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this: "May the deer become fat! May they look good, be strong, be happy, and live long!" A hunter who puts out fodder for deer has a state of mind like this: "May they come close in order to eat it! Having come close to eat, may they become careless and negligent! Having become negligent, they will come under the sway of the hunter and the hunter's following."416 A hunter who puts out fodder for deer has a state of mind like this. The first herd of deer came close in order to eat the hunter's fodder. Having come close in order to eat it, they became careless and negligent; and having become negligent, they came under the sway of the hunter and the hunter's following. In this way that first herd of deer was unable to escape from the territory [controlled by] the hunter and the hunter's following. A second herd of deer had this thought: "The first herd of deer came close in order to eat the hunter's fodder. Having come close in order to eat it, they became careless and negligent; and having become negligent, they came under the sway of the hunter and the hunter's following. In this way the first herd of deer was unable to escape from the territory [controlled by] the hunter and the hunter's following. Now let us not eat the hunter's fodder, avoiding it out of fear, and instead depend on the forest for eating grass and drinking water."

Having had this thought, the second herd of deer abandoned the hunter's fodder, avoiding it out of fear, and depended on the forest for eating grass and drinking water.

In the last month of the hot season, when the grass and water came to an end, their bodies became emaciated, their strength declined, and they came under the sway of the hunter and the hunter's following. In this way the second herd of deer too was unable to escape from the territory [controlled by] the hunter and the hunter's following. A third herd of deer had this thought: "The first and second herds of deer were both unable to escape from the territory [controlled by] the hunter and the hunter's following. Now let us avoid the hunter and the hunter's following, and instead live in dependence [on a place] not far away. Living not far away, we will not come close in order to eat the hunter's fodder. Not coming close in order to eat, we will not become careless and negligent; and not becoming negligent, we will not come under the sway of the hunter and the hunter's following." 439

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Having had this thought, the third herd of deer avoided the hunter and the hunter's following, living in dependence [on a place] not far away. Living not far away, they did not come close in order to eat the hunter's fodder; not coming close in order to eat, they did not become careless and negligent; and not becoming negligent, they did not come under the sway of the hunter and the hunter's following.

The hunter and the hunter's following had this thought: "The third herd of deer is very cunning, extremely cunning. Why is that? Even if they eat our fodder, they cannot be caught. Now let us put up a long surrounding fence. By putting up a long surrounding fence, we will get control over the place in dependence on which the third herd of deer is living." Having had this thought, the hunter and the hunter's following put up a long surrounding fence. By putting up this long surrounding fence, they took over the place in dependence on which the third herd of deer was living. In this way the third herd of deer was also unable to escape from the territory [controlled by] the hunter and the hunter's following. A fourth herd of deer had this thought: "The first, second, and third herds of deer were all unable to escape from the territory [controlled by] the hunter and the hunter's following. Now let us live in dependence on [a place] that the hunter and the hunter's following cannot reach. Living in dependence on that [place], we will not come close in order to eat the hunter's fodder. Not coming close in order to eat, we will not become careless and negligent; and not becoming negligent, we will not come under the sway of the hunter and the hunter's following." Having had this thought, the fourth herd of deer lived in dependence on [a place] that the hunter and the hunter's following could not reach. Living in dependence on that [place], they did not come close in order to eat the hunter's fodder. Not coming close in order to eat, they did not become careless and negligent; and not becoming negligent, they did not come under the sway of the hunter and the hunter's following. The hunter and the hunter's following had this thought: "The fourth herd of deer is very cunning, supremely cunning. If we were to chase after them, we would certainly not be able to catch them, and the other deer would become frightened and scatter in fear. Now let us abandon the fence and the fourth herd of deer."417

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Having had this thought, the hunter and the hunter's following abandoned the fence. In this way the fourth herd of deer escaped from the territory [controlled by] the hunter and the hunter's following. Monks, I have delivered this simile, wishing you to understand its meaning. I will now explain how you should contemplate its meaning. You should know that "the hunter's fodder" stands for the five strands of sensual pleasure: forms known by the eye, sounds known by the ear, odors known by the nose, flavors known by the tongue, and tangibles known by the body. You should know that "the hunter's fodder" stands for these five strands of sensual pleasure.

You should know that "the hunter" stands for the evil King Māra, and you should know that "the hunter's following" stands for King Māra's following. You should know that "the herd of deer" stands for renunciants and brahmins.

Renunciants and brahmins of the first [type] come close in order to eat King Māra's fodder, [that is,] the almsfood offered by the faithful of the world. Coming close in order to eat it, they become careless and negligent; and in becoming negligent they come under the sway of King Māra and King Māra's following.

In this way renunciants and brahmins of the first [type] are unable to escape from the territory [controlled by] King Māra. They are just like the first herd of deer, which came close in order to eat the hunter's fodder; and having come close in order to eat it, became careless and negligent; and having become negligent, came under the sway of the hunter and the hunter's following. In this way the first herd of deer was unable to escape from the territory [controlled by] the hunter and the hunter's following. Renunciants and brahmins of the first [type] should be seen as also like this. Renunciants and brahmins of a second [type] have this thought: "Renunciants and brahmins of the first [type] come close in order to eat King Māra's fodder, [that is,] the almsfood offered by the faithful of the world. Having come close in order to eat it, they become careless and negligent; and having become negligent, they come under the sway of King Māra and King Māra's following. In this way renunciants and brahmins of the first [type] are unable to escape from the territory [controlled by] King Māra and King Māra's following. Now let us forgo the almsfood offered 441

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by the faithful of the world, avoiding it out of fear, and instead depend on eating fruit and roots in the forest."

Having had this thought, renunciants and brahmins of the second [type] forgo the almsfood offered by the faithful of the world, avoiding it out of fear, and instead depend on eating fruit and roots in the forest. In the last month of the hot season, when all fruit and roots come to an end, their bodies become emaciated, and their strength declines. [Their strength] having declined, their liberation of the mind and liberation by wisdom decline.418 Their liberation of the mind and liberation by wisdom having declined, they come under the sway of King Māra and King Māra's following. In this way renunciants and brahmins of the second [type] are unable to escape from the territory [controlled by] King Māra and King Māra's following. They are just like the second herd of deer, which had this thought: "The first herd of deer came close in order to eat the hunter's fodder. Having come close in order to eat it, they became careless and negligent; and having become negligent, they came under the sway of the hunter and the hunter's following. In this way the first herd of deer was unable to escape from the territory [controlled by] the hunter and the hunter's following. Now, let us not eat the hunter's fodder, avoiding it out of fear, and instead depend on the forest for eating grass and drinking water." Having had this thought, the second herd of deer abandoned the hunter's fodder, avoiding it out of fear, and depended on the forest for eating grass and drinking water. In the last month of the hot season, when the grass and water came to an end, their bodies became emaciated, their strength declined, and they came under the sway of the hunter and the hunter's following. In this way the second herd of deer was also unable to escape from the territory [controlled by] the hunter and the hunter's following. Renunciants and brahmins of the second [type] should be seen as also like this. Renunciants and brahmins of a third [type] have this thought: "Renunciants and brahmins of the first and second [types] are both unable to escape from the territory [controlled by] King Māra and King Māra's following. Now let us avoid King Māra and King Māra's following, instead living in dependence on [a place] not far away. Living not far away, we will not come close in order to eat the almsfood offered by the faithful of the world. Not coming close in order to eat almsfood, we will not become 442

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careless and negligent; and not becoming negligent, we will not come under the sway of King Māra and King Māra's following." Having had this thought, renunciants and brahmins of the third [type] avoid King Māra and King Māra's following, living in dependence on [a place] not far away. Living not far away, they do not come close to eat the almsfood offered by the faithful of the world; not coming close to eat the almsfood, they do not become careless and negligent; and not becoming negligent, they do not come under the sway of King Māra and King Māra's following.

However, they come to hold [either of] two views: the view of existence or the view of nonexistence.419 Through holding [either of] these two views, they come under the sway of King Māra and King Māra's following. In this way renunciants and brahmins of the third [type] are unable to escape from the territory [controlled by] King Māra and King Māra's following. They are just like the third herd of deer, which had this thought: "The first and second herds of deer were both unable to escape from the territory [controlled by] the hunter and the hunter's following. Now let us avoid the hunter and the hunter's following, and instead live in dependence on [a place] not far away. Living not far away, we will not come close in order to eat the hunter's fodder; not coming close in order to eat, we will not become careless and negligent; and not becoming negligent, we will not come under the sway of the hunter and the hunter's following." Having had this thought, the third herd of deer avoided the hunter and the hunter's following, living in dependence on [a place] not far away. Living not far away, they did not come close in order to eat the hunter's fodder; not coming close in order to eat, they did not become careless and negligent; and not becoming negligent, they did not come under the sway of the hunter and the hunter's following.

The hunter and the hunter's following had this thought: "The third herd of deer is very cunning, extremely cunning. Why is that? Even if they eat our fodder, they cannot be caught. Now let us put up a long surrounding fence. By putting up a long surrounding fence, we will get control over the place in dependence on which the third herd of deer is living." Having had this thought, the hunter and the hunter's following put up a long surrounding fence. By putting up a long surrounding fence, they 443

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The Madhyama Āgama (Middle-length Discourses), Volume III took over the place in dependence on which the third herd of deer was living. In this way the third herd of deer was also unable to escape from the territory [controlled by] the hunter and the hunter's following. You should know that being "in dependence on" stands for the view of existence, and "living" stands for the view of nonexistence.420 Renunciants and brahmins of the third [type] should also be seen like this. Renunciants and brahmins of the fourth [type] have this thought: "Renunciants and brahmins of the first, second, and third [types] are all unable to escape from the territory [controlled by] King Māra and King Māra's following. Now let us rather live in dependence on [a place] that King Māra and King Māra's following cannot reach. Living in dependence on such [a place], we will not come close to eat the almsfood offered by the faithful of the world. Not coming close to eat almsfood, we will not become careless and negligent; and not becoming negligent, we will not come under the sway of King Māra and King Māra's following." Having had this thought, renunciants and brahmins of the fourth [type] live in dependence on [a place] which King Māra and King Māra's following cannot reach. Living in dependence on such [a place], they do not come close to eat the almsfood offered by the faithful of the world; not coming close to eat the almsfood, they do not become careless and negligent; and not becoming negligent, they do not come under the sway of King Māra and King Māra's following. In this way renunciants and brahmins of the fourth [type] escape from the territory [controlled by] King Māra and King Māra's following.

They are just like the fourth herd of deer, which had this thought: "The first, second, and third herds of deer were all unable to escape from the territory [controlled by] the hunter and the hunter's following. Now let us live in dependence on [a place] that the hunter and the hunter's following cannot reach. Living in dependence on such [a place], we will not come close in order to eat the hunter's fodder. Not coming close in order to eat, we will not become careless and negligent; and not becoming negligent, we will not come under the sway of the hunter and the hunter's following." Having had this thought, the fourth herd of deer lived in dependence on [a place] that the hunter and the hunter's following could not reach. Living in dependence on such [a place], they did not come close in order 444

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to eat the hunter's fodder. Not coming close in order to eat it, they did not become careless and negligent; and not becoming negligent, they did not come under the sway of the hunter and the hunter's following. The hunter and the hunter's following had this thought: "The fourth herd of deer is very cunning, supremely cunning. If we were to chase after them, we would certainly not be able to catch them, and the other deer would become frightened and scatter in fear. Now let us abandon the fence and the fourth herd of deer."

Having had this thought, the hunter and the hunter's following abandoned the fence. In this way the fourth herd of deer escaped from the territory [controlled by] the hunter and the hunter's following. Renunciants and brahmins of the fourth [type] should also be seen like this. Monks, you should train by living in dependence on places that Māra and King Māra's following cannot reach. What are the places that King Māra and King Māra's following cannot reach?

Here a monk, secluded from sensual desires, secluded from evil and unwholesome states . . . up to . . . dwells having attained the fourth absorption. These are places that King Māra and King Māra's following cannot reach. What are other places that King Māra and King Māra's following cannot reach? Here a monk imbues his mind with loving-kindness. He dwells mentally pervading one direction [with loving-kindness], likewise the second, the third, and the fourth directions, the four intermediate directions, and also above and below, all around, everywhere. With a mind imbued with loving-kindness—without bondage, resentment, ill will, and contention—[with a mind] that has become boundless, exalted, immeasurable, and well cultivated, he dwells pervading the entire world. In the same way, he imbues [his mind] with compassion . . . with altruistic joy . . . with equanimity—without bondage, resentment, ill will, and contention—[with a mind] that has become boundless, exalted, immeasurable, and well cultivated, he dwells pervading the entire world.421 These are places that King Māra and King Māra's following cannot reach.

What are other places that King Māra and King Māra's following cannot reach? Here a monk, by completely transcending perceptions of form . . . up to . . . dwells having attained the sphere of neither-perception-nor-nonperception. These are places that King Māra and King Māra's following cannot reach.

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The Madhyama Āgama (Middle-length Discourses), Volume III What is another place that King Māra and King Māra's following cannot reach? Here a monk, by completely transcending the sphere of neither-perception-nor-nonperception, dwells having attained and personally contacted the cessation of perception and knowing, and having seen with wisdom, all his taints are eradicated, and he knows it. This is a place that King Māra and King Māra's following cannot reach.422 Monks, dwell in dependence on such places,423 which King Māra and King Māra's following cannot reach. You should train like this. Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

179. The Discourse to the Carpenter

Pañcakaṅga424

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

At that time the carpenter Pañcakaṅga had left Sāvatthī at dawn and was approaching the place where the Buddha was staying with the intention of visiting the World-honored One and paying homage.

Then the carpenter Pañcakaṅga had this thought: "For the time being I will put off visiting the Buddha. The World-honored One may be sitting in meditation, and the venerable monks also. Let me now rather visit Mallikā's Single-halled Park for heterodox practitioners."

Then, to divert and amuse himself, the carpenter Pañcakaṅga took the path to the tinduka plantation, to visit Mallikā's Single-halled Park for heterodox practitioners. At that time in Mallikā's Single-halled Park for heterodox practitioners there was a heterodox practitioner, the renunciant Samaṇamuṇḍikāputta, a great leader, teacher of a congregation, esteemed by the people, a teacher leading a great community of five hundred heterodox practitioners. He was in a noisy crowd that was creating a great uproar, noisily talking various kinds of useless talk: talk about kings, talk about thieves, talk about battles and quarrels, talk about food and drink, talk about robes and blankets, talk about married women, talk about girls, talk about promiscuous women, talk about the world, talk about evil ways, and talk about what is in the ocean. They were gathered like this talking various kinds of useless talk. 446

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Seeing the carpenter Pañcakaṅga coming in the distance, the heterodox practitioner Samaṇamuṇḍikāputta personally admonished his own congregation: Keep quiet! Be quiet, all of you! Do not speak another word! You should collect and control yourselves. The carpenter Pañcakaṅga, a disciple of the renunciant Gotama, is coming.

Among the lay disciples of the renunciant Gotama that live in Sāvatthī, none surpasses the carpenter Pañcakaṅga. Why is that? He delights in silence and praises silence. If he sees that this congregation is silent, perhaps he will come here.

Then the heterodox practitioner Samaṇamuṇḍikāputta, having stopped his congregation, remained silent himself. Then the carpenter Pañcakaṅga approached the heterodox practitioner Samaṇamuṇḍikāputta, exchanged greetings with him, stepped back, and sat to one side. The heterodox practitioner Samaṇamuṇḍikāputta said: Carpenter, if someone is endowed with four things, I describe him as accomplished in wholesomeness, foremost in wholesomeness, an unsurpassable person who has attained the supreme essence, a true renunciant. What are the four? He does not do evil deeds with the body, he does not speak evil words with the mouth, he does not engage in wrong livelihood, and he does not think evil thoughts. Carpenter, if someone is endowed with these four things I describe him as accomplished in wholesomeness, foremost in wholesomeness, an unsurpassable person who has attained the supreme essence, a true renunciant.

On hearing this statement made by the heterodox practitioner Samaṇamuṇḍikāputta, the carpenter Pañcakaṅga neither agreed nor disagreed. He rose from his seat and left, [reflecting,] "I shall myself approach the Buddha and ask about the meaning of this statement."

He then approached the Buddha, paid homage with his head, stepped back, and sat to one side. He told the Buddha the whole conversation he had had with the heterodox practitioner Samaṇamuṇḍikāputta. Having heard it, the World-honored One said:

Carpenter, if what the heterodox practitioner Samaṇamuṇḍikāputta said were indeed the case, then a small infant with tender limbs, lying on its 447

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Carpenter, a small infant has, as yet, no perception of "body," let alone of "doing evil bodily deeds." All it can do is move its body. Carpenter, a small infant has, as yet, no perception of "mouth," let alone of "speaking evil words." All it can do is cry. Carpenter, a small infant has, as yet, no perception of "livelihood," let alone of "engaging in wrong livelihood." All it can do is moan. Carpenter, a small infant has, as yet, no perception of "thoughts," let alone of "thinking wrong thoughts." All it can think of is the mother's milk.425

Carpenter, if it were as the heterodox practitioner Samaṇamuṇḍikāputta proposes, then a small infant would be accomplished in wholesomeness, foremost in wholesomeness, an unsurpassable person who has attained the supreme essence, a true renunciant.

Carpenter, if someone is endowed with four things, I describe him as accomplished in wholesomeness, as foremost in wholesomeness, but not as an unsurpassable person, not as one who has attained the supreme essence, not as a true renunciant.426

What are the four? He does not do evil deeds with the body, he does not speak evil words with the mouth, he does not engage in wrong livelihood, and he does not think evil thoughts. Carpenter, if someone is endowed with these four things, I describe him as accomplished in wholesomeness, as foremost in wholesomeness, but not as an unsurpassable person, not as one who has attained the supreme essence, not as a true renunciant.

Carpenter, bodily deeds and verbal deeds I refer to as being conduct. Carpenter, thoughts I refer to as belonging to the mind and connected with the mind.

Carpenter, I say one should know unwholesome conduct; one should know from where unwholesome conduct arises; one should know where unwholesome conduct ceases without remainder, where it is destroyed without remainder; and one should know by what practice a noble disciple brings about the cessation of unwholesome conduct. 448

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Carpenter, I say one should know wholesome conduct; one should know from where wholesome conduct arises; one should know where wholesome conduct ceases without remainder, where it is destroyed without remainder; and one should know by what practice a noble disciple brings about the cessation of wholesome conduct.

Carpenter, I say one should know unwholesome thoughts; one should know from where unwholesome thoughts arise; one should know where unwholesome thoughts cease without remainder, where they are destroyed without remainder; and one should know by what practice a noble disciple brings about the cessation of unwholesome thoughts. Carpenter, I say one should know wholesome thoughts; one should know from where wholesome thoughts arise; one should know where wholesome thoughts cease without remainder, where they are destroyed without remainder; and one should know by what practice a noble disciple brings about the cessation of wholesome thoughts. Carpenter, what is unwholesome conduct? Unwholesome bodily actions, unwholesome verbal and mental actions, these are reckoned as unwholesome conduct.427 Carpenter, from where does this unwholesome conduct arise? I will declare the place from which it arises. One should know that it arises from the mind. What kind of mind? It is a mind with sensual desire, with ill will, and with delusion. One should know that unwholesome conduct arises from this kind of mind.

Carpenter, where does unwholesome conduct cease without remainder, where is it destroyed without remainder? [If] a learned noble disciple abandons unwholesome bodily deeds and develops wholesome bodily deeds, abandons unwholesome verbal or mental deeds and develops wholesome verbal or mental deeds—this is where unwholesome conduct ceases without remainder, is destroyed without remainder. Carpenter, by what practice does a noble disciple bring about the cessation of unwholesome conduct? If a learned noble disciple contemplates the body as a body internally . . . up to . . . contemplates feelings . . . states of mind . . . dharmas as dharmas—if a noble disciple practices like this, he brings about the cessation of unwholesome conduct.428 449

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The Madhyama Āgama (Middle-length Discourses), Volume III Carpenter, what is wholesome conduct? Wholesome bodily deeds, wholesome verbal and mental deeds, these are reckoned as wholesome conduct. Carpenter, from where does this wholesome conduct arise? I will declare the place from which it arises. One should know that it arises from the mind. What kind of mind? It is a mind free from sensual desire, free from ill will, and free from delusion. One should know that wholesome conduct arises from this kind of mind.

Carpenter, where does wholesome conduct cease without remainder, where is it destroyed without remainder? If a learned noble disciple practices virtue without being attached to virtue, this is where wholesome conduct ceases without remainder, is destroyed without remainder.429 Carpenter, by what practice does a noble disciple bring about the cessation of wholesome conduct? If a learned noble disciple contemplates the body as a body internally . . . up to . . . contemplates feelings . . . states of mind . . . dharmas as dharmas—if a noble disciple practices like this, he brings about the cessation of wholesome conduct.

Carpenter, what are unwholesome thoughts? Thoughts of sensual desire, thoughts of ill will, and thoughts of harming; these are unwholesome thoughts.

Carpenter, from where do unwholesome thoughts arise? I will declare the place from which they arise. One should know that they arise from perception. What kind of perception? I declare that perceptions are of many kinds, of countless kinds, with various kinds of activities; they may be perceptions of sensual desire, or perceptions of ill will, or perceptions of harming.

Carpenter, because of perceptions based on the element of sensual desire, there arise in living beings unwholesome thoughts that are connected with the element of sensual desire. If there are [such] perceptions, [then] because of those perceptions there arise unwholesome thoughts connected with the element of sensual desire.

Carpenter, because of perceptions based on the element of ill will or the element of harming, there arise in living beings unwholesome thoughts that are connected with the element of ill will or the element of harming. If there are [such] perceptions, then because of those perceptions there arise unwholesome thoughts connected with the element of ill will or the 450

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element of harming. This is how unwholesome thoughts arise from this kind of perception.

Carpenter, where do unwholesome thoughts cease without remainder, where are they destroyed without remainder? When, secluded from sensual desires, secluded from evil and unwholesome states, with [directed] awareness and [sustained] contemplation, with rapture and happiness born of seclusion, a learned noble disciple dwells having attained the first absorption—this is how unwholesome thoughts cease without remainder, are destroyed without remainder.

Carpenter, by what practice does a noble disciple bring about the cessation of unwholesome thoughts? If a learned noble disciple contemplates the body as a body internally . . . up to . . . contemplates feelings . . . states of mind . . . dharmas as dharmas—if a noble disciple practices like this, he brings about the cessation of unwholesome thoughts. Carpenter, what are wholesome thoughts? Thoughts free from sensuality, thoughts free from ill will, and thoughts free from harming; these are wholesome thoughts.

Carpenter, from where do wholesome thoughts arise? I will declare the place from which they arise. One should know that they arise from perception. What kind of perception? I say, perceptions are of many kinds, of countless kinds, with several kinds of activity; they may be perceptions free from sensuality, or perceptions free from ill will, or perceptions free from harming.

Carpenter, because of perceptions based on the element of absence of sensual desire, there arise in living beings wholesome thoughts that are connected with the element of absence of sensual desire. If there are [such] perceptions, then because of those perceptions there arise wholesome thoughts connected with the element of absence of sensual desire. Carpenter, because of perceptions based on the element of non-ill will or the element of nonharming, there arise in living beings wholesome thoughts that are connected with the element of non-ill will or the element of nonharming. If there are [such] perceptions, then because of those perceptions there arise wholesome thoughts connected with the element of non-<ill will> or the element of nonharming.430 This is [how] wholesome thoughts arise from this kind of perception.

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Carpenter, where do wholesome thoughts cease without remainder, where are they destroyed without remainder? If, with the cessation of pleasure and the cessation of pain, and with the earlier cessation of joy and displeasure with neither-pain-nor-pleasure, equanimity, mindfulness, and purity, a learned noble disciple dwells having attained the fourth absorption—this is [where] wholesome thoughts cease without remainder, are destroyed without remainder.431

Carpenter, by what practice does a noble disciple bring about the cessation of wholesome thoughts? If a learned noble disciple contemplates the body as a body internally . . . up to . . . contemplates feelings . . . states of mind . . . dharmas as dharmas, if a noble disciple practices like this, he brings about the cessation of wholesome thoughts.432 Carpenter, suppose a learned noble disciple by wise contemplation knows unwholesome conduct as it really is, knows as it really is from where unwholesome conduct arises, and by wise contemplation knows as it really is how this unwholesome conduct ceases without remainder, is destroyed without remainder. A noble disciple who practices like this comes to know as it really is the cessation of unwholesome conduct. By wise contemplation [a noble disciple] knows wholesome conduct as it really is, knows as it really is from where wholesome conduct arises, and by wise contemplation knows as it really is how this wholesome conduct ceases without remainder, is destroyed without remainder. A noble disciple who practices like this comes to know as it really is the cessation of wholesome conduct.

By wise contemplation [a noble disciple] knows unwholesome thoughts as they really are, knows as it really is from where unwholesome thoughts arise, and by wise contemplation knows as it really is how these unwholesome thoughts cease without remainder, are destroyed without remainder. A noble disciple who practices like this comes to know as it really is the cessation of unwholesome thoughts.

By wise contemplation [a noble disciple] knows wholesome thoughts as they really are, knows as it really is from where wholesome thoughts arise, and by wise contemplation knows as it really is how these wholesome thoughts cease without remainder, are destroyed without remainder. A 452

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noble disciple who practices like this comes to know as it really is the cessation of wholesome thoughts. Why is that?

Based on right view arises right intention, based on right intention arises right speech, based on right speech arises right action, based on right action arises right livelihood, based on right livelihood arises right effort, based on right effort arises right mindfulness, based on right mindfulness arises right concentration.433 With a mind concentrated in this way, a noble disciple attains liberation from all sensual desire, anger, and delusion. Carpenter, a noble disciple who has rightly liberated the mind in this way comes to know: "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." He knows this as it really is.434 This is the path of one in training and with vision, which is endowed with eight factors, while [that of] the arahant who has destroyed the taints is endowed with ten factors.

Carpenter, what are the eight factors with which the path of one in training and with vision is endowed? They are the right view of one in training . . . up to . . . the right concentration of one in training. These are the eight factors with which the path of one in training and with vision is endowed. Carpenter, what are the ten factors with which the arahant who has destroyed the taints is endowed? They are the right view of one beyond training . . . up to . . . the right knowledge of one beyond training. These are the ten factors with which the arahant who has destroyed the taints is endowed. Carpenter, when someone has these ten factors, I describe him as accomplished in wholesomeness, foremost in wholesomeness, an unsurpassable person who has attained the supreme essence, a true renunciant. Thus spoke the Buddha. Having heard what the Buddha said, the carpenter Pañcakaṅga and the monks were delighted and received it respectfully. 180. The Discourse to Gotamī435

Thus have I heard. At one time the Buddha was dwelling among the Sakyans, in the Nigrodha Park at Kapilavatthu.

At that time Mahāpajāpatī Gotamī approached the Buddha, holding a new robe of yellow color made out of thread with a golden [hue].436 Having paid 453

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The Madhyama Āgama (Middle-length Discourses), Volume III homage with her head at the Buddha's feet, she stepped back, sat to one side, and said:

World-honored One, I have made this new robe myself out of yellow-colored thread with a golden [hue] for the World-honored One. May he condescend to accept it, out of compassion for me. The World-honored One said:

Gotamī, take this robe and offer it to the Sangha of monks. In offering it to the Sangha of monks, you will be honoring and supporting me as well as honoring and supporting the Sangha.

Mahāpajāpatī Gotamī made her request three times, saying: World-honored One, I have made this new robe myself out of yellow-colored thread with a golden [hue] for the World-honored One. May he condescend to accept it, out of compassion for me. The World-honored One replied three times, saying: Gotamī, take this robe and offer it to the Sangha of monks. In offering it to the Sangha of monks, you will be honoring and supporting me as well as honoring and supporting the Sangha.

At that time the venerable Ānanda was standing behind the Buddha, holding a whisk and attending on him. Then the venerable Ānanda said: World-honored One, Mahāpajāpatī Gotamī has been of much benefit to the World-honored One. After the death of the World-honored One's mother she suckled and raised the World-honored One. The World-honored One said:

Indeed, Ānanda. Indeed, Ānanda. Mahāpajāpatī Gotamī has been of much benefit to me. After the death of my mother she suckled and raised me. Ānanda, I have also been of much benefit to Mahāpajāpatī Gotamī. 437

Why is that? Because of me, Mahāpajāpatī Gotamī took refuge in the Buddha, the Dharma, and the Sangha of monks. She is free of doubt in regard to the Three Jewels and in regard to dukkha, its arising, its cessation, 454

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and the path [to its cessation]. She is accomplished in faith, morality, much learning, generosity, and wisdom. She abstains from killing, having abandoned killing; [she abstains] from taking what is not given . . . from sexual misconduct . . . from false speech . . . and she abstains from alcoholic beverages, having abandoned alcoholic beverages.

Ānanda, if because of a certain person one takes refuge in the Buddha, the Dharma, and the Sangha of monks; [if one becomes] free of doubt in regard to the Three Jewels and in regard to dukkha, its arising, its cessation, and the path [to its cessation]; becomes accomplished in faith, morality, much learning, generosity, and wisdom; abstains from killing, having abandoned killing; [abstains] from taking what is not given . . . from sexual misconduct . . . from false speech . . . and abstains from alcoholic beverages, having abandoned alcoholic beverages—then one cannot possibly repay the kindness of such a person even if, for one's whole life, one were to honor and support him with food and drink, robes and blankets, beds and seats, medicines, and the various [other] kinds of requisites. Again, Ānanda, there are seven [types of] offering to the Sangha and fourteen [types of] offering to individuals that bring great merit, great fruit, great virtue, great and extensive results.438 Ānanda, what are the seven [types of] offering to the Sangha that bring great merit, great fruit, great virtue, great and extensive results?

At a time when the Buddha is still in the world, a faithful clansman or clanswoman makes offerings to the Buddha and to the Sangha of monks headed by the Buddha.439 This is the first [type of] offering to the Sangha that brings great merit, great fruit, great virtue, great and extensive results. A faithful clansman or clanswoman makes offerings to the two communities at a time not long after the World-honored One has attained final nirvana . . . makes offerings to the Sangha of monks . . . makes offerings to the Sangha of nuns . . . goes to a monastic dwelling for monks and says to the Sangha [there], "Whichever monks from this Sangha come, I will make offerings to them" . . . goes to a monastic dwelling for nuns and says to the Sangha [there], "Whichever nuns from this Sangha come, I will make offerings to them."

This is the <sixth>440 [type of] offering to the Sangha that brings great merit, great fruit, great virtue, great and extensive results. 455

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The Madhyama Āgama (Middle-length Discourses), Volume III Ānanda, at a future time there will be monks called "of the lineage," who are not diligent, who wear the yellow robe but are not diligent.441 I say that when an offering is intentionally made to these [monks] who are not diligent, then because [it is made] in dependence on the Sangha, because [it is made] with the Sangha as its cause, because [it is made] in honor of the Sangha, because [it is made] with the Sangha as its condition, the donor will gain merit that is immeasurable, that cannot be counted or calculated, attaining what is wholesome and pleasant.

What is to be said, then, of [offerings made] to monks in the present who are accomplished in undertaking things, accomplished in discarding things, accomplished in undertaking and discarding things; accomplished in uprightness, accomplished in gentleness, accomplished in uprightness and gentleness; accomplished in patience, accomplished in joyfulness, accomplished in patience and joyfulness; accomplished in being accommodating, accomplished in getting things done, accomplished in being accommodating and getting things done; accomplished in decorum, accomplished in [proper behavior when] going, coming, and remaining still, accomplished in decorum and in [proper behavior when] going, coming, and remaining still; accomplished in faith, accomplished in morality, accomplished in much learning, accomplished in generosity, accomplished in wisdom, accomplished in faith, morality, much learning, generosity, and wisdom! This is the seventh [type of] offering to the Sangha that brings great merit, great fruit, great virtue, great and extensive results. These are the seven [types of] offering to the Sangha that bring great merit, great fruit, great virtue, great and extensive results.

Ānanda, what are the fourteen [types of] offering to individuals that bring great merit, great fruit, great virtue, great and extensive results? A faithful clansman or clanswoman makes an offering to the Tathāgata . . . makes an offering to a paccekabuddha . . . makes an offering to an arahant . . . makes an offering to one on the path to arahantship . . . makes an offering to a nonreturner . . . makes an offering to one on the path to nonreturning . . . makes an offering to a once-returner . . . makes an offering to one on the path to once-returning . . . makes an offering to a stream-enterer . . . makes an offering to one on the path to stream-entry . . . makes an offering to a non-Buddhist seer who is free of sensual desires . . . 456

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makes an offering to a diligent person . . . makes an offering to a person who is not diligent . . . makes an offering to an animal.

Ānanda, making an offering to an animal brings hundredfold merit; making an offering to a person who is not diligent brings thousandfold merit; making an offering to a diligent person brings hundred-thousandfold merit; making an offering to a non-Buddhist seer who is free of sensual desires brings hundred thousand times hundred-thousandfold merit; making an offering to one on the path to stream-entry brings immeasurable [merit]; making an offering to a stream-enterer brings immeasurable [merit]; making an offering to one on the path to once-returning brings immeasurable [merit]; making an offering to a once-returner brings immeasurable [merit]; making an offering to one on the path to nonreturning brings immeasurable [merit]; making an offering to a nonreturner brings immeasurable [merit]; making an offering to one on the path to arahantship brings immeasurable [merit]; making an offering to an arahant brings immeasurable [merit]; making an offering to a pacceka buddha brings immeasurable [merit]; what is to be said of making an offering to the Tathāgata, free from attachment, fully awakened! These are the fourteen [types of] offering to individuals that bring great merit, great fruit, great virtue, great and extensive results. Again, Ānanda, there are four types of offering and three purifications of gifts. What are the four? There is the offering that is purified on account of the donor but not the recipient; there is the offering that is purified on account of the recipient but not the donor; there is the offering that is not purified on account of either the donor or the recipient; and there is the offering that is purified on account of both the donor and the recipient. Ānanda, what is the offering that is purified on account of the donor but not the recipient?

The donor is diligent, they practice the sublime teachings, they look toward the future, look toward the fruits [of deeds], they have such a view and make such a declaration: "There is giving, and there are fruits of giving." The recipient is not diligent, they practice evil teachings, they do not look toward the future, do not look toward the fruits [of deeds], they have such a view and make such a declaration: "There is no giving, and there are no fruits of giving."442

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The Madhyama Āgama (Middle-length Discourses), Volume III This is the offering that is purified on account of the donor but not the recipient.

Ānanda, what is the offering that is purified on account of the recipient but not the donor?

The donor is not diligent, they practice evil teachings, they do not look toward the future, do not look toward the fruits [of deeds], they have such a view and make such a declaration: "There is no giving, and there are no fruits of giving." The recipient is diligent, they practice the sublime teachings, they look toward the future, look toward the fruits [of deeds], they have such a view and make such a declaration: "There is giving, and there are fruits of giving."

This is the offering that is purified on account of the recipient but not the donor.

Ānanda, what is the offering that is not purified on account of either the donor or the recipient?

The donor is not diligent, they practice evil teachings, they do not look toward the future, do not look toward the fruits [of deeds], they have such a view and make such a declaration: "There is no giving, and there are no fruits of giving." The recipient is also not diligent, they practice evil teachings, they do not look toward the future, do not look toward the fruits [of deeds], they have such a view and make such a declaration: "There is no giving, and there are no fruits of giving."

This is the offering that is not purified on account of either the donor or the recipient.

Ānanda, what is the offering that is purified on account of both the donor and the recipient?

The donor is diligent, they practice the sublime teachings, they look toward the future, look toward the fruits [of deeds], they have such a view and make such a declaration: "There is giving, and there are fruits of giving." The recipient is also diligent, they practice the sublime teachings, they look toward the future, look toward the fruits [of deeds], they have such a view and make such a declaration: "There is giving, and there are fruits of giving." This is the offering that is purified on account of both the donor and the recipient.

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Then, the World-honored One spoke these stanzas: A diligent one offers to one who is not diligent, In accordance with the Dharma, attaining a joyful mind, With faith that there are deeds and their results; Such an offering is purified on account of the donor. One who is not diligent offers to a diligent one, Not in accordance with the Dharma and without a joyful mind, Without faith in deeds and their results; Such an offering is purified on account of the recipient. A negligent one offers to one who is not diligent, Not in accordance with the Dharma and without a joyful mind, Without faith in deeds and their results; Such an offering is not of great result. A diligent one offers to one who is diligent, In accordance with the Dharma, attaining a joyful mind, With faith in deeds and their results; Such an offering is of great result. Male and female slaves and the poor443 Joyfully part with their own [property] to make an offering, With faith in deeds and their results; Such an offering is wholesome and people praise it. With right restraint, with wholesome bodily and verbal [actions], As he holds out [his bowl] when begging for alms according to the Dharma,

A dispassionate one makes an offering to a dispassionate one; This is foremost among material offerings. Thus spoke the Buddha. Having heard what the Buddha said, the venerable Ānanda and the monks were delighted and received it respectfully. 181. The Discourse on Many Elements444 Thus have I heard. At one time the Buddha was living at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's Park.

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The Madhyama Āgama (Middle-length Discourses), Volume III At that time the venerable Ānanda, who was seated in meditation alone in a tranquil place, had this thought in his mind: "All fears, they arise from foolishness, not from wisdom. All misfortunes, disasters, and worries, they arise from foolishness, not from wisdom."

Then, in the late afternoon, the venerable Ānanda rose from sitting in meditation and approached the Buddha. Having paid homage with his head at the Buddha's feet, he stepped back, stood to one side, and said: World-honored One, today [while] I was seated in meditation alone in a tranquil place, I had this thought in my mind: "All fears, they arise from foolishness, not from wisdom.445 All misfortunes, disasters, and worries, they arise from foolishness, not from wisdom."

The World-honored One said:

It is like this, Ānanda; it is like this, Ānanda. All fears, they arise from foolishness, not from wisdom. All misfortunes, disasters, and worries, they arise from foolishness, not from wisdom.

Ānanda, just as from a heap of reeds and grass a fire may start, [which then] burns down a house or a hall, in the same way all fears, they arise from foolishness, not from wisdom. All misfortunes, disasters, and worries, they arise from foolishness, not from wisdom.

Ānanda, whatever fears there were in times past, they all arose from foolishness, not from wisdom. All misfortunes, disasters, and worries, they arose from foolishness, not from wisdom.446

Ānanda, whatever fears there will be in future times, they will all arise from foolishness, not from wisdom. All misfortunes, disasters, and worries, they will arise from foolishness, not from wisdom.

Ānanda, whatever fears there are at the present time, they all arise from foolishness, not from wisdom. All misfortunes, disasters, and worries, they arise from foolishness, not from wisdom.

This means, Ānanda, that with foolishness there is fear; with wisdom there is no fear. With foolishness there are misfortunes, disasters, and worries; with wisdom there are no misfortunes, disasters, or worries. Ānanda, whatever fears, misfortunes, disasters, and worries exist, all of them come from foolishness, not from wisdom.

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Then the venerable Ānanda, moved to tears,447 extended his hands with joined palms toward the Buddha and said, "World-honored One, how is a monk foolish and not wise?"448

The World-honored One replied:

Ānanda, if a monk does not know the elements, does not know the sense spheres, does not know causes and conditions, and does not know what is possible and what is impossible—such a monk, Ānanda, is foolish and not wise.

The venerable Ānanda said, "World-honored One, such a monk is foolish and not wise. World-honored One, how is a monk wise and not foolish?" The World-honored One replied:

Ānanda, if a monk knows the elements, knows the sense spheres, knows causes and conditions, and knows what is possible and what is impossible—such a monk, Ānanda, is wise and not foolish. The venerable Ānanda said, "World-honored One, such a monk is wise and not foolish. World-honored One, how does a monk know the elements?" The World-honored One replied:

Ānanda, a monk sees eighteen elements and knows them as they really are: the eye element, the form element, and the eye consciousness element; the ear element, the sound element, and the ear consciousness element; the nose element, the odor element, and the nose consciousness element; the tongue element, the taste element, and the tongue consciousness element; the body element, the tangible element, and the body consciousness element; the mind element, the mind object element, and the mind consciousness element. Ānanda, he sees these eighteen elements and knows them as they really are.449

Again, Ānanda, [a monk] sees six elements and knows them as they really are: the earth element, the water element, the fire element, the wind element, the space element, and the consciousness element. Ānanda, he sees these six elements and knows them as they really are. Again, Ānanda, [a monk] sees six elements and knows them as they really are: the element of sensual desire, the element of ill will, the element 461

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of harming, the element of absence of sensual desire, the element of nonill will, and the element of nonharming. Ānanda, he sees these six elements and knows them as they really are.

Again, Ānanda, [a monk] sees six elements and knows them as they really are: the element of pleasure, the element of pain, the element of joy, the element of sadness, the element of equanimity, and the element of ignorance. Ānanda, he sees these six elements and knows them as they really are. Again, Ānanda, [a monk] sees four elements and knows them as they really are: the element of feeling, the element of perception, the element of formations, the element of consciousness. Ānanda, he sees these four elements and knows them as they really are.450

Again, Ānanda, [a monk] sees three elements and knows them as they really are: the sense sphere element, the [fine-]material element, and the immaterial element. Ānanda, he sees these three elements and knows them as they really are.

Again, Ānanda, [a monk] sees three elements and knows them as they really are: the material element, the immaterial element, and the element of cessation. Ānanda, he sees these three elements and knows them as they really are.

Again, Ānanda, [a monk] sees three elements and knows them as they really are: the element of the past, the element of the future, and the element of the present. Ānanda, he sees these three elements and knows them as they really are.

Again, Ānanda, [a monk] sees three elements and knows them as they really are: the superior element, the inferior element, and the middling element. Ānanda, he sees these three elements and knows them as they really are.

Again, Ānanda, [a monk] sees three elements and knows them as they really are: the wholesome element, the unwholesome element, and the undetermined element. Ānanda, he sees these three elements and knows them as they really are.

Again, Ānanda, [a monk] sees three elements and knows them as they really are: the element of the trainee, the element of the one beyond training, and the element of the one who is neither a trainee nor beyond training. Ānanda, he sees these three elements and knows them as they really are. 462

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Again, Ānanda, [a monk] sees two elements and knows them as they really are: the element with taints and the element without taints. Ānanda, he sees these two elements and knows them as they really are. Again, Ānanda, [a monk] sees two elements and knows them as they really are: the conditioned element and the unconditioned element. Ānanda, he sees these two elements and knows them as they really are. Ānanda, he sees these sixty-two elements and knows them as they really are. Ānanda, this is how a monk knows the elements. The venerable Ānanda said, "World-honored One, this is how a monk knows the elements. World-honored One, how does a monk know the sense spheres?"

The World-honored One replied:

Ānanda, a monk sees the twelve sense spheres and knows them as they really are: the eye sense sphere and the form sense sphere; the ear sense sphere and the sound sense sphere; the nose sense sphere and the odor sense sphere; the tongue sense sphere and the taste sense sphere; the body sense sphere and the tangible sense sphere; the mind sense sphere and the mind object sense sphere. Ānanda, he sees these twelve sense spheres and knows them as they really are. Ānanda, this is how a monk knows the sense spheres.

The venerable Ānanda said, "World-honored One, this is how a monk knows the sense spheres. How does a monk know causes and conditions?" The World-honored One replied:

Ānanda, a monk sees causes and conditions as well as what has arisen through causes and conditions, and he knows them as they really are. [He knows:] dependent on this, that exists; if this does not exist, that does not exist; if this arises, that arises; if this ceases, that ceases. That is to say: conditioned by ignorance are formations . . . up to . . . conditioned by birth are old age and death; if ignorance ceases, formations cease . . . up to . . . if birth ceases, old age and death cease. Ānanda, this is how a monk knows causes and conditions.

The venerable Ānanda said, "World-honored One, this is how a monk 463

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The Madhyama Āgama (Middle-length Discourses), Volume III knows causes and conditions. How does a monk know what is possible and what is impossible?"

The World-honored One replied:

Ānanda, a monk sees what is possible as possible and knows it as it really is; and he sees what is impossible as impossible and knows it as it really is. Ānanda, it is not possible for there to be two wheel-turning monarchs ruling in the world [at the same time]; [but] it is certainly possible for there to be one wheel-turning monarch ruling in the world. Ānanda, it is not possible for there to be two tathāgatas in the world [at the same time]; [but] it is certainly possible for there to be one tathāgata in the world.

Ānanda, it is not possible for a person who has seen the truth to intentionally kill his father or mother, kill an arahant, cause a schism in the noble Sangha, or, out of an evil mental disposition toward the Buddha, cause the Tathāgata's blood to flow; [but] it is certainly possible for an ordinary worldling to intentionally kill his father or mother, kill an arahant, cause a schism in the noble Sangha, or, out of an evil mental disposition toward the Buddha, cause the Tathāgata's blood to flow. Ānanda, it is not possible for a person who has seen the truth to intentionally violate the moral precepts, abandon the moral precepts, and stop [practicing] the path; [but] it is certainly possible for an ordinary worldling to intentionally violate the moral precepts, abandon the moral precepts, and stop [practicing] the path.451

It is [also] not possible for a person who has seen the truth to abandon this [dispensation of the Buddha] and seek a perfected one, a field of merit, outside of it; [but] it is certainly possible for an ordinary worldling to abandon this [dispensation of the Buddha] and seek a perfected one, a field of merit, outside of it.

Ānanda, it is not possible for a person who has seen the truth to declare to non-Buddhist renunciants and brahmins: "Venerable sirs, you see what can be seen and know what can be known"; [but] it is certainly possible for an ordinary worldling to declare to non-Buddhist renunciants and brahmins: "Venerable sirs, you see what can be seen and know what can be known." Ānanda, it is not possible for a person who has seen the truth to have 464

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faith in divination and to inquire about auspicious and inauspicious [omens]; [but] it is certainly possible for an ordinary worldling to have faith in divination and to inquire about auspicious and inauspicious [omens]. Ānanda, it is not possible for a person who has seen the truth to inquire from non-Buddhist renunciants or brahmin diviners concerning auspicious and inauspicious [omens], to see whether there is some [impending] suffering or trouble, or to see whether [something] is true; [but] it is certainly possible for an ordinary worldling to inquire from non-Buddhist renunciants or brahmin diviners concerning auspicious and inauspicious [omens], to see whether there is some [impending] suffering or trouble, or to see whether [something] is true.

Ānanda, it is not possible that a person who has seen the truth, on experiencing extreme pain, severe pain, pain that is not [at all] agreeable, not [at all] pleasurable, not [at all] wished for, unthinkable pain that is even life threatening, should abandon this and seek outside [the Buddha's dispensation] for some renunciant or brahmin who might know a spell consisting of one verse, [or] of two verses, three verses, four verses, many verses, [even] a spell consisting of a hundred-thousand verses, [thinking,] "This will free me from my suffering," [rather than] seeking [insight into] dukkha, the arising of dukkha, the path [leading to the cessation of] dukkha, and the cessation of dukkha; [but] it is certainly possible that an ordinary worldling [on similarly experiencing such pain] should abandon this and seek outside [the Buddha's dispensation] for some renunciant or brahmin who might know a spell consisting of one verse, [or] of two verses, three verses, four verses, many verses, [even] a spell consisting of a hundred thousand verses, [thinking,] "This will free me from my suffering," [rather than] seeking [insight into] dukkha, the arising of dukkha, the path [leading to the cessation of] dukkha, and the cessation of dukkha.452 Ānanda, it is not possible for a person who has seen the truth to experience [rebirth into] an eighth existence; [but] it is certainly possible for an ordinary worldling to experience [rebirth into] an eighth existence.453 Ānanda, it is not possible that, on account of evil conduct of body, speech, and mind, because of this, [one] should, when the body breaks up at death, proceed to a good destination, being reborn in a heavenly realm; [but] it is certainly possible that, on account of evil conduct of body, speech, 724b

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The Madhyama Āgama (Middle-length Discourses), Volume III and mind, because of this, [one] should, when the body breaks up at death, proceed to a bad destination, being reborn in a hellish realm. Ānanda, it is not possible that, on account of pure conduct of body, speech, and mind, because of this, [one] should, when the body breaks up at death, proceed to a bad destination, being reborn in a hellish realm; [but] it is certainly possible that, on account of pure conduct of body, speech, and mind, because of this, [one] should, when the body breaks up at death, proceed to a good destination, being reborn in a heavenly realm. Ānanda, it is not possible that evil conduct of body, speech, and mind should have as its fruit the experience of pleasure; [but] it is certainly possible that evil conduct of body, speech, and mind should have as its fruit the experience of pain.

Ānanda, it is not possible that pure conduct of body, speech, and mind should have as its fruit the experience of pain; [but] it is certainly possible that pure conduct of body, speech, and mind should have as its fruit the experience of pleasure.

Ānanda, it is not possible to establish the mind properly in the four establishments of mindfulness if [one] has not overcome the five hindrances that defile the mind and weaken wisdom; [but] it is certainly possible to establish the mind properly in the four establishments of mindfulness if [one] has overcome the five hindrances that defile the mind and weaken wisdom.454 Ānanda, it is not possible to aspire to developing the seven factors of awakening if [one] has not overcome the five hindrances that defile the mind and weaken wisdom and has not properly established the mind in the four establishments of mindfulness; [but] it is certainly possible to develop the seven factors of awakening if [one] has overcome the five hindrances that defile the mind and weaken wisdom and has properly established the mind in the four establishments of mindfulness. Ānanda, it is not possible to aspire to attaining unsurpassable and complete awakening if [one] has not overcome the five hindrances that defile the mind and weaken wisdom, has not properly established the mind in the four establishments of mindfulness, and has not developed the seven factors of awakening; [but] it is certainly possible to attain unsurpassable and complete awakening if [one] has overcome the five hindrances that defile the mind and weaken wisdom, has properly established the mind 466

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in the four establishments of mindfulness, and has developed the seven factors of awakening.

Ānanda, it is not possible to eradicate and make an end of dukkha if [one] has not overcome the five hindrances that defile the mind and weaken wisdom, has not properly established the mind in the four establishments of mindfulness, has not developed the seven factors of awakening, and has not attained unsurpassable and complete awakening; [but] it is certainly possible to eradicate and make an end of dukkha if [one] has overcome the five hindrances that defile the mind and weaken wisdom, has properly established the mind in the four establishments of mindfulness, has developed the seven factors of awakening, and has attained unsurpassable and complete awakening.

Ānanda, this is how a monk knows what is possible and what is impossible.

The venerable Ānanda said, "World-honored One, this is how a monk knows what is possible and what is impossible."

Then the venerable Ānanda extended his hands with joined palms toward the Buddha and said, "World-honored One, what is the name of this discourse? How should we remember it?"

The World-honored One said:

Ānanda, you should remember this [discourse] as "Many Elements, "Dharma Elements," "Elements of the Deathless," "Many Drums," "Dharma Drum," "Drum of the Deathless," "Mirror of the Dharma," "Four Sections." For this reason, call this discourse by the name "Many Elements."455 Thus spoke the Buddha. Having heard what the Buddha said, the venerable Ānanda and the monks were delighted and received it respectfully. 467