourses), Volume III dishes, making sure that there was enough to eat, savor, and digest. After the meal was finished, the utensils had been cleared away, and water for washing had been offered, [they] took a low seat and sat down to one side to listen to the Dharma. The venerable Raṭṭhapāla taught his parents the Dharma, exhorting and inspiring them, fully delighting them. Having with countless skillful means taught them the Dharma, having exhorted and inspired them, fully delighting them, the venerable Raṭṭhapāla rose from his seat, and uttered these verses:

Behold this body adorned

With jewelry, necklaces of jade and pearls, Entwined hair made to curl to the right, Eyes and brows painted deep purple and black— This deceives a fool,

But not one who is crossing to the farther shore. Using fine silks of varied colors, To adorn this smelly defiled body— This deceives a fool,

But not one who is crossing to the farther shore. Smearing the whole body with various perfumes, Dyeing the feet yellow with orpiment— This deceives a fool,

But not one who is crossing to the farther shore. A body dressed in pure fine clothes, Adorned like an illusion—

This deceives a fool,

But not one who is crossing to the farther shore. Severed is the deer snare,

Destroyed the deer [trap] gate. I have abandoned the bait and left. Who would enjoy being in a deer's trap? Having uttered these verses, the venerable Raṭṭhapāla, using his supernormal powers, rose into the air and left.10 Arriving at the Thullakoṭṭhita 14

Division 11

forest, he entered the forest, spread his sitting mat beneath a terminalia tree (vibhītaka), and sat down cross-legged.

At that time King Koravya was sitting in the main hall [of his palace], surrounded by his courtiers. [Earlier he had] expressed his admiration and praise for the venerable Raṭṭhapāla, saying, "If I were to hear that the clansman Raṭṭhapāla had come here to Thullakoṭṭhita, I would certainly go to see him." Then King Koravya told a hunter, "Go and clean up the Thullakoṭṭhita forest. I want to go out hunting." Having received the order, the hunter went off to clean up the Thullakoṭṭhita forest. Then while the hunter was cleaning up the Thullakoṭṭhita forest, he saw the venerable Raṭṭhapāla, who had spread his sitting mat beneath a terminalia tree and was sitting there cross-legged. He thought, "The one who was admired and praised by King Koravya and his courtiers when they were sitting together in the main hall is now already here." Then the hunter, after having cleaned up the Thullakoṭṭhita forest, returned and approached King Koravya. He said:

Your Majesty should know that I have gone and cleaned up the Thullakoṭṭhita forest according to Your Majesty's wish. Before, when Your Majesty was sitting together with the courtiers in the main hall, he expressed his admiration and praise of the venerable Raṭṭhapāla, saying, "If I were to hear that the clansman Raṭṭhapāla had come here to Thullakoṭṭhita, I would certainly go to visit him." The venerable Raṭṭhapāla, the clansman, has spread his sitting mat beneath a terminalia tree in the Thullakoṭṭhita forest and is now sitting [there] cross-legged. If Your Majesty wishes to visit him, let him go there.

Hearing this, King Koravya told his charioteer, "Prepare the vehicles quickly. I want to go now to see Raṭṭhapāla."

The charioteer, having received the order, immediately prepared the vehicles. That done, he returned and said, "Your Majesty should know that the chariots have been prepared, according to Your Majesty's wish." Then King Koravya mounted the chariot and went out toward the Thullakoṭṭhita forest. Seeing the venerable Raṭṭhapāla from afar, he descended from his chariot and approached the venerable Raṭṭhapāla on foot.

The venerable Raṭṭhapāla, seeing that King Koravya had come, said: "Your Majesty has now come. Would you like to seat yourself?"11 15

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The Madhyama Āgama (Middle-length Discourses), Volume III King Koravya said: "Although I have now arrived at a place [that belongs] to my own realm, still I would like the clansman Raṭṭhapāla to invite me to sit down."

Then the venerable Raṭṭhapāla invited King Koravya, saying: "Now there is a separate seat. May Your Majesty be seated."

Then King Koravya exchanged greetings with the venerable Raṭṭhapāla, stepped back, and sat to one side. He said to Raṭṭhapāla: Did you go forth to train in the path because of some deterioration in your household? If you went forth to train in the path because of some lack of property, Raṭṭhapāla, since King Koravya's household is endowed with much property, I would give property to Raṭṭhapāla and persuade Raṭṭhapāla to abandon the precepts, cease practicing the path, engage in sensual pleasures and generous giving, and joyfully practice meritorious deeds. Why is that? Raṭṭhapāla, because the teaching of your master is very difficult; it is also very difficult to go forth to train in the path.12 The venerable Raṭṭhapāla, hearing that, said, "Your Majesty is now inviting me with what is impure. He is not inviting me with what is pure." Hearing that, King Koravya asked, "How should I invite Raṭṭhapāla with what is pure, not with what is impure?"

The venerable Raṭṭhapāla said:

Your Majesty could speak like this: "Raṭṭhapāla, the people of my country are peaceful, happy, without fear, without conflict, without the thorn of violence, without obligation to serve with hard labor, and there is abundant rice, making it easy to beg for alms. Raṭṭhapāla, stay in my country; I will protect you in accordance with the Dharma." In this way Your Majesty would be inviting me with what is pure, not with what is impure. Hearing that, King Koravya said:

I now invite Raṭṭhapāla with what is pure, not with what is impure. The people of my country are peaceful, happy, without fear, without conflict, without the thorn of violence, without obligation to serve with hard labor, and there is abundant rice, making it easy to beg for alms. Raṭṭhapāla, stay in my country; I will protect you in accordance with the Dharma. 16

Division 11

Again, Raṭṭhapāla, there are four kinds of deterioration. Because of one or another of these [kinds of] deterioration, some people shave off hair and beard, don the yellow robe, leave home out of faith, and go forth to train in the path. What are the four? They are deterioration by disease, deterioration by aging, deterioration of property, and deterioration of relatives.13 Raṭṭhapāla, what is deterioration by disease? Suppose there is a person who has been ill for a long time with extremely severe pain. He thinks, "I have been ill for a long time with extremely severe pain. I certainly have sensual desires but I am unable to indulge in sensuality. Let me now shave off hair and beard, don the yellow robe, leave home out of faith, and go forth to train in the path." Later, because of deterioration by disease, he shaves off hair and beard, dons the yellow robe, leaves home out of faith, and goes forth to train in the path. This is what is called deterioration by disease.14

Raṭṭhapāla, what is deterioration by aging? Suppose there is a person who is old with worn-out faculties, excessively aged, and nearing the end of life. He thinks, "I am old with worn-out faculties, excessively aged, and nearing the end of life. I certainly have sensual desire but I am unable to indulge in sensuality. Let me now shave off hair and beard, don the yellow robe, leave home out of faith, and go forth to train in the path." Later, because of deterioration by aging, he shaves off hair and beard, dons the yellow robe, leaves home out of faith, and goes forth to train in the path. This is what is called deterioration by aging. Raṭṭhapāla, what is deterioration of property? Suppose there is a person who is poor and powerless. He thinks, "I am poor and powerless. Let me now shave off hair and beard, don the yellow robe, leave home out of faith, and go forth to train in the path." Later, because of deterioration of property, he shaves off hair and beard, dons the yellow robe, leaves home out of faith, and goes forth to train in the path. This is called deterioration of property. Raṭṭhapāla, what is deterioration of relatives? Suppose there is a person whose [family] lineage has been severed, whose relatives have died and disappeared. He thinks, "My [family] lineage has been severed, my relatives have died and disappeared. Let me now shave off hair and beard, don the yellow robe, leave home out of faith, and go forth to train in the 17

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The Madhyama Āgama (Middle-length Discourses), Volume III 626c

path." Later, because of deterioration of relatives, he shaves off hair and beard, dons the yellow robe, leaves home out of faith, and goes forth to train in the path. This is what is called deterioration of relatives. Raṭṭhapāla [however,] was without disease in the past, at ease and comfortable. His digestion was balanced—neither too cold nor too hot, correctly balanced and comfortable, all in order and without problems. Consequently, he was able to digest and savor [food] at ease. It was not because of deterioration by disease that Raṭṭhapāla shaved off hair and beard, donned the yellow robe, left home out of faith, and went forth to train in the path. In the past Raṭṭhapāla was a young lad, with pure black hair and a strong body. At that time he entertained himself much with singing and music, adorned his body, and always liked recreation. At that time none of his relatives wanted to let him train in the path. His parents wept and shed tears of grief and distress as they refused to allow him to go forth to train in the path. Yet he shaved off hair and beard, donned the yellow robe, left home out of faith, and went forth to train in the path. It was not because of deterioration by aging that Raṭṭhapāla shaved off hair and beard, donned the yellow robe, left home out of faith, and went forth to train in the path. Raṭṭhapāla is from the foremost, the biggest, the best, the supreme household with property in Thullakoṭṭhita. It was not because of deterioration of property that Raṭṭhapāla shaved off hair and beard, donned the yellow robe, left home out of faith, and went forth to train in the path. Raṭṭhapāla has great and eminent relatives and clans living in Thullakoṭṭhita and its forest [surroundings]. It was not because of deterioration of relatives that Raṭṭhapāla shaved off hair and beard, donned the yellow robe, left home out of faith, and went forth to train in the path. Raṭṭhapāla, regarding these four kinds of deterioration, some people, because of such deterioration, shave off hair and beard, don the yellow robe, leave home out of faith, and go forth to train in the path. I see Raṭṭhapāla as having been free of all these deteriorations that could have caused him to shave off hair and beard, don the yellow robe, leave home out of faith, and go forth to train in the path. Raṭṭhapāla, what did you come to know and see, what did you hear, that [made] you shave off hair and beard, don the yellow robe, leave home out of faith, and go forth to train in the path?

Division 11

The venerable Raṭṭhapāla answered:

Your Majesty, the World-honored One, the Tathāgata, free from attachment and fully awakened, who sees and knows, teaches four things. It was after I had accepted these [four],15 approved them, and delighted in them, after I had known, seen, and heard them, that I shaved off hair and beard, donned the yellow robe, left home out of faith, and went forth to train in the path. What are the four? Your Majesty, they are these:

This world is without protection; there is nothing on which one can depend.

This entire world inclines toward aging.

This world is impermanent, and one will have to leave it. This world is insufficient, unsatisfying, and driven by craving.16 King Koravya asked:

Raṭṭhapāla just said, "Your Majesty, this world is without protection; there is nothing on which one can depend." Raṭṭhapāla, I have sons and grandsons, brothers, and retainers; [I have] elephant troops, chariot troops, cavalry, and infantry, each able to shoot and drive, awe-inspiring, resolute, and courageous. [I have] princes, mighty men, conquerors, great heroes; I have diviners, strategists, calculators, scholars, and orators. I have courtiers and attendants, memorizers, and knowers of charms. They accompany me everywhere and are able to avert anything threatening.17 As to what Raṭṭhapāla just said—"Your Majesty, this world is without protection; there is nothing on which one can depend"—Raṭṭhapāla, what is the meaning of this?

Venerable Raṭṭhapāla answered, "I shall now ask Your Majesty [a question], which he may answer according to his understanding. Does this body of your majesty have any disease?"

King Koravya answered, "Raṭṭhapāla, my body now constantly has a disease related to wind." Venerable Raṭṭhapāla asked:

Your Majesty, when this disease related to wind manifests, if there is very severe pain, is the king able to tell his sons, grandsons, and brothers; his 19

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The Madhyama Āgama (Middle-length Discourses), Volume III elephant troops, cavalry, chariot troops, and infantry, each of whom is able to shoot and drive and is awe-inspiring, resolute, and courageous; his princes, mighty men, conquerors, great heroes; his diviners, strategists, calculators, scholars, and orators; his courtiers and attendants, memorizers and knowers of charms, "Come, all of you, and relieve me of this very severe pain! Make me free of disease and at ease!"?

King Koravya answered, "No. Why is that? This is due to my own [former] deeds. Caused and conditioned by those deeds, I myself must experience the severe pain alone."18

The venerable Raṭṭhapāla said:

Your Majesty, it was on account of this that the World-honored One said, "This world is without protection; there is nothing on which one can depend." I accepted this [teaching], approved it, and delighted in it. It was after knowing, seeing, and hearing this that I shaved off hair and beard, donned the yellow robe, left home out of faith, and went forth to train in the path.

King Koravya said:

As to what Raṭṭhapāla said—"Your Majesty, this world is without protection; there is nothing on which one can depend"—Raṭṭhapāla, I too accept it, approve it, and delight in it. Why is that? This world is indeed without protection; there is nothing on which one can depend. King Koravya asked further, "As to what Raṭṭhapāla said, 'Your Majesty, this entire world inclines toward aging.' Again, Raṭṭhapāla, what is the meaning of what you just said?"

The venerable Raṭṭhapāla answered:

Your Majesty, I shall now ask the king [a question], which he may answer according to his understanding. Does Your Majesty consider that when he was aged twenty-four or twenty-five, his speed at that time was as it is now, that his physical strength, bodily figure, and complexion at that time were as they are now?

King Koravya answered:

Division 11

Raṭṭhapāla, I recall that when I was aged twenty-four or twenty-five, nobody surpassed me in speed, physical strength, bodily physique, and complexion. Raṭṭhapāla, I am now very old, with degenerated faculties, excessively aged and near death, a full eighty years old, and [sometimes] unable to get up [by myself].

The venerable Raṭṭhapāla said:

Your Majesty, it was on account of this that the World-honored One said, "This entire world inclines toward aging." I accepted [this teaching], approved it, and delighted in it. It was after knowing, seeing, and hearing this that I shaved off hair and beard, donned the yellow robe, left home out of faith, and went forth to train in the path.

King Koravya said:

As to what Raṭṭhapāla said—"Your Majesty, this entire world inclines toward aging"—I too accept it, approve it, and delight in it. Why is that? This entire world does indeed incline toward aging. King Koravya asked further:

As to what Raṭṭhapāla said, "Your Majesty, this world is impermanent and one will have to leave it." Again, Raṭṭhapāla, what is the meaning of what you just said?

The venerable Raṭṭhapāla said:

I shall now ask Your Majesty [a question], which he may answer according to his understanding. Does Your Majesty possess the rich Kuru country, along with a rich inner palace and a rich treasury? King Koravya answered, "That is so."

The venerable Raṭṭhapāla asked further:

Although Your Majesty possesses this rich Kuru country, along with a rich inner palace and a rich treasury, there comes a time when such things prove unreliable and one's happiness is destroyed. The entire world inevitably ends in death. At that time will Your Majesty be able to take 21

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The Madhyama Āgama (Middle-length Discourses), Volume III the rich Kuru country, the rich inner palace, and the rich treasury along with him from this life into the next life?

King Koravya answered, "No. Why is that? I alone, without a second, without any companion, will pass on from this life to the next life."19 The venerable Raṭṭhapāla said:

Your Majesty, it was on account of this that the World-honored One said, "This world is impermanent; one will have to leave it." I accepted it, approved it, and delighted in it. It was after knowing, seeing, and hearing this that I shaved off hair and beard, donned the yellow robe, left home out of faith, and went forth to train in the path. King Koravya said:

As to what Raṭṭhapāla said—"Your Majesty, this world is impermanent; one will have to leave it"—I too accept it, approve it, and delight in it. Why is that? This world is indeed impermanent, and one will have to leave it.

King Koravya asked further:

As to what Raṭṭhapāla said, "Your Majesty, this world is insufficient, unsatisfying, and driven by craving." Again, Raṭṭhapāla, what is the meaning of what you said? The venerable Raṭṭhapāla answered:

I shall now ask Your Majesty [a question], which he may answer according to his understanding. Does Your Majesty possess the rich Kuru country, a rich inner palace, and a rich treasury?

King Koravya answered, "That is so."

The venerable Raṭṭhapāla asked further:

Although Your Majesty possesses the rich Kuru country, a rich inner palace, and a rich treasury, suppose a person were to come from the east, reliable and trustworthy, not one to deceive the world, and were to tell the king, "I have come from the east and there I saw a country, great, rich, and very populous. Your Majesty could acquire that country and its 22

Division 11

resources, people, and labor." Would Your Majesty wish to acquire that country and rule over it?

King Koravya answered:

Raṭṭhapāla, if I knew that there was such a rich country with its resources, people, and labor, and that I could rule over its people, I would definitely seize it.

[The venerable Raṭṭhapāla said:]

Suppose that, in the same way, a person were to come from the south, or from the west, or from the north, or [even] from the other side of the great ocean, reliable and trustworthy, not one to deceive the world, and were to tell the king, "I have come from the other shore of the great ocean and there I saw a country, great, rich, and very populous. Your Majesty could acquire that country and its resources, people, and labor." Would Your Majesty wish to acquire that country and rule over it? King Koravya answered:

Raṭṭhapāla, if I knew that there was such a rich country with its resources, people, and labor, and that I could rule over its people, I would definitely seize it.

The venerable Raṭṭhapāla said:

Your Majesty, it was on account of this that the World-honored One said, "This world is insufficient, unsatisfying, and driven by craving." I accepted it, approved it, and delighted in it. It was after knowing, seeing, and hearing this that I shaved off hair and beard, donned the yellow robe, left home out of faith, and went forth to train in the path.

King Koravya said:

Raṭṭhapāla, as to what Raṭṭhapāla said—"Your Majesty, this world is insufficient, unsatisfying, and driven by craving"—I too accept it, approve it, and delight in it. Why is that? This world is indeed insufficient, unsatisfying, and driven by craving.

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The Madhyama Āgama (Middle-length Discourses), Volume III The venerable Raṭṭhapāla said:

Your Majesty, these four things were taught by the World-honored One, the Tathāgata, free from attachment and fully awakened, who sees and knows. I accepted them, approved them, and delighted in them. It was after I had known, seen, and heard them that I shaved off hair and beard, donned the yellow robe, left home out of faith, and went forth to train in the path. Then the venerable Raṭṭhapāla uttered these verses: I see people in the world

Who have property but foolishly do not give generously, Having obtained property, they again seek even more. Stingy and greedy, they accumulate property. A king who has acquired the entire known world And rules it according to his power, Is not satisfied with [ruling only] on this side of the sea, But further seeks [to rule] overseas. For both king and people

Life ends before they have abandoned their desires. With hair disheveled, their wives and children cry, "Alas! Dukkha is hard to overcome!" Wrapped in a shroud and buried,

Or cremated on a pile of firewood, [People] pass on to the next life according to their deeds. Cremated, they are without wisdom or mindfulness. After death, their property does not follow them, Nor do their wives, children, or servants. For the poor and the rich it is the same; For the foolish and the wise it is also thus. The wise do not nurture grief;

Only the foolish harbor depression and worry. Therefore, the wise are victorious, Attaining the path to full awakening. 24

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

The Madhyama Āgama (Middle-Length Discourses) Volume III