The Madhyama Āgama (Middle-Length Discourses) Volume III

133. The Discourse on Upāli

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Deeply attached to continued existence, The foolish do evil deeds.

In regard to the Dharma, they act contrary to the Dharma, Seizing from others by force. One with little wisdom imitates others; Being ignorant he does many evil deeds. Going to a womb and into the next life, He will repeatedly endure birth and death. Having been born into this life, And having done many evil deeds alone, He is like a robber tied up by others, Suffering for his own evil deeds. Thus these sentient beings,

Passing on to the next life,

Suffer for their own deeds,

Harmed by the evil that they themselves have done. It is just as fruit falls of itself when ripe; [All people] young and old are like this. They desire dignity and love happiness; Their minds incline according to the beauty or ugliness of forms. [The mind is] bound and harmed by sensual desire; Because of sensual desire fear arises. King, I have seen this and become awakened; And I have understood the excellence of [the way of] the renunciant. Thus spoke the venerable Raṭṭhapāla. Having heard what the venerable Raṭṭhapāla said, King Koravya was delighted and received it respectfully.20 133. The Discourse on Upāli21 Thus have I heard. At one time the Buddha was dwelling at Nāḷandā in Pāvārika's Mango Grove.

At that time the Nigaṇṭha Dīghatapassin, who was wandering about in the afternoon, approached the Buddha. After exchanging greetings, he stepped 25

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The Madhyama Āgama (Middle-length Discourses), Volume III back and sat to one side. Then the World-honored One asked him, "Tapassin, how many [types of] actions does the Nigaṇṭha Nātaputta designate for not performing evil actions, not doing evil actions?"

The Nigaṇṭha Dīghatapassin answered:

Gotama, my honored master, the Nigaṇṭha Nātaputta, does not designate to us "[types] of actions" for not performing evil actions, not doing evil actions; instead he designates to us "restraints" for not performing evil actions, not doing evil actions.22

The World-honored One asked again, "Tapassin, how many restraints does the Nigaṇṭha Nātaputta designate for not performing evil actions, not doing evil actions?"

The Nigaṇṭha Dīghatapassin answered:

Gotama, my honored master, the Nigaṇṭha Nātaputta, designates to us three restraints for not performing evil actions, not doing evil actions. What are the three? They are bodily restraint, verbal restraint, and mental restraint. The World-honored One asked further, "Tapassin, do bodily restraint, verbal restraint, and mental restraint differ from one another?" The Nigaṇṭha Dīghatapassin answered, "Gotama, for us bodily restraint, verbal restraint, and mental restraint do differ from one another." The World-honored One asked further:

Tapassin, of these three restraints like this, which restraint does the Nigaṇṭha Nātaputta designate as the most serious one for not performing evil actions, not doing evil actions: bodily restraint, verbal restraint, or mental restraint? The Nigaṇṭha Dīghatapassin answered:

Gotama, of these three restraints like this, my honored master, the Nigaṇṭha Nātaputta, designates bodily restraint as the most serious for not performing evil actions, not doing evil actions. Verbal restraint is less serious; mental restraint is the least serious, in contrast to bodily restraint, which is extremely serious.

The World-honored One asked further, "Tapassin, did you say that bodily restraint is the most serious one?"

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The Nigaṇṭha Dīghatapassin answered, "Gotama, bodily restraint is the most serious."

The World-honored One asked a second and a third time, "Tapassin, did you say that bodily restraint is the most serious one?" The Nigaṇṭha Dīghatapassin also answered a second and a third time, "Gotama, bodily restraint is the most serious one." Then the World-honored One, having thus three times ascertained the standpoint of the Nigaṇṭha Dīghatapassin, remained silent. The Nigaṇṭha Dīghatapassin asked, "How many restraints does the renunciant Gotama designate for not performing evil actions, not doing evil actions?"

Then the World-honored One answered:

Tapassin, I do not designate "restraints" for not performing evil actions, not doing evil actions; instead I designate "actions" for not performing evil actions, not doing evil actions.

The Nigaṇṭha Dīghatapassin asked, "How many actions does Gotama designate for not performing evil actions, not doing evil actions?" The World-honored One answered again:

Tapassin, I designate three actions for not performing evil actions, not doing evil actions. What are the three? They are bodily action, verbal action, and mental action.

The Nigaṇṭha Dīghatapassin asked, "Gotama, do bodily action, verbal action, and mental action differ from one another?" The World-honored One answered again, "Tapassin, to me, bodily action, verbal action, and mental action do differ from one another." The Nigaṇṭha Dīghatapassin asked:

Gotama, of these three actions like this, which action do you designate as the most serious one for not performing evil actions, not doing evil actions: bodily action, verbal action, or mental action? The World-honored One answered again:

Tapassin, of these three actions like this, I designate mental action as the 27

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The Madhyama Āgama (Middle-length Discourses), Volume III most serious one for not performing evil actions, not doing evil actions. Bodily action and verbal action are not like that. The Nigaṇṭha Dīghatapassin asked, "Gotama, you designate mental action as the most serious one?"

The World-honored One answered again, "Tapassin, I designate mental action as the most serious one."

The Nigaṇṭha Dīghatapassin asked a second and a third time, "Gotama, you designate mental action as the most serious one?" The World-honored One answered a second and a third time, "Tapassin, I designate mental action as the most serious one." Then the Nigaṇṭha Dīghatapassin, having three times ascertained the standpoint of the World-honored One, rose from his seat, circumambulated the World-honored One three times, and left. He approached the Nigaṇṭha Nātaputta.

The Nigaṇṭha Nātaputta, on seeing the Nigaṇṭha Dīghatapassin coming in the distance, asked him, "Tapassin, where are you coming from?" The Nigaṇṭha Dīghatapassin answered, "Honored One, I am coming from Nāḷandā, Pāvārika's Mango Grove, where the renunciant Gotama is staying." The Nigaṇṭha Nātaputta asked, "Tapassin, did you have any discussion with the renunciant Gotama?"

The Nigaṇṭha Dīghatapassin answered, "We did have a discussion together."

The Nigaṇṭha Nātaputta said, "Tapassin, if you had a discussion with the renunciant Gotama, tell me about it in full. Perhaps I can come to understand what he proclaims."

Then the Nigaṇṭha Dīghatapassin told him in full what he had discussed with the World-honored One. After hearing it, the Nigaṇṭha Nātaputta praised him, saying:

It is well, Tapassin, in that you have performed a disciple's duty toward the master. What you did was to debate wisely, intelligently, and decisively. You have achieved great mastery in argument with calmness and fearlessness. You have acquired the banner of ambrosia. You have personally attained the realm of ambrosia and are abiding in it. 28

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Why is that? Because you have, before the renunciant Gotama, designated bodily restraint as the most serious one for not performing evil actions, not doing evil actions, verbal restraint as less serious, and mental restraint as the least serious—in contrast to bodily restraint, which is extremely serious.

At this time the householder Upāli was together with five hundred householders who had gathered in the assembly. He extended his hands with joined palms toward the Nigaṇṭha Nātaputta. Then the householder Upāli said to the Nigaṇṭha Dīghatapassin, "Honored one, you ascertained the standpoint of the renunciant Gotama three times—is that so?"

The Nigaṇṭha Dīghatapassin answered, "Householder, I ascertained the standpoint of the renunciant Gotama three times—that is so." The householder Upāli said to the Nigaṇṭha Dīghatapassin: I too am able to ascertain the standpoint of the renunciant Gotama up to three times, and having done so in this matter, drag him around at will. Just as a strong man might seize a long-haired sheep and drag it around at will, in the same way I will be able to ascertain the standpoint of the renunciant Gotama up to three times and then drag him around at will. Just as a strong man might take hold of a fur cloak with his hands and shake it to remove any dust, in the same way I will be able to ascertain the standpoint of the renunciant Gotama up to three times and then drag him around at will.23

Just as a master brewer or his apprentice might put a brewing filter deep into the water and drag it around at will, however he wishes, in the same way I will be able to ascertain the standpoint of the renunciant Gotama up to three times and then drag him around at will. Just as a great royal elephant, fully sixty years old, a proud mahānāga, with fully grown tusks, feet, and body, with abundant muscular strength might be led away by a strong man who washes its hips, its back, its flanks, its belly, its tusks, and its head with water, and makes it play in the water,24 in the same way I will be able to ascertain the standpoint of the renunciant Gotama up to three times and then wash him around at will. I will approach the renunciant Gotama and debate with him; and having defeated him, I will come back here.

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The Madhyama Āgama (Middle-length Discourses), Volume III The Nigaṇṭha Nātaputta told the householder Upāli, "I too could defeat the renunciant Gotama. You too could do it, and the Nigaṇṭha Dīghatapassin too could do it."

Then the Nigaṇṭha Dīghatapassin said to the Nigaṇṭha Nātaputta: I do not want to have the householder Upāli approach the renunciant Gotama. Why is that? The renunciant Gotama knows a magic spell that enables him to convert people so that they become his disciples as monks, nuns, laymen, or laywomen. I fear that the householder Upāli might be converted by the renunciant Gotama and become his disciple. The Nigaṇṭha Nātaputta said:

Tapassin, it is impossible that the householder Upāli might be converted by the renunciant Gotama and become his disciple. It is, however, certainly possible that the renunciant Gotama might be converted by the householder Upāli and become his disciple.

A second and a third time the householder Upāli said to the Nigaṇṭha Nātaputta, "I will now approach the renunciant Gotama and debate with him and, having defeated him, I will come back here."

A second and a third time the Nigaṇṭha Nātaputta answered, "You can quickly go there. I too could defeat the renunciant Gotama. You too could do it and the Nigaṇṭha Dīghatapassin too could do it." A second and a third time the Nigaṇṭha Dīghatapassin said: I do not want to have the householder Upāli approach the renunciant Gotama. Why is that? The renunciant Gotama knows a magic spell that enables him to convert people so that they become his disciples as monks, nuns, laymen, or laywomen. I fear that the householder Upāli might be converted by the renunciant Gotama and become his disciple. The Nigaṇṭha Nātaputta said:

Tapassin, it is impossible that the householder Upāli might be converted by the renunciant Gotama to become his disciple. It is, however, certainly possible that the renunciant Gotama might be converted by the householder Upāli to become his disciple. Householder Upāli, go according to your wish! 30

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Then the householder Upāli paid homage with his head at the feet of the Nigaṇṭha Nātaputta, circumambulated him three times, and left. He approached the Buddha, exchanged greetings, stepped back, and sat to one side. He asked, "Gotama, did the Nigaṇṭha Dīghatapassin come here today?" The World-honored One answered, "He did, householder." The householder Upāli asked, "Gotama, did you have any discussion with the Nigaṇṭha Dīghatapassin?"

The World-honored One answered, "Yes, there was some discussion." The householder Upāli said, "Gotama, if you tell me in full what you discussed with the Nigaṇṭha Dīghatapassin, perhaps I can understand it after having heard it." Then the World-honored One told him in full what he had discussed with the Nigaṇṭha Dīghatapassin.

Then the householder Upāli, having heard this, expressed praise: It is well that Tapassin has performed a disciple's duty toward the master. What he did was to debate wisely, intelligently, and decisively. He has achieved great mastery in argument with calmness and fearlessness. He has acquired the banner of ambrosia. He has attained the realm of ambrosia and is abiding in it. Why is that?

Because he has, before the renunciant Gotama, designated bodily restraint as the most serious one for not performing evil actions, not doing evil actions, verbal restraint as less serious, and mental restraint as the least serious—in contrast to bodily restraint, which is extremely serious. Then the World-honored One said, "Householder, I am willing to discuss this matter with you if you will take a stance on truth and answer according to truth."

The householder Upāli replied, "Gotama, I will take a stance on truth and answer according to truth. Renunciant Gotama, you may feel free to discuss this matter with me."

The World-honored One asked:

Householder, what do you think? Suppose that a Nigaṇṭha comes by who is fond of giving and delights in giving, who does not [engage in] merrymaking and delights in not [engaging in] merrymaking, who is of the highest purity and highest performance in his vows, [yet] in going and coming he 31

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The Madhyama Āgama (Middle-length Discourses), Volume III kills many big and small insects.25 Householder, what result does the Nigaṇṭha Nātaputta designate for this kind of killing of living beings? The householder Upāli answered, "Gotama, if it is intentional, it is a great offense; if it is unintentional, it is not a great offense." The World-honored One asked, "Householder, what do you mean by intention?" The householder Upāli answered, "Gotama, I mean mental action." The World-honored One said:

Householder, you should answer only after consideration. Of what you have said, the earlier disagrees with the latter, and the latter disagrees with the earlier; they do not correspond. Householder, you yourself have proclaimed in this assembly, "Gotama, I will take a stance on truth and answer according to truth. Renunciant Gotama, you may feel free to discuss this matter with me."

Householder, what do you think? Suppose that a Nigaṇṭha comes by who drinks [only] boiled water and refuses unboiled water. When there is no boiled water [available], he has a desire to drink unboiled water. Not obtaining [even] unboiled water he dies.26 Householder, according to the Nigaṇṭha Nātaputta, where would this Nigaṇṭha be reborn? The householder Upāli answered, "Gotama, there is a heaven called Mind with Attachment. If the Nigaṇṭha died with attachment in his mind, he would certainly be reborn there."

The World-honored One said:

Householder, you should answer only after consideration. Of what you have said, the earlier disagrees with the latter, and the latter disagrees with the earlier; they do not correspond. You yourself have proclaimed in this assembly, "Gotama, I will take a stance on truth and answer according to truth. Renunciant Gotama, you may feel free to discuss this matter with me." Householder, what do you think? Suppose that a man comes by carrying a sharp knife and he says, "In a single day I will chop, cut, split up, and slice up all the living beings here in Nāḷandā to make one heap of flesh, to make one pile of flesh." Householder, what do you think? Would that man 32

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be able, in a single day, to chop, cut, split up, and slice up all the living beings here in Nāḷandā to make one heap of flesh, to make one pile of flesh? The householder Upāli answered:

No, [he could not]. Why is that? This Nāḷandā is very large, flourishing, and opulent, with many inhabitants. For this reason, that man would certainly not be able, in a single day, to chop, cut, split up, and slice up all the living beings here in Nāḷandā to make one heap of flesh, to make one pile of flesh. Gotama, that man would be making a great deal of trouble for himself in vain.

[The World-honored One said:]

Householder, what do you think? Suppose that a renunciant or a brahmin comes by who is endowed with great bases of supernormal power, great power, great merit, great might, who has attained mastery of the mind, and he says, "I shall burn this entire Nāḷandā to ashes by sending out one thought of hatred." Householder, what do you think? Would that renunciant or brahmin be able to burn this entire Nāḷandā to ashes? The householder Upāli answered:

Gotama, not just one Nāḷandā; not just two, three, or four [Nāḷandās]. Gotama, since that renunciant or brahmin is endowed with great bases of supernormal power, great power, great merit, great might, and has attained mastery of the mind, if he sent out one thought of hatred, he could burn entire countries and entire populations to ashes. What, then, of one Nāḷandā? The World-honored One said:

Householder, you should answer only after due consideration. Of what you have said, the earlier disagrees with the latter, and the latter disagrees with the earlier; they do not correspond. You yourself have proclaimed in this assembly, "Gotama, I will take a stance on truth and answer according to truth. Renunciant Gotama, you may feel free to discuss this matter with me."

The World-honored One asked:

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The Madhyama Āgama (Middle-length Discourses), Volume III Householder, have you heard how certain forests became forests, namely the Great Marshy Forest, the Unicorn Forest, the Deer Forest, the Tranquil Forest, and the Empty Field Forest?27

The householder Upāli answered, "Gotama, I have heard about that." [The World-honored One said:]

Householder, what do you think? Who made those forests become forests, namely the Great Marshy Forest, the Unicorn Forest, the Deer Forest, the Tranquil Forest, and the Empty Field Forest?

The householder Upāli remained silent.28 The World-honored One said: Householder, answer quickly! Householder, answer quickly! Now is not the time for silence. Householder, you yourself proclaimed in this assembly, "Gotama, I will take a stance on truth and answer according to truth. Renunciant Gotama, you may feel free to discuss this matter with me." Then the householder Upāli, after remaining silent for a while, replied: Gotama, I was not just keeping silence; I was thinking about this matter. Gotama, the foolish Nigaṇṭhas do not clearly understand; they are not able to realize; they do not recognize what is a fertile field; they do not examine themselves. They have cheated me for a long time. I have been misled by them into proclaiming before the renunciant Gotama that bodily restraint is the most serious one for not performing evil actions, not doing evil actions, and that verbal restraint and mental restraint cannot match it. As I understand the meaning, from what the renunciant Gotama has said, [it is not the case that bodily restraint is more serious, since] a seer sending out a thought of hatred is what made those forests become forests, namely the Great Marshy Forest, the Unicorn Forest, the Deer Forest, the Tranquil Forest, and the Empty Field Forest.29

World-honored One, I have come to know. Well-gone One, I have understood. I now personally take refuge in the Buddha, the Dharma, and the Sangha of monks. May the World-honored One receive me as a lay disciple, from this day forth, until life ends. I personally take refuge for my whole life.

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The World-honored One said, "Householder, you had better keep quiet and not announce it. For a highly placed person like yourself it is good to keep quiet."30

The householder Upāli said:

World-honored One, because of this, I am even more delighted and pleased with the World-honored One. Why is that? Because the World-honored One speaks like this: "Householder, you had better keep quiet and not announce it. For a highly placed person like yourself it is good to keep quiet." World-honored One, if I were to become a disciple of another renunciant or brahmin, they would take flags, banners, and parasols and parade all around Nāḷandā announcing, "The householder Upāli has become a disciple of mine! The householder Upāli has become a disciple of mine!" Yet the World-honored One speaks like this: "Householder, you had better keep quiet and not announce it. For a highly placed person like yourself it is good to keep quiet."

The householder Upāli said:

World-honored One, from this day forth I will not allow Nigaṇṭhas to enter my house. I will allow only the four assemblies of disciples of the World-honored One to enter, that is, monks, nuns, laymen, and laywomen. The World-honored One said:

Householder, the Nigaṇṭhas have been respected by all in your household for a long time. If they come, you should support them according to your ability.

The householder Upāli said:

World-honored One, because of this, I am even more delighted and pleased with the World-honored One. Why is that? Because the World-honored One speaks like this: "Householder, those Nigaṇṭhas have been respected by all in your household for a long time. If they come, you should support them according to your ability."

World-honored One, earlier I heard a report that the World-honored One speaks like this: "You should give alms to me; do not give alms to 35

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The Madhyama Āgama (Middle-length Discourses), Volume III others! You should give alms to my disciples; do not give alms to others' disciples! If you give alms to me, you will receive great merit; if you give alms to others, you will not receive great merit. If you give alms to my disciples, you will receive great merit; if you give alms to others' disciples, you will not receive great merit."

The World-honored One said:31

Householder, I do not speak like this: "You should give alms to me; do not give alms to others! You should give alms to my disciples; do not give alms to others' disciples! If you give alms to me, you will receive great merit; if you give alms to others, you will not receive great merit. If you give alms to my disciples, you will receive great merit; if you give alms to others' disciples, you will not receive great merit." Householder, I speak like this: "You should give alms to all people according as your mind delights. However, if you give alms to those who do not practice diligently, you will not receive great merit; if you give alms to those who do practice diligently, you will receive great merit."

The householder Upāli said:

World-honored One, I wish to be independent. I myself will know whether I should give alms to Nigaṇṭhas or not give alms to Nigaṇṭhas. Worldhonored One, I now again personally take refuge in the Buddha, the Dharma, and the Sangha of monks. May the World-honored One receive me as a lay disciple from this day forth until life ends. I personally take refuge for my whole life.

Then the World-honored One taught the Dharma to the householder Upāli, to exhort and inspire him, fully delighting him. Having taught him the Dharma with countless skillful means, having exhorted and inspired him, fully delighting him, he did as all buddhas do when they first give instruction in the proper and true Dharma to gladden their listeners. That is, he spoke about generosity, he spoke about moral discipline, and he spoke about the conditions for rebirth in heaven; he warned of the dangers in sensual desire and the defilements in birth and death; and he praised the sublime nature of dispassion and the purity of the requisites of awakening. The World-honored One taught him such teachings.

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[Then] the Buddha knew that his mind had become gladdened, contented, malleable, receptive, uplifted, concentrated, free from doubt, and free from the hindrances, [and that he had] the ability and power to receive the true Dharma, that is, the essential teaching of all buddhas. Then the World-honored One taught him the [truths of] dukkha, of its arising, of its cessation, and of the path [leading to its cessation].

Then the householder Upāli, as he sat there, immediately saw the four noble truths of dukkha, its arising, its cessation, and the path [leading to its cessation]. Just as white silk is easily dyed with colors, in the same way the householder Upāli, as he sat there, immediately saw the four noble truths of dukkha, its arising, its cessation, and the path [leading to its cessation]. Thereupon the householder Upāli saw the Dharma, attained the Dharma, realized the pure white Dharma. He discarded doubt and overcame perplexity; [henceforth] he would venerate no other [teacher], would no longer follow others. He was without uncertainty, having attained the fruit of realization and attained unshakability in the Dharma of the World-honored One. Then he rose from his seat, paid homage to the Buddha [and said]: World-honored One, now for the third time I personally take refuge in the Buddha, the Dharma, and the Sangha of monks. May the World-honored One receive me as a lay disciple, from this day forth until life ends. I personally take refuge for my whole life.

Then the householder Upāli, having heard what the Buddha said, received it well and kept it well [in mind]. He paid homage with his head at the Buddha's feet, circumambulated him three times, and returned [home]. He gave orders to his gatekeeper:

You should know that I am now a disciple of the World-honored One. From now on, when Nigaṇṭhas come, do not allow them to enter the gate. Allow only the four assemblies of disciples of the World-honored One to enter; that is, monks, nuns, laymen, and laywomen.

If a Nigaṇṭha comes, you should tell him, "Venerable Sir, the householder Upāli has been converted by the Buddha and is now his disciple. He does not allow Nigaṇṭhas to enter the gate; he allows only the four assemblies of disciples of the World-honored One to enter: monks, nuns, 37

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The Madhyama Āgama (Middle-length Discourses), Volume III laymen, and laywomen. If you need food, then stand here and food will be brought out to you."

Then the Nigaṇṭha Dīghatapassin heard that the householder Upāli had been converted by the renunciant Gotama and become a disciple and that he was therefore not allowing Nigaṇṭhas to enter the gate, but allowing only the four assemblies of disciples of the renunciant Gotama to enter, that is monks, nuns, laymen, and laywomen. Having heard this, the Nigaṇṭha Dīgha ta passin approached the Nigaṇṭha Nātaputta and said, "Honored One, this is as I said earlier."

The Nigaṇṭha Nātaputta asked, "Tapassin, what did you say earlier?"32 The Nigaṇṭha Dīghatapassin answered:

Honored One, earlier I said, "I do not want to have the householder Upāli approach the renunciant Gotama. Why is that? The renunciant Gotama knows a magic spell that enables him to convert people so that they become his disciples as monks, nuns, laymen, or laywomen. I fear that the householder Upāli might be converted by the renunciant Gotama and become his disciple."

Honored One, the householder Upāli has now been converted by the renunciant Gotama. Having been converted and become a disciple, he does not allow Nigaṇṭhas to enter his gate, allowing only the four assemblies of disciples of the renunciant Gotama to enter: monks, nuns, laymen, and laywomen.

The Nigaṇṭha Nātaputta said:

Tapassin, it is impossible that the householder Upāli might be converted by the renunciant Gotama and become his disciple; it is, however, certainly possible that the renunciant Gotama might be converted by the householder Upāli and become his disciple.33

The Nigaṇṭha Dīghatapassin spoke again, "If the Honored One does not believe what I have said, then let the Honored One go himself or dispatch a messenger."34

Then, the Nigaṇṭha Nātaputta said:

Tapassin, you yourself go and see whether the householder Upāli has been 38

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converted by the renunciant Gotama and become his disciple, or whether the renunciant Gotama has been converted by the householder Upāli and become his disciple.

Having received this instruction from the Nigaṇṭha Nātaputta, the Nigaṇṭha Dīghatapassin approached the house of the householder Upāli. The gatekeeper saw the Nigaṇṭha Dīghatapassin coming in the distance and said: Venerable one, the householder Upāli has been converted by the Buddha and is now his disciple. He therefore does not allow Nigaṇṭhas to enter the gate, allowing only the four assemblies of disciples of the World-honored One to enter, that is, monks, nuns, laymen, and laywomen. If you wish to receive food, then stand here and food will be brought out to you. The Nigaṇṭha Dīghatapassin said, "Gatekeeper, I do not need food." The Nigaṇṭha Dīghatapassin, knowing this, raised his head and left. He approached the Nigaṇṭha Nātaputta and said, "Honored One, it is as I said earlier."

The Nigaṇṭha Nātaputta asked, "Tapassin, what did you say earlier?" The Nigaṇṭha Dīghatapassin answered:

Honored One, earlier I said, "I do not wish to have the householder Upāli approach the renunciant Gotama. Why is that? The renunciant Gotama knows a magic spell that enables him to convert people so that they become his disciples as monks, nuns, laymen, or laywomen. I fear that the householder Upāli might be converted by the renunciant Gotama and become his disciple."

Honored One, the householder Upāli has now been converted by the renunciant Gotama. Having been converted and become his disciple, he does not allow Nigaṇṭhas to enter the gate. He allows only the four assemblies of disciples of the renunciant Gotama to enter: monks, nuns, laymen, and laywomen.

The Nigaṇṭha Nātaputta said:

Tapassin, it is impossible that the householder Upāli might be converted by the renunciant Gotama and become his disciple; it is, however, certainly 39

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The Madhyama Āgama (Middle-length Discourses), Volume III possible that the renunciant Gotama might be converted by the householder Upāli and become his disciple.

The Nigaṇṭha Dīghatapassin said, "If the Honored One does not believe what I have said, then let the Honored One go there himself." Then the Nigaṇṭha Nātaputta, together with a large company of five hundred Nigaṇṭhas, approached the house of the householder Upāli. The gatekeeper saw the Nigaṇṭha Nātaputta, together with a large company of five hundred Nigaṇṭhas, coming in the distance and said:

Venerable one, the householder Upāli has been converted by the Buddha and become his disciple. He therefore does not allow Nigaṇṭhas to enter the gate, allowing only the four assemblies of disciples of the World-honored One to enter, that is, monks, nuns, laymen, and laywomen. If you wish to receive food, then stand here and food will be brought out to you. The Nigaṇṭha Nātaputta said, "Gatekeeper, I do not need food, but I wish to see the householder Upāli."

The gatekeeper said, "May the Honored One stand here. I will go in now and tell the honorable householder, honorable Upāli." Then the gatekeeper went in and said:

Householder, you should know that the Nigaṇṭha Nātaputta, together with a large company of five hundred Nigaṇṭhas, is standing outside the gate. He says, "I wish to see the householder Upāli."

The householder Upāli told the gatekeeper, "Go to the central gate and prepare seats. That done, come back and tell me."

Having received this instruction, the gatekeeper went to the central gate. Having prepared seats, he returned and said, "Householder, you should know that the seats have been prepared. May the householder himself know the [right] time."

The householder Upāli went to the central gate followed by the gatekeeper. There was a seat, very high and broad, very clean and nicely prepared, which the householder Upāli formerly used to offer to the Nigaṇṭha Nātaputta to sit on.35 The householder Upāli took it himself and sat down cross-legged. He told the gatekeeper, "Go out to the Nigaṇṭha Nātaputta and say this: 'Honored 40

Division 11

One, the householder Upāli says that if the Honored One would like to enter, then let him do as he wishes.'"

The gatekeeper, having received this instruction, went out to the Nigaṇṭha Nātaputta and said, "Honored One, the householder Upāli says that if the Honored One would like to enter, then let him do as he wishes." Then, the Nigaṇṭha Nātaputta, together with the large company of five hundred Nigaṇṭhas, entered by the central gate.

The householder Upāli saw from afar the Nigaṇṭha Nātaputta entering, together with a large company of five hundred Nigaṇṭhas, and said, "Honored One, there are seats. Sit where you like!"

The Nigaṇṭha Nātaputta said:

Householder, is it appropriate for you to mount to a high seat, sit down cross-legged, and speak to others as if you were no less than one who has gone forth to train in the path?36

The householder Upāli said:

Honored One, these are my possessions. If I want to give, I give; if I do not want to give, I do not give. Because the seats are mine, I speak like this: "There are seats. Sit where you like!"

The Nigaṇṭha Nātaputta sat on a prepared seat and said: Householder, what is the reason for this? You wanted to defeat the renunciant Gotama, but instead you yourself have been defeated. You are just like a person who goes into the forest in search of "eyes" (myrobalan fruit), but returns having lost his [own] eyes.37 In the same way, householder, you wanted to defeat the renunciant Gotama, but instead you yourself have been defeated by the renunciant Gotama. You are just like a person who goes into a pool because he is thirsty, but instead returns still thirsty. In the same way, householder, you wanted to defeat the renunciant Gotama, but instead you yourself return defeated. Householder, what is the reason for this?38 The householder Upāli said:

Honored One, allow me to speak a simile. A wise man, on hearing a simile, understands its implications. Honored One, there was once a brahmin with 631c

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The Madhyama Āgama (Middle-length Discourses), Volume III 632a

a young wife. The wife was pregnant, and she told her husband, "Sir, I am now pregnant. Go to the market and buy a nice plaything for the child!" Then the brahmin said to his wife, "Let us just hope that you have a safe delivery. Why worry about having no [plaything right now]? If you give birth to a boy, I will buy a boy's plaything for you. If you give birth to a girl, I will buy a girl's plaything for you." The wife told her husband three times, "Sir, I am now pregnant. Quickly, go to the market and buy a nice plaything for the child!" The brahmin also told his wife a second and a third time, "Let us just hope that you have a safe delivery. Why worry about having no [plaything right now]? If you give birth to a boy, I will buy a boy's plaything for him. If you give birth to a girl, I will buy a girl's plaything for her."

The brahmin, being very fond of his wife, asked, "What kind of plaything do you want me to buy for the child?" His wife answered, "Sir, go and buy a monkey as a nice plaything for the child." On hearing that, the brahmin went to the market to buy a monkey as a plaything, brought it back, and told his wife, "I have come back after buying a monkey as a plaything for the child."

His wife, on seeing [the monkey], disliked the color, [finding it] unattractive. Then she told her husband, "Sir, take this monkey plaything to a dyer and have him dye it yellow, so as to be very attractive, and have him pound it so that it becomes shiny." On hearing that, the brahmin immediately took the monkey plaything to a dyer and said, "Dye this monkey plaything a nice yellow color for me to make it very attractive and pound it so that it becomes shiny!" Then the dyer said to the brahmin, "I can dye the monkey plaything yellow and make it very attractive, but I cannot make it become shiny by pounding it." Then, the dyer recited these verses:39

A monkey can endure being dyed,

But it cannot endure being pounded.

If pounded, it will die.

It simply cannot take a hammering.

This monkey is [just] a foul stinking bag

Full of impurities.

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Honored One, you should know that what the Nigaṇṭhas proclaim is also like this. It cannot endure questioning by others. It cannot take reflection and examination. It takes the dye of foolishness; it does not take the dye of wisdom.

Honored One, listen again. It is just like a clean piece of Benares cloth. The owner took it to that dyer and said, "Dye this cloth for me. Make it a very nice color, make it very attractive. Also pound it thoroughly to make it become shiny!" Then the dyer told the owner of the cloth, "This cloth can be dyed, made to have a very nice color, made very attractive, and it can also be pounded thoroughly and made to become shiny." Then, the dyer recited these verses:

Benares cloth like this,

White and clean, can endure being dyed.

On being pounded, it becomes soft,

Shiny, colorful, and increasingly attractive.

Honored One, you should know that what is proclaimed by tathāgatas, those free from attachment and fully awakened, is also like this. It can endure questioning by others, it can take reflection and examination. It takes the dye of wisdom; it does not take the dye of foolishness. The Nigaṇṭha Nātaputta said, "Householder, you have been converted by the magic spell of the renunciant Gotama."

The householder Upāli said:

Honored One, that magic spell is good; that magic spell is extremely good. Honored One, that magic spell [will] lead my parents to obtain profit, benefit, peace, and happiness for a long time; and it [will] lead my wife, my servants, my employees, the king of Nāḷandā, and the entire world with its devas, māras, Brahmās, renunciants and brahmins, from human beings to devas, to obtain profit, benefit, peace, and happiness for a long time. The Nigaṇṭha Nātaputta said, "Householder, all the people of Nāḷandā know that the householder Upāli is a disciple of the Nigaṇṭhas. Whose disciple is he now?"

Then the householder Upāli rose from his seat, placed his right knee on 43

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The Madhyama Āgama (Middle-length Discourses), Volume III the ground, extended his hands with palms together in the direction of the Buddha, and said:

Honored One, please listen to what I shall say. Mighty and powerful, free from ignorance, Having abandoned the defilements and subdued them totally; Without opponents, [engaging] in subtle reflection, Having practiced moral discipline, meditative concentration, and wisdom; At peace and without defilement—

[Such is] the Buddha, whose disciple is Upāli. A great noble one who has completed the practice, And attained virtue and mastery in teaching; Well [established] in mindfulness, with subtle right contemplation, Not [judging] as high or low;

Imperturbable, always at ease—

[Such is] the Buddha, whose disciple is Upāli. Free from distortion, always contented, Having discarded stinginess and attained satisfaction; A renunciant who has attained awakening, [Bearing] his last body, to be honored as a Great Person; Incomparable, free from the dust [of passion]— [Such is] the Buddha, whose disciple is Upāli. Free from disease, immeasurable,

Very profound, having become a seer; Always at peace, courageous,

Abiding in the Dharma, with subtle reflection; Tamed, happy without entertainment— [Such is] the Buddha, whose disciple is Upāli. A great nāga, happily abiding in a high position, The fetters exhausted, liberation attained; Appropriately eloquent in debate, pure, With wisdom arisen, free from distress and grief; The Sakyan, who will not return to this existence— [Such is] the Buddha, whose disciple is Upāli. 44

Division 11

Having fared rightly, meditating and reflecting, Without disturbance, pure;

Always smiling, without hatred,

Delighting in seclusion, having attained the highest; Fearless, always focused on the essence— [Such is] the Buddha, whose disciple is Upāli. The seventh Seer, without equal,

Endowed with the threefold knowledge, attained to the holy [life]; Washed clean, like a bright lamp, Attained to stillness, the fetter of hatred ended; Courageous and supremely pure—

[Such is] the Buddha, whose disciple is Upāli. Attained to stillness, with wisdom [wide as] the earth, Great wisdom that removes worldly greed; Worthy of offerings,40 [endowed with] the supreme eye, A superior person, without equal; A leader, devoid of hatred—

[Such is] the Buddha, whose disciple is Upāli. With desire abandoned, the unsurpassable good [attained], Well tamed, an incomparable leader; The supreme one, always joyous,

Without perplexity, possessing [inner] light; With self-conceit abandoned, unsurpassably awakened— [Such is] the Buddha, whose disciple is Upāli. With craving abandoned, incomparably awakened, Without the "smoke," without the "flame" of existence; Thus gone is the Well-gone One,

Incomparable, without equal;

Named "Attainer of Perfection"—

[Such is] the Buddha, whose disciple is Upāli. This is the Buddha [worthy of] a hundred praises,41 [With qualities] not previously contemplated; When Upāli spoke [of them],

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134. The Discourse on the Questions of Sakka

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The Madhyama Āgama (Middle-length Discourses), Volume III The devas came to him,

To help him well and add eloquence,

In accordance with the Dharma and in accordance with his person. To the question of the Nigaṇṭha Nātaputta,

[He replied, "I am] a disciple of the Buddha with ten powers." The Nigaṇṭha Nātaputta asked, "Householder, from what motive do you praise the renunciant Gotama?"

The householder Upāli answered:

Honored One, allow me to speak a simile. On hearing a simile, a wise person understands its implications. Just as a skilled garland maker or their apprentice plucks various kinds of flowers and ties them with long strings to make various kinds of garlands, in the same way, Honored One, the Tathāgata, free from attachment and fully awakened, has innumerable titles of praise. It is in order to honor him that I speak these praises. When this teaching [by the Buddha] had been delivered, [the mind of] the householder Upāli had become aloof from the dust of defilements, and [in regard] to all phenomena the Dharma eye arose [in him]. The Nigaṇṭha Nātaputta [however], vomited hot blood. He went to Pāvā where, because of this serious affliction, he soon died.42

Thus spoke the Buddha. Having heard what the Buddha said, the householder Upāli was delighted and received it respectfully. 134. The Discourse on the Questions

of Sakka43

Thus have I heard. At one time the Buddha was dwelling in the Magadha country, staying in the Indasāla cave on Mount Vediya, north of Mango Grove village to the east of Rājagaha.

At that time Sakka, the ruler of the devas, heard that the Buddha was dwelling in the Magadha country, staying in the Indasāla cave on Mount Vediya, north of Mango Grove village in the Magadha country to the east of Rājagaha. Then Sakka, the ruler of the devas, told the gandhabba Pañcasikha: I have heard that the World-honored One is dwelling in the Magadha country, staying in the Indasāla cave on Mount Vediya, north of Mango 46

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Grove village in the Magadha country to the east of Rājagaha. Pañcasikha, you come along with me to visit the Buddha.

The gandhabba Pañcasikha answered, "Very well." Then the gandhabba Pañcasikha, carrying a glazed lute, went together with Sakka, the ruler of the devas. The devas of the Thirty-three heard that Sakka, the ruler of the devas, had again the wish to go and visit the Buddha; so the devas of the Thirty-three also accompanied Sakka, the ruler of the devas. Then, just as quickly as a strong man might flex his arm or stretch it out, Sakka, the ruler of the devas, the devas of the Thirty-three, and the gandhabba Pañcasikha suddenly vanished from the Heaven of the Thirty-three and reappeared at a place not far from the cave on Mount Vediya, north of Mango Grove village, in the Magadha country to the east of Rājagaha. Then Mount Vediya shone with a light as bright as fire. Seeing this, the people living around the mountain thought, "Mount Vediya is on fire, burning everywhere." Then, having come to stay there at a certain place, Sakka, the ruler of the devas, said:

Pañcasikha, the World-honored One stays like this in secluded places, under the trees in some mountain forest. He is happy to dwell on some high mountain ridge, which is quiet, without sound, remote, without anything bad and without people. There he sits in solitude at his ease, impressive in his virtue. [We] devas have gathered here, enjoying his remoteness, sitting peacefully in seclusion, and abiding in happiness. Since we have not yet notified him, we should not go ahead directly. Pañcasikha, you approach him first to notify him. After that we will move forward. The gandhabba Pañcasikha answered, "Very well." Then, the gandhabba Pañcasikha, having received this instruction from Sakka, the ruler of the devas, took up his glazed lute and went ahead to the Indasāla cave. Then he thought, "I know that this spot is neither too far from the Buddha nor too near to him. Let the Buddha know I am here by hearing my voice!" Remaining at that spot, he tuned his glazed lute and sang verses associated with desire, verses associated with nāgas, verses associated with renunciants, and verses associated with arahants. He sang these verses:44

Bhaddā, I pay homage to your parents:

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The Madhyama Āgama (Middle-length Discourses), Volume III 633b

Moon and Timbaru.

They gave birth to you, the beautiful one Who makes my heart rejoice. Oppressed by heat, one seeks a cool breeze, Thirsty, one desires to drink cold water. Similarly I cherish you,

As an arahant cherishes the Dharma. As difficult as gathering up spilled water— Such is my clinging and desire To be together [with you] for countless lifetimes, As [a reward for past] offerings made to those free from attachment. The pool has clear, cool water, With golden grains of sand on the bottom. Like an elephant oppressed by heat Entering this pool to bathe, Or like an elephant spurred on with a goad— So has my mind surrendered to you. You do not realize what I will do, [If] I do not obtain you, graceful one. My mind is so attached to you, Impatience and discontent burn my heart. Hence I am unhappy

Like a man in a tiger's mouth. Like the Sakyan son practicing meditation, Constantly happy in [mental] unification. Like a sage on attaining awakening, Just as wonderful [for me] would it be to obtain you. Just as a sage enjoys

The unsurpassable right awakening, Similarly what I would enjoy Is to obtain you, whom I constantly desire. 48

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Like medicine, which a sick person desires to get, Like food, which a hungry person desires to get, Like water, which [can] extinguish a fire, Are you, Bhaddā, who [could] calm my mind. Whatever merit I have made

By offering to those free from attachment, To all those who are superbly pure, May you and I receive the reward! I wish I could be with you until the end, Never separated from you nor living alone.45 Let me die together with you,

Rather than live separated [from you]. May Sakka, honored by the devas of the Thirty-three, Grant me my wish!

You, the person I honor most,

Are my most constant wish.

Therefore I salute the Great Hero, Bowing my head to the supreme human being, Who has discarded all the thorns of craving. I salute the Kinsman of the Sun (the Buddha). At this the World-honored One rose from his meditative concentration and praised the gandhabba Pañcasikha: Well done! Well done, Pañcasikha! The sound of your singing was in harmony with the sound of your lute; and the sound of your lute was in harmony with the sound of your singing. The sound of your singing did not go beyond the sound of your lute; and the sound of your lute did not go beyond the sound of your singing. Pañcasikha, do you remember having in the past recited these verses associated with desire, verses associated with nāgas, verses associated with renunciants, and verses associated with arahants?

The gandhabba Pañcasikha answered: 49

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The Madhyama Āgama (Middle-length Discourses), Volume III World-honored One, the Great Seer would know that himself. Great Seer, in the distant past when the World-honored One had just attained the path of awakening, he was dwelling at Uruvela, on the bank of the Nerañjarā River, under the goatherds' banyan tree. At that time the daughter of the gandhabba king Timbaru, named Bhaddā, was being courted by a deva named Sikha, a son of the royal charioteer Mātali. Great Seer, while he was courting that girl, I too was courting a girl. However, Great Seer, I was unable to obtain the girl I was courting.

At that time I stood behind the girl and sang the verses associated with desire, the verses associated with nāgas, the verses associated with renunciants, and the verses associated with arahants. Great Seer, when I sang these verses, the girl turned around happily and, with a smile, told me, "Pañcasikha, I have not yet seen the Buddha, the World-honored One. However, I have heard from the devas of the Thirty-three that the Worldhonored One is a tathāgata, free from attachment, fully awakened, perfect in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, a leader on the path of Dharma, a teacher of devas and human beings, a buddha, an exalted one. Pañcasikha, if you are able to praise the World-honored One frequently, I can go with you to pay homage to the Great Seer. But I will meet with you only this once. After that we will not meet again."

At this point Sakka, the ruler of the devas, thought, "The gandhabba Pañcasikha has caused the World-honored One to emerge from his concentration, enabling me to get through to the Well-gone One." Then Sakka, the ruler of the devas, said:

Pañcasikha, approach and in my name bow your head in homage at the Buddha's feet. Inquire from the World-honored One whether the Noble One is healthy in body, whether he is at peace, happy, and without disease, whether he is at ease, and whether his energy is as usual. Say this: "Great Seer, Sakka, the ruler of the devas, pays homage at the Buddha's feet, and inquires from the World-honored One whether he is healthy in body, whether he is at peace, happy, and without disease, whether he is at ease, and whether his energy is as usual. Great Seer, Sakka, the ruler of the 50

Division 11

devas, together with the Thirty-three devas would like to see the Worldhonored One." The gandhabba Pañcasikha answered, "Very well."

Then the gandhabba Pañcasikha put down his glazed lute, extended his hands with joined palms toward the Buddha, and said: World-honored One, Great Seer, Sakka, the ruler of the devas, pays homage at the Buddha's feet, and inquires from the World-honored One whether the Noble One is healthy in body, whether he is at peace, happy, and without disease, whether he is at ease, and whether his energy is as usual. Great Seer, Sakka, the ruler of the devas, together with the Thirty-threedevas, wishes to see the World-honored One. Then the World-honored One said:

Pañcasikha, may Sakka, the ruler of the devas, be now at peace and happy, and may all the devas, human beings, asuras, gandhabbas, yakkhas, as well as the various other groups [of beings] be at peace and happy. Pañcasikha, if Sakka, the ruler of the devas, wishes to see me, then let him do as he wishes.

Then the gandhabba Pañcasikha, having heard what the Buddha said, received it well and kept it [in mind]. He paid homage with his head at the Buddha's feet, circumambulated him three times, and left. He approached Sakka, the ruler of the devas, and told him, "Your Majesty, I have spoken on your behalf with the World-honored One. The World-honored One is now waiting for Your Majesty. May Your Majesty know the right time." Thereupon, Sakka, the ruler of the devas, along with the devas of the Thirty-three and the gandhabba Pañcasikha, approached the Buddha. Then Sakka, the ruler of the devas, paid homage with his head at the Buddha's feet and announced his name three times, "Indeed, Great Seer, I am Sakka, the ruler of the devas; I am Sakka, the ruler of the devas." Then the World-honored One said, "It is like this, Kosiya, it is like this. You are Sakka, the ruler of the devas."

Then Sakka, the ruler of the devas, having announced his name three times, paid homage with his head at the Buddha's feet, stepped back, and 51

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The Madhyama Āgama (Middle-length Discourses), Volume III stood to one side. The devas of the Thirty-three and the gandhabba Pañcasikha also paid homage with their heads at the Buddha's feet, stepped back, and stood to one side. Then Sakka, the ruler of the devas, said, "Great Seer, how far away should I sit from the World-honored One?"

The World-honored One said, "You may sit near to me. Why is that? Because you have a large retinue of divine retainers." Then Sakka, the ruler of the devas, paid homage with his head at the Buddha's feet, stepped back, and sat to one side. The devas of the Thirty-three and the gandhabba Pañca sikha also paid homage with their heads at the Buddha's feet, stepped back, and sat to one side. At that time the Indasāla cave suddenly became wider. Why was that? It happened owing to the majesty of the Buddha and the power of the devas.

Then Sakka, the ruler of the devas, having sat down, said: Great Seer, for a long time I have wanted to visit the World-honored One, wanting to ask questions about the Dharma. Great Seer, once in the distant past the World-honored One was dwelling at Sāvatthī, staying in a cave. Great Seer, at that time, on account of myself and the devas of the Thirtythree, a chariot drawn by a thousand elephants was being driven toward the dwelling of the Great [Heavenly] King Vessavaṇa.

At that time there was a concubine named Bhuñjatī in the household of King Vessavaṇa. At that time the World-honored One had entered quiet meditative concentration. The concubine was extending her hands with joined palms in reverence toward the feet of the World-honored One. Great Seer, I told her, "Sister, now is not the right time for me to visit the World-honored One, [since] the World-honored One has entered meditative concentration.46 Sister, when the World-honored One emerges from meditative concentration, pay homage in my name at the Buddha's feet and inquire from the World-honored One whether the Noble One is healthy in body, whether he is at peace, happy, and without disease, whether he is at ease, and whether his energy is as usual. Say this: 'Great Seer, Sakka, the ruler of the devas, pays homage at the Buddha's feet, and inquires of the World-honored One whether he is healthy in body, whether he is at peace, happy, and without disease, whether he is at ease, and whether his energy is as usual.'"

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Great Seer, did that sister pay homage in my name at the Buddha's feet and greet the World-honored One? Does the World-honored One remember that?

The World-honored One said:

Kosiya, I do remember that sister paying homage with her head at my feet in your name and greeting me as you had intended. Kosiya, I also remember hearing the noise made at the time of your departure, which roused me from my meditative concentration.

[Sakka said:]

Great Seer, in the distant past I heard that when there appears in the world a tathāgata, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, a leader on the path of Dharma, a teacher of devas and human beings, called a buddha, an exalted one, at that time the devas increase [in number], and the asuras decrease.

Great Seer, with my own eyes I have seen disciples of the World-honored One, and monks who had followed the World-honored One and practiced the holy life, who having [temporarily] discarded sensual desire, becoming secluded from sensual desire, on the breaking up of the body after death reappeared in a good realm of existence, being reborn in heaven. Great Seer, the Sakyan woman Gopikā was such a disciple of the Worldhonored One. She too followed the World-honored One and practiced the holy life. She detested her female body and desired to have a male appearance, to move out of her female body and acquire a male form. Having [temporarily] discarded sensual desire and become secluded from sensual desire, on the breaking up of the body after death, [she/he] reappeared in a sublime realm of existence, among the devas of the Thirty-three, as my son. Since he was reborn [there], all the devas knew that the deva Gopaka is endowed with great bases of supernormal power, great power, great merit, and great authoritative power.

Again, Great Seer, I have seen three monks, disciples of the Worldhonored One, who also had followed the World-honored One and practiced the holy life [but] had not discarded sensual desire nor become secluded 53

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The Madhyama Āgama (Middle-length Discourses), Volume III from sensual desire. On the breaking up of the body after death they were reborn in another lowly gandhabba palace. After rebirth, they came to the devas of the Thirty-three every day to serve all the devas and attend on Gopaka, a son of devas.

On seeing them, the son of devas [Gopaka] spoke these verses:47 I was a laywoman possessing the eye [of Dharma], My name was Gopikā.

I extended respect to the Buddha and the Dharma, And served the Sangha [of monks] with pure intention. By grace of the Buddha's favor, The great merit of the Sakyan son, I came to sublime birth among the Thirty-three, Known to them as a fortunate son of devas. Seeing those former monks,

[Now] reborn as gandhabbas,

Standing before me, extending their hands with joined palms, I, Gopaka, spoke to them in verses: [You] were formerly disciples of Gotama, While I was formerly a human being. You came to my house

And I offered you fine food and drink. You were formerly equal to noble ones, Practicing the unsurpassable holy life. Yet now you are subservient to others, Coming daily to serve the devas. Formerly I served you.

I heard the Noble One teaching the Dharma well. I gained faith, became accomplished in morality, And came to sublime birth [among] the Thirty-three. You were formerly served,

Practicing the unsurpassable holy life. 54

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Yet now you are subservient to others, Coming daily to serve the devas. In which direction will you head, After having received the Buddha's Dharma? Have you turned your backs on the Dharma, Well taught by the one who certainly has awakened vision? I saw you all in the distant past; Now you are reborn as lowly gandhabbas. By yourselves you practiced inappropriately, By yourselves you took rebirth inappropriately.48 I was formerly a householder.

Look at me now, endowed with excellent merit! Transformed from a female into a son of devas, Freely enjoying the five kinds of sensual pleasure. Being scolded as sons of Gotama,49 They wearily lamented, "Gotama, We should now advance in practice, As the son of devas (Gopaka) has rightly said." Two of them practiced energetically, Remembering Gotama's Dharma and discipline. Knowing the perils of desire,

They promptly discarded desire, became separated from it. Having been bound by the fetter of desire, They promptly succeeded in discarding it and leaving it far behind. Like an elephant breaking out of its harness, They went beyond the devas of the Thirty-three And the devas Indra and Brahmā, Who had all come together in an assembly. Seated on their [meditation] seats, they promptly left [the devas behind],

Having heroically discarded the dust of sensual desire. 634c

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The Madhyama Āgama (Middle-length Discourses), Volume III Seeing this, Sakka, the ruler of the devas, became dismayed [and exclaimed],

"They have outdone the devas, the devas among devas! Formerly born into a lowly [sphere], They have gone beyond the devas of the Thirty-three!" In subtle quiet words [he had expressed his] dismay. After that Gopaka said:

Among human beings, the Buddha is supreme, The Sakyan Sage, who knows about sensual desire. Among his sons [these ones] had lost mindfulness, [But] after my scolding, they recovered it again. One of the three

Has been reborn among the gandhabbas. [The other] two attained the right path, Being in heaven they delight in the faculty of concentration. The Dharma you have taught is like this, Disciples become free of perplexity, Overcome the taints, discard erroneous doubt, And pay homage to the Buddha, the supreme one with subdued faculties.

They awakened to the teachings

And were both able to ascend to a better realm. After having ascended,

They were reborn among the Brahmā devas. We know that Dharma,

Great Seer, [therefore] we have come here. At that time the World-honored One thought, "This spirit has for a long time been free of flattery; he is without deception, without delusions, and is of upright character. If he asks, it is because he wants to know fully; he does not [just] want to get in touch and be entertained. It is the same with the questions he will ask. Let me explain the profound higher Dharma [to him]." 56

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Having understood this, the World-honored One spoke these verses to Sakka, the ruler of the devas:

For the sake of present happiness,

And for happiness in future existences, Kosiya, you may ask without restriction According to what pleases your mind.

Each question asked,

Will be completely resolved for you.

The World-honored One allows it

Saying, "The deva's request is seen as merited." In this Magadha country,

Let the worthy Vāsava (Sakka) pose his questions!50 At this Sakka, the ruler of the devas, said: World-honored One, as to devas, human beings, asuras, gandhabbas, yakkhas, as well as the various other kinds and groups [of beings], how many fetters does each of them have?

On hearing this, the World-honored One replied: Kosiya, as to devas, human beings, asuras, gandhabbas, yakkhas, as well as the various other kinds and groups [of beings], each of them has two fetters, namely, stinginess and jealousy. Each of them thinks, "May I be without bonds, without fetters, without resentment, without hatred, without conflict, without fighting, without dukkha, and let me dwell at ease!" Yet, despite thinking like this, each of them has bonds, has fetters, has resentment, has conflict, has fighting, has dukkha, and does not dwell at ease. Then, having heard this, Sakka, the ruler of the devas, said: Just so, World-honored One; just so, Well-gone One; just so, Great Seer. Each god, human being, asura, gandhabba, yakkha, as well as each of the various other kinds and groups [of beings] has these two fetters. Each of them thinks, "May I be without bonds, without fetters, without resentment, without hatred, without conflict, without fighting, without dukkha, 635a

57

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The Madhyama Āgama (Middle-length Discourses), Volume III and let me dwell at ease!" Yet, despite thinking like this, each of them has bonds, has fetters, has resentment, has conflict, has fighting, has dukkha, and does not dwell at ease.

Just so, World-honored One; just so, Well-gone One; just so, Great Seer. I have entirely understood the Dharma as the Buddha has taught it. I have discarded doubt and gone beyond perplexity, and I am without uncertainty because of hearing what the Buddha has said. Then Sakka, the ruler of the devas, having heard what the Buddha said, was delighted and received it respectfully. He asked further: Great Seer, as to stinginess and jealousy, what is their cause, what is their condition? From where do they arise, by what do they exist; and by what cause is there no stinginess and jealousy?

On hearing this, the World-honored One replied:

Kosiya, as to stinginess and jealousy, their cause is liking and disliking, their condition is liking and disliking. From liking and disliking they arise, by liking and disliking they exist; if there is no liking and disliking, then there is no stinginess and jealousy.

Then, having heard this, Sakka, the ruler of the devas, said: Just so, World-honored One; just so, Well-gone One; just so, Great Seer. As to stinginess and jealousy, their cause is liking and disliking, their condition is liking and disliking. From liking and disliking they arise, by liking and disliking they exist; if there is no liking and disliking, then there is no stinginess and jealousy.

Just so, World-honored One; just so, Well-gone One; just so, Great Seer. I have entirely understood the Dharma as the Buddha has taught it. I have discarded doubt and overcome perplexity, and I am without uncertainty because of hearing what the Buddha has said. Then Sakka, the ruler of the devas, having heard what the Buddha said, was delighted and received it respectfully. He asked further: Great Seer, as to liking and disliking, what is their cause, what is their 58

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condition? From where do they arise, by what do they exist, and by what cause is there no liking and disliking?

On hearing this, the World-honored One answered:

Kosiya, as to liking and disliking, their cause is desire, their condition is desire. From desire they arise, by desire they exist; if there is no desire, then there is no liking and disliking.

Then, having heard this, Sakka, the ruler of the devas, said: Just so, World-honored One; just so, Well-gone One; just so, Great Seer. As to liking and disliking, their cause is desire, their condition is desire. From desire they arise, by desire they exist; if there is no desire, then there is no liking and disliking.

Just so, World-honored One; just so, Well-gone One; just so, Great Seer. I have entirely understood the Dharma as the Buddha has taught it. I have discarded doubt and overcome perplexity, and I am without uncertainty because of hearing what the Buddha has said. Then Sakka, the ruler of the devas, having heard what the Buddha said, was delighted and received it respectfully. He asked further: Great Seer, as to desire, what is its cause, what is its condition? From where does it arise, by what does it exist; and by what cause is there no desire?

On hearing this, the World-honored One answered:

Kosiya, as to desire, its cause is [desirous] thinking, its condition is [desirous] thinking. From [desirous] thinking it arises, by [desirous] thinking it exists; if there is no [desirous] thinking, then there is no desire. Then, having heard this, Sakka, the ruler of the devas, said: Just so, World-honored One; just so, Well-gone One; just so, Great Seer. As to desire, its cause is [desirous] thinking, its condition is [desirous] thinking. By [desirous] thinking it arises, by [desirous] thinking it exists; if there is no [desirous] thinking, then there is no desire. 59

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The Madhyama Āgama (Middle-length Discourses), Volume III Just so, World-honored One; just so, Well-gone One; just so, Great Seer. I have entirely understood the Dharma as the Buddha has taught it. I have discarded doubt and overcome perplexity, and I am without uncertainty because of hearing what the Buddha has said. Then Sakka, the ruler of the devas, having heard what the Buddha said, was delighted and received it respectfully. He asked further: Great Seer, as to [desirous] thinking, what is its cause, what is its condition? From what does it arise, by what does it exist; and by what cause is there no [desirous] thinking?

On hearing this, the World-honored One answered:

Kosiya, as to [desirous] thinking, its cause is [desirous] intention, its condition is [desirous] intention.51 From [desirous] intention it arises, because of [desirous] intention it exists; if there is no [desirous] intention, then there is no [desirous] thinking. Because of [desirous] thinking, there is desire; because of desire, there is liking and disliking; because of liking and disliking, there is stinginess and jealousy; because of stinginess and jealousy, there is [the using of] sword and club, dissension and quarreling, hatred and jealousy, flattery and deception, false speech and divisive speech. Thus countless evil and unwholesome states arise in the mind. In this way this entire great mass of dukkha arises.

If there is no [desirous] intention, then there is no [desirous] thinking; if there is no [desirous] thinking, then there is no desire; if there is no desire, then there is no liking and disliking; if there is no liking and disliking, then there is no stinginess and jealousy; if there is no stinginess and jealousy, then there is no [using of] sword and club, no dissension and quarreling, no hatred and jealousy, no flattery and deception, and no false speech and divisive speech. Thus countless evil and unwholesome states do not arise in the mind. In this way this entire great mass of dukkha ceases. Then, having heard this, Sakka, the ruler of the devas, said: Just so, World-honored One; just so, Well-gone One; just so, Great Seer. As to [desirous] thinking, its cause is [desirous] intention, its condition is [desirous] intention. From [desirous] intention it arises, because of 60

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[desirous] intention it exists; if there is no [desirous] intention, then there is no [desirous] thinking. Because of [desirous] thinking, there is desire; because of desire, there is liking and disliking; because of liking and disliking, there is stinginess and jealousy; because of stinginess and jealousy, there is [the using of] sword and club, dissension and quarreling, hatred and jealousy, flattery and deception, false speech and divisive speech. Thus countless evil and unwholesome states arise in the mind. In this way this entire great mass of dukkha arises.

If there is no [desirous] intention, then there is no [desirous] thinking; if there is no [desirous] thinking, then there is no desire; if there is no desire, then there is no liking and disliking; if there is no liking and disliking, then there is no stinginess and jealousy; if there is no stinginess and jealousy, then there is no [using of] sword and club, no dissension and quarreling, no hatred and jealousy, no flattery and deception, and no false speech and divisive speech. Thus countless evil and unwholesome states do not arise in the mind. In this way this entire great mass of dukkha ceases. Just so, World-honored One; just so, Well-gone One; just so, Great Seer. I have entirely understood the Dharma as the Buddha has taught it. I have discarded doubt and overcome perplexity, and I am without uncertainty because of hearing what the Buddha has said. At that time Sakka, the ruler of the devas, having heard what the Buddha said, was delighted and received it respectfully. He asked further, "Great Seer, what is the path leading to the cessation of illusion? How does a monk practice to progress on the path leading to the cessation of illusion?" On hearing this, the World-honored One replied:

Kosiya, as to the path leading to the cessation of illusion, it is what is called the noble eightfold path, the eight [factors] being right view . . . up to . . . right concentration. Kosiya, this is the path leading to the cessation of illusion. A monk practices this path leading to the cessation of illusion.52 Then, having heard this, Sakka, the ruler of the devas, said: Just so, World-honored One; just so, Well-gone One; just so, Great Seer. As to the path leading to the cessation of illusion, it is what is called the noble eightfold path, the eight [factors] being right view . . . up to . . . 61

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The Madhyama Āgama (Middle-length Discourses), Volume III right concentration. Great Seer, this is the path leading to the cessation of illusion. A monk practices this path leading to the cessation of illusion. Just so, World-honored One; just so, Well-gone One; just so, Great Seer. I have entirely understood the Dharma as the Buddha has taught it. I have discarded doubt and overcome perplexity, and I am without uncertainty because of hearing what the Buddha has said. Then Sakka, the ruler of the devas, having heard what the Buddha said, was delighted and received it respectfully. He asked further, "Great Seer, as to a monk on the path leading to the cessation of illusion, how many factors does he discard, and how many factors does he practice?" On hearing this, the World-honored One replied:

Kosiya, as to a monk on the path leading to the cessation of illusion, he discards three factors and practices three factors. What are the three? The first is thinking; the second is speech; the third is seeking.53 Kosiya, as to thinking, I say there are two kinds, namely that which should be undertaken and that which should not be undertaken. If [a line of] thinking should not be undertaken, I [say]: discard it immediately. If [a line of] thinking should be undertaken, I [say]: know the right time in order to actualize such thinking, with mindfulness and comprehension. As to speech it is the same.

Kosiya, as to seeking, I say it is again of two kinds, namely that which should be undertaken and that which should not be undertaken. If seeking should not be undertaken, I [say]: discard it immediately. If seeking should be undertaken, I [say]: know the right time in order to actualize such seeking with mindfulness and comprehension. Then, having heard this, Sakka, the ruler of the devas, said: Just so, World-honored One; just so, Well-gone One; just so, Great Seer. As to a monk on the path leading to the cessation of illusion, he discards three factors and practices three factors. What are the three? The first is thinking; the second is speech; the third is seeking.

The Great Seer has said that, as to thinking, there are two kinds, namely that which should be undertaken and that which should not be undertaken. 62

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If [a line of] thinking increases evil and unwholesome states and decreases wholesome states, then the Great Seer [says]: discard it immediately. If [a line of] thinking decreases evil and unwholesome states and increases wholesome states, then the Great Seer [says]: know the right time in order to accomplish such [a line of] thinking with mindfulness and comprehension. As to speech, it is the same. The Great Seer has said that as to seeking there are again two kinds, namely that which should be undertaken and that which should not be undertaken. If seeking increases evil and unwholesome states and decreases wholesome states, then the Great Seer [says]: discard it immediately. If seeking decreases evil and unwholesome states and increases wholesome states, then the Great Seer [says]: know the right time in order to actualize such seeking with mindfulness and comprehension.

Just so, World-honored One; just so, Well-gone One; just so, Great Seer. I have entirely understood the Dharma as the Buddha has taught it. I have discarded doubt and overcome perplexity, and I am without uncertainty because of hearing what the Buddha has said. Then Sakka, the ruler of the devas, having heard what the Buddha said, was delighted and received it respectfully. He asked further: Great Seer, as to a monk on the path leading to the cessation of illusion, how many factors is he endowed with, and how many factors does he practice to preserve the code of rules?54

On hearing this, the World-honored One replied:

Kosiya, as to a monk on the path leading to the cessation of illusion, he is endowed with six factors, and he practices six factors to preserve the code of rules. What are the six? They are: seeing forms with the eyes, hearing sounds with the ears, smelling odors with the nose, tasting flavors with the tongue, sensing tangibles with the body, and cognizing mental objects with the mind.

Kosiya, as to seeing forms with the eyes, I say this is of two kinds, namely: that which should be undertaken and that which should not be undertaken. In the case of seeing forms with the eyes that should not be 63

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The Madhyama Āgama (Middle-length Discourses), Volume III undertaken, I [say]: discard it immediately. In the case of seeing forms with the eyes that should be undertaken, I [say]: know the right time in order to accomplish it with mindfulness and comprehension. It is the same with hearing sounds with the ears . . . smelling odors with the nose . . . tasting flavors with the tongue . . . sensing tangibles with the body. As to cognizing mental objects with the mind, I say this too is of two kinds, namely that which should be undertaken and that which should not be undertaken. In the case of cognizing mental objects with the mind that should not be undertaken, I [say]: discard it immediately. In the case of cognizing mental objects with the mind that should be undertaken, I [say]: know the right time in order to accomplish it with mindfulness and comprehension.55 Then, having heard this, Sakka, the ruler of the devas, said: Just so, World-honored One; just so, Well-gone One; just so, Great Seer. As to a monk on the path leading to the cessation of illusion, he is endowed with six factors, and he practices six factors to preserve the code of rules. What are the six? They are: seeing forms with the eyes, hearing sounds with the ears, smelling odors with the nose, tasting flavors with the tongue, sensing tangibles with the body, and cognizing mental objects with the mind. The Great Seer has said that, as to seeing forms with the eyes, this is of two kinds, namely that which should be undertaken and that which should not be undertaken. In the case of seeing forms with the eyes that increases evil and unwholesome states and decreases wholesome states, the Great Seer [says]: discard it immediately. In the case of seeing forms with the eyes that decreases evil and unwholesome states and increases wholesome states, the Great Seer [says]: know the right time in order to accomplish it with mindfulness and comprehension.

It is the same with hearing sounds with the ears . . . smelling odors with the nose . . . tasting flavors with the tongue . . . sensing tangibles with the body. The Great Seer has said that cognizing mental objects with the mind is again of two kinds, namely that which should be undertaken and that which should not be undertaken. In the case of cognizing mental objects with the mind that increases evil and unwholesome states and decreases wholesome states, the Great Seer [says]: abandon it immediately. 64

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In the case of cognizing mental objects with the mind that decreases evil and unwholesome states and increases wholesome states, the Great Seer [says]: know the right time in order to accomplish it with mindfulness and comprehension.

Just so, World-honored One; just so, Well-gone One; just so, Great Seer. I have entirely understood the Dharma as the Buddha has taught it. I have discarded doubt and overcome perplexity, and I am without uncertainty because of hearing what the Buddha has said. Then Sakka, the ruler of the devas, having heard what the Buddha said, was delighted and received it respectfully. He asked further: Great Seer, as to a monk on the path leading to the cessation of illusion, whose duration of existence is a single moment,56 how many factors should he discard, and how many factors should he practice? On hearing this, the World-honored One answered:

Kosiya, as to a monk on the path leading to the cessation of illusion, whose duration of existence is a single moment, he should discard three factors, and he should practice three factors. What are the three? The first is joy; the second is sadness; the third is equanimity.

Kosiya, as to joy, I say that there are two kinds, namely that which should be undertaken and that which should not be undertaken. As to joy of the kind that should not be undertaken, I [say]: discard it immediately. As to joy of the kind that should be undertaken, I [say]: know the right time in order to accomplish it with mindfulness and comprehension. As to sadness, it is the same. . . .

Kosiya, as to equanimity, I say that there are again two kinds, namely that which should be undertaken and that which should not be undertaken. As to equanimity of the kind that should not be undertaken, I [say]: discard it immediately. As to equanimity of the kind that should be undertaken, I [say]: know the right time in order to accomplish it with mindfulness and comprehension.

Then, having heard this, Sakka, the ruler of the devas, said: Just so, World-honored One; just so, Well-gone One; just so, Great Seer. 65

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The Madhyama Āgama (Middle-length Discourses), Volume III As to a monk on the path leading to the cessation of illusion, whose duration of existence is a single moment, he should discard three factors, and he should practice three factors. What are the three? The first is joy; the second is sadness; the third is equanimity.

The Great Seer said that, as to joy, there are two kinds, namely that which should be undertaken and that which should not be undertaken. As to joy of the kind that increases evil and unwholesome states and decreases wholesome states, the Great Seer [says]: discard it immediately. As to joy of the kind that decreases evil and unwholesome states and increases wholesome states, the Great Seer [says]: know the right time in order to accomplish it with mindfulness and comprehension. As to sadness, it is the same. . . .

The Great Seer has said that, as to equanimity, there are two kinds, namely that which should be undertaken and that which should not be undertaken. As to equanimity of the kind that increases evil and unwholesome states and decreases wholesome states, the Great Seer [says]: eliminate it immediately. As to equanimity of the kind that decreases evil and unwholesome states and increases wholesome states, the Great Seer [says]: know the right time in order to accomplish such equanimity with mindfulness and comprehension. Just so, World-honored One; just so, Well-gone One; just so, Great Seer. I have entirely understood the Dharma as the Buddha has taught it. I have discarded doubt and overcome perplexity, and I am without uncertainty because of hearing what the Buddha has said. Then Sakka, the ruler of the devas, having heard what the Buddha said, was delighted and received it respectfully. He asked further, "Great Seer, do all renunciants and brahmins have the same teaching, desire, liking, pleasure, and intention?"

On hearing this, the World-honored One replied, "Kosiya, renunciants and brahmins do not all have the same teaching, desire, liking, pleasure, and intention."

Then Sakka, the ruler of the devas, asked further, "Great Seer, for what reason do renunciants and brahmins not all have the same teaching, desire, liking, pleasure, and intention?"

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On hearing this, the World-honored One replied:

Kosiya, in this world there are different types of elements, countless elements. Each [renunciant or brahmin], according to the element he knows, and according to his ability and means in relation to that element, argues exclusively, "This is true; anything else is false." Therefore, Kosiya, renunciants and brahmins do not all have the same teaching, desire, liking, pleasure, and intention.

Then, having heard this, Sakka, the ruler of the devas, said: Just so, World-honored One; just so, Well-gone One; just so, Great Seer. In this world there are different types of elements, countless elements. Each [renunciant or brahmin], according to the element he knows, and according to his ability and means in relation to that element, argues exclusively, "This is true; anything else is false." Therefore, Great Seer, renunciants and brahmins do not all have the same teaching, desire, liking, pleasure, and intention.

Just so, World-honored One; just so, Well-gone One; just so, Great Seer. I have entirely understood the Dharma as the Buddha has taught it. I have discarded doubt and overcome perplexity, and I am without uncertainty because of hearing what the Buddha has said. At that time Sakka, the ruler of the devas, having heard what the Buddha said, was delighted and received it respectfully. He asked further: Great Seer, are all renunciants and brahmins able to attain the ultimate— the ultimate purity, the ultimate holy life, the ultimate completion of the holy life?

Hearing this, the World-honored One replied:

Kosiya, renunciants and brahmins are not all necessarily able to attain the ultimate—the ultimate purity, the ultimate holy life, the ultimate completion of the holy life.

Then Sakka, the ruler of the devas, asked further:

Great Seer, for what reason are renunciants and brahmins not all necessarily 67

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able to attain the ultimate—the ultimate purity, the ultimate holy life, the ultimate completion of the holy life?

On hearing this, the World-honored One replied:

Kosiya, if there is a renunciant or brahmin who has not, by the unsurpassable elimination of craving, rightly and well liberated his mind, then he does not attain the ultimate—the ultimate purity, the ultimate holy life, the ultimate completion of the holy life.

Kosiya, if there is a renunciant or brahmin who has, by the unsurpassable elimination of craving, rightly and well liberated the mind, then he attains the ultimate—the ultimate purity, the ultimate holy life, the ultimate completion of the holy life.

Then, having heard this, Sakka, the ruler of the devas, said: Just so, World-honored One; just so, Well-gone One; just so, Great Seer. If there is a renunciant or brahmin who has not, by the unsurpassable elimination of craving, rightly and well liberated the mind, then he does not attain the ultimate—the ultimate purity, the ultimate holy life, the ultimate completion of the holy life. Great Seer, if there is a renunciant or brahmin who has, by the unsurpassable elimination of craving, rightly and well liberated the mind, then he attains the ultimate—the ultimate purity, the ultimate holy life, the ultimate completion of the holy life. Just so, World-honored One; just so, Well-gone One; just so, Great Seer. I have entirely understood the Dharma as the Buddha has taught it. I have discarded doubt and overcome perplexity, and I am without uncertainty because of hearing what the Buddha has said. Then Sakka, the ruler of the devas, having heard what the Buddha said, having received it well, and having kept it well [in mind], said: Great Seer, I have had the thorn of doubt for a long time. Today the Worldhonored One has pulled it out. Why is that? It is because he is a tathāgata, free from attachment and fully awakened.

The World-honored One asked, "Kosiya, do you recall ever having, in the past, asked other renunciants and brahmins about these matters?" 68

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Then Sakka, the ruler of the devas, replied:57

The World-honored One, the Great Seer, would know this himself. Great Seer, [in the past] the devas of the Thirty-three assembled in the Sudhamma Hall. Each of them, harboring worry and grief, exclaimed again and again, "If we were to encounter a tathāgata, free from attachment and fully awakened, we would certainly go and visit him." However, Great Seer, we were unable to encounter a tathāgata, free from attachment and fully awakened. Then we engaged to the full in the five kinds of sensual pleasure. Great Seer, we were negligent. Having been negligent, one deva with great merit then died in that sublime realm. Great Seer, when I saw that that deva with great merit had died in that sublime realm, I became extremely distressed. The hairs of my entire body stood on end [and I thought], "Let me not [so] soon die in this realm!"

Great Seer, because of this I was distressed; because of this I was worried. If I saw another renunciant or brahmin staying in a forest place, in a mountain grove, or at the base of a tree, or happily dwelling on a high cliff, or in an isolated quiet place, in seclusion, a place without evil and without people, conducive to seated meditation, then [I knew that] he was enjoying seclusion, sitting in meditation peacefully in seclusion, abiding in happiness. Seeing him, I took him to be a tathāgata, free from attachment and fully awakened, and I went immediately to pay him a respectful visit. Not recognizing me, he asked me, "Who are you?" Then I answered him, "Great Seer, I am Sakka, the ruler of the devas. Great Seer, I am Sakka, the ruler of the devas." He asked me further, "I <never> met Sakka or met members of the Sakka lineage.58 Why are you called Sakka? Why do you bear the name of the Sakka lineage?"

Then I answered him, "Great Seer, if someone comes and asks me about some matter, then I answer him according to my ability, according to my strength (sakkā). For this reason, I am called Sakka."59 He said, "If we ask Sakka about this matter, Sakka will also answer us about this matter." Then he asked me about some matters; I did not ask him. [In the end] he took refuge in me; I did not take refuge in him. Great Seer, from those renunciants and brahmins I could not even get a teaching about deportment. How could I get [a teaching on] questions like these? 69

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Then Sakka, the ruler of the devas, spoke these verses:60 Sakka approached, and Sakka having approached, Sakka now spoke like this,

"Keeping my mind remote from thought, And eliminating doubt and all uncertainty, Long have I traveled the world

In search of a tathāgata.

"When I saw renunciants and brahmins Sitting in meditation in remote seclusion, I took them to be fully awakened, And went to serve and respect them. "How can I progress upward?"

Thus I asked them.

Having asked, I [still] could not know The noble path and route.

Now the World-honored One has for me [Removed] the doubts I had in my mind: What I was thinking, what I was reflecting on, What my mind was engaged with.

Knowing the latent and the manifest in my mind, The Enlightened One has explained them to me. Honor to the Buddha! Honor to the teacher! Honor to the sage who is without attachment! Honor to the one who has cut off all fetters and latent tendencies, Who has delivered himself and who delivers sentient beings, Who has awakened to the highest awakening, The foremost charioteer among charioteers, The one who is still! Honor to his sublime stillness, To the Great Seer who, having delivered himself, delivers [others]! Therefore I pay respect to the one honored by the devas, And pay homage with my head to the supreme human being, 70

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Who has completely cut out the thorns of craving.

I pay homage to the Kinsman of the Sun.

At this the World-honored One asked:

Kosiya, do you remember having, in the past, attained detachment like this and attained joy like this, that is, joy in the Dharma [which you have] attained in my presence?61

Then Sakka, the ruler of the devas, answered:

World-honored One, the Great Seer would certainly know that himself. Great Seer, once long ago the devas and the asuras were fighting each other. Great Seer, while the devas and the asuras were fighting each other, I thought, "May the devas triumph and defeat the asuras! May the food of the devas and the food of the asuras all be eaten by the devas of the Thirty-three!" Great Seer, when the devas and the asuras fought each other, the devas finally triumphed, defeating the asuras. The food of the devas and the food of the asuras was all eaten by the devas of the Thirty-three. Great Seer, at that time I experienced detachment and joy; but it was mixed with the [use of] sword and club, bound up with enmity, with aggression and conflict, with hatred and envy. I was unable to attain penetrative knowledge, to attain the path to awakening, to attain nirvana. Great Seer, today I have attained detachment and joy that is not mixed with the [use of] sword and club, not bound up with enmity, with aggression and conflict, or with hatred and envy. I am able to attain penetrative knowledge, to attain awakening, and to attain nirvana. The World-honored One asked, "Kosiya, why are you able to attain detachment and joy, that is, to attain joy in the Dharma in my presence?" Then Sakka, the ruler of the devas, answered:

Great Seer, I am having this thought, "When this life of mine ends, may I be reborn among human beings. May the clan [I am born into] be very wealthy and opulent, with immeasurable wealth, with livestock and property beyond calculation, with a fiefdom well endowed with various feudal manors. That is, may it be a clan of warrior householders, a clan of brahmin householders, or a clan of merchant householders, or any other clan that 638a

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The Madhyama Āgama (Middle-length Discourses), Volume III is very wealthy and opulent, with immeasurable wealth, with livestock and property beyond calculation, with a fiefdom well endowed with various feudal manors.

Having been born into such a clan, may I be endowed with all the faculties, and may I gain faith in the Dharma and discipline taught by the Tathāgata. Having gained faith, may I shave off my hair and beard, don yellow robes, and out of faith give up the household life and become a homeless one to train in the path. May I train in wisdom. Having trained in wisdom, if I attain wisdom, then may I attain the utmost wisdom, attain the ultimate. As to training in wisdom, if having trained in wisdom I attain wisdom but do not attain final knowledge, then if there exist devas that are endowed with great merit, with sublime appearance, radiant and bright, with great power, peace, and happiness, and living in a [heavenly] palace for a long time at the highest level, may I be reborn among them!62 Then Sakka, the ruler of the devas, spoke these verses: Abandoning this divine body,

May I come down and be born among human beings.

Free of ignorance, may I enter a womb

According to my intention and pleasure.

Having obtained a completely intact body,

May I attain the straight right path

And practice completely the holy life,

Always delighting in begging for almsfood.

As to training in wisdom, if, having trained in wisdom, I attain wisdom, then may I attain the final wisdom, and attain the ultimate. [Again] as to training in wisdom, if, having trained in wisdom, I attain wisdom but do not attain the final wisdom, then may I be supreme among sublime devas, famed among all devas as one of the Akaniṭṭha devas, being reborn among them. Great Seer, may I attain nonreturn. Great Seer, at present I have definitely attained stream-entry.

The World-honored One asked, "Kosiya, for what reason do you proclaim that you have attained stream-entry, this extremely fine, very high, and very extensive distinction?"63

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Then Sakka, the ruler of the devas, answered by reciting verses: [For me] there is no other [object of] veneration In this realm, [there is] only the World-honored One. [I] have attained the highest distinction,

Having never before experienced this.

Great Seer, as I sit here,

In this divine body,

I have attained an increase in my life span.

It is like this; I have seen it with my own eyes. As he was explaining this phenomenon, Sakka, the ruler of the devas, became remote from the dust of defilements as, [in regard to] all phenomena, the Dharma eye arose [in him]. Eighty-thousand devas also became remote from the dust of defilements as, [in regard to] all phenomena, the Dharma eye arose [in them]. Thereupon Sakka, the ruler of the devas, saw the Dharma, attained the Dharma, realized the pure white Dharma, discarded doubt, and overcame perplexity. He would have no other [object of] veneration, would no longer follow others, being without uncertainty. Having attained the fruit of realization and attained unshakability in regard to the World-honored One's Dharma, he rose from his seat, paid homage with his head at the Buddha's feet, and said:

World-honored One, I now personally take refuge in the Buddha, the Dharma, and the Sangha of monks. May the World-honored One receive me as a lay disciple, from now on until life ends. I personally take refuge for my entire life.

Thereupon Sakka, the ruler of the devas, praised the gandhabba Pañca sikha: Well done! Well done, Pañcasikha! You have benefited me greatly. Why is that? Because of you, the Buddha emerged from meditative concentration. Because you first caused the Buddha to emerge from meditative concentration, we were afterward able to meet the Buddha. Pañcasikha, when I return home from here, I will have Bhaddā Suriya-vacchasā, the daughter of the gandhabba king Timbaru, marry you and become your wife. Also, 73

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The Madhyama Āgama (Middle-length Discourses), Volume III I will transfer the territory ruled over by her father, the gandhabba king, to you as the [new] king of the gandhabbas.

Then Sakka, the ruler of the devas, told the devas of the Thirty-three: All of you, come here! Formerly we paid threefold homage and reverence to the king of devas Brahmā, who dwells up in the Brahmā world and who now pays homage and reverence exclusively to the World-honored One. Why is that? As to the World-honored One and Brahmā, Brahmā acts as creator; [but] the most to be venerated of all sentient beings,64 whether born in the present or in the future, is he who completely knows what can be known, and completely sees what can be seen.65 Thereupon Sakka, the ruler of the devas, along with the devas of the Thirty-three and the gandhabba Pañcasikha—all of whom had formerly paid threefold homage and reverence to Brahmā who dwells up in the Brahmā world and who [now] pays homage and reverence to the World-honored One—they [all] paid homage with their heads to the Tathāgata, who is free from attachment and fully awakened. Then Sakka, the ruler of the devas, along with the devas of the Thirty-three and the gandhabba Pañcasikha, again paid homage to the World-honored One. They paid homage with their heads at the Buddha's feet and, having circumambulated him three times, suddenly vanished from that spot and were no longer to be seen. Then, when the night was over, at dawn, Brahmā, of sublime appearance, radiant and bright, approached the Buddha. Having paid homage with his head at the Buddha's feet, he stepped back, stood to one side, and spoke these verses to the World-honored One:

For the benefit and welfare of the many,

Seeing to their profit and benefit,

The Noble One, while staying in the Magadha country, Spoke to Vāsava the [ruler] of devas,

Who was asking him questions.

When the Great Seer explained this Dharma, Sakka, the ruler of the devas, became remote from the dust of defilement as, [in regard to] all phenomena, the Dharma eye arose [in him]. Eighty thousand devas also became remote 74