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The Madhyama Āgama (Middle-length Discourses), Volume III elevates oneself. "I shall be neither percipient nor non-percipient" also elevates oneself. This is conceit; this is pride; this is negligence.323 Monk, if there is none of this self-elevation, conceit, pride, or negligence, then the mind is reckoned to be at peace. Monk, if the mind is at peace, then it does not dislike, is not sad, is not troubled, not agitated.324 Why is that? Because that monk has attained Dharma, there is no longer what could be called dislike. Not disliking, he is not sad; not being sad, he is not worried; not being worried, he is not troubled; not being troubled, he is not agitated; and because of not being agitated he attains nirvana, knowing as it really is: "Birth is ended, the holy life has been established, what had to be done has been done, there will be not be another experiencing of existence." As this Dharma was being taught, there arose in the venerable Pukkusāti the spotless, immaculate Dharma eye in regard to all phenomena.325 Then the venerable Pukkusāti saw the Dharma, attained the Dharma, realized the bright pure Dharma; he abandoned doubt and went beyond perplexity; he became independent of other teachers; he would never again follow others; and he became free of hesitation. Having been established in the attainment of the fruit, he had attained fearlessness in the Dharma taught by the Worldhonored One. He rose from his seat, paid homage at the feet of the Buddha, and said, World-honored One, I repent. Well-gone One, I confess. [I was] like a fool, like an ignorant [person], like an uncertain [person], like one who does not understand well and does not recognize good ground, unable to understand on my own. Why is that? Because I addressed the Tathāgata, free from attachment, fully awakened, as "sir." May the World-honored One accept my repentance. Having repented, I will not do it again. The World-honored One said:

Monk, you truly were foolish and ignorant, you truly were uncertain. You did not understand well in that you addressed the Tathāgata, free from attachment, fully awakened, as "sir." Monk, if you are able to repent on your own, having seen it and disclosed it, and you guard against doing it again, then, monk, in this way there is benefit and no loss in the noble 314

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Dharma and discipline; that is to say, when one is able to repent on one's own, having seen it and disclosed it, and guards against doing it again.326 Thus spoke the Buddha. Having heard what the Buddha said, the venerable Pukkusāti was delighted and received it respectfully. 163. The Discourse on an Analysis

of the Six Sense Spheres327

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

At that time the World-honored One addressed the monks: I shall teach you the Dharma that is sublime in the beginning, sublime in the middle, and also sublime in the end, with its meaning and phrasing, endowed with purity, and revealing the holy life,328 namely a discourse on an analysis of the six sense spheres. Listen closely, listen closely and pay proper attention.

Then the monks replied, "Yes, World-honored One, we shall receive the teaching."

The Buddha said:

You should internally understand the six sense spheres. You should internally understand the six contacts.329 You should internally understand the eighteen mental activities. You should internally understand the thirtysix implements [of experience].330 Herein, abandoning that, accomplish this. [You] should internally understand that the teaching of the Dharma is infinite. There are three establishments of mindfulness developed by the Noble One, having developed which the Noble One is capable of teaching the assemblies, as an unsurpassable trainer who trains people to advance in any direction. These are the topics of this discourse on an analysis of the six sense spheres.

"The six sense spheres should be internally understood"—why has this been said? There are the eye sense sphere, the ear . . . nose . . . tongue . . . body and mind sense sphere. "The six sense spheres should be internally understood"—this has been said for this reason. 315

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The Madhyama Āgama (Middle-length Discourses), Volume III "The six contacts should be internally understood"—why has this been said? There is eye contact on seeing forms, ear contact on hearing sounds, nose contact on smelling odors, tongue contact on tasting flavors, body contact on touching tangibles, and mind contact on cognizing mind objects.331 "The six contacts should be internally understood"—this has been said for this reason.

"The eighteen mental activities should be internally understood"— why has this been said? Monks, having seen a form with the eye, one discerns the form and abides in joy, [or] one discerns the form and abides in sadness, [or] one discerns the form and abides in equanimity. In the same way with the ear . . . nose . . . tongue . . . body . . . having cognized a mental object with the mind, one discerns the mental object and abides in joy, [or] one discerns the mental object and abides in sadness, [or] one discerns the mental object and abides in equanimity. This is reckoned as discerning six [types] of joy, discerning six [types] of sadness, discerning six [types] of equanimity. These are collectively called the eighteen mental activities. "The eighteen mental activities should be internally understood"—this has been said for this reason. "The thirty-six implements [of experience] should be internally understood"—why has this been said? There are six [types] of joy that are based on attachment, six [types] of joy that are based on dispassion, six [types] of sadness that are based on attachment, six [types] of sadness that are based on dispassion, six [types] of equanimity that are based on attachment, and six [types] of equanimity that are based on dispassion. What are the six [types] of joy that are based on attachment and what are the six [types] of joy that are based on dispassion? The eye having seen a form, there arises joy. One should know that this [can be] of two types, either based on attachment or based on dispassion. What is joy based on attachment? The eye comes to know forms that are conducive to joy and the mind reflects on them, desiring those forms, experiencing happiness conjoined with desire. Those [forms] which one has not gotten, one desires to get; those which one has already gotten are recollected and give rise to joy. Joy of this type is called joy based on attachment. What is joy based on dispassion? One understands that forms are impermanent, changing, [bound to] disappear, fade away, and cease; that all 316

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forms, both formerly and in the present, are impermanent, dukkha, and bound to cease. Recollecting this gives rise to joy. Joy of this type is called joy based on dispassion.332

In the same way the ear . . . the nose . . . the tongue . . . the body . . . the mind having cognized a mental object, there arises joy. One should know that this [can be] of two types, either based on attachment or based on dispassion.

What is joy based on attachment? The mind comes to know mental objects that are conducive to joy and the mind reflects on them, desiring those mental objects, experiencing happiness conjoined with desire. Those [mental objects] which one has not yet got, one desires to get; those which one has already got are recollected and give rise to joy. Joy of this type is called joy based on attachment.

What is joy based on dispassion? One understands that mental objects are impermanent, changing, [bound to] disappear, to fade away and cease; that all mental objects, both formerly and in the present, are impermanent, dukkha, and bound to cease. Recollecting this gives rise to joy. Joy of this type is called joy based on dispassion.

What are the six [types] of sadness that are based on attachment and what are the six [types] of sadness that are based on dispassion? The eye having seen a form, there arises sadness. One should know that this [can be] of two types, either based on attachment or based on dispassion. What is sadness based on attachment? The eye comes to know forms that are conducive to joy and the mind reflects on them, desiring those forms, experiencing happiness conjoined with desire. Those [forms] which one has not yet got, one is not able to get; those which one has already got are [soon] past and gone, scattered and decayed, having ceased or changed, which gives rise to sadness. Sadness of this type is called sadness based on attachment.

What is sadness based on dispassion? One understands that forms are impermanent, changing, [bound to] disappear, to fade away and cease; that all forms, both formerly and in the present, are impermanent, dukkha, and bound to cease.

Recollecting this, one reflects, "When will I attain and dwell in that sphere, namely the sphere that the noble ones attain and dwell in?" This 317

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is [one's] aspiration for the highest liberation. The frightening knowledge of dukkha and sadness gives rise to sadness. Sadness of this type is called sadness based on dispassion.

In the same way, the ear . . . the nose . . . the tongue . . . the body . . . the mind having cognized a mental object, there arises sadness. One should know that this [can be] of two types, either based on attachment or based on dispassion.

What is sadness based on attachment? The mind comes to know mental objects that are conducive to joy and the mind reflects on them, desiring those mental objects, experiencing happiness conjoined with desire. Those [mental objects] which one has not yet gotten, one is not able to get; those which one has already gotten are [soon] past and gone, scattered and decayed, having ceased or changed, which gives rise to sadness. Sadness of this type is called sadness based on attachment.

What is sadness based on dispassion? One understands that mental objects are impermanent, changing, [bound to] disappear, to fade away and cease; that all mental objects, both formerly and in the present, are impermanent, dukkha, and bound to cease.

Recollecting this, one reflects, "When will I attain and dwell in that sphere, namely the sphere that the noble ones attain and dwell in?" This is [one's] aspiration for the highest liberation. The frightening knowledge of dukkha and sadness gives rise to sadness. Sadness of this type is called sadness based on dispassion.

What are the six [types] of equanimity that are based on attachment and what are the six [types] of equanimity that are based on dispassion? The eye having seen a form, there arises equanimity. One should know that this [can be] of two types, either based on attachment or based on dispassion. What is equanimity based on attachment? The eye comes to know forms and there arises equanimity. That is the indifference [of one] who is not learned, who lacks wisdom, an unlearned ignorant worldling. Such equanimity toward form is not detached from form. This is called equanimity based on attachment. What is equanimity based on dispassion? One understands that forms are impermanent, changing, [bound to] disappear, to fade away and cease; that all forms, both formerly and in the present, are impermanent, dukkha, 318

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and bound to cease. Recollecting this, one is established in equanimity, equanimity that has been attained through mental development.333 This is called equanimity based on dispassion.

In the same way, the ear . . . the nose . . . the tongue . . . the body . . . the mind having cognized a mental object, there arises equanimity. One should know that this [can be] of two types, either based on attachment or based on dispassion.

What is equanimity based on attachment? The mind comes to know mental objects and there arises equanimity that is the indifference [of one] who is not learned, who lacks wisdom, an unlearned ignorant worldling. Such equanimity toward mental objects is not detached from mental objects. This is called equanimity based on attachment. What is equanimity based on dispassion? One understands that mental objects are impermanent, changing, [bound to] disappear, to fade away and cease; that all mental objects, both formerly and in the present, are impermanent, dukkha, and bound to cease. Recollecting this, one is established in equanimity, equanimity that has been attained through mental development. This is called equanimity based on dispassion. Thus, there are six [types] of joy based on attachment, six [types] of joy based on dispassion, six [types] of sadness based on attachment, six [types] of sadness based on dispassion, six [types] of equanimity based on attachment, six [types] of equanimity based on dispassion. These are collectively called [the thirty-six implements of experience]. "The thirtysix implements [of experience] should be internally understood"—this has been said for this reason.

"Herein, abandoning that, accomplish this!"—why has this been said? By holding to the six [types] of joy that are based on dispassion, by depending on them and dwelling in them, extinguish the six [types] of joy that are based on attachment, remove them, vomit them out. In this way they are to be eradicated.

By holding to the six [types] of sadness that are based on dispassion, by depending on them and dwelling in them, extinguish the six [types] of sadness that are based on attachment, remove them, vomit them out. In this way they are to be eradicated.

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By holding to the six [types] of equanimity that are based on dispassion, by depending on them and dwelling in them, extinguish the six [types] of equanimity that are based on attachment, remove them, vomit them out. In this way they are to be eradicated.

By holding to the six [types] of sadness that are based on dispassion, by depending on them and dwelling in them, extinguish the six [types] of joy based on dispassion, remove them, vomit them out. In this way they are to be eradicated.334

By holding to the six [types] of equanimity that are based on dispassion, by depending on them and dwelling in them, extinguish the six [types] of sadness that are based on dispassion, remove them, vomit them out. In this way they are to be eradicated.

There is equanimity that is of countless contacts, diverse contacts, and there is equanimity that is of a single contact, not of diverse contacts. What is equanimity that is of countless contacts, diverse contacts? Equanimity in regard to forms, sounds, odors, tastes, tangibles—this is equanimity that is of countless contacts, diverse contacts. What is equanimity that is of a single contact, not of diverse contacts? This is equanimity that depends on the sphere of infinite space, or on the sphere of infinite consciousness, or on the sphere of nothingness, or on the sphere of neither-perception-nor-nonperception—this is equanimity that is of a single contact, not of diverse contacts. By holding to the equanimity that is of a single contact, not of diverse contacts, by depending on it and dwelling in it, extinguish the equanimity that is of countless contacts, diverse contacts, remove it, vomit it out. In this way it is to be eradicated.

Holding to boundlessness, depending on boundlessness, and dwelling in boundlessness—this is reckoned as the type of equanimity that is of a single contact, not of diverse contacts. Holding to this, depending on this, dwelling in this—this is reckoned as extinguishing the equanimity that is of countless contacts, diverse contacts, as removing that, vomiting that out. In this way it is to be eradicated.335

"Herein, abandoning that, accomplish this!"—this has been said for this reason.

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"One should internally understand that the teaching of the Dharma is infinite"—why has this been said?336 [Suppose that] the Tathāgata had four disciples who were of superior conduct, superior understanding, superior mindfulness, and superior wisdom, who were skilled in eloquence, having achieved foremost skill in eloquence, and had a life span of a hundred years. The Tathāgata could teach them the Dharma for one hundred years continuously—except for the time [required] for eating and drinking, the time for obeying the calls of nature, the time for resting when weary, and the time for [Sangha] meetings— and they would quickly see, with wisdom, the meaning of the Dharma taught by the Tathāgata, as regards wording, phrasing, and import, without needing to ask the Tathāgata further questions about the Dharma. Why is that? [Because] the Tathāgata's teaching of the Dharma is without limit and could not be exhausted, as regards wording, phrasing, and import, before the lives of those four disciples would come to an end.

They would be just like four skilled archers, well trained, knowledgeable, and endowed with energy, who, powerfully shooting [their arrows], immediately penetrate [the target].

In the same way, [suppose that] the Tathāgata had four disciples who were of superior conduct, superior understanding, superior mindfulness, and superior wisdom, who were skilled in eloquence, having achieved foremost skill in eloquence, and had a life span of a hundred years. The Tathāgata could teach them the Dharma [even] for one hundred years continuously—except for the time [required] for eating and drinking, the time for obeying the calls of nature, the time for resting when weary, and the time for [Sangha] meetings— and they would quickly see, with wisdom, the meaning of the Dharma taught by the Tathāgata, as regards wording, phrasing, and import, without needing to ask the Tathāgata further questions about the Dharma. Why is that? [Because] the Tathāgata's teaching of the Dharma is without limit and could not be exhausted. "One should internally understand that the teaching of the Dharma is infinite"—this has been said for this reason.

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teaching the assemblies"—why has this been said? The Tathāgata teaches the Dharma to his disciples with thoughts of sympathy and consideration, seeking their benefit and welfare, seeking their peace and happiness, with a mind full of compassion and kindness, [telling them,] "This is for your welfare, this is for your happiness, this is for your welfare and happiness." If those disciples are not respectful and do not act accordingly, not becoming established in knowledge, their minds not progressing in the Dharma, not following the Dharma, not receiving the true Dharma, disregarding the World-honored One's instruction, and unable to attain certainty in it; then the World-honored One is not sad or sorrowful because of this.337 Instead, the World-honored One is equanimous and unaffected, constantly mindful and constantly aware. This is reckoned the first establishment of mindfulness that is developed by the Noble One, such that, having developed it, the Noble One is capable of teaching the assemblies. Again, the Tathāgata teaches the Dharma to his disciples with thoughts of sympathy and consideration, seeking their benefit and welfare, seeking their peace and happiness, with a mind full of compassion and kindness, [telling them,] "This is for your welfare, this is for your happiness, this is for your welfare and happiness."

If the disciples are respectful and act accordingly, becoming established in knowledge, their minds surrendering and progressing in the Dharma, following the Dharma, receiving the true Dharma, not disregarding the World-honored One's instruction and able to attain certainty in it; then the World-honored One is not glad or joyful because of this.338 Instead, the World-honored One is equanimous and unaffected, constantly mindful and constantly aware. This is reckoned the second establishment of mindfulness that is developed by the Noble One, such that, having developed it, the Noble One is capable of teaching the assemblies. Again, the Tathāgata teaches the Dharma to his disciples with thoughts of sympathy and consideration, seeking their benefit and welfare, seeking their peace and happiness, with a mind full of compassion and kindness, [telling them,] "This is for your welfare, this is for your happiness, this is for your welfare and happiness."

Some disciples are not respectful and do not act accordingly, not becoming established in knowledge, their minds not progressing in the Dharma, 322

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not following the Dharma, not receiving the true Dharma, disregarding the World-honored One's instruction, and unable to attain certainty in it. Some disciples are respectful and act accordingly, becoming established in knowledge, their minds surrendering to and progressing in the Dharma, following the Dharma, receiving the true Dharma, not disregarding the World-honored One's instruction, and able to attain certainty in it; the World-honored One is not sad or sorrowful because of this, nor is he glad or joyful. Instead, the World-honored One is equanimous and unaffected, constantly mindful and constantly aware.

This is reckoned the third establishment of mindfulness that is developed by the Noble One, such that, having developed it, the Noble One is capable of teaching the assemblies. "There are three establishments of mindfulness that are developed by the Noble One, such that, having developed them, the Noble One is capable of teaching the assemblies"—this has been said for this reason.

"The unsurpassable trainer of able men trains able men to advance in any direction"—why has this been said? "Trainer of able men": this is said of one who trains able men to advance in a certain direction: the eastern direction, or the southern direction, or the western direction, or the northern direction.

A trainer of elephants trains elephants to advance in a certain direction: the eastern direction, or the southern direction, or the western direction, or the northern direction. A trainer of horses trains horses to advance in a certain direction: the eastern direction, or the southern direction, or the western direction, or the northern direction. A trainer of oxen trains oxen to advance in a certain direction: the eastern direction, or the southern direction, or the western direction, or the northern direction. The unsurpassable trainer of able men trains able men to advance in any direction. Herein, "direction" [signifies this]: One who is [possessed of] form contemplates form—this is reckoned the first direction. Not perceiving forms internally, one contemplates forms externally— this is the second direction.

One dwells having accomplished direct experience of the liberation by purity—this is the third direction.

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The Madhyama Āgama (Middle-length Discourses), Volume III Completely transcending perceptions of form, with the cessation of perceptions of sensory impact, not attending to perceptions of diversity, [being instead aware] of infinite space, one dwells having attained the sphere of infinite space—this is the fourth direction. Completely transcending the sphere of infinite space, [aware] of infinite consciousness, one dwells having attained the sphere of infinite consciousness—this is the fifth direction. Completely transcending the sphere of infinite consciousness, [aware] of nothingness, one dwells having attained the sphere of nothingness— this is the sixth direction.

Completely transcending the sphere of nothingness, [aware] of neither-perception-nor-nonperception, one dwells having attained the sphere of neither-perception-nor-nonperception—this is the seventh direction. Completely transcending the sphere of neither-perception-nor-nonperception, one dwells having directly realized and accomplished the liberation that is the cessation of perception and knowing, and seeing with wisdom one knows that all taints have been eradicated—this is the eighth direction. "The unsurpassable trainer of able men trains able men to advance in any direction"—this has been said for this reason.

Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

164. The Discourse on an Analytical

Contemplation of Dharmas339

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

At that time the World-honored One addressed the monks: I shall teach you the Dharma that is sublime in the beginning, sublime in the middle, and also sublime in the end, with its meaning and phrasing, endowed with purity, and revealing the holy life,340 namely a discourse on an analytical contemplation of dharmas. Listen closely, listen closely and pay proper attention.

Then the monks replied, "Yes, World-honored One, we shall receive the teaching."

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The Buddha said:

Monks, one may keep contemplating in such and such a way. Monks, having contemplated like this, the mind moves outward and becomes scattered—the mind is not settled within; and through <clinging> it becomes agitated.341 [On the other hand,] monks, one may keep contemplating in such and such a way. Monks, having contemplated like that, the mind does not move outward and does not become scattered—the mind is settled within;342 and through not clinging it does not become agitated. In this way there will be no further birth, old age, disease, and death. This is called the end of dukkha.

Having spoken thus, the Buddha rose from his seat and entered his dwelling to sit in meditation.

Then the monks had this thought: "Venerable friends, it should be known that the World-honored One has risen from his seat and entered his dwelling to sit in meditation, having spoken about this matter in brief, without explaining its details, [namely:] 'Monks, one may keep contemplating in such and such a way. Monks, having contemplated like this, the mind moves outward and becomes scattered— the mind is not settled within; and through <clinging> it becomes agitated. [On the other hand,] monks, one may keep contemplating in such and such a way. Monks, having contemplated like that, the mind does not move outward and does not become scattered—the mind is settled within; and through not clinging it does not become agitated. In this way there will be no further birth, old age, disease, and death. This is called the end of dukkha."' They further had this thought: "Venerable friends, who would be able to explain in detail the meaning of what the World-honored One has just said in brief?" They further had this thought: "The venerable Mahākaccāna is often praised by the World-honored One and by his wise companions in the holy life. The venerable Mahākaccāna would be able to explain in detail the meaning of what the World-honored One has just said in brief. Venerable friends, let us together approach the venerable Mahākaccāna and request him to explain this matter. As the venerable Mahākaccāna explains it, so we should remember it well."

Then the monks approached the venerable Mahākaccāna. Having exchanged greetings, stepped back, and sat to one side, they said: 325

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The Madhyama Āgama (Middle-length Discourses), Volume III Venerable Mahākaccāna, please know that the World-honored One rose from his seat and entered his dwelling to sit in meditation, having spoken on this matter in brief without explaining the details, [namely:] "Monks, one may keep contemplating in such and such a way. Monks, having contemplated like this, the mind moves outward and becomes scattered—the mind is not settled within; and by <clinging> it becomes agitated. [On the other hand,] monks, one may keep contemplating in such and such a way. Monks, having contemplated like that, the mind does not move outward and does not become scattered—the mind is settled within; and by not clinging it does not become agitated. In this way there will be no further birth, old age, disease, and death. This is called the end of dukkha." Then we had this thought: "Venerable friends, who would be able to explain in detail the meaning of what the World-honored One has just said in brief?" We further had this thought: "The venerable Mahākaccāna is often praised by the World-honored One and by his wise companions in the holy life. The venerable Mahākaccāna would be able to explain in detail the meaning of what the World-honored One has just said in brief." May the venerable Mahākaccāna teach us in detail, out of compassion! Then the venerable Mahākaccāna said:

Venerable friends, listen while I tell you a simile. On hearing a simile wise people understand the meaning. Venerable friends, it is as if there were a man wishing to search for heartwood. In search of heartwood, he enters the forest, carrying an ax. He sees a great tree possessed of roots, branches, joints, twigs, leaves, flowers, and heartwood. That man does not take hold of the roots, branches, joints, and heartwood, but only takes hold of the twigs and leaves.

Venerable friends, what you have said is just like this. The World-honored One was present, yet you have left him and come to ask me about this matter. Why is that? Venerable friends, know this: The World-honored One is the eye, is knowledge, is meaning, is the Dharma, is the master of the Dharma, is the general of the Dharma. The teaching of the true meaning, the revelation of all meaning comes from the World-honored One. Venerable friends, you should have approached the World-honored One himself to ask about this matter, saying: "World-honored One, how is this? What 326

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is the meaning of this?" As the World-honored One explained it, so, venerable friends, you should have remembered it well. Then the monks said:

Yes, indeed, venerable Mahākaccāna, the World-honored One is the eye, is knowledge, is meaning, is the Dharma, is the master of the Dharma, is the general of the Dharma. The teaching of the true meaning, the revelation of all meaning comes from the World-honored One. We should have approached the World-honored One to ask about this matter, saying: "Worldhonored One, how is this? What is the meaning of this?" As the Worldhonored One explained it, so we should have remembered it well. However, the venerable Mahākaccāna is often praised by the Worldhonored One and by his wise companions in the holy life. The venerable Mahākaccāna will be able to explain in detail the meaning of what the World-honored One said in brief. May the venerable Mahākaccāna explain it in detail, out of compassion!

The venerable Mahākaccāna said to the monks:

Venerable friends, listen together to what I shall say. Venerable friends, how does a monk's mind move outward and become scattered? Venerable friends, a monk sees a form with the eye and his consciousness feeds on the characteristics of that form, his consciousness becomes attached to the pleasurable characteristics of that form, his consciousness becomes shackled to the pleasurable characteristics of that form. Being in bondage to the gratification [derived from] the characteristics of that form, his mind moves outward and becomes scattered. In the same way, with his ear . . . his nose . . . his tongue . . . his body . . . his mind he cognizes a mental object and his consciousness feeds on the characteristics of that mental object, his consciousness becomes attached to the pleasurable characteristics of that mental object, his consciousness becomes shackled to the pleasurable characteristics of that mental object. Being in bondage to the gratification [derived from] the characteristics of that mental object, his mind moves outward and becomes scattered. Venerable friends, in this way a monk's mind moves outward and becomes scattered.

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Venerable friends, how does a monk's mind not move outward or become scattered? Venerable friends, a monk sees a form with the eye and his consciousness does not feed on the characteristics of that form, his consciousness does not become attached to the pleasurable characteristics of that form, his consciousness does not become shackled to the pleasurable characteristics of that form. Not being in bondage to the gratification [derived from] the characteristics of that form, his mind does not move outward or become scattered.

In the same way, with his ear . . . his nose . . . his tongue . . . his body … his mind he cognizes a mental object and his consciousness does not feed on the characteristics of that mental object, his consciousness does not become attached to the pleasurable characteristics of that mental object, his consciousness does not become shackled to the pleasurable characteristics of that mental object. Not being in bondage to the gratification [derived from] the characteristics of that mental object, his mind does not move outward or become scattered. Venerable friends, in this way a monk's mind does not move outward or become scattered.

Venerable friends, how is a monk's mind not settled within? Venerable friends, secluded from sensual desires, secluded from evil and unwholesome states, with [directed] awareness and [sustained] contemplation, with rapture and happiness born of seclusion, a monk dwells having attained the first absorption. His consciousness is attached to the gratification [derived from] seclusion, depends on that, is established in that, is conditioned by that, is shackled by that—his consciousness is not settled within. Again, venerable friends, with the calming of [directed] awareness and [sustained] contemplation, with inner stillness and mental unification, without [directed] awareness and [sustained] contemplation, with rapture and happiness born of concentration, a monk dwells having attained the second absorption. His consciousness is attached to the gratification [derived from] concentration, depends on that, is established in that, is conditioned by that, is shackled by that—his consciousness is not settled within. Again, venerable friends, secluded from rapture and pleasure, dwelling with equanimity and without seeking anything, with right mindfulness and right comprehension, experiencing happiness with the body, a monk dwells having attained the third absorption, which the noble ones speak 328

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of as noble equanimity and mindfulness, a happy abode. His consciousness is attached to the gratification [derived from] the absence of joy, depends on that, is established in that, is conditioned by that, is shackled by that— his consciousness is not settled within.

Again, venerable friends, with the cessation of pleasure and the cessation of pain, and with the earlier cessation of rapture and displeasure, with neither-pain-nor-pleasure, with purity of equanimity and mindfulness, a monk dwells having attained the fourth absorption. His consciousness is attached to the gratification [derived from] purity of equanimity and mindfulness, depends on that, is established in that, is conditioned by that, is shackled by that—his consciousness is not settled within. Again, venerable friends, by completely transcending perceptions of form, with the cessation of perceptions of sensory impact, not aware of perceptions of diversity, [aware] of infinite space, a monk dwells having attained the sphere of infinite space.343 His consciousness is attached to the gratification [derived from] knowledge of space, depends on that, is established in that, is conditioned by that, is shackled by that—his consciousness is not settled within. Again, venerable friends, by completely transcending the sphere of infinite space, [aware] of infinite consciousness, a monk dwells having attained the sphere of infinite consciousness. His consciousness is attached to the gratification [derived from] knowledge of consciousness, depends on that, is established in that, is conditioned by that, is shackled by that— his consciousness is not settled within.

Again, venerable friends, by completely transcending the sphere of infinite consciousness, [aware that] "there is nothing," a monk dwells having attained the sphere of nothingness. His consciousness is attached to the gratification [derived from] knowledge of nothingness, depends on that, is established in that, is conditioned by that, is shackled by that— his consciousness is not settled within.

Again, venerable friends, by completely transcending the sphere of nothingness, [aware] of neither-perception-nor-nonperception, a monk dwells having attained the sphere of neither-perception-nor-nonperception. His consciousness is attached to the gratification [derived from] knowledge of [neither-perception-nor-]nonperception, depends on that, is established 329

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in that, is conditioned by that, is shackled by that—his consciousness is not settled within. Venerable friends, in this way a monk's mind is not settled within.

Venerable friends, how is a monk's mind settled within? Venerable friends, secluded from sensual desires, secluded from evil and unwholesome states, with [directed] awareness and [sustained] contemplation, with rapture and happiness born of seclusion, a monk dwells having attained the first absorption. His consciousness is not attached to the gratification [derived from] seclusion, does not depend on that, is not established in that, is not conditioned by that, is not shackled by that—his consciousness is settled within. Again, venerable friends, with the calming of [directed] awareness and [sustained] contemplation, with inner stillness and mental unification, without [directed] awareness and [sustained] contemplation, with rapture and happiness born of concentration, a monk dwells having attained the second absorption. His consciousness is not attached to the gratification [derived from] concentration, does not depend on that, is not established in that, is not conditioned by that, is not shackled by that—his consciousness is settled within. Again, venerable friends, secluded from rapture and pleasure, dwelling with equanimity and without seeking anything, with right mindfulness and right comprehension, experiencing happiness with the body, a monk dwells having attained the third absorption, which the noble ones speak of as noble equanimity and mindfulness, a happy abode. His consciousness is not attached to the gratification [derived from] the absence of joy, does not depend on that, is not established in that, is not conditioned by that, is not shackled by that—his consciousness is settled within. Again, venerable friends, with the cessation of pleasure and the cessation of pain, and with the earlier cessation of rapture and displeasure, with neither-pain-nor-pleasure, with purity of equanimity and mindfulness, a monk dwells having attained the fourth absorption. His consciousness is not attached to the gratification [derived from] purity of equanimity and mindfulness, does not depend on that, is not established in that, is not conditioned by that, is not shackled by that—his consciousness is settled within. 330

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Again, venerable friends, by completely transcending perceptions of form, with the cessation of perceptions of sensory impact, not aware of perceptions of diversity, [aware] of infinite space, a monk dwells having attained the sphere of infinite space. His consciousness is not attached to the gratification [derived from] knowledge of space, does not depend on that, is not established in that, is not conditioned by that, is not shackled by that—his consciousness is settled within.

Again, venerable friends, by completely transcending the sphere of infinite space, [aware] of infinite consciousness, a monk dwells having attained the sphere of infinite consciousness. His consciousness is not attached to the gratification [derived from] knowledge of consciousness, does not depend on that, is not established in that, is not conditioned by that, is not shackled by that—his consciousness is settled within. Again, venerable friends, by completely transcending the sphere of infinite consciousness, [aware that] "there is nothing," a monk dwells having attained the sphere of nothingness. His consciousness is not attached to the gratification [derived from] knowledge of nothingness, does not depend on that, is not established in that, is not conditioned by that, is not shackled by that—his consciousness is settled within. Again, venerable friends, by completely transcending the sphere of nothingness, [aware] of neither-perception-nor-nonperception, a monk dwells having attained the sphere of neither-perception-nor-nonperception. His consciousness is not attached to the gratification [derived from] knowledge of [neither-perception-nor-]nonperception, does not depend on that, is not established in that, is not conditioned by that, is not shackled by that—his consciousness is settled within. Venerable friends, in this way a monk's mind is settled within.

Venerable friends, how is there agitation for a monk through <clinging>? Venerable friends, [here] a monk is not separated from defilement by form, not separated from desire for form, not separated from craving for form, not separated from thirst for form.

Venerable friends, if a monk is not separated from defilement by form, not separated from desire for form, not separated from craving for form, not separated from thirst for form, then he desires to get form, seeks form, 331

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is attached to form, is established in form, [and he considers that] "I am form" and "form is mine."344 Desiring to get form, [seeking form,] attached to form, established in form, [and considering that] "I am form" and "form is mine," his consciousness seizes on form. His consciousness having seized on form, when that form changes, his consciousness revolves around form. [As] his consciousness revolves around form, states of agitation arise and his mind becomes established in them. Because his mind does not understand, he is afraid and troubled. Through <clinging>, he is agitated. It is the same with feeling . . . with perception . . . with formations. . . . A monk is not separated from defilement by consciousness, not separated from desire for consciousness, not separated from craving for consciousness, not separated from thirst for consciousness. Venerable friends, if a monk is not separated from defilement by consciousness, not separated from desire for consciousness, not separated from craving for consciousness, not separated from thirst for consciousness, then he desires to get consciousness, seeks consciousness, is attached to consciousness, is established in consciousness, [and he considers:] "I am consciousness" and "consciousness is mine." Desiring to get consciousness, seeking consciousness, attached to consciousness, established in consciousness, [and considering:] "I am consciousness" and "consciousness is mine," his consciousness seizes on consciousness. His consciousness having seized on consciousness, when that consciousness changes, his consciousness revolves around consciousness. [As] his consciousness revolves around consciousness, states of agitation arise and his mind becomes established in them. Because his mind does not understand, he is afraid and troubled. Through <clinging>, he is agitated. Venerable friends, in this way there is agitation for a monk through <clinging>.

Venerable friends, how is there no agitation for a monk who does not cling? Venerable friends, [here] a monk is separated from defilement by form, separated from desire for form, separated from craving for form, separated from thirst for form.

Venerable friends, if a monk is separated from defilement by form, separated from desire for form, separated from craving for form, separated from thirst for form, then he does not desire to get form, does not seek form, is not attached to form, is not established in form, and he does not 332

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[consider:] "I am form," or "form is mine." Not desiring to get form, not seeking form, not attached to form, not established in form, not [considering,] "I am form," or "form is mine," his consciousness does not seize on form. His consciousness not having seized on form, when that form changes, his consciousness does not revolve around form. [As] his consciousness does not revolve around form, states of agitation do not arise and his mind does not become established in them. Because his mind understands, he is not afraid and not troubled. Through not clinging, he is not agitated.

It is the same with feeling . . . with perception . . . with formations. . . . A monk is separated from defilement by consciousness, separated from desire for consciousness, separated from craving for consciousness, separated from thirst for consciousness. Venerable friends, if a monk is separated from defilement by consciousness, separated from desire for consciousness, separated from craving for consciousness, separated from thirst for consciousness, then he does not desire to get consciousness, does not seek consciousness, is not attached to consciousness, is not established in consciousness, does not [consider], "I am consciousness," or "consciousness is mine." Not desiring to get consciousness, not seeking consciousness, not attached to consciousness, not established in consciousness, not [considering], "I am consciousness," or "consciousness is mine," his consciousness does not seize on consciousness. His consciousness not having seized on consciousness, when that consciousness changes, his consciousness does not revolve around consciousness. [As] his consciousness does not revolve around consciousness, states of agitation do not arise and his mind does not become established in them. Because his mind understands, he is not afraid and not troubled. Through not clinging, he does not become agitated. Venerable friends, in this way there is no agitation for a monk who does not cling.

Venerable friends, the World-honored One rose from his seat and entered his dwelling to sit in meditation, having spoken in brief about this matter, without explaining the details, [namely:] "Monks, one may keep contemplating in such and such a way. Monks, having contemplated like this, the mind moves outward and becomes scattered—the mind is not settled within; and through <clinging> it becomes agitated. [On the other hand,] 696b

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The Madhyama Āgama (Middle-length Discourses), Volume III monks, one may keep contemplating in such and such a way. Monks, having contemplated like that, the mind does not move outward and does not become scattered—the mind is settled within; and by not clinging it does not become agitated. In this way there will be no further birth, old age, disease, and death. This is called the end of dukkha." This matter, which the World-honored One spoke about in brief without explaining its details, I have explained in detail in this way, employing these phrases and words. Venerable friends, approach the Buddha and set out [my explanation] in full [to him]. As the World-honored One explains its meaning, venerable friends, remember it.

Then, having heard what the venerable Mahākaccāna had said, bearing well in mind [how] to recite it, the monks rose from their seats, circumambulated the venerable Mahākaccāna three times, and left. They approached the Buddha. Having paid homage to him, they stepped back, sat to one side, and said: World-honored One, the instruction that the World-honored One gave in brief without explaining its meaning in detail, after which he rose from his seat and entered his dwelling to sit in meditation—the venerable Mahā kaccāna has explained it to us in detail employing these phrases and words. Having heard it, the World-honored One expressed praise: It is well, it is well, my disciple is endowed with the eye, with knowledge, with Dharma, with meaning. Why is that? [Because] in regard to this matter which the teacher taught to the disciples in brief, without explaining its details, that disciple has taught it in detail employing these phrases and words. You should remember it like this, [just] as the monk Mahā kaccāna has taught it. Why is that? According to this explanation, so you should contemplate the meaning.345

Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

165. The Discourse on a Deva

at the Hot Spring Grove346

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

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At that time the venerable Samiddhi was also dwelling at Rājagaha, staying in the Hot Spring Grove. When the night was over, toward dawn, the venerable Samiddhi left his dwelling and approached the hot spring. Taking off his robes and [leaving] them on the bank, he entered the hot spring to bathe. Having bathed, he came out again, wiped his body [dry], and put on his robes. Then, the night being over, toward dawn, a deva of fine physique and majestic appearance approached the venerable Samiddhi, paid homage with the head, stepped back, and stood to one side. The excellent splendor of that deva's appearance brilliantly illuminated the bank of the hot spring. Having stepped back and stood to one side, that deva said to the venerable Samiddhi, "Monk, do you remember the verses on an auspicious night?"347 The venerable Samiddhi replied to that deva, "I do not remember the verses on an auspicious night." He [then] asked the deva, "Do you remember the verses on an auspicious night?"

The deva replied, "I too do not remember the verses on an auspicious night." The venerable Samiddhi asked the deva further, "Who does remember the verses on an auspicious night?"348

The deva answered:

The World-honored One is dwelling here at Rājagaha, staying in the Bamboo Grove, the Squirrels' Sanctuary. He will remember the verses on an auspicious night.

Monk, approach the World-honored One and from him memorize well the verses on an auspicious night and recite them. Why is that? [Because] the verses on an auspicious night pertain to the Teaching; they pertain to what is beneficial. They are the root of the holy life, leading to knowledge, to realization, and to nirvana.

[As] a son of good family who, out of faith, has left the household life to become homeless and practice the path [you] should memorize well the verses on an auspicious night and recite them.

Having spoken in this way, that deva paid homage with the head at the feet of the venerable Samiddhi and, having circumambulated him three times, vanished on the spot.

Then, not long after the deva had vanished, the venerable Samiddhi approached the Buddha. Having paid homage with his head, he stepped back, sat to one side, and said:

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The Madhyama Āgama (Middle-length Discourses), Volume III World-honored One, today, when the night was over, toward dawn, I left my dwelling and approached the hot spring. I took off my robes and, [leaving] them on the bank, entered the hot spring to bathe. Having bathed, I came out and stood on the bank wiping my body [dry]. At that time, the night being over, toward dawn, a deva of fine physique and majestic appearance approached me, paid homage with the head, stepped back, and stood to one side. The excellent splendor of that deva's appearance brilliantly illuminated the bank of the hot spring. Having stepped back and stood to one side, that deva said to me, "Monk, do you remember the verses on an auspicious night?"

I replied to that deva, "I do not remember the verses on an auspicious night." [Then] I asked the deva, "Do you remember the verses on an auspicious night?" The deva replied, "I too do not remember the verses on an auspicious night."

I asked [the deva] further, "Who does remember the verses on an auspicious night?" The deva answered, "The World-honored One is dwelling here at Rājagaha, staying in the Bamboo Grove, the Squirrels' Sanctuary. He will remember the verses on an auspicious night.

"Monk, approach the World-honored One and from him memorize well the verses on an auspicious night and recite them. Why is that? [Because] the verses on an auspicious night pertain to the Teaching; they pertain to what is beneficial. They are the root of the holy life, leading to knowledge, to realization, and to nirvana.

"[As] a son of good family who, out of faith, has left the household life to become homeless and practice the path, [you] should memorize well the verses on an auspicious night and recite them." Having spoken in this way, that deva paid homage with the head at my feet and, having circumambulated me three times, vanished on the spot. The World-honored One asked, "Samiddhi, do you know that deva's name and where he came from?"

The venerable Samiddhi replied, "World-honored One, I do not know that deva's name and I also do not know where he came from." 336

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The World-honored One said, "Samiddhi, that deva is called Main Hall and he is a general in the army of the devas of the Thirty-three."349 Then the venerable Samiddhi said: World-honored One, now is the right time. Well-gone One, now is the right time for the World-honored One to teach the monks the verses on an auspicious night. Having heard them from the World-honored One, the monks will remember them well. The World-honored One said, "Samiddhi, listen closely. Listen closely and pay proper attention to what I shall teach you." The venerable Samiddhi said, "Yes, indeed." Then all the monks listened to receive instruction. The Buddha said: Be careful not to think about the past, And do not long for the future. Matters of the past have already ceased, And the future has not yet arrived. Phenomena in the present

Are what one should contemplate,350 Mindful of [their] lack of stability. The wise awaken in this way. Undertaking [such] practice of noble ones, Who need worry about death? "I shall disengage from that, [This] great suffering and misery shall end!" Practice diligently like this, Day and night without negligence! Therefore, one should regularly teach The verses on an auspicious night. Having spoken in this way, the Buddha rose from his seat and entered his dwelling to sit in meditation. Then the monks had this thought: "Venerable friends, you should know that the World-honored One has risen from his seat and entered his dwelling 337

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to sit in meditation, having given this instruction in brief, without explaining its details, [namely]:

"Be careful not to think about the past, And do not long for the future. Matters of the past have already ceased, And the future has not yet arrived. "Phenomena in the present

Are what one should contemplate, Mindful of [their] lack of stability. The wise awaken in this way.

"Undertaking [such] practice of noble ones, Who need worry about death?

'I shall disengage from that,

[This] great suffering and misery shall end!' "Practice diligently like this, Day and night without negligence! Therefore, one should regularly teach The verses on an auspicious night." They further had this thought: "Venerable friends, who would be able to explain in detail the meaning of what the World-honored One has just said in brief?" They further had this thought: "The venerable Mahākaccāna is often praised by the World-honored One and by his wise companions in the holy life. The venerable Mahākaccāna would be able to explain in detail the meaning of what the World-honored One has just said in brief. "Venerable friends, let us together approach the venerable Mahākaccāna and request him to explain its meaning. As the venerable Mahākaccāna explains it, we shall remember it well." Then the monks approached the venerable Mahākaccāna. Having exchanged greetings with him, they stepped back, sat to one side, and said: Venerable Mahākaccāna, please know this. The World-honored One rose from his seat and entered his dwelling to sit in meditation, after giving this instruction in brief, without explaining its details, [namely:] 338

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Be careful not to think about the past, And do not long for the future. Matters of the past have already ceased, And the future has not yet arrived. Phenomena in the present

Are what one should contemplate, Mindful of [their] lack of stability. The wise awaken in this way. Undertaking [such] practice of noble ones,351 Who need worry about death? "I shall disengage from that, [This] great suffering and misery shall end!" Practice diligently like this, Day and night without negligence! Therefore, one should regularly teach The verses on an auspicious night. Then we had this thought: "Venerable friends, who would be able to explain in detail the meaning of what the World-honored One has just said in brief?" We further had this thought: "The venerable Mahākaccāna is often praised by the World-honored One and by his wise companions in the holy life. The venerable Mahākaccāna would be able to explain in detail the meaning of what the World-honored One has just said in brief." May the venerable Mahākaccāna give [us] a detailed explanation, out of compassion! The venerable Mahākaccāna said: Venerable friends, listen while I tell you a simile. On hearing a simile wise people understand the meaning. Venerable friends, it is just as if there were a man wishing to search for heartwood. In order to search for heartwood, [he] enters the forest, carrying an ax. He sees a great tree possessed of roots, branches, joints, twigs, leaves, flowers, and heartwood. That man does not take hold of the roots, branches, joints, and heartwood, but only takes hold of the twigs and leaves.

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The Madhyama Āgama (Middle-length Discourses), Volume III Venerable friends, what you have said is just like that. The World-honored One was present, yet you left him to come and ask me about this matter. Why is that?

Venerable friends, know this: the World-honored One is the eye, is knowledge, is meaning, is the Dharma, is the master of the Dharma, is the general of the Dharma. The teaching of the true meaning, the revelation of all meaning, comes from the World-honored One.

Venerable friends, you should have approached the World-honored One to ask him about this matter, [saying,] "World-honored One, how is this? What is the meaning of this?" As the World-honored One explained it, venerable friends, so you should have remembered it well. Then the monks said:

Yes, indeed, venerable Mahākaccāna. The World-honored One is the eye, is knowledge, is meaning, is the Dharma, is the master of the Dharma, is the general of the Dharma. The teaching of the true meaning, the revelation of all meaning, comes from the World-honored One.

We should have approached the World-honored One to ask about this matter, saying, "World-honored One, how is this? What is its meaning?" As the World-honored One explained it, so we should have remembered it well.

However, the venerable Mahākaccāna is often praised by the Worldhonored One and by his wise companions in the holy life. The venerable Mahākaccāna will be able to explain in detail the meaning of what the World-honored One said in brief. May the venerable Mahākaccāna explain it in detail, out of compassion!

The venerable Mahākaccāna said to the monks:

Venerable friends, listen together to what I shall say. Venerable friends, how does a monk think about the past? Venerable friends, with the really existing eye a monk comes to know forms,352 which are agreeable, forms that the mind [then] recalls, forms that are yearned for, that are associated with desire, that the mind delights in, that [become] a source of grasping, a source that is in the past.

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His consciousness of the past is defiled with desire. Because his consciousness is defiled with desire, he delights in those [forms]. Because he delights in them, he thinks about the past.

In the same way with the ear . . . the nose . . . the tongue . . . the body . . . with the really existing mind a monk comes to know mind objects, which are agreeable, mind objects that the mind [then] recalls, mind objects that are yearned for, that are associated with desire, that the mind delights in, that [become] a source of grasping, a source that is in the past. His consciousness of the past is defiled with desire. Because his consciousness is defiled with desire, he delights in those [mind objects]. Because he delights in them, he thinks about the past. Venerable friends, this is how a monk thinks about the past.

Venerable friends, how does a monk not think about the past? Venerable friends, with the really existing eye a monk comes to know forms, which are agreeable, forms that the mind [then] recalls, forms that are yearned for, that are associated with desire, that the mind delights in, that [become] a source of grasping, a source that is in the past.

His consciousness of the past is not defiled with desire. Because his consciousness is not defiled with desire, he does not delight in those [forms]. Because he does not delight in them, he does not think about the past. In the same way with the ear . . . the nose . . . the tongue . . . the body . . . with the really existing mind a monk comes to know mind objects, which are agreeable, mind objects that the mind [then] recalls, mind objects that are yearned for, that are associated with desire, that the mind delights in, that [become] a source of grasping, a source that is in the past. His consciousness of the past is not defiled with desire. Because his consciousness is not defiled with desire, he does not delight in those [mind objects]. Because he does not delight in them, he does not think about the past. Venerable friends, this is how a monk does not think about the past. Venerable friends, how does a monk long for the future? Venerable friends, if there are the eye, forms, and eye consciousness of the future, and a monk wishes to obtain what has not yet been obtained, [or] his mind longs for [more of] what has already been obtained, [then] because his mind already has this longing, he delights in those [forms]. Because he delights in them, he longs for the future.

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The Madhyama Āgama (Middle-length Discourses), Volume III In the same way with the ear . . . the nose . . . the tongue . . . the body . . . if there are the mind, mind objects, and mind consciousness of the future, and a monk wishes to obtain what has not yet been obtained, [or] his mind longs for [more of] what has already been obtained, [then] because his mind already has this longing, he delights in those [mind objects]. Because he delights in them, he longs for the future. Venerable friends, this is how a monk longs for the future.

Venerable friends, how does a monk not long for the future? Venerable friends, if there are the eye, forms, and eye consciousness of the future, and a monk does not wish to obtain what has not yet been obtained, and his mind does not long for [more of] what has already been obtained, [then] because his mind does not already have this longing, he does not delight in those [forms]. Because he does not delight in them, he does not long for the future.

In the same way with the ear . . . the nose . . . the tongue . . . the body . . . if there are the mind, mind objects, and mind consciousness of the future, and a monk does not wish to obtain what has not yet been obtained, and his mind does not long for [more of] what has already been obtained, [then] because his mind does not have this longing, he does not delight in those [mind objects]. Because he does not delight in them, he does not long for the future. Venerable friends, this is how a monk does not long for the future.

Venerable friends, how does a monk cling to phenomena in the present? Venerable friends, if there are the eye, forms, and eye consciousness of the present, and a monk's consciousness of the present is defiled with desire, [then] because his consciousness is defiled with desire, he delights in those [forms]. Because he delights in them, he clings to phenomena in the present.

In the same way with the ear . . . the nose . . . the tongue . . . the body . . . If there are the mind, mind objects, and mind consciousness of the present, and a monk's consciousness of the present is defiled with desire, [then] because his consciousness is defiled with desire, he delights in those [mind objects]. Because he delights in them, he clings to phenomena in the present. Venerable friends, this is how a monk clings to phenomena in the present.

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Venerable friends, how does a monk not cling to phenomena in the present? Venerable friends, if there are the eye, forms, and eye consciousness of the present, and a monk's consciousness of the present is not defiled with desire, [then] because his consciousness is not defiled with desire, he does not delight in those [forms]. Because he does not delight in them, he does not cling to phenomena in the present. In the same way with the ear . . . the nose . . . the tongue . . . the body . . . if there are the mind, mind objects, and mind consciousness of the present, and a monk's consciousness of the present is not defiled with desire, [then] because his consciousness is not defiled with desire, he does not delight in those [mind objects]. Because he does not delight in them, he does not cling to phenomena in the present. Venerable friends, this is how a monk does not cling to phenomena in the present. Venerable friends, the World-honored One rose from his seat and entered his dwelling to sit in meditation, after giving this instruction in brief without explaining the details, [namely:] Be careful not to think about the past, And do not long for the future. Matters of the past have already ceased, And the future has not yet arrived. Phenomena in the present

Are what one should contemplate, Mindful of [their] lack of stability. The wise awaken in this way.

Undertaking [such] practice of noble ones, Who need worry about death?

"I shall disengage from that,

[This] great suffering and misery shall end!" Practice diligently like this, Day and night without negligence! Therefore, one should regularly teach The verses on an auspicious night. 698b

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