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The Madhyama Āgama (Middle-Length Discourses) Volume III

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171. The Discourse on a Great Analysis of Karma

The Madhyama Āgama (Middle-length Discourses), Volume III their abode, living beings are correspondingly superior or inferior, excellent or not excellent.

The young brahmin Parrot, Todeyya's son, said:

World-honored One, I have understood. Well-gone One, I have come to know it. World-honored One, from now on I go for refuge to the Buddha, the Dharma, and the Sangha of monks. May the World-honored One accept me as a lay disciple from this day forth until the end of life, as having personally gone for refuge for my whole life.380

May the World-honored One from this day forth [please] approach the Todeyya household [for alms], just as he approaches the households of [other] lay disciples in Sāvatthī, so that the Todeyya household may obtain benefit for a long time, so that it may obtain welfare, peace, and happiness.381 Thus spoke the Buddha. Having heard what the Buddha said, the young brahmin [named] Parrot, Todeyya's son, and the immeasurably [large] assembly were delighted and received it respectfully. 171. The Discourse on a Great

Analysis of Karma382

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

At that time the venerable Samiddhi was also dwelling at Rājagaha, staying in a meditation hut in the forest. Then the heterodox practitioner Potaliputta, while roaming around in the afternoon, approached the venerable Samiddhi. Having exchanged friendly greetings, he stepped back, sat to one side, [and said,] "Venerable friend Samiddhi, I would like to ask a question. Do you permit me to ask it?"

The venerable Samiddhi replied, "Venerable friend Potaliputta, ask what you wish to ask. Having heard it, I will consider it." The heterodox practitioner Potaliputta asked:

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true; and that there is a state of concentration such that, when a monk enters this state of concentration, nothing is felt. The venerable Samiddhi replied:

Venerable friend Potaliputta, do not speak like this! Do not misrepresent the World-honored One! It is not good to misrepresent the World-honored One. The World-honored One does not speak like this, venerable friend Potaliputta.

The World-honored One has with countless skillful means explained: "If one intentionally performs an action which, having been performed, comes to fruition, then, I say, it is not the case that one does not experience its result. Either one experiences it in this life or one experiences it in a later life. If one unintentionally performs an action which, having been performed, comes to fruition, then I do not say that one must experience its result."383

Three times the heterodox practitioner Potaliputta said to the venerable Samiddhi:

Venerable friend Samiddhi, I have heard face to face from the renunciant Gotama, received it face to face from the renunciant Gotama, that bodily and verbal actions are vain and false, and only mental action is real and true; and that there is a state of concentration such that, when a monk enters this state of concentration, nothing is felt. And three times the venerable Samiddhi replied:

The World-honored One has with countless skillful means explained: "If one intentionally performs an action which, having been performed, comes to fruition, then, I say, it is not the case that one does not experience its result; either one experiences it in this life or one experiences it in a later life. If one unintentionally performs an action which, having been performed, comes to fruition, then I do not say that one must experience its result. 381

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The Madhyama Āgama (Middle-length Discourses), Volume III The heterodox practitioner Potaliputta asked the venerable Samiddhi, "If one intentionally performs an action which, having been performed, comes to fruition, what result will one experience?"384

The venerable Samiddhi replied, "Venerable friend Potaliputta, if one intentionally performs an action which, having been performed, comes to fruition, one will certainly experience dukkha."

The heterodox practitioner Potaliputta asked the venerable Samiddhi, "Venerable friend Samiddhi, how long have you been training on the path of this Dharma and discipline?"

The venerable Samiddhi replied, "Venerable friend Potaliputta, I have not been training on the path of this Dharma and discipline for long; [just] three years."

Then the heterodox practitioner Potaliputta thought, "If even such a junior monk is capable of defending his teacher, how much more so would senior elders who are veterans in the training!" Then the heterodox practitioner Potaliputta, having heard what the venerable Samiddhi said, neither agreed nor disagreed with it, but rose from his seat and left, shaking his head. At that time the venerable Mahācunda was seated for the day's abiding in a place not far from the venerable Samiddhi. Then the venerable Mahācunda, who had memorized and borne well in mind the whole conversation that had taken place between the venerable Samiddhi and the heterodox practitioner Potaliputta, rose from his seat and approached the venerable Ānanda. Having exchanged friendly greetings, he stepped back, sat to one side, and reported to the venerable Ānanda the whole conversation that had taken place between the venerable Samiddhi and the heterodox practitioner Potaliputta.385 Having heard it, the venerable Ānanda said:

Venerable friend Cunda, in relation to this conversation, let us go and visit the Buddha and present it to the World-honored One. Venerable friend Cunda, let us now together approach the Buddha and tell the World-honored One all about this matter. Perhaps we will thereby get to hear from the World-honored One a teaching that differs [from Samiddhi's reply]." Then the venerable Ānanda and the venerable Mahācunda went together to the Buddha. The venerable Mahācunda paid homage with his head at the 382

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Buddha's feet, stepped back, and sat to one side; the venerable Ānanda paid homage with his head at the Buddha's feet, stepped back, and stood to one side. Then the venerable Ānanda said, "Venerable friend Mahācunda, please speak, please speak!"

Then the World-honored One asked, "Ānanda, what matter does the monk Cunda wish to speak about?"

The venerable Ānanda said, "The World-honored One will now hear it from him directly."

Then the venerable Mahācunda reported to the Buddha the whole conversation that had taken place between the venerable Samiddhi and the heterodox practitioner Potaliputta. Having heard it, the World-honored One said: See, Ānanda. The monk Samiddhi, this foolish man, is on the wrong track. Why is that? The heterodox practitioner Potaliputta asked about a matter that is not definite, but the monk Samiddhi, this foolish man, gave a definite answer.386

The venerable Ānanda said, "World-honored One, if the monk Samiddhi was speaking in relation to the dictum that whatever is felt is dukkha, then what is his fault?"387

The World-honored One reproved the venerable Ānanda: See, the monk Ānanda is also on the wrong track. Ānanda, this foolish man Samiddhi was asked by the heterodox practitioner Potaliputta about all three feelings: pleasant feeling, painful feeling, and neutral feeling. Ānanda, this foolish man Samiddhi [should have] answered the question by the heterodox practitioner Potaliputta like this: "Venerable friend Potaliputta, if one intentionally performs a pleasant action which, having been performed, comes to fruition, then one will experience a pleasant result. If one intentionally performs a painful action which, having been performed, comes to fruition, then one will experience a painful result. If one intentionally performs a neutral action which, having been performed, comes to fruition, then one will experience a neutral result." Ānanda, if this foolish man Samiddhi had answered the question by the heterodox practitioner Potaliputta like this, then the heterodox practitioner Potaliputta would not even have dared to look this foolish man 707a

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The Madhyama Āgama (Middle-length Discourses), Volume III Samiddhi in the eye, let alone ask him such a question. Ānanda, if you were to hear from the World-honored One the "Discourse on a Great Analysis of Karma," then you would develop greater and superior mental tranquility and happiness with regard to the Tathāgata. Then the venerable Ānanda, extending his hands with joined palms toward the Buddha, said:

World-honored One, now is the right time; Well-gone One, now is the right time for the World-honored One to deliver the "Discourse on a Great Analysis of Karma." Having heard it, the monks will remember it well. The World-honored One said, "Ānanda, listen closely and pay proper attention. I will analyze it in detail for you."

The venerable Ānanda said, "Yes, certainly."

Then the monks listened to receive the teaching. The Buddha said: Ānanda, suppose that someone does not refrain from killing, from stealing, from sexual misconduct, from false speech . . . up to . . . wrong view; not having refrained, not having exercised restraint, on the breaking up of the body at death he is reborn in a good realm of existence, in heaven. Ānanda, suppose that someone [does] refrain from killing, from stealing, from sexual misconduct, from false speech . . . up to . . . wrong view; having refrained, having exercised restraint, on the breaking up of the body at death he is reborn in a bad realm of existence, in hell. Ānanda, suppose that someone does not refrain from killing, from stealing, from sexual misconduct, from false speech . . . up to . . . wrong view; not having refrained, not having exercised restraint, on the breaking up of the body at death he is reborn in a bad realm of existence, in hell. Ānanda, suppose that someone [does] refrain from killing, from stealing, from sexual misconduct, from false speech . . . up to . . . wrong view; having refrained, having exercised restraint, on the breaking up of the body at death he is reborn in a good realm of existence, in heaven.388 Ānanda, [consider the case of] someone who does not refrain from killing, from stealing, from sexual misconduct, from false speech . . . up to . . . wrong view; not having refrained, not having exercised restraint, 384

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on the breaking up of the body at death he is reborn in a good realm of existence, in heaven. A renunciant or brahmin who has attained the divine eye, who is accomplished in the divine eye, sees that. Having seen it, he thinks, "There is no evil bodily conduct and there is no result of evil bodily conduct; there is no evil verbal or mental conduct and there is no result of evil verbal or mental conduct. Why is that? I saw someone who did not refrain from killing, from stealing, from sexual misconduct, from false speech . . . up to . . . wrong view. Not having refrained, not having exercised restraint, on the breaking up of the body at death he was reborn in a good realm of existence, in heaven.

"Hence those who in this way do not refrain from killing, from stealing, from sexual misconduct, from false speech . . . up to . . . wrong view; all of those who have not refrained, not exercised restraint will, on the breaking up of the body at death, also be reborn in a good realm of existence, in heaven. Whoever holds such a view has right view; for those with other views, their knowledge inclines toward the false." He strongly holds to what he has seen and known. Being attached to it, he declares as definite, "This is true, all else is wrong!"

Ānanda, [consider the case of] someone who refrains from killing, from stealing, from sexual misconduct, from false speech . . . up to . . . wrong view; having refrained, having exercised restraint, on the breaking up of the body at death he is reborn in a bad realm of existence, in hell. A renunciant or brahmin who has attained the divine eye, who is accomplished in the divine eye, sees that. Having seen it, he thinks, "There is no good bodily conduct and there is no result of good bodily conduct; there is no good verbal or mental conduct and there is no result of good verbal or mental conduct. Why is that? I saw someone who refrained from killing, from stealing, from sexual misconduct, from false speech . . . up to . . . wrong view; having refrained, having exercised restraint, on the breaking up of the body at death he was reborn in a bad realm of existence, in hell.

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the body at death, also be reborn in a bad realm of existence, in hell. Whoever holds such a view has right view; for those with other views, their knowledge inclines toward the false." He strongly holds to what he has seen and known. Being attached to it, he declares as definite, "This is true, all else is wrong!"

Ānanda, [consider the case of] someone who does not refrain from killing, from stealing, from sexual misconduct, from false speech . . . up to . . . wrong view; not having refrained, not having exercised restraint, on the breaking up of the body at death he is reborn in a bad realm of existence, in hell. A renunciant or brahmin who has attained the divine eye, who is accomplished in the divine eye, sees that. Having seen it, he thinks, "There is evil bodily conduct and there is a result of evil bodily conduct; there is evil verbal or mental conduct and there is a result of evil verbal and mental conduct. Why is that? I saw someone who did not refrain from killing, from stealing, from sexual misconduct, from false speech . . . up to . . . wrong view; not having refrained, not having exercised restraint, on the breaking up of the body at death he was reborn in a bad realm of existence, in hell.

"Hence those who in this way do not refrain from killing, from stealing, from sexual misconduct, from false speech . . . up to . . . wrong view; all of those who have not refrained, not exercised restraint will, on the breaking up of the body at death, also be reborn in a bad realm of existence, in hell. Whoever holds such a view has right view; for those with other views, their knowledge inclines toward the false." He strongly holds to what he has seen and known. Being attached to it, he declares as definite, "This is true, all else is wrong!"

Ānanda, [consider the case of] someone who refrains from killing, from stealing, from sexual misconduct, from false speech . . . up to . . . wrong view; having refrained, having exercised restraint, on the breaking up of the body at death he is reborn in a good realm of existence, in heaven. A renunciant or brahmin who has attained the divine eye, who is accomplished in the divine eye, sees that. Having seen it, he thinks, "There is good bodily conduct and there is a result of good bodily conduct, there is good verbal or mental conduct, and there is a result of good verbal or mental conduct. Why is that? I saw 386

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someone who refrained from killing, from stealing, from sexual misconduct, from false speech . . . up to . . . wrong view; having refrained, having exercised restraint, on the breaking up of the body at death he was reborn in a good realm of existence, in heaven.

"Hence those who in this way refrain from killing, from stealing, from sexual misconduct, from false speech . . . up to . . . wrong view—all of those who have refrained, exercised restraint will, on the breaking up of the body at death, also be reborn in a good realm of existence, in heaven. Whoever holds such a view has right view; for those with other views, their knowledge inclines toward the false." He strongly holds to what he has seen and known. Being attached to it, he declares as definite, "This is true, all else is wrong!"

Herein, Ānanda, if a renunciant or brahmin who has attained the divine eye, who is accomplished in the divine eye, makes a statement like this: "There is no evil bodily conduct and there is no result of evil bodily conduct; there is no evil verbal or mental conduct and there is no result of evil verbal or mental conduct"—I do not accept this.

If, [however,] he makes a statement like this: "I saw someone who did not refrain from killing, from stealing, from sexual misconduct, from false speech . . . up to . . . wrong view; not having refrained, not having exercised restraint, on the breaking up of the body at death he was reborn in a good realm of existence, in heaven"—I accept that.

If he makes a statement like this: "Hence those who in this way do not refrain from killing, from stealing, from sexual misconduct, from false speech . . . up to . . . wrong view; all of those who have not refrained, not exercised restraint will, on the breaking up of the body at death, also be reborn in a good realm of existence, in heaven"—I do not accept that. If he makes a statement like this: "Whoever holds such a view has right view; as for those with other views, their knowledge inclines toward the false"—I do not accept that.

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The Madhyama Āgama (Middle-length Discourses), Volume III "There is no good bodily conduct and there is no result of good bodily conduct; there is no good verbal or mental conduct and there is no result of good verbal or mental conduct"—I do not accept that. If, [however,] he makes a statement like this: "I saw someone who refrained from killing, from stealing, from sexual misconduct, from false speech . . . up to . . . wrong view; having refrained, having exercised restraint, on the breaking up of the body at death he was reborn in a bad realm of existence, in hell"—I accept that.

If he makes a statement like this: "Hence those who in this way refrain from killing, from stealing, from sexual misconduct, from false speech . . . up to . . . wrong view; all of those who have refrained, exercised restraint will, on the breaking up of the body at death, also be reborn in a bad realm of existence, in hell"—I do not accept that.

If he makes a statement like this: "Whoever holds such a view has right view; as for those with other views, their knowledge inclines toward the false"—I do not accept that.

If he strongly holds to what he has seen and known, is attached to it and declares as definite: "This is true, all else is wrong!"—I do not accept that. Why is that? Ānanda, the Tathāgata knows that this man is otherwise. Herein, Ānanda, if a renunciant or brahmin who has attained the divine eye, who is accomplished in the divine eye, makes a statement like this: "There is evil bodily conduct and there is a result of evil bodily conduct; there is evil verbal or mental conduct and there is a result of evil verbal or mental conduct"—I accept that.

If he makes a statement like this: "I saw someone who did not refrain from killing, from stealing, from sexual misconduct, from false speech . . . up to . . . wrong view; not having refrained, not having exercised restraint, on the breaking up of the body at death he was reborn in a bad realm of existence, in hell"—I accept that.

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If he makes a statement like this: "Whoever holds such a view has right view; as for those with other views, their knowledge inclines toward the false"—I do not accept that.

If he strongly holds to what he has seen and known, is attached to it and declares as definite: "This is true, all else is wrong!"—I do not accept that. Why is that? Ānanda, the Tathāgata knows that this man is otherwise. Herein, Ānanda, if a renunciant or brahmin who has attained the divine eye, who is accomplished in the divine eye, makes a statement like this: "There is good bodily conduct and there is a result of good bodily conduct; there is good verbal or mental conduct and there is a result of good verbal or mental conduct"—I accept that.

If he makes a statement like this: "I saw someone who refrained from killing, from stealing, from sexual misconduct, from false speech . . . up to . . . wrong view; having refrained, having exercised restraint, on the breaking up of the body at death he was reborn in a good realm of existence, in heaven"—I accept that. If he makes a statement like this: "Hence those who in this way refrain from killing, from stealing, from sexual misconduct, from false speech . . . up to . . . wrong view; all of those who have refrained, exercised restraint will, on the breaking up of the body at death, also be reborn in a good realm of existence, in heaven"—I do not accept that.

If he makes a statement like this: "Whoever holds such a view has right view; as for those with other views, their knowledge inclines toward the false"—I do not accept that.

If he strongly holds to what he has seen and known, is attached to it and declares as definite: "This is true, all else is wrong!"—I do not accept that. Why is that? Ānanda, the Tathāgata knows that this man is otherwise. Ānanda, [consider the case of] someone who did not refrain from killing, from stealing, from sexual misconduct, from false speech . . . up to . . . wrong view; not having refrained and not having exercised restraint, on the breaking up of the body at death he is reborn in a good realm of existence, in heaven.

If he had earlier performed unwholesome deeds which, having been performed, come to fruition, then because of his lack of refraining and lack of restraint, [either] he has in the present [already] experienced the 389

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The Madhyama Āgama (Middle-length Discourses), Volume III 708c

complete result and is therefore reborn there [in heaven], or [this happens] because he will experience the [painful] result later. [But in either case] it is not because of these [unwholesome deeds], not for this reason, that on the breaking up of the body at death he is reborn in a good realm of existence, in heaven.

Again, it may be that he had earlier performed wholesome deeds which, having been performed, come to fruition, and because of his [earlier] refraining and restraint the experiencing of results in a good realm of existence has not yet been exhausted, and because of these [wholesome deeds], for this reason, on the breaking up of the body at death he is reborn in a good realm of existence, in heaven. Again, it may also be that at the time of death he gave rise to a wholesome state of mind, a state of mind endowed with qualities connected with right view, and that because of this, for this reason, on the breaking up of the body at death he is reborn in a good realm of existence, in heaven. Ānanda, the Tathāgata knows that this person is like this.389

Ānanda, [consider the case of] someone who refrained from killing, from stealing, from sexual misconduct, from false speech . . . up to . . . wrong view; having refrained and having exercised restraint, on the breaking up of the body at death he is reborn in a bad realm of existence, in hell. If he had earlier performed wholesome deeds which, having been performed, come to fruition, then because of his refraining and lack of restraint, [either] he has in the present [already] experienced the complete result and is therefore reborn there [in hell], or [this happens] because he will experience the [pleasant] result later. [But in either case] it is not because of these [wholesome deeds], not for this reason, that on the breaking up of the body at death he is reborn in a bad realm of existence, in hell. Again, it may be that he had earlier performed unwholesome deeds which, having been performed, come to fruition, and because of his [earlier] lack of refraining and lack of restraint the experiencing of results in hell has not yet been exhausted, and because of these [unwholesome deeds], for this reason, on the breaking up of the body at death he is reborn in a bad realm of existence, in hell. Again, it may also be that at the time of death he gave rise to an unwholesome state of mind, a state of mind endowed with qualities connected with wrong view, and that because of 390

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this, for this reason, on the breaking up of the body at death he is reborn in a bad realm of existence, in hell. Ānanda, the Tathāgata knows that this person is like this.

Ānanda, [consider the case of] someone who did not refrain from killing, from stealing, from sexual misconduct, from false speech . . . up to . . . wrong view; not having refrained, not having exercised restraint, on the breaking up of the body at death he is reborn in a bad destination, in hell. Because of this [unwholesome behavior], for this reason, on the breaking up of the body at death he is reborn in a bad realm of existence, in hell. Again, it may also be that he had earlier performed unwholesome deeds which, having been performed, come to fruition, and because of his [earlier] lack of refraining and lack of restraint, the results that he should experience in a bad realm of existence, in hell, have not yet been exhausted; and that because of this, for this reason, on the breaking up of the body at death he is reborn in a bad realm of existence, in hell. Again, it may also be that at the time of death he gave rise to an unwholesome state of mind, a state of mind endowed with qualities connected with wrong view; and that because of this, for this reason, on the breaking up of the body at death he is reborn in a bad realm of existence, in hell. Ānanda, the Tathāgata knows that this person is like this.

Ānanda, [consider the case of] someone who refrained from killing, from stealing, from sexual misconduct, from false speech . . . up to . . . wrong view; having refrained and exercised restraint, on the breaking up of the body at death he is reborn in a good realm of existence, in heaven. Because of this [wholesome behavior], for this reason, on the breaking up of the body at death he is reborn in a good realm of existence, in heaven. Again, it may also be that he had earlier performed wholesome deeds which, having been performed, come to fruition, and because of his [earlier] refraining and restraint, the results that he should experience in a good realm of existence have not yet been exhausted; and that because of this, for this reason, on the breaking up of the body at death he is reborn in a good realm of existence, in heaven. Again, it may also be that at the time of death he gave rise to a wholesome state of mind, a state of mind endowed with qualities connected with right view; and that because of this, for this reason, on the breaking up of the body at death he is reborn in a good 391

The Madhyama Āgama (Middle-length Discourses), Volume III realm of existence, in heaven. Ānanda, the Tathāgata knows that this person is like this.

Again, there are four types of person. It may be that someone does not have it but appears to have it, or that he has it but appears not to have it, or that he does not have it and appears not to have it, or that he has it and appears to have it.

Ānanda, it is just as four types of fruit. It may be that a fruit is unripe but appears ripe, or that it is ripe but appears unripe, or that it is unripe and appears unripe, or that it is ripe and appears ripe.390 In the same way, Ānanda, there are four types of person. It may be that someone does not have it but appears to have it, or that he has it but appears not to have it, or that he does not have it and appears not to have it, or that he has it and appears to have it.

Thus spoke the Buddha. Having heard what the Buddha said, the venerable Ānanda and the monks were delighted and received it respectfully. 392

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On the Mind

172. The Discourse on the Mind391

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

At that time there was a monk who, while sitting in meditation in peaceful seclusion, had this thought in his mind: "By what are [people of] the world led? By what are they defiled and attached? By the arising of what are they controlled?"392 Then, in the afternoon, the monk rose from his seated meditation and approached the Buddha. Having paid homage with his head at [the Buddha's] feet, he stepped back and sat to one side. He said: World-honored One, just now, while sitting in meditation in peaceful seclusion, I had this thought in my mind, "By what are [people of] the world led? By what are they defiled and attached? By the arising of what are they controlled?"

On hearing this, the World-honored One praised him, saying: It is well, monk, it is well, namely that, having a skillful approach, skillful contemplation, and superb eloquence, you have the proper reflection: "By what are [people of] the world led? By what are they defiled and attached? By the arising of what are they controlled?" Monk, is this what you are asking?

The monk replied, "That is so, World-honored One."

The World-honored One said:

Monk, by the mind [people of] the world are led, by the mind they are defiled and attached, by the arising of the mind they are controlled. By that [people of] the world are led, by that they are defiled and attached, by the arising of that they are controlled.

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The Madhyama Āgama (Middle-length Discourses), Volume III Monk, the learned noble disciple is not led by the mind, he is not defiled and attached by the mind, he is not controlled by the mind. Monk, the learned noble disciple does not follow the mind's control; rather, the mind follows the learned noble disciple.393

The monk said, "It is well, World-honored One, it is well indeed!" Then, having heard what the Buddha said, the monk was delighted and received it respectfully. He asked:

World-honored One, "a learned monk"; one speaks of "a learned monk." World-honored One, what makes a monk learned? How does one designate a monk as "learned"?

On hearing this, the World-honored One praised him, saying: It is well, monk, it is well, namely that, having a skillful approach, skillful contemplation, and superb eloquence, you have the proper reflection: "World-honored One, 'a learned monk'; one speaks of 'a learned monk.' World-honored One, what makes a monk learned? Whom does one designate as 'a learned monk'?" Monk, is this what you are asking? The monk replied, "That is so, World-honored One."

The World-honored One said:

Monk, I have taught a great many things, namely: discourses (sutta), stanzas (geyya), expositions (veyyākaraṇa), verses (gāthā), causes (nidāna), inspired utterances (udāna), heroic tales (apadāna), [what has been] "thus said" (itivuttaka), birth stories (jātaka), answers to questions (vedalla), marvels (abbhutadhamma), and explanations of meaning (upadesa).394 Monk, if a son of good family, on being taught by me [just] a four-line verse, comes to know its meaning, comes to know the Dharma, progresses in the Dharma, moves toward the Dharma, progresses in the holy life, then, monk, what one speaks of as "a learned monk" is nothing more than this. Monk, such is a learned monk. Such a one the Tathāgata designates as a learned monk.

The monk said, "It is well, World-honored One, it is well indeed!" Then, having heard what the Buddha said, the monk was delighted and received it respectfully. He asked:

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World-honored One, "a learned monk with penetrative wisdom"; one speaks of "a learned monk with penetrative wisdom." World-honored One, what makes a monk learned with penetrative wisdom? Whom does one designate as "a learned monk with penetrative wisdom"? On hearing this, the World-honored One praised him, saying: It is well, monk, it is well, namely that, having a skillful approach, skillful contemplation, and superb eloquence, you have the proper reflection: "World-honored One, 'a learned monk with penetrative wisdom'; one speaks of 'a learned monk with penetrative wisdom.' World-honored One, what makes a monk learned with penetrative wisdom? Whom does one designate as 'a learned monk with penetrative wisdom'?" Monk, is this what you are asking?

The monk replied, "That is so, World-honored One."

The World-honored One said:

Monk, if a monk hears: "This is dukkha," and with wisdom rightly sees dukkha as it really is; if he hears of the arising of dukkha . . . of the cessation of dukkha . . . of the path to the cessation of dukkha, and with wisdom rightly sees the path to the cessation of dukkha as it really is, then, monk, such is "a learned monk with penetrative wisdom." This is what the Tathāgata designates as "a learned monk with penetrative wisdom." The monk said, "It is well, World-honored One, it is well indeed!" Then, having heard what the Buddha said, the monk was delighted and received it respectfully. He asked:

World-honored One, "an intelligent monk, clever, and with vast wisdom"; one speaks of "an intelligent monk, clever, and with vast wisdom." Worldhonored One, what makes a monk intelligent, clever, and with vast wisdom? Whom does one designate as "an intelligent monk, clever, and with vast wisdom"?

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173. The Discourse to Bhūmija

The Madhyama Āgama (Middle-length Discourses), Volume III one speaks of 'an intelligent monk, clever, and with vast wisdom.'] Worldhonored One, what makes a monk intelligent, clever, and with vast wisdom? Whom does one designate as 'an intelligent monk, clever, and with vast wisdom'?" Monk, is this what you are asking?

The monk replied, "That is so, World-honored One."

The World-honored One said:

If a monk does not think of harming himself, does not think of harming others, does not think of harming both; [if] instead a monk thinks of benefiting himself and others, benefiting many, with empathy for the world, seeking what is meaningful and of benefit for devas and human beings, seeking their ease and happiness; then monk, such is "an intelligent monk, clever, and with vast wisdom." Such a one the Tathāgata designates as an intelligent monk, clever, and with vast wisdom.395

The monk said, "It is well, World-honored One, it is well indeed!" Then the monk, having heard what the Buddha said, received it well, retained it well, and recited it well. He rose from his seat, paid homage with his head at the Buddha's feet, circumambulated him three times, and returned. Then the monk, having heard the World-honored One's teaching, went and dwelled alone in a secluded place and practiced diligently, with his mind free of negligence. Having dwelled alone in a secluded place and practiced diligently, with his mind free of negligence, being a son of a good family who had shaved off hair and beard, donned the yellow robe, left home out of faith, and gone forth to practice the path, he attained fully the summit of the holy life. He dwelled having personally attained understanding, awakening, and realization here and now. He knew as it really is: "Birth has been ended, the holy life has been established, what had to be done has been done, there will not be another experiencing of existence." That venerable one, having come to know the Dharma . . . up to . . . became an arahant. Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

173. The Discourse to Bhūmija396

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

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At that time the venerable Bhūmija was also staying at Rājagaha, in a secluded meditation hut. Then, when the night was over, at dawn, the venerable Bhūmija put on his robes and took his almsbowl, intending to go into Rājagaha to beg for almsfood. Then the venerable Bhūmija had this thought: "For the time being, never mind about going into Rājagaha to beg for food. Let me rather approach the house of Prince Jayasena." Then the venerable Bhūmija approached the house of Prince Jayasena.

On seeing the venerable Bhūmija coming in the distance, Prince Jayasena rose from his seat, arranged his clothes so as to bare one shoulder, extended his hands with joined palms toward the venerable Bhūmija, and said, "Welcome, venerable Bhūmija. It is a long time since the venerable Bhūmija came here. Please be seated on this seat." Then the venerable Bhūmija sat down. Prince Jayasena paid homage with his head at the venerable Bhūmija's feet, stepped back, and sat to one side. He said, "Venerable Bhūmija, I would like to ask a question. Do you permit me to ask it?" The venerable Bhūmija replied, "Prince, ask whatever you wish. Having heard [your question], I will consider it."

The prince asked the venerable Bhūmija:

Sometimes there are renunciants and brahmins who come and call on me. They tell me: "Prince, if one makes an aspiration and <practices> the holy life, then one will certainly get results; or if one does not make an aspiration . . . or if one both makes an aspiration and does not make an aspiration . . . or if one neither makes an aspiration nor does not make an aspiration and practices the holy life, then one will certainly get results."397

Venerable Bhūmija, what is the position of your venerable teacher? What does he say [regarding this]?398

The venerable Bhūmija said:

Prince, I have not myself heard [anything regarding this] from the Worldhonored One or from my companions in the holy life. However, prince, the World-honored One might speak in this manner: "If one makes an aspiration and properly practices the holy life, then one will certainly get results; or if one does not make an aspiration . . . or if one both makes an aspiration and does not make an aspiration . . . or if one neither makes an 397

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The Madhyama Āgama (Middle-length Discourses), Volume III aspiration nor does not make an aspiration and properly practices the holy life, then one will certainly get results."

The prince said:

If the position of the venerable teacher of the venerable Bhūmija is like this and he speaks like this, then in this world with its devas and māras, Brahmās, renunciants and brahmins, from human beings to devas, he is foremost and supreme. Venerable Bhūmija, please take your meal here.399 The venerable Bhūmija accepted by remaining silent. Knowing that the venerable Bhūmija had accepted by remaining silent, the prince rose from his seat and personally brought water for washing [the hands], and personally offered various kinds of fine dishes, delicious, plentiful, and easy to digest, making sure there was enough. After the meal, he gathered up the utensils, again brought water for washing, and then seated himself on a small seat to one side to listen to the Dharma.

The venerable Bhūmija expounded the Dharma to him, exhorting and inspiring him, fully delighting him, teaching him the Dharma with countless skillful means. Having exhorted and inspired him, having fully delighted him, [the venerable Bhūmija] rose from his seat and left. He approached the Buddha. Having paid homage with his head at the Buddha's feet, he stepped back and sat to one side. He reported to the Buddha the whole conversation he had had with the prince.

On hearing it, the World-honored One said, "Bhūmija, why did you not think to speak four similes to the prince?"400

The venerable Bhūmija asked, "World-honored One, which four similes?" The World-honored One replied:

Bhūmija, if a renunciant or brahmin who has wrong view . . . and concentration [based] on wrong view, makes an aspiration and wrongly practices the holy life, then he will certainly not get results; if he does not make an aspiration . . . if he both makes an aspiration and does not make an aspiration . . . if he neither makes an aspiration nor does not make an aspiration and wrongly practices the holy life, then he will certainly not get results. Why is that? He is seeking results in the wrong way, namely by what is not the [right] path.

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Bhūmija, it is just as a man who, wanting to get milk by pulling on a cow's horn, will certainly not get milk. If he [makes an aspiration . . . if he] does not make an aspiration . . . if he both makes an aspiration and does not make an aspiration . . . if he neither makes an aspiration nor does not make an aspiration, wanting to get milk by pulling on a cow's horn, then he will certainly not get milk. Why is that? He is seeking milk in the wrong way, namely by pulling on the cow's horn.401

In the same way, Bhūmija, if a renunciant or brahmin who has wrong view . . . and concentration [based] on wrong view, makes an aspiration and wrongly practices the holy life, then he will certainly not get results. If he does not make an aspiration . . . if he both makes an aspiration and does not make an aspiration . . . if he neither makes an aspiration nor does not make an aspiration and wrongly practices the holy life, then he will certainly not get results. Why is that? He is seeking results in the wrong way, namely by what is not the [right] path.

Bhūmija, if a renunciant or brahmin who has right view . . . and concentration [based] on right view makes an aspiration and rightly practices the holy life, then he will certainly get results. If he does not make an aspiration . . . if he both makes an aspiration and does not make an aspiration . . . if he neither makes an aspiration nor does not make an aspiration and rightly practices the holy life, then he will certainly get results. Why is that? He is seeking results in the right way, namely by the [right] path. Bhūmija, it is just as a man who, wanting to get milk by pulling on the udder of a well-fed milking cow, will certainly get milk. If he [makes an aspiration . . . if he] does not make an aspiration . . . if he both makes an aspiration and does not make an aspiration . . . if he neither makes an aspiration nor does not make an aspiration, wanting to get milk by pulling on the udder of a wellfed milking cow, then he will certainly get milk. Why is that? He is seeking milk in the right way, namely by pulling on the cow's udder. In the same way, Bhūmija, if a renunciant or brahmin who has right view . . . and concentration [based] on right view makes an aspiration and rightly practices the holy life, then he will certainly get results. If he does not make an aspiration . . . if he both makes an aspiration and does not make an aspiration . . . if he neither makes an aspiration nor does not make an aspiration and rightly practices the holy life, then he will certainly get 399

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results. Why is that? He is seeking results in the right way, namely by the [right] path.

Bhūmija, if a renunciant or brahmin who has wrong view . . . and concentration [based] on wrong view makes an aspiration and wrongly practices the holy life, then he will certainly not get results. If he does not make an aspiration . . . if he both makes an aspiration and does not make an aspiration . . . if he neither makes an aspiration nor does not make an aspiration and wrongly practices the holy life, then he will certainly not get results. Why is that? He is seeking results in the wrong way, namely by what is not the [right] path.

Bhūmija, it is just as a man who, wanting to get butter by filling a vessel with water and churning it, will certainly not get butter. If he [makes an aspiration . . . if he] does not make an aspiration . . . if he both makes an aspiration and does not make an aspiration . . . if he neither makes an aspiration nor does not make an aspiration, wanting to get butter by filling a vessel with water and churning it, he will certainly not get butter. Why is that? He is seeking butter in the wrong way, namely by churning water. In the same way, Bhūmija, if a renunciant or brahmin who has wrong view . . . and concentration [based] on wrong view makes an aspiration and wrongly practices the holy life, then he will certainly not get results. If he does not make an aspiration . . . if he both makes an aspiration and does not make an aspiration . . . if he neither makes an aspiration nor does not make an aspiration and wrongly practices the holy life, then he will certainly not get results. Why is that? He is seeking results in the wrong way, namely by what is not the [right] path.

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an aspiration and does not make an aspiration . . . if he neither makes an aspiration nor does not make an aspiration, wanting to get butter by filling a vessel with cream and churning it, then he will certainly get butter. Why is that? He is seeking butter in the right way, namely by churning cream. In the same way, Bhūmija, if a renunciant or brahmin who has right view . . . and concentration [based] on right view makes an aspiration and rightly practices the holy life, then he will certainly get results. If he does not make an aspiration . . . if he both makes an aspiration and does not make an aspiration . . . if he neither makes an aspiration nor does not make an aspiration and rightly practices the holy life, then he will certainly get results. Why is that? He is seeking results in the right way, namely by the [right] path.

Bhūmija, it is just as a man who, wanting to get oil by filling a press with sand, sprinkling it with water, and then squeezing it, will certainly not get oil. If he [makes an aspiration . . . if he] does not make an aspiration . . . if he both makes an aspiration and does not make an aspiration . . . if he neither makes an aspiration nor does not make an aspiration, wanting to get oil by filling a press with sand, sprinkling it with water, and then squeezing it, he will certainly not get oil. Why is that? He is seeking oil in the wrong way, namely by squeezing sand.

In the same way, Bhūmija, if a renunciant or brahmin who has wrong view . . . and concentration [based] on wrong view makes an aspiration and wrongly practices the holy life, then he will certainly not get results. If he does not make an aspiration . . . if he both makes an aspiration and does not make an aspiration . . . if he neither makes an aspiration nor does not make an aspiration and wrongly practices the holy life, then he will 401

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The Madhyama Āgama (Middle-length Discourses), Volume III certainly not get results. Why is that? He is seeking results in the wrong way, namely by what is not the [right] path.

Bhūmija, if a renunciant or brahmin who has right view . . . and concentration [based] on right view, makes an aspiration and rightly practices the holy life, then he will certainly get results. If he does not make an aspiration . . . if he both makes an aspiration and does not make an aspiration . . . if he neither makes an aspiration nor does not make an aspiration and rightly practices the holy life, then he will certainly get results. Why is that? He is seeking results in the right way, namely by the [right] path. It is just as a man who, wanting to get oil by filling a press with sesame seed, sprinkling it with warm water, and squeezing it, will certainly get oil. If he [makes an aspiration . . . if he] does not make an aspiration . . . if he both makes an aspiration and does not make an aspiration . . . if he neither makes an aspiration nor does not make an aspiration, wanting to get oil by filling a press with sesame seed, sprinkling it with warm water, and squeezing it, he will certainly get oil. Why is that? He is seeking oil in the right way, namely by squeezing sesame seed.

In the same way, Bhūmija, if a renunciant or brahmin who has right view . . . and concentration [based] on right view, makes an aspiration and rightly practices the holy life, then he will certainly get results. If he does not make an aspiration . . . if he both makes an aspiration and does not make an aspiration . . . if he neither makes an aspiration nor does not make an aspiration and rightly practices the holy life, then he will certainly get results. Why is that? He is seeking results in the right way, namely by the [right] path.

Bhūmija, if a renunciant or brahmin who has wrong view . . . and concentration [based] on wrong view, makes an aspiration and wrongly practices the holy life, then he will certainly not get results. If he does not make an aspiration . . . if he both makes an aspiration and does not make an aspiration . . . if he neither makes an aspiration nor does not make an aspiration and wrongly practices the holy life, then he will certainly not get results. Why is that? He is seeking results in the wrong way, namely by what is not the [right] path.

Bhūmija, it is just as a man who, wanting to get fire by drilling a damp lower fire stick with a damp upper fire stick, will certainly not get fire. If 402

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he [makes an aspiration . . . if he] he does not make an aspiration . . . if he both makes an aspiration and does not make an aspiration . . . if he neither makes an aspiration nor does not make an aspiration, wanting to get fire by drilling a damp lower fire stick with a damp upper fire stick, then he will certainly not get fire. Why is that? He is seeking fire in the wrong way, namely by drilling with damp sticks.

Bhūmija, if a renunciant or brahmin who has right view . . . and concentration [based] on right view, makes an aspiration and rightly practices the holy life, then he will certainly get results. If he does not make an aspiration . . . if he both makes an aspiration and does not make an aspiration . . . if he neither makes an aspiration nor does not make an aspiration and rightly practices the holy life, then he will certainly get results. Why is that? He is seeking results in the right way, namely by the [right] path. Bhūmija, it is just as a man who, wanting to get fire by drilling a dry lower fire stick with a dry upper fire stick, will certainly get fire. If he [makes an aspiration . . . if he] does not make an aspiration . . . if he both makes an aspiration and does not make an aspiration . . . if he neither makes an aspiration nor does not make an aspiration, wanting to get fire by drilling a dry lower fire stick with a dry upper fire stick, then he will certainly get fire. Why is that? He is seeking fire in the right way, namely by drilling with dry sticks.

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174. The Discourse on Ways of Practice (1)

The Madhyama Āgama (Middle-length Discourses), Volume III get results. Why is that? He is seeking results in the right way, namely by the [right] path.

Bhūmija, if you had spoken these four similes to the prince, on hearing them the prince would certainly have been greatly pleased and would have supported you for the whole of your life, that is, with robes and blankets, food and drink, beds and bedding, medicine, and the various other requisites of life.

The venerable Bhūmija said:

World-honored One, I had never before heard these four similes. How could I have spoken them? Only now have I heard them from the Worldhonored One. Thus spoke the Buddha. Having heard what the Buddha said, the venerable Bhūmija and the monks were delighted and received it respectfully. 174. The Discourse on Ways

of Practice (1)402

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

At that time the World-honored One addressed the monks: In the world there are actually four ways of practice. What are the four? There is a way of practice that is pleasant now but results in future pain; there is a way of practice that is painful now but results in future pleasure; there is a way of practice that is painful now and results in future pain; and there is a way of practice that is pleasant now and results in future pleasure.403

What is the way of practice that is pleasant now but results in future pain? There are some renunciants and brahmins who amuse themselves with prettily adorned girls, saying, "What is the future dread that these [other] renunciants and brahmins see in sensual desires? What is the disaster [on account of which] they cut off sensual desires and advocate the cutting off of sensual desires? The bodies of these prettily adorned girls are pleasurable, pleasant to touch!" They amuse themselves with these girls, indulging themselves with them. While engaging in this practice, they are 404

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fully satisfied with it. [But] with the breaking up of the body at death they go to a bad realm, being reborn in hell.

[Only] then do they think, "This is the future dread that those [other] renunciants and brahmins saw in sensual desires. This is the disaster on account of which they cut off sensual desires and advocated the cutting off of sensual desires. It is because of sensual desires, through being subject to sensual desires, on account of sensual desires, that we are now experiencing such extreme suffering, such severe suffering." It is just as when, in the last month of the hot season, in the extreme daytime heat, a pod of the māluva creeper splits open and a seed from it falls at the foot of a sāla tree. Then, because of that, dread arises in the tree spirit in that sāla tree. At this the relatives and friends of that tree spirit—village spirits in the vicinity of that seed [such as] the tree spirits of the numerous village cereal crops and medicinal plants—see future dread and disaster in that seed, and they therefore approach that tree spirit and console it, saying, "Tree spirit, do not be afraid! Tree spirit, do not be afraid! This seed will be eaten by a deer, or it will be eaten by a peacock, or it will be blown away by the wind, or it will be burned in a village fire, or it will be burned in a grass fire, or it will rot and become unable to sprout. In these ways, tree spirit, you will be safe." [But] suppose that this seed is not eaten by a deer, not eaten by a peacock, not blown away by the wind, not burned in a village fire, not burned in a grass fire, and does not rot and become unable to sprout; this seed is not deficient, not punctured, and not cracked; it is not damaged by wind, rain, or sun. It is sprinkled with abundant rain and quickly grows. Then that tree spirit thinks, "How is this? What is the future dread that my relatives and friends—village spirits in the vicinity of that seed [such as] the tree spirits of the numerous village cereal crops and medicinal plants—saw in that seed? What is the disaster on account of which they came and consoled me, saying, 'Tree spirit, do not be afraid! Tree spirit, do not be afraid! This seed will be eaten by a deer, or it will be eaten by a peacock, or it will be blown away by the wind, or it will be burned in a village fire, or it will be burned in a grass fire, or it will rot and become unable to sprout. In these ways, tree spirit, you will be safe.' 405

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"For this seed was not eaten by a deer, not eaten by a peacock, not blown away by the wind, not burned in a village fire, not burned in a grass fire, and did not rot and become unable to sprout; this seed was not deficient, not punctured, and not cracked; it was not damaged by wind, rain, or sun. It was sprinkled by abundant rain and has quickly grown. "It has developed stems, branches, and leaves, tender and soft. It has developed joints and become very pleasant to the touch!" Those stems, branches, and leaves, tender and soft, and those joints that have become very pleasant to the touch become ever more pleasant to the touch. Because of the tree they develop into great branches, joints, and leaves, which surround that tree and cover it up to the top. [Only] when it has become covered up right to the top does the tree spirit think, "This is the future dread that my relatives and friends—village spirits in the vicinity of that seed [such as] the tree spirits of the numerous village cereal crops and medicinal plants—saw in that seed. This is the disaster on account of which they came and consoled me, saying, 'Tree spirit, do not be afraid! Tree spirit, do not be afraid! This seed will be eaten by a deer, or it will be eaten by a peacock, or it will be blown away by the wind, or it will be burned in a village fire, or it will be burned in a grass fire, or it will rot and become unable to sprout. In these ways, tree spirit, you will be safe.' "Yet, this seed was not eaten by a deer, not eaten by a peacock, not blown away by the wind, not burned in a village fire, not burned in a grass fire, and did not rot and become unable to sprout; this seed was not deficient, not punctured, and not cracked; it was not damaged by wind, rain, or sun. It was sprinkled by abundant rain and quickly grew. It is because of that seed, on account of that seed, that I am now experiencing such extreme suffering, such severe suffering."

In the same way, there are some renunciants and brahmins who amuse themselves with prettily adorned girls, saying, "What is the future dread that these [other] renunciants and brahmins see in sensual desires? What is the disaster [on account of which] they cut off sensual desires and advocate the cutting off of sensual desires? The bodies of these prettily adorned girls are pleasurable, pleasant to the touch." They amuse themselves with these girls, indulging themselves with it. While engaging in this practice, 406

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they are fully satisfied with it. [But] with the breaking up of the body at death they go to a bad realm, being reborn in hell.

Only then do they think, "This is the future dread that those renunciants and brahmins saw in sensual desires; this is the disaster on account of which they cut off sensual desires and advocated the cutting off of sensual desires. It is because of sensual desires, through being subject to sensual desires, on account of sensual desires, that we are now experiencing such extreme suffering, such severe suffering." This is the way of practice that is pleasant now but results in future pain.

What is the way of practice that is painful now but results in future pleasure? Suppose that someone is by nature strongly polluted by sensual desire, strongly polluted by anger, strongly polluted by delusion. Being frequently under the influence of sensual desire, his mind experiences pain, grief, and sorrow. Being frequently under the influence of anger . . . of delusion, his mind experiences pain, grief, and sorrow. Pained and aggrieved, he lives the holy life for his whole life . . . up to . . . crying and in tears. While engaging in this practice, he is fully satisfied with it; and with the breaking up of the body at death he certainly ascends to a good realm, being reborn in heaven. This is the way of practice that is painful now but results in future pleasure.

What is the way of practice that is painful now and results in future pain? There are some renunciants and brahmins who go naked, unclothed, who use their hands as clothes [to cover their private parts], or use leaves as clothes, or use beads as clothes; who will not use a pot to get water, or will not use a ladle to get water; who will not eat food [obtained by others] by robbery with blade and cudgel; who will not eat food obtained by deception, or by personally approaching [a donor], or by sending a messenger [to get it], or [when called thus]: "Come, venerable sir!" or "Welcome, venerable sir!" or "Stay, venerable sir!" Or who, when two are eating together, will not eat with them; or who will not eat food from a house where there is a pregnant woman, or from a house where there is a pet dog; or who will not eat food from a house where there are flies that have been around excrement; or who do not eat fish, do not eat meat, do not drink liquor, do not drink water [considered 407

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