The Madhyama Āgama (Middle-Length Discourses) Volume III

166. The Discourse on a Venerable One in a Meditation Hut among the Sakyans

698c

The Madhyama Āgama (Middle-length Discourses), Volume III This brief instruction that the World-honored One gave 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, you can together remember it.

Then, having heard the venerable Mahākaccāna's explanation, the monks, having well memorized [how] to recite it, rose from their seats, circumambulated the venerable Mahākaccāna three times, and left. Approaching the Buddha, they paid homage with their heads, stepped back, sat to one side, and said: World-honored One, the instruction that the World-honored One gave in brief without analyzing the meaning in detail, after which he rose from his seat and entered his dwelling to sit in meditation, the venerable Mahākaccāna has explained 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 meaning, with Dharma. Why is that?

[Because] in regard to this instruction, which the teacher taught to the disciples in brief, without explaining its details, that disciple has explained it in detail employing these phrases and words. You should remember it [just] as the monk Mahākaccāna has explained it. Why is that? [Because] his explanation is [just] how you should contemplate the meaning.353 Thus spoke the Buddha. Having heard what the Buddha said, those monks were delighted and received it respectfully.

166. The Discourse on a Venerable One

in a Meditation Hut among

the Sakyans354

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 venerable Lomasakaṅgiya was dwelling among the Sakyans in a meditation hut in a forest. Then, the night being over, toward dawn, the venerable Lomasakaṅgiya came out of his meditation hut, spread 344

Division 13

his sitting mat on a rope bed that was on open ground in the shade of the meditation hut, and sat down [on it] cross-legged. Then, the night being over, toward dawn, a deva of fine physique and majestic appearance approached the venerable Lomasakaṅgiya. He paid homage with the head, stepped back, and stood to one side. The excellent splendor of that deva brilliantly illuminated the whole meditation hut. Standing there on one side, the deva addressed the venerable Lomasakaṅgiya, "Monk, do you remember the verses on an auspicious night and their meaning?"355 The venerable Lomasakaṅgiya replied to the deva, "I do not remember the verses on an auspicious night nor do I remember their meaning." He [then] asked the deva, "Do you remember the verses on an auspicious night and their meaning?"

That deva replied, "I remember the verses on an auspicious night but not their meaning."

The venerable Lomasakaṅgiya asked the deva further, "How is it that you remember the verses on an auspicious night but not their meaning?" The deva replied:

At one time the World-honored One was dwelling at Rājagaha, staying in the Bamboo Grove, the Squirrels' Sanctuary.356 At that time the Worldhonored One taught the monks the verses on an auspicious night [thus]: 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,357 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!" 345

The Madhyama Āgama (Middle-length Discourses), Volume III 699a

Practice diligently like this,

Day and night without negligence!

Therefore, one should regularly teach

The verses on an auspicious night.

Monk, in this way I remember the verses on an auspicious night, but not their meaning.

The venerable Lomasakaṅgiya asked the deva further, "Who remembers the verses on an auspicious night and also their meaning?"358 The deva answered:

The World-honored One is dwelling at Sāvatthī, in Jeta's Grove, Anātha piṇḍika's Park. He will remember the verses on an auspicious night and also their meaning. Monk, approach the World-honored One and from him memorize well the verses on an auspicious night and also their meaning, and recite them. Why is that? [Because] the verses on an auspicious night and their meaning pertain to the Teaching; they pertain to what is beneficial. Being the root of the holy life, they lead 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 also their meaning, and recite them. Having spoken like this, that deva paid homage with the head at the feet of the venerable Lomasakaṅgiya and, having circumambulated him three times, vanished on the spot.

Then, not long after the deva had vanished, the venerable Lomasakaṅgiya, having completed the rains retreat among the Sakyans,359 the three months being over, having mended his robes, took his robes and bowl and headed for Sāvatthī. Traveling by stages he reached Sāvatthī, where he stayed at Jeta's Grove, Anāthapiṇḍika's Park.

At that time the venerable Lomasakaṅgiya approached the Buddha. Having paid homage with his head, he stepped back, sat to one side, and said: Blessed One, at one time I was dwelling among the Sakyans, in a meditation hut in a forest. Blessed One, then, the night being over, toward 346

Division 13

dawn, I came out of a meditation hut, spread my sitting mat on a rope bed that was on open ground in the shade of the meditation hut, and sat down on it cross-legged.

Then, the night being over, toward dawn, a deva of fine physique and majestic appearance approached me. He paid homage with the head, stepped back, and sat to one side. The excellent splendor of that deva's appearance brilliantly illuminated the whole meditation hut. Standing there on one side, the deva addressed me, "Monk, do you remember the verses on an auspicious night and also their meaning?" I replied to that deva, "I do not remember the verses on an auspicious night, nor do I remember their meaning." I [then] asked the deva, "Do you remember the verses on an auspicious night and also their meaning?" The deva replied, "I remember the verses on an auspicious night but not their meaning." I asked the deva further: "How is it that you remember the verses on an auspicious night but not their meaning?" The deva replied to me, "At one time the Buddha was dwelling at Rājagaha, staying in the Bamboo Grove, the Squirrels' Sanctuary. At that time the World-honored One taught the monks the verses on an auspicious night [thus]:

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! 347

699b

The Madhyama Āgama (Middle-length Discourses), Volume III Therefore, one should regularly teach

The verses on an auspicious night.

Monk, in this way I remember the verses on an auspicious night, but not their meaning."

I asked the deva further, "Who remembers the verses on an auspicious night and also their meaning?"

The deva replied to me, "The Buddha is dwelling at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's Park. He will remember the verses on an auspicious night and also their meaning. Monk, approach the World-honored One and from him memorize well the verses on an auspicious night and also their meaning, and recite them. Why is that?

"[Because] the verses on an auspicious night and their meaning pertain to the Teaching; they pertain to what is beneficial. Being the root of the holy life, they lead 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 also their meaning, and recite them." So saying, that deva paid homage with the head at my feet and, having circumambulated me three times, vanished on the spot. Then the World-honored One asked the venerable Lomasakaṅgiya, "Do you know that deva's name and where it came from?" The venerable Lomasakaṅgiya replied, "World-honored One, I do not know that deva's name, nor do I know where it came from." The World-honored One said, "Kaṅgiya, that deva is called Candana, who is a general in the army of the devas of the Thirty-three." Then the venerable Lomasakaṅgiya 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 and also their meaning. Having heard them from the World-honored One, the monks will remember them well. The World-honored One said, "Kaṅgiya, listen closely and pay proper attention. I shall teach you the meaning in detail." 348

Division 13

The venerable Lomasakaṅgiya said, "Yes, indeed. We shall listen and receive the teaching."

The Buddha spoke [thus]:

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. Kaṅgiya, how does a monk think about the past? If a monk delights in form of the past, has desire for it, is attached to it, is established in it; if he delights in feeling . . . in perception . . . in formations . . . in consciousness of the past, has desire for it, is attached to it, is established in it— this is how a monk thinks about the past. Kaṅgiya, how does a monk not think about the past? If a monk does not delight in form of the past, has no desire for it, is not attached to it, is not established in it; if he does not delight in feeling . . . in perception . . . in formations . . . in consciousness of the past, has no desire for it, is not attached to it, is not established in it—this is how a monk does not think about the past.

Kaṅgiya, how does a monk long for the future? If a monk delights in form of the future, has desire for it, is attached to it, is established in it; 349

699c

167. The Discourse Spoken by Ānanda

700a

The Madhyama Āgama (Middle-length Discourses), Volume III if he delights in feeling . . . in perception . . . in formations . . . in consciousness of the future, has desire for it, is attached to it, is established in it—this is how a monk longs for the future.

Kaṅgiya, how does a monk not long for the future? If a monk does not delight in form of the future, does not desire it, is not attached to it, is not established in it; if he does not delight in feeling . . . in perception . . . in formations . . . in consciousness of the future, does not desire it, is not attached to it, is not established in it—this is how a monk does not long for the future. Kaṅgiya, how does a monk cling to phenomena in the present? If a monk delights in form of the present, has desire for it, is attached to it, is established in it; if he delights in feeling . . . in perception . . . in formations . . . in consciousness of the present, has desire for it, is attached to it, is established in it—this is how a monk clings to phenomena in the present.360 Kaṅgiya how does a monk not cling to phenomena in the present? If a monk does not delight in form of the present, has no desire for it, is not attached to it, is not established in it; if he does not delight in feeling . . . in perception . . . in formations . . . in consciousness of the present, has no desire for it, is not attached to it, is not established in it—this is how a monk does not cling to phenomena in the present.

Thus spoke the Buddha. Having heard what the Buddha said, the venerable Lomasakaṅgiya and the monks were delighted and received it respectfully. 167. The Discourse Spoken by Ānanda361

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 venerable Ānanda was teaching the monks, who had gathered at night in the assembly hall, the verses on an auspicious night and their meaning.

Then, when the night was over, toward dawn, a certain monk approached the Buddha. Having paid homage with his head, he stepped back, sat to one side, and said:

World-honored One, the venerable Ānanda taught the monks, who had gathered at night in the assembly hall, the verses on an auspicious night and also their meaning.362

350

Division 13

Then the World-honored One told a certain monk, "Go to the monk Ānanda and say this, 'Ānanda, the World-honored One summons you.'" That monk, on receiving the World-honored One's instruction, rose from his seat, paid homage with his head at the Buddha's feet, circumambulated him three times, and left. He approached the venerable Ānanda and said, "The World-honored One summons the venerable Ānanda." The venerable Ānanda then approached the Buddha. Having paid homage with his head, he stepped back, and stood to one side. The World-honored One asked, "Ānanda, is it true that you taught the monks, who had gathered at night in the assembly hall, the verses on an auspicious night and also their meaning?"

The venerable Ānanda replied, "Yes, indeed." The World-honored One asked, "Ānanda, how did you teach the monks the verses on an auspicious night and also their meaning?" Then the venerable Ānanda 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,363 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. The World-honored One asked further, "Ānanda, how does a monk think about the past?"364

351

168. The Discourse on Mental Practice

700b

The Madhyama Āgama (Middle-length Discourses), Volume III The venerable Ānanda replied:

World-honored One, if a monk delights in form of the past, has desire for it, is attached to it, is established in it; if he delights in feeling . . . in perception . . . in formations . . . in consciousness of the past, has desire for it, is attached to it, is established in it—this is how a monk thinks about the past.

The World-honored One asked further, "Ānanda, how does a monk not think about the past?"

The venerable Ānanda replied:

World-honored One, if a monk does not delight in form of the past, has no desire for it, is not attached to it, is not established in it; if he does not delight in feeling . . . in perception . . . in formations . . . in consciousness of the past, has no desire for it, is not attached to it, is not established in it—this is how a monk does not think about the past. The World-honored One asked further, "Ānanda, how does a monk long for the future?"

The venerable Ānanda replied:

World-honored One, if a monk delights in form of the future, has desire for it, is attached to it, is established in it; if he delights in feeling . . . in perception . . . in formations . . . in consciousness of the future, has desire for it, is attached to it, is established in it—this is how a monk longs for the future.

The World-honored One asked further, "Ānanda, how does a monk not long for the future?"

The venerable Ānanda replied:

World-honored One, if a monk does not delight in form of the future, has no desire for it, is not attached to it, is not established in it; if he does not delight in feeling . . . in perception . . . in formations . . . in consciousness of the future, has no desire for it, is not attached to it, is not established in it—this is how a monk does not long for the future. 352

Division 13

The World-honored One asked further, "Ānanda, how does a monk cling to phenomena in the present?"

The venerable Ānanda replied:

World-honored One, if a monk delights in form of the present, has desire for it, is attached to it, is established in it; if he delights in feeling . . . in perception . . . in formations . . . in consciousness of the present, has desire for it, is attached to it, is established in it—this is how a monk clings to phenomena in the present.365

The World-honored One asked further, "Ānanda, how does a monk not cling to phenomena in the present?"

The venerable Ānanda replied:

World-honored One, if a monk does not delight in form of the present, has no desire for it, is not attached to it, is not established in it; if he does not delight in feeling . . . in perception . . . in formations . . . in consciousness of the present, has no desire for it, is not attached to it, is not established in it—this is how a monk does not cling to phenomena in the present. World-honored One, this is how I taught the monks, who had gathered at night in the assembly hall, the verses on an auspicious night and also their meaning.

Then the World-honored One told the monks:

It is well, it is well, my disciple is endowed with the eye, with knowledge, with meaning, with Dharma. Why is that? [Because my] disciple has explained the meaning [of the verses] in detail in the presence of the Teacher, employing these phrases and words. Just as the monk Ānanda has explained it, so you all should remember it. Why is that? [Because] this explanation is how [you] should contemplate the meaning. Thus spoke the Buddha. Having heard what the Buddha said, the venerable Ānanda and the monks were delighted and received it respectfully. 168. The Discourse on Mental Practice366

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

353

The Madhyama Āgama (Middle-length Discourses), Volume III 700c

At that time the World-honored One addressed the monks: I shall now 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. Called the "Discourse on an Analysis of Mental Practice," it is on rebirth according to mental practice. Listen closely. Listen closely and pay proper attention. Then the monks listened to receive the instruction.

The Buddha said:

What is rebirth according to mental practice? Suppose that a monk, secluded from sensual desires, secluded from evil and unwholesome states, with [directed] awareness and [sustained] contemplation, with rapture and happiness born of seclusion, dwells having attained the first absorption. He delights in this state of concentration, desires it, and is established in it. Since he delights in this state of concentration, desires it, and is established in it, it is certainly possible that, delighting in it and being established in it, he will at death be reborn among the Brahmā devas. The Brahmā devas, who are born there and established there, experience rapture and happiness born of seclusion, [just] as a monk here who becomes established on entering the first absorption experiences rapture and happiness born of seclusion. These two [instances of] rapture and happiness born of seclusion are not different; the two are completely equal. Why is that? [Because] one who first practices this state of concentration here will later be reborn there. He develops this state of concentration like this, practices it like this, extends it like this. Such is rebirth among the Brahmā devas; it is rebirth according to mental practice.

Again, 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. He delights in this state of concentration, desires it, and is established in it. Since he delights in this state of concentration, desires it, and is established in it, it is certainly possible that, delighting in it and being established in it, he will at death be reborn among the devas of Streaming Radiance (ābhassarā-devā).

354

Division 13

The devas of Streaming Radiance, who are born there and established there, experience rapture and happiness born of concentration, [just] as a monk here who becomes established on entering the second absorption experiences rapture and happiness born of concentration. These two [instances of] rapture and happiness born of concentration are not different; the two are completely equal. Why is that? [Because] one who first practices this state of concentration here will later be reborn there. He develops this state of concentration like this, practices it like this, extends it like this. Such is rebirth among the devas of Streaming Radiance; it is rebirth according to mental practice.

Again, secluded from rapture and pleasure, dwelling in equanimity, not 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. He delights in this state of concentration, desires it, and is established in it.

Since he delights in this state of concentration, desires it, and is established in it, it is certainly possible that, delighting in it and being established in it, he will at death be reborn among the devas of Refulgent Glory (subha kiṇṇā-devā). The devas of Refulgent Glory, who are born there and established there, experience happiness free from rapture, [just] as a monk here who becomes established on entering the third absorption experiences happiness free from rapture. These two [instances of] happiness free from rapture are not different; the two are completely equal. Why is that? [Because] one who first practices this state of concentration here will later be reborn there. He develops this state of concentration like this, practices it like this, extends it like this. Such is rebirth among the devas of Refulgent Glory; it is rebirth according to mental practice.

Again, with the cessation of pleasure and the cessation of pain, and with the earlier cessation of joy and displeasure, with neither-pain-norpleasure, with equanimity, mindfulness, and purity, a monk dwells, having attained the fourth absorption. He delights in this state of concentration, desires it, and is established in it.

355

The Madhyama Āgama (Middle-length Discourses), Volume III 701a

Since he delights in this state of concentration, desires it, and is established in it, it is certainly possible that, delighting in it and being established in it, he will at death be reborn among the devas of Great Reward (ve happha lā-devā). The devas of Great Reward who are born there and established there experience equanimity, mindfulness, and the happiness of purity, [just] as a monk here who becomes established on entering the fourth absorption experiences equanimity, mindfulness, and the happiness of purity. These two [instances of] equanimity, mindfulness, and happiness of purity are not different; the two are completely equal. Why is that? [Because] one who first practices this state of concentration here will later be reborn there. He develops this state of concentration like this, practices it like this, extends it like this. Such is rebirth among the devas of Great Reward; it is rebirth according to mental practice.

Again, 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. He delights in this state of concentration, desires it, and is established in it.

Since he delights in this state of concentration, desires it, and is established in it, it is certainly possible that, delighting in it and being established in it, he will at death be reborn among the devas of the sphere of infinite space. The devas of the sphere of infinite space, who are born there and established there, experience the perception of the sphere of infinite space, [just] as a monk here who is established in the sphere of infinite space experiences the perception of it. These two [instances of] the perception of the sphere of infinite space are not different; the two are completely equal. Why is that? [Because] one who first practices concentration here will later be reborn there. He develops this state of concentration like this, practices it like this, extends it like this. Such is rebirth among the devas of the sphere of infinite space; it is rebirth according to mental practice. Again, by transcending the sphere of infinite space, [aware] of infinite consciousness, a monk dwells having attained the sphere of infinite consciousness. He delights in this state of concentration, desires it, and is established in it.

356

Division 13

Since he delights in this state of concentration, desires it, and is established in it, it is certainly possible that, delighting in it and being established in it, he will at death be reborn among the devas of the sphere of infinite consciousness.

The devas of the sphere of infinite consciousness, who are born there and established there, experience the perception of the sphere of infinite consciousness, [just] as a monk here who is established in the sphere of infinite consciousness experiences the perception of it. These two [instances of] the perception of the sphere of infinite consciousness are not different; the two are completely equal. Why is that? [Because] one who first practices this state of concentration here will later be reborn there. He develops that state of concentration like this, practices it like this, extends it like this. Such is rebirth among the devas of the sphere of infinite consciousness; it is rebirth according to mental practice.

Again, by transcending the sphere of infinite consciousness, [aware] that "there is nothing," a monk dwells having attained the sphere of nothingness. He delights in this state of concentration, desires it, and is established in it. Since he delights in this state of concentration, desires it, and is established in it, it is certainly possible that, delighting in it and being established in it, he will at death be reborn among the devas of the sphere of nothingness. The devas of the sphere of nothingness, who are born there and established there, experience the perception of the sphere of nothingness, [just] as a monk here who is established in the sphere of nothingness experiences the perception of it. These two [instances of] the perception of the sphere of nothingness are not different; the two are completely equal. Why is that? [Because] one who first practices this state of concentration here will later be reborn there. He develops that state of concentration like this, practices it like this, extends it like this. Such is rebirth among the devas of the sphere of nothingness; it is rebirth according to mental practice. Again, by completely transcending the perception of the sphere of nothingness, [aware] of neither-perception-nor-nonperception, a monk dwells having attained the sphere of neither-perception-nor-nonperception. He delights in this state of concentration, desires it, and is established in it. Since he delights in this state of concentration, desires it, and is established in it, it is certainly possible that, delighting in it and being established 357

701b

169. The Discourse [Spoken among] the Kurus on Nonconflict

The Madhyama Āgama (Middle-length Discourses), Volume III in it, he will at death be reborn among the devas of the sphere of neitherperception-nor-nonperception. The devas of the sphere of neither-perception-nor-nonperception, who are born there and established there, experience the perception of the sphere of neither-perception-nor-nonperception, [just as] a monk here who is established in the sphere of neither-perception-nor-nonperception experiences the perception of it. These two [instances of] the perception of it are not different; the two are completely equal. Why is that? [Because] one who first practices this state of concentration here will later be reborn there. He develops that state of concentration like this, practices it like this, extends it like this. Such is rebirth among the devas of the sphere of neither-perception-nor-nonperception; it is rebirth according to mental practice. Again, by completely transcending the perception of the sphere of neither-perception-nor-nonperception, a monk dwells knowing cessation. Having directly experienced it, by seeing with wisdom all his taints are destroyed and he has knowledge of their elimination. Among all these states of concentration, this one is reckoned supreme, the greatest, the highest, the best, the most excellent.

It is just as from the cow comes milk, from milk comes cream, from cream comes butter, from butter comes ghee, and from ghee comes cream of ghee; and [among these] cream of ghee is reckoned supreme, the greatest, the highest, the best, the most excellent. In the same way, among all these states of concentrations, this one is reckoned supreme, the greatest, the highest, the best, the most excellent. Having attained this state of concentration, being based on this state of concentration, having become established in this state of concentration, one will no longer experience the dukkha of birth, old age, disease, and death. This is reckoned as the end of dukkha.

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

169. The Discourse [Spoken among]

the Kurus on Nonconflict367

Thus have I heard. At one time the Buddha was dwelling among the Bhaggās,368 staying at Kammāsadhamma, a Kuru town.

358

Division 13

At that time the World-honored One told 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.369 It is called the "Discourse on Analysis of Nonconflict." Listen closely. Listen closely and pay proper attention.

Then the monks listened to receive the teaching.

The Buddha said:

Do not seek sensual pleasure, which is an extremely degrading activity engaged in by ordinary worldlings; also do not seek self-mortification, which leads to suffering, is not the practice of noble ones, and is not connected to what is beneficial. Avoiding these two extremes is the middle way for attaining vision, for attaining knowledge, for naturally attaining stillness, which leads to knowledge, to awakening, to nirvana. There is praising, there is blaming, and there is neither-praising-norblaming, which is teaching the Dharma. Be committed to evenness and, having commitment and understanding, constantly seek happiness within. Do not speak in an insinuating manner and also do not praise [someone] to [their] face. Speak in an even and restrained manner; do not speak in an uneven and unrestrained manner.370

Follow local customs, neither insisting on them nor rejecting them. This is the subject matter of this "Discourse on an Analysis of Nonconflict." "Do not seek sensual pleasures, which is an extremely degrading activity engaged in by ordinary worldlings; but also do not seek self-mortification, which leads to suffering, is not a practice of noble ones and is not connected to what is beneficial"—why was this said?

"Do not seek sensual pleasures, which is an extremely degrading activity engaged in by ordinary worldlings"—this describes one extreme; "also do not seek self-mortification, which leads to suffering, is not a practice of noble ones, and is not connected to what is beneficial"—this describes the second extreme.371

"Do not seek sensual pleasures, which is an extremely degrading activity engaged in by ordinary worldlings; and also do not seek self-mortification, 359

701c

The Madhyama Āgama (Middle-length Discourses), Volume III 702a

which leads to suffering, is not a practice of noble ones, and is not connected to what is beneficial"—this has been said for this reason. "Avoiding these two extremes is the middle way for attaining vision, for attaining knowledge, for naturally attaining stillness, which leads to knowledge, to awakening, to nirvana"—why has this been said? There is this noble eightfold path: right view . . . up to . . . right concentration; these are the eight. "Avoiding these two extremes is the middle way for attaining vision, for attaining knowledge, for naturally attaining stillness, which leads to knowledge, to awakening, to nirvana"—this has been said for this reason.

"There is praising, there is blaming, and there is neither praising nor blaming, which is teaching the Dharma"—why has this been said? What is praising? What is blaming and [what is] not teaching the Dharma? [Seeking] joy and happiness connected with sensual pleasure is an extremely degrading activity engaged in by ordinary worldlings. It is a state beset by suffering, vexation, trouble, and sadness; it is wrong practice. Having come to know this, one blames [such practitioners] personally. Why is that? [One thinks,] "Sensual pleasures are impermanent, dukkha, of a nature to wear away." Knowing that sensual pleasures are impermanent, [one thinks,] "Therefore those [who engage in them] are entirely beset by suffering, vexation, trouble, and sadness; such people are practicing wrongly." Having come to know this, one therefore blames them personally. Self-mortification which leads to suffering is not a practice of noble ones and is not connected to what is beneficial. It is a state beset by suffering, vexation, trouble, and sadness; it is wrong practice. Having come to know this, one blames personally [those who practice it]. Why is that? [One thinks,] "Those renunciants and brahmins, through fear of dukkha, shave off hair and beard, don yellow robes, and out of faith leave the household life and become homeless to train in the path. Yet those renunciants and brahmins embrace this dukkha, and therefore they are entirely beset by suffering, vexation, trouble, and sadness; they are practicing wrongly." Having come to know this, one therefore blames them personally. The presence of fetters that have not been eradicated is a state beset by suffering, vexation, trouble, and sadness; it is wrong practice. Having come to know this, one blames [such practitioners] personally. Why is 360

Division 13

that? [One thinks,] "Those who have not eradicated the fetters, have not eradicated becoming. Therefore they are entirely beset by suffering, vexation, trouble, and sadness; they are practicing wrongly." Having come to know this, one therefore blames them personally.

The eradication of fetters is a state that is not beset by suffering, vexation, trouble, and sadness; it is right practice. Having come to know this, one praises [such practitioners] personally. Why is that? [One thinks,] "Those who have eradicated the fetters, have eradicated becoming. Therefore, they are entirely free from suffering, vexation, trouble, and sadness; they are practicing rightly." Having come to know this, one therefore praises them personally.

Not seeking happiness within is a state beset by suffering, vexation, trouble, and sadness; it is wrong practice.372 Having come to know this, one blames [such practitioners] personally. Why is that? [One thinks,] "Those who do not seek happiness within are not inner seekers. Therefore, they are entirely beset by suffering, vexation, trouble, and sadness; they are practicing wrongly." Having come to know this, one therefore blames them personally.

Seeking happiness within is a state not beset by suffering, vexation, trouble, and sadness; it is right practice. Having come to know this, one praises [such practitioners] personally. Why is that? [One thinks,] "Those who seek happiness within are inner seekers. Therefore, they are entirely free from suffering, vexation, trouble, and sadness; they are practicing rightly." Having come to know this, one therefore praises them personally. In these ways, there is praising, and there is blaming, but no teaching of the Dharma. Neither praising them nor blaming them, one [should instead] teach them the Dharma. How does one neither praise nor blame, but [instead] teach the Dharma?

[Seeking] joy and happiness connected with sensual pleasure is an extremely degrading activity engaged in by ordinary worldlings. It is a state beset by suffering, vexation, trouble, and sadness; it is wrong practice. Having come to know this, one teaches [such people] the Dharma. Why is that? One does not say, "Sensual pleasures are impermanent, dukkha, of a nature to wear away. Knowing that sensual pleasures are impermanent, therefore those [who engage in them] are entirely beset by suffering, vexation, 361

The Madhyama Āgama (Middle-length Discourses), Volume III 702b

trouble, and sadness; such people are practicing wrongly." This method will not be successful. [Instead, one says,] there exists the state of being beset by suffering, vexation, trouble, and sadness; this is wrong practice." Having come to know this, one teaches the Dharma.

Self-mortification, which leads to dukkha, is not a practice of noble ones and is not connected to what is beneficial. It is a state beset by suffering, vexation, trouble, and sadness; it is wrong practice. Having come to know this, one teaches [such people] the Dharma. Why is that? One does not say, "Self-mortification which leads to dukkha is not a practice of noble ones and is not connected to what is beneficial. It is a state beset by suffering, vexation, trouble, and sadness; it is wrong practice." This method will not be successful. [Instead, one says,] there exists just the state of being beset by suffering, vexation, trouble, and sadness; this is wrong practice." Having come to know this, for this reason one teaches the Dharma. The presence of fetters that have not been eradicated is a state beset by suffering, vexation, trouble, and sadness; it is wrong practice. Having come to know this, one teaches the Dharma. Why is that? One does not say, "Those who have not eradicated the fetters have not eradicated becoming. Therefore they are entirely beset by suffering, vexation, trouble, and sadness; they are practicing wrongly." This method will not be successful. [Instead, one says,] there exists just the state of being beset by suffering, vexation, trouble, and sadness; this is wrong practice." Having come to know this, for this reason one teaches the Dharma.

The eradication of fetters is a state that is not beset by suffering, vexation, trouble, and sadness; it is right practice. Having come to know this, one teaches the Dharma. Why is that? One does not say, "Those who have eradicated the fetters have eradicated becoming. Therefore, they are entirely free from suffering, vexation, trouble, and sadness; they are practicing rightly." This method will not be successful. [Instead, one says,] there exists just the state of not being beset by suffering, of no vexation, no trouble, and no sadness; this is right practice." Having come to know this, for this reason one teaches the Dharma.

Not seeking happiness within is a state beset by suffering, vexation, trouble, and sadness; it is wrong practice. Having come to know this, one 362

Division 13

teaches the Dharma. Why is that? One does not say, "Those who do not seek happiness within are not inner seekers. Therefore, they are entirely beset by suffering, vexation, trouble, and sadness; they are practicing wrongly." This method will not be successful. [Instead, one says,] there exists just the state of being beset by suffering, vexation, trouble, and sadness; this is wrong practice." Having come to know this, for this reason one teaches the Dharma.

Seeking happiness within is a state not beset by suffering, vexation, trouble, and sadness; it is right practice. Having come to know this, one teaches the Dharma. Why is that? One does not say, "Those who seek happiness within are inner seekers. Therefore, they are entirely free from suffering, vexation, trouble, and sadness; they are practicing rightly." This method will not be successful. [Instead, one says,] there exists just the state of not being beset by suffering, of no vexation, no trouble, and no sadness; this is right practice." Having come to know this, for this reason one teaches the Dharma.

In this way there is neither praising nor blaming, but [instead] teaching of the Dharma. "There is praising, there is blaming, and there is neither praising nor blaming, which is teaching the Dharma"—this has been said for this reason.

"Be committed to evenness and, having commitment and understanding, constantly seek happiness within"—why has this been said? There is happiness that is ignoble happiness, the happiness of the ordinary worldling, which is basically a disease, basically a carbuncle, basically an arrow or a thorn, which pertains to what is worldly (sāmisa), which pertains to birth and death, which should not be cultivated, should not be practiced, should not be made much of. This, I say, should not be cultivated. There is a happiness that is noble happiness, the happiness of dispassion, the happiness of separation, the happiness of appeasement, the happiness [leading to] full awakening, which does not pertain to what is worldly, does not pertain to birth and death, which should be cultivated, should be practiced, should be made much of. This, I say, should be cultivated. What is the happiness that is ignoble happiness, the happiness of the ordinary worldling, which is basically a disease, basically a carbuncle, 363

702c

The Madhyama Āgama (Middle-length Discourses), Volume III basically an arrow or a thorn, which pertains to what is worldly, pertains to birth and death, which should not be cultivated, should not be practiced, should not be made much of, of which I say that it should not be cultivated? It is the pleasure and happiness that arise in dependence on the five strands of sensual pleasure. This happiness is ignoble happiness, the happiness of the ordinary worldling, which is basically a disease, basically a carbuncle, basically an arrow or thorn, which pertains to what is worldly, pertains to birth and death, which should not be cultivated, should not be practiced, should not be made much of, of which I say that it should not be cultivated. What is the happiness that is noble happiness, the happiness of dispassion, the happiness of separation, the happiness of appeasement, the happiness [leading to] full awakening, which does not pertain to what is worldly, does not pertain to birth and death, which should be cultivated, should be practiced, should be made much of, of which I say that it should be cultivated?

If a monk, secluded from sensual desires, secluded from evil and unwholesome states . . . up to . . . dwells having attained the fourth absorption. This happiness is noble happiness, the happiness of dispassion, the happiness of separation, the happiness of appeasement, the happiness of right awakening, which does not pertain to what is worldly, does not pertain to birth and death, which should be cultivated, should be practiced, should be made much of, of which I say that it should be cultivated. "Be committed to evenness and, having commitment and understanding, constantly seeks happiness within"—this has been said for this reason. "Do not speak in an insinuating manner, and do not praise [someone] to [their] face"373—why has this been said? There is insinuating speech that is untrue, false, and not connected to what is beneficial; there is insinuating speech that is true, not false, but is not connected to what is beneficial; and there is insinuating speech that is true, not false, and is connected to what is beneficial. Herein, if insinuating speech is untrue, false, and not connected to what is beneficial, then it should not be spoken. Herein, if insinuating speech is true, not false, but not connected to what is beneficial, then one should also train in not speaking it. Herein, if insinuating speech is true, not false, and is connected to what is beneficial, then if one knows the time is right, 364

Division 13

let it be accomplished with right comprehension and right mindfulness. It is the same with praising [someone] to [their] face. "Do not speak in an insinuating manner, and do not praise [someone] to [their] face"—this has been said for this reason.

"Speak evenly and with restraint; do not speak unevenly and without restraint"374—why has this been said? With uneven and unrestrained speech the body becomes troubled, mindfulness is lost, the mind becomes very fatigued, and the voice is spoiled and not easily understood. With speech that is even and restrained the body does not become troubled, mindfulness is not lost, the mind does not become very fatigued, the voice is not spoiled, and it is easily understood. "Speak evenly and with restraint; do not speak unevenly and without restraint"—this has been said for this reason. "Follow local customs; do not insist on them and do not reject them"— why has this been said? What is following local customs, [what is] insisting on them, and [what is] rejecting them?

Various people in various regions in various ways may speak of a tray, or they may speak of a dish, or they may speak of a platter, or they may speak of a plate, or they may speak of a salver. As various people in various regions in various ways may speak of a tray, or may speak of a dish, or may speak of a platter, or may speak of a plate, or may speak of a salver, each one is strong in always declaring: "This is true; anything else is false." In this way there is insisting on or rejecting of local customs. What is neither insisting on nor rejecting of local customs? Various people in various regions may, in various ways, speak of a tray, or speak of a dish, or speak of a platter, or speak of a plate, or speak of a salver. As various people in various regions may, in various ways, speak of a tray, or speak of a dish, or speak of a platter, or speak of a plate, or speak of a salver, each one is not strong in always declaring: "This is true; anything else is false." In this way there is neither insisting on nor rejecting of local customs. "Follow local customs; do not insist on them and do not reject them"—this has been said for this reason.

There are states with conflict and there are states without conflict. What are states with conflict and what are states without conflict? [Seeking] joy and happiness connected with sensual pleasures, which is an extremely degrading activity engaged in by ordinary worldlings, this is a state with 365

703a

The Madhyama Āgama (Middle-length Discourses), Volume III 703b

conflict. Why is it a state with conflict? [Because] this state is beset by suffering, vexation, trouble, and sadness; it is wrong practice. For this reason this is a state with conflict.

Self-mortification leads to suffering, is an ignoble practice, and is not connected to what is beneficial. This is a state with conflict. Why is it a state with conflict? [Because] it is a state that is beset by suffering, vexation, trouble, and sadness; it is wrong practice. For this reason it is a state with conflict.

Avoiding these two extremes is the middle way for attaining vision, for attaining knowledge, for naturally attaining stillness, which leads to knowledge, to awakening, to nirvana; this is a state without conflict. Why is it a state without conflict? [Because] it is a state that is free from suffering, vexation, trouble, and sadness; it is right practice. For this reason it is a state without conflict.

The presence of fetters that have not been eradicated is a state with conflict. Why is it a state with conflict? [Because] it is a state that is beset by suffering, vexation, trouble, and sadness; it is wrong practice. For this reason it is a state with conflict.

The eradication of fetters is a state without conflict. Why is it a state without conflict? [Because] it is a state that is free from suffering, vexation, trouble, and sadness; it is right practice. For this reason it is a state without conflict.

Not seeking happiness within is a state with conflict. Why is it a state with conflict? [Because] it is a state that is beset by suffering, vexation, trouble, and sadness; it is wrong practice. For this reason it is a state with conflict.

Seeking happiness within is a state without conflict. Why is it a state without conflict? [Because] it is a state that is free from suffering, vexation, trouble, and sadness; it is right practice. For this reason it is a state without conflict.

Herein, there is happiness that is ignoble happiness, the happiness of the ordinary worldling, which is basically a disease, basically a carbuncle, basically an arrow or a thorn, which pertains to what is worldly, pertains to birth and death, which should not be cultivated, should not be practiced, should not be made much of, of which I say that it should therefore not be 366

Division 13

cultivated; this is a state with conflict. Why is it a state with conflict? [Because] it is a state that is beset by suffering, vexation, trouble, and sadness; it is wrong practice. For this reason it is a state with conflict. Herein, there is happiness that is noble happiness, the happiness of dispassion, the happiness of separation, the happiness of appeasement, the happiness [leading to] full awakening, which does not pertain to what is worldly, does not pertain to birth and death, which should be cultivated, practiced, and made much of, of which I say that it should therefore be cultivated; this is a state without conflict. Why is it a state without conflict? [Because] it is a state that is free from suffering, vexation, trouble, and sadness; it is right practice. For this reason it is a state without conflict. Herein, insinuating speech that is untrue, false, and not connected to what is beneficial, this is a state with conflict. Why is it a state with conflict? [Because] it is a state that is beset by suffering, vexation, trouble, and sadness; it is wrong practice. For this reason it is a state with conflict. Herein, insinuating speech that is true, not false, but is not connected to what is beneficial, this is a state with conflict. Why is it a state with conflict? [Because] it is a state that is beset by suffering, vexation, trouble, and sadness; it is wrong practice. For this reason it is a state with conflict. Herein, insinuating speech that is true, not false, and is connected to what is beneficial, this is a state without conflict. Why is it a state without conflict? [Because] it is a state that is free from suffering, vexation, trouble, and sadness; it is right practice. For this reason it is a state without conflict. Uneven and unrestrained speech is a state with conflict. Why is it a state with conflict? [Because] it is a state that is beset by suffering, vexation, trouble, and sadness; it is wrong practice. For this reason it is a state with conflict.

Even and restrained speech is a state without conflict. Why is it a state without conflict? [Because] it is a state that is free from suffering, vexation, trouble, and sadness; it is right practice. For this reason it is a state without conflict.

Insisting on or rejecting local customs is a state with conflict. Why is it a state with conflict? [Because] it is a state that is beset by suffering, vexation, trouble, and sadness; it is wrong practice. For this reason it is a state with conflict.

703c

367

170. The Discourse to [a Brahmin Named] Parrot

704a

The Madhyama Āgama (Middle-length Discourses), Volume III Neither insisting on nor rejecting local customs is a state without conflict. Why is it a state without conflict? [Because] it is a state free from suffering, vexation, trouble, and sadness; it is right practice. For this reason it is a state without conflict.

These are reckoned states with conflict. You should understand states with conflict and states without conflict. Having understood states with conflict and states without conflict, discard states with conflict and cultivate states without conflict. [This is how] you should train. In this way the clansman Subhūti, by following the path of nonconflict, subsequently came to understand the Dharma according to the Dharma. Having known the Dharma as it really is Subhūti spoke this verse: This practice is true emptiness;

Equanimity, this is dwelling in appeasement.375

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

170. The Discourse to [a Brahmin

Named] Parrot376

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

At that time, when the night was over, toward dawn, the World-honored One put on his [outer] robe, took his bowl, and entered Sāvatthī to beg for almsfood.377 While begging for almsfood, he approached the house of the young brahmin [named] Parrot, the son of Todeyya.

At this time the young brahmin Parrot, Todeyya's son, had gone out for some small matter and was not at home. At that time in the house of the young brahmin Parrot, Todeyya's son, there was a white dog, which was on a large bed eating from a golden feeding bowl.

Then the white dog saw the Buddha coming in the distance. Having seen him, it barked. The World-honored One said to the white dog, "You should not do that. You have gone from defaming [people in your previous existence] to barking [at them in this existence]."

On hearing this, the white dog became extremely angry, got down from the bed, went to a woodheap, and lay down beside it sad and distressed. 368

Division 13

Later, on returning to the house, the young brahmin Parrot, Todeyya's son, saw that the white dog had become extremely angry and had gotten down from the bed, had gone to the woodheap, and was lying beside it sad and distressed. He asked the people in the house:

Who has harassed my dog, so that he has become extremely angry, has gotten down from the bed, and has gone to the woodheap, and is lying beside it sad and distressed?

The people of the house replied:

None of us has harassed the white dog, so that he has become very angry, has gotten down from the bed, has gone to the woodheap, and is lying beside it sad and distressed. Young brahmin, you should know that the renunciant Gotama came here today to beg for almsfood. On seeing him, the white dog chased him and barked at him.

The renunciant Gotama [then] said to the white dog, "You should not do that. You have gone from defaming [people in your previous existence] to barking [at them in this existence]." It is because of this, young brahmin, for this reason that the white dog became extremely angry, got down from the bed, went to the woodheap, and lay down beside it sad and distressed. On hearing this the young brahmin Parrot, Todeyya's son, became very angry, wanting to defame the World-honored One, wanting to slander the Worldhonored One, wanting to disparage the World-honored One. So, [in order] to defame, slander, and disparage the renunciant Gotama, he right away went out of Sāvatthī and approached Jeta's Grove, Anāthapiṇḍika's Park. At that time the World-honored One was teaching the Dharma, surrounded in front and behind by an immeasurably large assembly. Seeing the young brahmin Parrot, Todeyya's son, coming in the distance, the World-honored One said to the monks, "Do you see the young brahmin Parrot, Todeyya's son, coming?" They answered, "We see him."

The World-honored One said:

If the life of the young brahmin Parrot, Todeyya's son, were to end now, he would certainly be reborn in hell just as quickly as one might bend one's arm and stretch it out again. Why is that? Because he is extremely angry with me. Because of [such] a mind full of anger, at the breaking up 369

704b

The Madhyama Āgama (Middle-length Discourses), Volume III of the body at death a living being will certainly go to a bad realm of existence and be reborn in hell. Then the young brahmin Parrot, Todeyya's son, approached the Buddha and said to the World-honored One, "Renunciant Gotama, did you come to my house today to beg for almsfood?" The World-honored One replied, "I did go to your house today to beg for almsfood."

[The young brahmin asked:]

Gotama, what did you say to my white dog, so that my white dog became extremely angry, got down from the bed, went to the woodheap, and lay down beside it sad and distressed?

The World-honored One replied:

Today, toward dawn, I put on my [outer] robe, took my bowl, and entered Sāvatthī to beg for almsfood. Proceeding [from house to house] in turn, I approached your house to beg for almsfood. Then the white dog saw me coming in the distance. Having seen me, he barked. I said to the white dog, "You should not do that. You have gone from defaming [people in your previous existence] to barking [at them in this existence]." Because of this, the white dog became extremely angry, got down from the bed, went to the woodheap, and lay down beside it sad and distressed. The young brahmin Parrot asked the World-honored One, "In its former existence, what [relationship] did the white dog have to me?" The World-honored One replied, "Stop, stop, young brahmin! Take care not to ask me this; for on hearing [the answer], you will certainly be displeased." The young brahmin Parrot asked the World-honored One three times, "In its former existence, what [relationship] did the white dog have to me?" The World-honored One replied three times: "Stop, stop, young brahmin! Take care not to ask me this; for on hearing [the answer], you will certainly be displeased."

The World-honored One said to the young brahmin, "You asked me three times and would not stop. Young brahmin, you should know that in its former existence the white dog was your father, Todeyya."

On hearing this, the young brahmin Parrot became even more angry, wanting to defame the World-honored One, wanting to slander the World-honored One, 370

Division 13

wanting to disparage the World-honored One. Thus [in order] to defame, slander, and disparage the renunciant Gotama, he said to the World-honored One: My father Todeyya was a great donor; he performed great sacrifices. With the breaking up of the body at death he [should] rightly have been reborn in the Brahmā world. Through what cause, what condition, would he have been reborn in this lowly condition among dogs?

The World-honored One said:

Your father Todeyya was very conceited. This is the reason why he was reborn in a lowly condition among dogs.

A brahmin who is very conceited

After death will be reborn in [one of] six types of existence: As a chicken, a dog, a pig, or a jackal,

A donkey as the fifth, or in hell as the sixth.

Young brahmin Parrot, if you do not believe what I have said, return [home] and say to the white dog, "If in your former existence you were my father, white dog, then you should get back on the big bed." Young brahmin, the white dog will certainly get back on the bed. [Then say,] "White dog, if in your former existence you were my father, then go back to eating from the golden feeding bowl." Young brahmin, the white dog will certainly go back to eating from the golden feeding bowl. [Then say this,] "If in your former existence you were my father, show me the place, unknown to me, where you hid gold, silver, crystal, and jewelry." Young brahmin, the white dog will certainly show you a place, unknown to you, where gold, silver, crystal, and jewelry are hidden. Then, on hearing what the Buddha said, the young brahmin Parrot memorized it well and recited it. Having circumambulated the World-honored One, he returned to his home. He said to the white dog, "If in your former existence you were my father, white dog, then you should get back on the big bed." And the white dog promptly got back on the big bed. [Then he said,] "White dog, if in your former existence you were my father, then you should go back to eating from the golden feeding bowl." And the white dog promptly went back to eating from the golden feeding bowl. 371

704c

The Madhyama Āgama (Middle-length Discourses), Volume III [Again, he said,] "If in your former existence you were my father, show me the place, unknown to me, where my father earlier hid gold, silver, crystal, and jewelry." The white dog promptly got down from the bed and went to the place where, in his previous existence, he used to spend the night. With its muzzle and paws it began digging beneath the four feet of the bed. From that place, the young brahmin Parrot recovered a great treasure. Thereupon, having recovered the treasure, the young brahmin Parrot, Todeyya's son, was extremely happy. He knelt with his right knee on the ground, extended his hands with joined palms in the direction of Jeta's Grove, Anāthapiṇḍika's Park, and three times expressed praise for the World-honored One aloud: "What the renunciant Gotama said was not false! What the renunciant Gotama said was true! What the renunciant Gotama said was according to reality!" Having praised [the Buddha] three times, he went out of Sāvatthī and approached Jeta's Grove, Anāthapiṇḍika's Park.

At that time the World-honored One was teaching the Dharma surrounded in front and behind by an immeasurably large assembly. Seeing the young brahmin Parrot coming in the distance, the World-honored One said to the monks, "Do you see the young brahmin Parrot coming?" They answered, "We see him."

The World-honored One said:

If the life of the young brahmin Parrot were to end now, he would certainly go to a good realm of existence, just as quickly as one might bend one's arm and stretch it out again. Why is that? Because he has an extremely wholesome mental attitude toward me. Because of [such] a wholesome state of mind, at the breaking up of the body at death living beings will certainly go to a good realm of existence, being reborn in heaven. At that time the young brahmin Parrot approached the Buddha, exchanged friendly greetings, stepped back, and sat to one side. The World-honored One said, "How was it, young brahmin? Was it as I said regarding the white dog, or was it not so?"

The young brahmin Parrot replied, "Gotama, it really was as you said. Gotama, I wish to ask something else. Will you listen if I venture to express it?" The World-honored One said, "Ask as you wish."

372

Division 13

Gotama, what is the cause, what is the condition why living beings that have received a human body are superior or inferior, excellent or not excellent? Why is that?

Gotama, I see those who have a short life span and those who have a long life span. I see those who are often unwell and those who are seldom unwell. I see those who are ugly and those who are handsome. I see those who lack power and those who have power. I see those who are from lowly families and those who are from respected families. I see those who lack wealth and those who have wealth. I see those who have bad knowledge and those who have good knowledge. The World-honored One replied:

Those living beings are [like this] because of the deeds that they themselves have done. The results obtained are caused by these deeds. Conditioned by [their own] deeds, dependent on [their own] deeds, having [their own] deeds as their abode, living beings are correspondingly superior or inferior, excellent or not excellent.

The young brahmin Parrot said to the World-honored One: What the renunciant Gotama has said in brief, without analyzing it at length, I am unable to understand. May the renunciant Gotama explain it to me at length so that I get to understand the meaning. The World-honored One said, "Young brahmin, listen closely and pay proper attention. I will analyze it in detail for you." The young brahmin Parrot said, "Yes, indeed. I shall listen and receive the teaching."

The Buddha said:

Young brahmin, what is the cause, what is the condition for a man or a woman to be of extremely short life span?

Suppose that a man or a woman kills living beings, is wicked, bad, very evil, bloodthirsty, of harmful intent, attached to evil, devoid of mental states of kindness for living beings, even including insects.378 One who has undertaken and performed such deeds will, on the breaking up of the 373

705a

The Madhyama Āgama (Middle-length Discourses), Volume III body at death, certainly [either] go to a bad realm of existence, being reborn in hell, [or else] on being reborn among human beings, he or she will be of short life span.379

Why is that? [Because] this is the way to receive a short life span, namely: a man or woman kills living beings, is wicked, bad, very evil, bloodthirsty. Young brahmin, you should know that these deeds have such results. Young brahmin, what is the cause, what is the condition for a man or a woman to be of long life span?

Suppose that a man or a woman refrains from killing, abandons killing, discards sword and club, is endowed with a sense of shame and conscience, has mental states that are kind and compassionate, [wishing] to benefit all, even including insects. One who has undertaken and performed such deeds will, on the breaking up of the body at death, certainly [either] go to a good realm of existence, being reborn in heaven, [or else] on being reborn among human beings, he or she will be of long life span. Why is that? [Because] this is the way to receive a long life span, namely: a man or a woman refrains from killing, abandons killing. Young brahmin, you should know that these deeds have such results. Young brahmin, what is the cause, what is the condition for a man or a woman to be often unwell?

Suppose that a man or a woman harasses living beings. He or she harasses living beings by [striking] them with the fists, or with sticks and stones, or with sword and club. One who has undertaken and performed such deeds will, on the breaking up of the body at death, certainly [either] go to a bad realm of existence, being reborn in hell, [or else] on being reborn among human beings, he or she will often be unwell. Why is that? [Because] this is the way to receive many diseases, namely: a man or woman harasses living beings. Young brahmin, you should know that these deeds have such results.

Young brahmin, what is the cause, what is the condition for a man or a woman to be healthy?

Suppose a man or a woman does not harass living beings. He or she does not harass living beings by [striking] them with the fists, or with sticks and stones, or with sword and club. One who has not undertaken or performed such deeds will, at the breaking up of the body at death, certainly 374

Division 13

[either] go to a good realm of existence, being reborn in heaven, [or else] on being reborn among human beings, he or she will be healthy. Why is that? [Because] this is the way to receive good health, namely: a man or woman does not harass living beings. Young brahmin, you should know that these deeds have such results.

Young brahmin, what is the cause, what is the condition for a man or a woman to be of ugly appearance?

Suppose that a man or a woman has the nature of often becoming angry. On hearing some trifle, he or she becomes very angry, has ill will, shows dislike, is irritated, gives rise to sorrow, and generally gives rise to conflict and resentment. One who has undertaken and performed such deeds will, on the breaking up of the body at death, certainly [either] go to a bad realm of existence, being reborn in hell, [or else] on being reborn among human beings, he or she will be of ugly appearance. Why is that? [Because] this is the way to receive an ugly appearance, namely: a man or a woman has the nature of often becoming angry. Young brahmin, you should know that these deeds have such a result. Young brahmin, what is the cause, what is the condition for a man or a woman to be of handsome bodily appearance?

Suppose that a man or a woman does not have the nature of often becoming angry. On hearing words, whether soft and tender or gross and crude, he or she does not become very angry or have ill will, does not show dislike or become irritated or sorrowful, does not often give rise to conflict and resentment. One who has undertaken and performed such deeds will, on the breaking up of the body at death, certainly [either] go to a good realm of existence, being reborn in heaven, [or else] on being reborn among human beings, he or she will be of handsome bodily appearance. Why is that? [Because] this is the way to receive a handsome bodily appearance, namely: a man or a woman does not have the nature of often becoming angry. Young brahmin, you should know that these deeds have such a result.

Young brahmin, what is the cause, what is the condition for a man or a woman to lack power?

Suppose that a man or a woman harbors envy in the heart. On seeing others get support and respect, he or she is given to envy. On seeing the 375

705b

The Madhyama Āgama (Middle-length Discourses), Volume III 705c

wealth of others, he or she wants to get it for himself or herself. One who has undertaken and performed such deeds will, on the breaking up of the body at death, certainly [either] go to a bad realm of existence, being reborn in hell, [or else] on being reborn among human beings, he or she will lack power.

Why is that? [Because] this is the way to receive no power, namely: a man or a woman harbors envy in the heart. Young brahmin, you should know that these deeds have such a result.

Young brahmin, what is the cause, what is the condition for a man or a woman to have great power?

Suppose that a man or a woman does not harbor envy in the heart. On seeing others get support and respect, he or she is not given to envy. On seeing the wealth of others, he or she does not want to get it for himself or herself. One who has undertaken and performed such deeds will, on the breaking up of the body at death, certainly [either] go to a good realm of existence, being reborn in heaven, [or else] on being reborn among human beings, he or she will have great power.

Why is that? [Because] this is the way to receive power, namely: a man or woman does not harbor jealousy or envy [in the heart]. Young brahmin, you should know that these deeds have such a result. Young brahmin, what is the cause, what is the condition for a man or a woman to be born into a lowly family?

Suppose that a man or a woman is conceited and arrogant. He or she does not revere those who are worthy of reverence, does not esteem those who are worthy of esteem, does not appreciate those who are worthy of appreciation, does not respect those who are worthy of respect, does not support those who are worthy of support, does not give way to those who are worthy of being given way to, does not give a seat to those who are worthy of being given a seat, does not respectfully salute and greet those who are worthy of respectful salutation and greeting. One who has undertaken and performed such deeds will, on the breaking up of the body at death, certainly [either] go to a bad realm of existence, being reborn in hell, [or else] on being reborn among human beings, he or she will be born into a lowly family.

376

Division 13

Why is that? [Because] this is the way to receive birth into a lowly family, namely: a man or a woman is conceited and arrogant. Young brahmin, you should know that these deeds have such a result. Young brahmin, what is the cause, what is the condition for a man or a woman to be born into a respected family?

Suppose that a man or a woman is not conceited or arrogant. He or she reveres those who are worthy of reverence, esteems those who are worthy of esteem, appreciates those who are worthy of appreciation, respects those who are worthy of respect, supports those who are worthy of support, gives way to those who are worthy of being given way to, gives a seat to those who are worthy of being given a seat, respectfully salutes and greets those who are worthy of respectful salutation and greeting. One who has undertaken and performed such deeds will, at the breaking up of the body at death, certainly [either] go to a good realm of existence, being reborn in heaven, [or else] on being reborn among human beings, he or she will be born into a respected family.

Why is that? [Because] this is the way to receive birth into a respected family, namely: a man or woman is not conceited or arrogant. Young brahmin, you should know that these deeds have such results. Young brahmin, what is the cause, what is the condition for a man or a woman to lack wealth?

Suppose that a man or a woman is not a donor, does not give gifts. He or she does not give to renunciants and brahmins, to the poor and destitute, to those who come from afar to beg [such things as] food and drink, clothes and blankets, flower garlands, fragrant unguents, shelter, beds and bedding, lamps, and servants. One who has undertaken and performed such deeds will, on the breaking up of the body at death, certainly [either] go to a bad realm of existence, being reborn in hell, [or else] on being reborn among human beings, he or she will lack wealth.

Why is that? [Because] this is the way to receive no wealth, namely: a man or a woman is not a donor, does not give gifts. Young brahmin, you should know that these deeds have such results.

Young brahmin, what is the cause, what is the condition for a man or a woman to have much wealth?

377

The Madhyama Āgama (Middle-length Discourses), Volume III 706a

Suppose that a man or a woman is a donor, one who gives gifts. He or she gives to renunciants and brahmins, to the poor and destitute, to those who come from afar to beg [such things as] food and drink, clothes and blankets, flower garlands, fragrant unguents, shelter, beds and bedding, lamps, and servants. One who has undertaken and performed such deeds will, on the breaking up of the body at death, certainly [either] go to a good realm of existence, being reborn in heaven, [or else] on being reborn among human beings, he or she will have much wealth. Why is that? [Because] this is the way to receive much wealth, namely: a man or woman is a donor, one who gives gifts. Young brahmin, you should know that these deeds have such results.

Young brahmin, what is the cause, what is the condition for a man or a woman to have bad knowledge?

Suppose that a man or a woman does not frequently approach others to ask questions. He or she does not approach well-known and virtuous renunciants and brahmins at the proper time to inquire about what is beneficial, [saying,] "Venerable sir, what is wholesome, what is unwholesome? What is an offense, what is not an offense? What is excellent, what is not excellent? What is white, what is black? Whence do white and black arise? What is beneficial and yields fruit in the present world, what is beneficial and yields fruit in the next world?"; and even supposing they do ask, they do not act [accordingly]. One who has undertaken and performed such deeds will, on the breaking up of the body at death, certainly [either] go to a bad realm of existence, being reborn in hell, [or else] on being reborn among human beings, he or she will have bad knowledge. Why is that? [Because] this is the way to receive bad knowledge, namely: a man or woman does not frequently approach others to ask questions. Young brahmin, you should know that these deeds have such a result. Young brahmin, what is the cause, what is the condition for a man or a woman to have good knowledge?

Suppose that a man or a woman is able to approach others frequently to ask questions, that he or she often approaches well-known and virtuous renunciants and brahmins at the proper time to inquire about what is beneficial, [saying,] "Venerable sir, what is wholesome, what is unwholesome? What is an offense, what is not an offense? What is excellent, what is not 378

Division 13

excellent? What is white, what is black? Whence do white and black arise? What is beneficial and yields fruit in the present world, what is beneficial and yields fruit in the next world?" And having asked, they are able to act [accordingly]. One who has undertaken and performed such deeds will, on the breaking up of the body at death, certainly [either] go to a good realm of existence, being reborn in heaven, [or else] on being reborn among human beings, he or she will have good knowledge. Why is that? [Because] this is the way to receive good knowledge, namely: a man or a woman frequently approaches others to ask questions. Young brahmin, you should know that these deeds have such a result. Young brahmin, you should know that performing deeds associated with a short life span will certainly lead to a short life span. Performing deeds associated with a long life span will certainly lead to a long life span. Performing deeds associated with often being unwell will certainly lead to often being unwell. Performing deeds associated with seldom being unwell will certainly lead to seldom being unwell. Performing deeds associated with being ugly will certainly lead to being ugly. Performing deeds associated with being handsome will certainly lead to being handsome.

Performing deeds associated with lacking power will certainly lead to lacking power. Performing deeds associated with having power will certainly lead to having power. Performing deeds associated with a lowly family will certainly lead to a lowly family. Performing deeds associated with a respected family will certainly lead to a respected family.

Performing deeds associated with lacking wealth will certainly lead to lacking wealth. Performing deeds associated with much wealth will certainly lead to having much wealth.

Performing deeds associated with bad knowledge will certainly lead to having bad knowledge. Performing deeds associated with good knowledge will certainly lead to having good knowledge. Young brahmin, this is [the implication of] what I said earlier, "Living beings are [like this] because of the deeds that they themselves have done. The results obtained are caused by these deeds. Conditioned by [their own] deeds, dependent on [their own] deeds, having [their own] deeds as 379

706b