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from the dust of defilement as, [in regard to] all phenomena, the Dharma eye arose [in them].

At this the World-honored One said to Brahmā:

It is like this, as Brahmā has said, it is like this, "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."

Brahmā, when I explained the Dharma [to him], 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 from the dust of defilement as, [in regard to] all phenomena, the Dharma eye arose [in them].

Thus spoke the Buddha. At that time Sakka, the ruler of the devas, the devas of the Thirty-three, the gandhabba Pañcasikha, and the heavenly Great Brahmā, having heard what the Buddha said, were delighted and received it respectfully.

135. The Discourse on Sujāta66

Thus have I heard. At one time the Buddha was staying at Rājagaha, in the Grove of Many Toads.

At that time there was a householder's son named Sujāta.67 His father, when near to death, had passed on to him instructions regarding the six directions, teaching him well and admonishing him well thus:68 Sujāta, after my death you should pay homage to the six directions, extending your hands with joined palms, saying this, "Whatever sentient beings are in the east, I respect, serve, and revere them all. Since I have respected, served, and revered them all, they should also respect, serve, and revere me." In the same way [say this]: "Whatever sentient beings are in the south … in the west . . . in the north . . . at the nadir . . . at the zenith, I respect, serve, and revere them all. Since I have respected, served, and revered them all, they should also respect, serve, and revere me."

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The Madhyama Āgama (Middle-length Discourses), Volume III Having heard his father's instruction, the householder's son Sujāta told his father, "Very well. I will do as you command."

Then, after his father's death, the householder's son Sujāta, having bathed at dawn, put on new linen clothes, took fresh kusa grass in his hand, and went to the water's edge. He paid homage to the six directions, extending his hands with joined palms [saying], "Whatever sentient beings are in the east, I respect, serve, and revere them all. Since I have respected, served, and revered them all, they should also respect, serve, and revere me." In the same way, "Whatever sentient beings are in the south . . . in the west . . . in the north . . . at the nadir . . . at the zenith, I respect, serve, and revere them all. Since I have respected, served, and revered them all, they should also respect, serve, and revere me."

At that time, the night being over, at dawn, the World-honored One put on his robes and took his bowl and went into Rājagaha to beg for almsfood. As the World-honored One was going into Rājagaha to beg for almsfood, he saw in the distance that the householder's son Sujāta, having bathed at dawn, put on new linen clothes, and taken fresh kusa grass in his hand, had gone to the water's edge. He was paying homage to the six directions, extending his hands with joined palms, saying, "Whatever sentient beings are in the east, I respect, serve, and revere them all. Since I have respected, served, and revered them all, they should also respect, serve, and revere me." In the same way, "Whatever sentient beings are in the south . . . in the west . . . in the north . . . at the nadir . . . at the zenith, I respect, serve, and revere them all. Since I have respected, served, and revered them all, they should also respect, serve, and revere me."

Having seen this, the World-honored One went to the householder's son Sujāta and asked him:

Householder's son, from which renunciant or brahmin have you received instruction on respecting, serving, and revering, that you have bathed at dawn, put on new linen clothes, taken fresh kusa grass in your hand, gone to the water's edge, and paid homage to the six directions, extending your hands with joined palms [saying], "Whatever sentient beings are in the east, I respect, serve, and revere them all. Since I have respected, served, and revered them all, they should also respect, serve, and revere me." In the 76

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same way, "Whatever sentient beings are in the south . . . in the west . . . in the north . . . at the nadir . . . at the zenith, I respect, serve, and revere them all. Since I have respected, served, and revered them all, they should also respect, serve, and revere me"?

The householder's son Sujāta answered:

World-honored One, I did not receive instruction from another renunciant or brahmin. World-honored One, when my father was near to death, he passed on to me instructions regarding the six directions, teaching me well and admonishing me well thus, "Sujāta, after my death you should pay homage to the six directions, extending your hands with joined palms [saying], 'Whatever sentient beings are in the east, I respect, serve, and revere them all. Since I have respected, served, and revered them all, they should also respect, serve, and revere me.' In the same way, 'Whatever sentient beings are in the south . . . in the west . . . in the north . . . at the nadir . . . at the zenith, I respect, serve, and revere them all. Since I have respected, served, and revered them all, they should also respect, serve, and revere me.'"

World-honored One, I received as my father's legacy his instructions about how to respect, serve, and revere. Therefore, I bathe at dawn, put on new linen clothes, take fresh kusa grass in my hand, and go to the water's edge. I pay homage to the six directions, extending my hands with joined palms [saying], "Whatever sentient beings are in the east, I respect, serve, and revere them all. Since I have respected, served, and revered them, they should also respect, serve, and revere me." In the same way, "Whatever sentient beings are in the south . . . in the west . . . in the north . . . at the nadir . . . at the zenith, I respect, serve, and revere them all. Since I have respected, served, and revered them all, they should also respect, serve, and revere me."

Having heard this, the World-honored One said:

Householder's son, I affirm the existence of the six directions; I do not deny it.69 Householder's son, if a person is able to differentiate skillfully the six directions and to separate themselves from the defilement of evil and unwholesome actions in the four directions, then they will be worthy 77

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The Madhyama Āgama (Middle-length Discourses), Volume III of respect and reverence in the present; and on the breaking up of their body after death they will certainly go to a good realm of existence, being reborn in heaven.

Householder's son, for sentient beings there are four types of action, four types of defilement. What are the four? Householder's son, killing living beings is a type of action of sentient beings, a type of defilement. Taking what is not given . . . sexual misconduct . . . false speech is a type of action of sentient beings, a type of defilement. Then the World-honored One spoke these verses: Killing living beings, taking what is not given, Sexual misconduct with another's wife, And saying what is not true,

These the wise do not praise.

Householder's son, owing to four causes, a person will acquire much guilt. What are the four? They are: acting from desire, acting from hatred, acting from fear, and acting from ignorance. Then the World-honored One spoke these verses: Acting from desire, hatred, fear, and ignorance, Evilly, contrary to the Dharma,

One will certainly destroy one's reputation, Like the vanishing of the waning moon. Householder's son, owing to four causes, a person will acquire much merit. What are the four? They are: not acting from desire, not acting from hatred, not acting from fear, and not acting from ignorance. Then the World-honored One spoke these verses: Discarding desire, being without hatred and fear, Acting without ignorance, acting in accordance with the Dharma, One's reputation comes to be known everywhere, Like the gradual filling out of the waxing moon. Householder's son, you should know that for one pursuing wealth there are six wrong paths. What are the six? The first wrong path for one pursuing 78

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wealth is indulging in various kinds of gambling. The second wrong path for one pursuing wealth is roaming [the streets] at unseemly times. The third wrong path for one pursuing wealth is drinking intoxicating liquor [which leads to] negligence. The fourth wrong path for one pursuing wealth is associating with bad friends. The fifth wrong path for one pursuing wealth is constant fondness for entertainment. The sixth wrong path for one pursuing wealth is laziness.

Householder's son, if a person indulges in various kinds of gambling, one should know that there are six dangers inherent in that. What are the six? First, defeat gives rise to resentment; second, loss gives rise to humiliation; third, defeat leads to uneasy sleep; fourth, one's enemies feel happy; fifth, one's family members feel unhappy; sixth, what one says in assemblies is not believed.70 Householder's son, a person who indulges in gambling will neglect their business, and if they neglect the business, it will not be successful. They will be unable to gain new wealth not yet gained, and their existing wealth will be used up.

Householder's son, if a person roams [the streets] at unseemly times, one should know that there are six dangers inherent in that. What are the six? First, they leave themselves unprotected; second, they leave their wealth unprotected; third, he leaves his wife unprotected;71 fourth, they are suspected by others; fifth, they are subject to many miseries; sixth, they are condemned by others. Householder's son, a person who roams [the streets] at unseemly times will neglect their business, and if they neglect their business, it will not be successful. They will be unable to gain new wealth not yet gained, and the existing wealth will be used up. Householder's son, if a person drinks intoxicating liquor [which leads to] negligence, one should know that there are six dangers inherent in that. [What are the six?] First, loss of one's present wealth; second, [susceptibility] to much illness; third, increased quarreling; fourth, indecent exposure; fifth, gaining a bad reputation; sixth, loss of wisdom and the arising of ignorance. Householder's son, a person who drinks intoxicating liquor and becomes negligent will neglect their business, and if they neglect their business, it will not be successful. They will be unable to gain new wealth not yet gained, and the existing wealth will be used up. 79

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Householder's son, if a person associates with bad friends, one should know that there are six dangers inherent in that. What are the six? First, companionship with thieves; second, companionship with swindlers; third, companionship with drunkards; fourth, companionship with people of loose character; fifth, pursuit of fun and games; sixth, regarding these [above-mentioned people] as one's intimates. Regarding these as one's intimates, householder's son, a person who associates with bad friends will neglect their business, and if they neglect their business, it will not succeed. They will be unable to gain new wealth not yet gained, and their existing wealth will be used up.

Householder's son, if a person delights in entertainment, one should know that there are six dangers inherent in that. What are the six? First, fondness for listening to singing; second, fondness for watching dancers; third, fondness for going after amusement; fourth, fondness for watching the playing of bells; fifth, fondness for hand-clapping; sixth, fondness for big crowds and gatherings. Householder's son, a person who delights in entertainment will neglect their business, and if they neglect their business, it will not be successful. They will be unable to gain new wealth not yet gained, and their existing wealth will be used up.

Householder's son, a person who is lazy should know that there are six dangers inherent in that. What are the six? First, [saying] "It's too early," they do not work; second, [saying] "It's too late," they do not work; third, [saying] "It's too cold," they do not work; fourth, [saying] "It's too hot," they do not work; fifth, [saying] "I'm too full," they do not work; sixth, [saying] "I'm too hungry," they do not work. Householder's son, a person who is lazy will neglect their business, and if they neglect their business, it will not be successful. They will be unable to gain new wealth not yet gained, and their existing wealth will be used up. Then the World-honored One spoke these verses:72

The various kinds of gambling, [roaming] in search of sex, Addiction to intoxicating liquor, delighting in entertainment, Keeping company with bad friends,

Laziness and not doing one's work,

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Dissipation and lack of self-guarding— These situations destroy a person. Going and coming without self-guarding, Sexual misconduct with another's wife, A mind constantly fettered by resentment, Wishful seeking for what is unbeneficial, Drinking intoxicating liquor, thinking of women and sex— These things destroy a person. Recurrent unwholesome behavior, Violence, rejection of others' guidance, Insulting renunciants and brahmins, Confusion, holding wrong views, Brutality and doing black deeds— These things destroy a person. Self-inflicted deprivation and poverty, Drinking intoxicating liquor, indecent exposure, With debt [unending] like a spring of water, Will certainly ruin the family. Frequenting liquor shops,

Associating with bad friends, They fail to earn the wealth they should, Regarding [bad] companionship as enjoyable. Having many bad friends,

Constantly keeping bad company, In this world and the future world, In both they will come to ruin. A person who practices evil comes to decline; One who practices good comes to prosperity. One who practices for achievement comes to increase; Therefore, one should practice for achievement. One who practices ascending gets to ascend, 81

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Constantly gaining wisdom and ascending. In turn they achieve pure morality And ascend in what is subtle and sublime. By one who likes to sleep in the daytime, And likes roaming about at night, Who is negligent and constantly drinking liquor, Family life cannot be maintained. "It is too cold!" or "It is too hot!", So says the lazy person.

In the end they do not succeed in their business; Ultimately they get no financial profit. If [however], cold and heat

Are not reckoned with, being like [mere] straws, A person doing their work in this way Will never lack happiness.

Householder's son, there are four enemies who have the appearance of friends. What are the four? The first enemy who has the appearance of a friend is one who knows about your affairs; the second enemy who has the appearance of a friend is a flatterer; the third enemy who has the appearance of a friend is one who is all talk [and no action]; the fourth enemy who has the appearance of a friend is a bad companion. Householder's son, for four reasons one who knows about your affairs is an enemy who has the appearance of a friend. What are the four? First, knowing about your affairs, they carry off your property; second, while giving little, they take a lot; third, they may exploit your fears; fourth, they become intimate for [their own] benefit. Then the World-honored One spoke these verses: A person who uses their knowledge of your affairs, Who speaks in a very gentle way,

[Who exploits your] fears, [or] who becomes intimate for [their own] benefit,

Know them as enemies who resemble a friend. 82

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You should always keep far away from them, As [you would from] a terrifying path. Householder's son, for four reasons the flatterer is an enemy who has the appearance of a friend. What are the four? First, they hold you back from doing good; second, they incite you to do evil; third, they praise you to your face; fourth, behind your back they speak ill of you. Then the World-honored One spoke these verses: If [someone] holds you back from fine wholesome things, [Or] incites you to do what is evil and unwholesome, [Or] praises you to your face

[But] behind your back speaks ill of you; If you know [the distinction between] good and evil And also recognize these two kinds of talk, [Then you know that] this [seeming] friend should not be befriended. Knowing that person to be like this,

You should always keep far away from them, As [you would from] a terrifying path. Householder's son, for four reasons the one who is all talk [and no action] is an enemy who has the appearance of a friend. What are the four? First, that person reminds you of their support in the past; second, they keep promising future support; third, they speak what is void or untrue; fourth, their present support will certainly disappear, as they say, "I will do it" but do not do it.

Then the World-honored One spoke these verses: [If someone] reminds you of their past [support] and [promises] future [support];

[If someone] talks empty words and his present support disappears, [If someone says,] "I will do it" [but then] does not do as they have said, Then know them as an enemy who resembles a friend. You should always keep far away from them, As [you would from] a terrifying path. 83

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Householder's son, for four reasons a bad companion is an enemy who has the appearance of a friend. What are the four? First, they incite you to engage in various kinds of gambling; second, they incite you to roam [the streets] at unseemly times; third, they incite you to drink liquor; fourth, they incite you to associate with bad friends. Then the World-honored One spoke these verses: Incited to various kinds of gambling,

Incited to drink liquor, or to commit adultery, Practicing what is low, not practicing what is supreme, You will decline, like the waning moon.

You should always keep far away from them, As you would from a terrifying path.73

Householder's son, as to good friends, you should know that they are of four kinds. What are the four? First, one who is the same in bad and good [times] should be recognized as a good friend; second, one who is compassionate [toward you] should be recognized as a good friend; third, one who seeks what is advantageous [to you] should be recognized as a good friend; fourth, one who greatly benefits [you] should be recognized as a good friend.74

Householder's son, for four reasons one who is the same in bad and good [times] should be recognized as a good friend. What are the four? First, they will give themselves up for you; second, they will give up their wealth for you; third, they will give up their spouse for you; fourth, they are patient with what you say [to them].

Then the World-honored One spoke these verses: One who will give up their desired property or spouse, Who is able to be patient with what you say [to them], Knowing them to be a friend who is the same in bad and good [times], A wise person should associate [with them]. Householder's son, for four reasons one who is compassionate [toward you] should be recognized as a good friend. What are the four? First, they incite 84

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in you sublime states; second, they restrain you from evil states; third, they praise you to your face; fourth, they protect you from your enemies. Then the World-honored One spoke these verses:

One who incites in you what is good and wholesome, who restrains you from evil,

Who praises you to your face, and who protects you from your enemies— You should know them as a good friend who is compassionate [toward you].

A wise person should associate with [such a person]. Householder's son, for four reasons one who seeks what is of advantage [to you] should be recognized as a good friend. What are the four? First, they reveal their secrets [to you]; second, they do not conceal any secrets [from you]; third, they delight in what is to [your] advantage; fourth, they are not distressed about what is not to their advantage. Then the World-honored One spoke these verses:

One who tells you their secrets and does not conceal them, Who delights in what is to your advantage and is not distressed by what is not,

Know them as a good friend who seeks [your] advantage. A wise person should associate [with them].

Householder's son, for four reasons one who greatly benefits you should be recognized as a good friend. What are the four? First, they know when your property is exhausted; second, knowing that your property is exhausted, they give you property; third, they teach and admonish you when they see you being negligent; fourth, they are always compassionate [toward you]. Then the World-honored One spoke these verses:

One who knows when your property is exhausted, who [then] gives you property,

Who admonishes you when you are negligent, and who is compassionate [toward you]—

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You should know them as a good friend who benefits you greatly. A wise person should associate [with such a person].

Householder's son, in the noble Dharma and discipline there are the six directions: east, south, west, north, the nadir, and the zenith.75 Householder's son, as to the east, it concerns how a child regards the parents. They should respect and support their parents in five ways. What are the five? First, increasing their property; second, supplying anything they require; third, offering them what they desire; fourth, not disregarding them out of selfishness; fifth, offering them all their own belongings out of respect for their superiors. In these five ways a son respects and supports their parents.

Parents in turn are well disposed toward their child in five ways. What are the five? First, they have loving thoughts for their child; second, they provide for them so that they lack nothing; third, they ensure that their child does not incur debt; fourth, they recommend a suitable spouse [for them]; fifth, parents think of handing over all their property to their child. In these five ways parents are well disposed toward their child Householder's son, thus the east is discerned in two ways. Householder's son, in the noble Dharma and discipline the east refers to a child and their parents. Householder's son, if one shows filial piety for one's parents, one will certainly prosper and not decline.

Householder's son, as to the south, it concerns how a disciple regards their teacher. A disciple should respect and support their teacher in five ways. What are the five? First, being properly respectful and obedient; second, doing proper service for them; third, rising quickly [to salute them]; fourth, doing their work properly; fifth, being able to serve and respect the teacher. A disciple respects and supports their teacher in these five ways. A teacher in turn is well disposed toward their disciple in five ways. What are the five? First, teaching them skills; second, teaching them without delay; third, teaching them all they know; fourth, making them safe and well in any place; fifth, introducing them to good friends. A teacher is well disposed toward their disciple in these five ways. Householder's son, thus the south is discerned in two ways. Householder's son, in the noble Dharma and discipline the south refers to a 86

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disciple and their teacher. Householder's son, if a person is compassionate and obedient to their teacher, they will certainly prosper and not decline. Householder's son, as to the west, it concerns how a husband regards his wife. A husband should love, respect, and support his wife in five ways. What are the five? First, having affectionate thoughts toward his wife; second, not slighting her; third, supplying her with adornments such as necklaces of precious stones; fourth, letting her be in charge in the home; fifth, caring about his wife's relatives. A husband loves, respects, and supports his wife in these five ways.

A wife should well respect and obey her husband in thirteen ways. What are the thirteen? First, sincerely loving and respecting her husband; second, sincerely supporting her husband; third, thinking well of her husband; fourth, being supportive of his business; fifth, being well disposed toward his family members; sixth, being attentive to him in public; seventh, being loving in private; eighth, speaking truthfully; ninth, not limiting his access at the door; tenth, being welcoming when he comes home; eleventh, preparing his seat and waiting on him; twelfth, preparing ample clean and agreeable food and drink for him; thirteenth, making offerings to renunciants and brahmins. A wife well respects and obeys her husband in these thirteen ways.

Householder's son, thus the west is discerned in two ways. Householder's son, in the noble Dharma and discipline the west refers to husband and wife. Householder's son, if a person is compassionate toward their spouse, they will certainly prosper and not decline.

Householder's son, as to the north, it concerns how the master of a household regards their servants. The master of a household should feel compassion and empathy for their servants in five ways. What are the five? First, allocating work to them according to their ability; second, providing them with food at the proper time; third, providing them with drink at the proper time; fourth, allowing them days off work; fifth, giving them medicine when they are sick. The master of a household feels compassion and empathy for their servants in these five ways.

Servants should serve the master of the household well in nine ways. What are the nine? First, doing their work at the proper time; second, working attentively; third, doing all the work [assigned to them]; fourth, being 87

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attentive to them in public; fifth, being loving in private; sixth, speaking truthfully; seventh, not deserting them in an emergency; eighth, praising them when they have gone elsewhere; ninth, praising their housemaster often. Servants serve the master of the household well in these nine ways. Householder's son, thus the north is discerned in two ways. Householder's son, in the noble Dharma and discipline the north refers to the master of a household and their servants. Householder's son, if a person is compassionate toward their servants, they will certainly prosper and not decline.

Householder's son, as to the nadir, it concerns how a friend regards their colleagues. A friend should love, respect, and support their colleagues in five ways. What are the five? First, being loving and respectful; second, not slighting them; third, not deceiving them; fourth, giving them valuable gifts; fifth, helping their colleagues in time of need. A friend loves, respects, and supports their colleagues in these five ways.

Colleagues are also well disposed toward their friend in five ways. What are the five? First, knowing when their property is exhausted; second, on knowing that their property is exhausted, giving them property; third, admonishing their friend when they see them being negligent; fourth, having affectionate thoughts for them; fifth, being a refuge for them in an emergency. Colleagues are well disposed toward their friend in these five ways. Householder's son, thus the nadir is discerned in two ways. Householder's son, in the noble Dharma and discipline the nadir refers to friends and colleagues. Householder's son, if a person is compassionate toward their colleagues, they will certainly prosper and not decline. Householder's son, as to the zenith, it concerns how a donor regards renunciants and brahmins. A donor should respect and serve renunciants and brahmins in five ways. What are the five? First, not keeping them away from the door; second, welcoming them when he sees them coming; third, preparing seats for them and waiting on them; fourth, preparing adequate clean and agreeable food and drink for them; fifth, supporting them in accordance with the Dharma. A donor respects and serves renunciants and brahmins in these five ways. Renunciants and brahmins are also well disposed toward donors in five ways. What are the five? First, teaching them so that they [gain] faith, 88

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practice with faith, and recollect faith; second, teaching them to observe the moral precepts; third, teaching them so that they [gain] wide learning; fourth, teaching them to practice charitable giving; fifth, teaching them so that they [gain] wisdom, dwell with wisdom, and are established in wisdom. Renunciants and brahmins are well disposed toward donors in these five ways.

Householder's son, thus the zenith is discerned in two ways. Householder's son, in the noble Dharma and discipline the zenith refers to donors and renunciants and brahmins. Householder's son, if a person respects and serves renunciants and brahmins, then they will certainly prosper and not decline. Householder's son, there are four ways of caring. What are the four? First, generosity; second, loving words; third, acting beneficently; fourth, benefiting equally.76

Then the World-honored One spoke these verses: [By] generosity, loving words, Constantly acting for others' benefit, And benefiting sentient beings equally, [One's] reputation spreads far and wide. These [four ways of] taking care of the world Are like the driver steering the chariot. Without these [ways of] caring, A mother does not, from her child, Receive support and respect,

Nor does a father [receive their support and respect]. If [however], these ways of caring are present, Then great merit is thereby gained. Shining far like the light of the sun, Quickly bringing benefit,

Gentle in speech, intelligent— Such a person gains a good reputation. Decisive, protective, and free of pride,77 Quickly bringing benefit,

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Accomplished in faith and moral precepts— Such a person gains a good reputation. Always rising [to the occasion], not lazy, Delighting in offering food and drink to others, Well disciplined in their movements when about to depart— Such a person gains a good reputation. Friends and colleagues being mutually empathic, Caring for each other equally. The caring that exists between friends Is very refined, like that between teacher and disciple. One should first learn technical skills, And after that seek wealth.

Having afterward obtained wealth, [One should] divide it into <six> parts:78 One part for food and drink, one part for farming, One part set aside and saved In case of need in emergencies. To cultivators or merchants

One part [should be] lent out for interest. The fifth is for marriage [expenses], The sixth for constructing a house. If a household is equipped with these six parts, Will it not increase and quickly attain happiness? [Such a householder] will certainly amass wealth, Like water flowing into the sea. Pursuing property in this way, He is like a bee gathering [nectar] from flowers. Having pursued wealth for a long time, He will derive pleasure from it. Do not spend [your] money too far, Nor too widely.

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Do not give money

To one who is violent and aggressive. The east is parents;

The south is teachers;

The west is the wife;

The north is servants;

The nadir [is] friends and colleagues; The zenith [is] renunciants and brahmins. Wishing to revere all these directions In two ways, one gains a great reputation. Having revered all these directions, A donor will be reborn in heaven. Thus spoke the Buddha. Having heard what the Buddha said, the householder's son Sujāta was delighted and received it respectfully.79 136. The Discourse on Merchants Who Searched for Property80

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

At that time the World-honored One addressed the monks: Long ago, in [the continent of] Jambudīpa a group of merchants assembled in a merchants' assembly hall. They thought, "Let us board an oceangoing ship and sail across the ocean in order to bring back treasure to meet our housekeeping expenses." They thought again, "Friends, since we cannot foresee whether or not it will be safe to sail across the sea, let us each prepare flotation devices, such as sheepskin bags, big gourds, and rafts." Then, after they had each prepared flotation devices, such as sheepskin bags, big gourds, and rafts, they set out to sea. As they were sailing across the sea, their ship was destroyed by the king of the makara sea monsters. The merchants drifted in various different directions on their flotation devices, such as sheepskin bags, big gourds, and rafts. At that time there suddenly arose a strong wind from the east which blew the merchants to the western shore of the sea. There they met many 91

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women of very dignified beauty, all of whom had their bodies adorned with various kinds of jewelry. On seeing the merchants, those women said: "Welcome, friends! Come quickly, friends! This is an extremely pleasant and most wonderful place with parks, viewing terraces, bathing pools, seats and couches, and luxuriant groves. There is much wealth: gold, silver, crystal, beryl, maṇi-jewel, pearl, green jade, white jade, carnelian, coral, amber, agate, tortoiseshell, ruby, and jade-pearl. All of this, friends, we will give to you. You should enjoy yourselves together with us. [But,] merchants of Jambudīpa, do not go toward the south, even in your dreams!"

The merchants all enjoyed themselves together with the women. The merchants cohabited with the women who consequently gave birth to male or female [offspring]. Later, one wise merchant of Jambudīpa, while alone in a quiet place, thought, "Why do the women prohibit us from going toward the south? Let me keep watch on the woman with whom I am living. When I know that she has fallen asleep, I will slowly and quietly get up and secretly go toward the south."

That one wise merchant of Jambudīpa therefore kept watch on the woman with whom he was living; knowing that she had fallen asleep, he slowly and quietly got up and secretly went toward the south.81 As he went south, that one wise merchant of Jambudīpa heard in the distance a great uproar, with high-pitched voices calling out. The noise came from many people weeping regretfully, calling out for their parents, crying out for their wives and their beloved and intimate friends, and lamenting that they were unable to see again the excellent Jambudīpa, which had been so peaceful and happy.

On hearing that, the merchant was in great fear and all his body hairs stood on end. [He thought,] "Let not anyone, human or non-human, entrap me!" Then the one wise merchant of Jambudīpa overcame his fear and continued heading southward. Having gone further southward, the one wise merchant of Jambudīpa suddenly saw in the east a great iron wall. On seeing that, he looked all over it but could see no door, nor even a place where a cat could get out.

To the north of the iron wall the one wise merchant of Jambudīpa saw a big thicket of trees. Going to that big thicket, he slowly and quietly 92

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climbed [one of the trees]. Having climbed it, he asked that great group of people, "Friends, why are you weeping regretfully, calling out for your parents, crying out for your wives82 and your beloved and intimate friends, and lamenting that you are unable to see again the excellent Jambudīpa, which was so peaceful and happy?"

Then that great group of people answered, "Friend, we are merchants of Jambudīpa. [Once] we assembled in the merchants' assembly hall, and we thought, 'Let us board an oceangoing ship and sail across the ocean in order to bring back treasure to meet our housekeeping expenses.' We thought again, 'Friends, since we cannot foresee whether or not it will be safe to sail across the sea, let us each prepare flotation devices, such as sheepskin bags, big gourds, and rafts.'

"Friend, after we had each prepared flotation devices, such as sheepskin bags, big gourds, and rafts, we set out to sea. Friend, as we were sailing across the sea, our ship was destroyed by the king of the makara sea monsters. Friend, we all drifted in various different directions on our flotation devices, such as sheepskin bags, big gourds, and rafts. "At that time there suddenly arose a strong wind from the east, which blew us merchants to the western shore of the sea. There we met many women of very dignified beauty, all of whom had their bodies adorned with various kinds of jewelry. On seeing us, those women said, 'Welcome, friends! Come quickly, friends! This is an extremely pleasant and wonderful place with parks, viewing terraces, bathing pools, seats and couches, and luxuriant groves. There is much wealth: gold, silver, crystal, beryl, maṇijewel, pearl, green jade, white jade, conch-shell, coral, amber, agate, tortoiseshell, ruby, and jade-pearl. All of this, friends, we will give to you. You should enjoy yourselves together with us. [But,] merchants of Jambudīpa, do not go toward the south, even in your dreams!' "Friend, we all enjoyed ourselves together with the women. We cohabited with the women who consequently gave birth to male or female [offspring]. Friend, as long as those women did not hear of other merchants of Jambudīpa sailing on the sea and of their ship being destroyed by the king of the makara sea monsters, they enjoyed themselves together with us. "[But,] friend, when the women heard of other merchants of Jambudīpa sailing on the sea and of their ship being destroyed by the king of the 643a

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The Madhyama Āgama (Middle-length Discourses), Volume III makara sea monsters, they [began] feeding on us. We have suffered greatly. When those women are eating a person, if there are any remaining hairs, nails, or teeth, they take them and eat them up completely. When those women are eating a person, if any blood has dripped on to the ground, they dig down four inches with their nails to get it and eat it. "Friend, you should know that we merchants of Jambudīpa were originally five hundred people. Of those, two hundred and fifty people have already been eaten. The remaining two hundred and fifty are all now within this great iron wall. Friend, do not trust what those women say! They are not real people. They are yakkha demons."

At this the one wise merchant of Jambudīpa descended slowly and quietly from the big thicket of trees and went back the way he had come. He returned to the place where he was living together with the woman. Finding that the woman was still asleep and had not yet woken up, the one wise merchant of Jambudīpa went immediately, that very night, to the other merchants of Jambudīpa. He said [to them], "You should all come together to a quiet place. Each one come alone; do not bring your children. [We] should secretly discuss something there together." The merchants of Jambudīpa went together to that quiet place, each of them going alone, not bringing his children.

Then the one wise merchant of Jambudīpa said, "Merchants, while I was alone in this quiet place, I had this thought, 'Why do the women prohibit us from going toward the south? Let me keep watch on the woman with whom I am living. When I know that she has fallen asleep, I will slowly and quietly get up and secretly go to the south.' "Then I kept watch on the woman with whom I was living; and knowing that she had fallen asleep, I slowly and quietly got up and secretly went toward the south. As I went south, I heard in the distance a great uproar, with high-pitched voices calling out. The noise came from many people weeping regretfully, calling out for their parents, crying out for their wives and their beloved and intimate friends, and lamenting that they were unable to see again the excellent Jambudīpa, which had been so peaceful and happy. "On hearing that, I was in great fear, and all my body hairs stood on end. [I thought,] 'Let not anyone, human or nonhuman, entrap me!' Then I overcame my fear and continued heading southward. Having gone further 94

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southward, I suddenly saw in the east a great iron wall. Seeing that, I looked all over it, but could see no door, nor even a place where a cat could get out.

"To the north of the iron wall I also saw a big thicket of trees. Going to that big thicket, I slowly and quietly climbed [one of the trees]. Having climbed it, I asked that great group of people, 'Friends, why are you weeping regretfully, calling out for your parents, crying out for your wives and your beloved and intimate friends, and lamenting that you are unable to see again the excellent Jambudīpa, which was so peaceful and happy?' "Then that great group of people said in reply to me, 'Friend, we are merchants of Jambudīpa. [Once] we assembled in a merchants' assembly hall and we thought, "Let us board an oceangoing ship and sail across the ocean in order to bring back treasures to meet our housekeeping expenses." Friend, we thought again, "Friends, since we cannot foresee whether or not it will be safe to sail across the sea, let us each prepare flotation devices, such as sheepskin bags, big gourds, and rafts."

'Friend, after we had each prepared flotation devices, such as sheepskin bags, big gourds, and rafts, we set out to sea. Friend, as we were sailing across the sea, our ship was destroyed by the king of the makara sea monsters. Friend, we all drifted in various different directions on our flotation devices, such as sheepskin bags, big gourds, and rafts. 'At that time there suddenly arose a strong wind from the east, which blew us merchants to the western shore of the sea. There we met many women of very dignified beauty, all of whom had their bodies adorned with various kinds of jewelry. On seeing us, those women said, "Welcome, friends! Come quickly, friends! This is an extremely pleasant and wonderful place with parks, viewing terraces, bathing pools, seats and couches, and luxuriant groves. There is much wealth: gold, silver, crystal, beryl, maṇijewel, pearl, green jade, white jade, conch-shell, coral, amber, agate, tortoiseshell, ruby, and jade-pearl. All of this, friends, we will give to you. You should enjoy yourselves together with us. [But,] merchants of Jambudīpa, do not go toward the south, even in your dreams!" 'Friend, we all enjoyed ourselves together with the women. We cohabited with the women who consequently gave birth to male or female [offspring]. Friend, as long as those women did not hear of other merchants 643b

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of Jambudīpa sailing on the sea and of their ship being destroyed by the king of the makara sea monsters, they enjoyed themselves together with us. '[But,] friend, when the women heard of other merchants of Jambudīpa sailing on the sea and of their ship being destroyed by the king of the makara sea monsters, they [began] feeding on us. We have suffered greatly. When those women are eating a person, if there are any remaining hairs, nails, or teeth, they take them and eat them up completely. When those women are eating a person, if any blood has dripped on to the ground, they dig down four inches with their nails to get it and eat it. 'Friend, you should know that we merchants of Jambudīpa were originally five hundred people. Of those, two hundred and fifty people have been eaten up already. The remaining two hundred and fifty are all now within this great iron wall. Friend, do not trust what those women say! They are not real people. They are yakkha demons.'" Then the merchants of Jambudīpa asked the one wise merchant of Jambudīpa, "Friend, did you ask that great group of people, 'Friends, is there any means whereby we people and you people can safely cross over from here to Jambudīpa?'"

The one wise merchant of Jambudīpa answered, "Friends, at that time I left without asking that." Then the merchants of Jambudīpa told him, "Friend, go back to the place of the woman with whom you are living. Keep watch on her, and when she has fallen asleep, get up slowly and quietly, and secretly go to the south. Go back to those people and ask them, 'Friends, is there any means whereby we people and you people can safely cross over from here to Jambudīpa?'" Then the one wise merchant of Jambudīpa accepted the [request of the other] merchants by remaining silent.

Then the one wise merchant of Jambudīpa returned to the place of the woman with whom he was living. Keeping watch on her until she had fallen asleep, he got up slowly and quietly and secretly went toward the south. He went again to where the great group of people was and asked them, "Friends, is there any means whereby we people and you people can safely cross over from here to Jambudīpa?"

The people in that great group answered, "Friend, there is no further means whereby we people can safely cross over from here to Jambudīpa. 96

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Friend, we [once] thought, 'We should together break this wall down and return home.' But just as we had this thought, the wall became twice its normal height. Friend, this so-called means has actually prevented us from safely crossing over from here to Jambudīpa.

"Friend, [you asked whether] there are any other means whereby you people can safely cross over from here to Jambudīpa. For us people there will never be any means.

"[However,] friend, we have heard devas up in space proclaiming, 'You merchants of Jambudīpa are ignorant, indecisive, and also of poor understanding. Why is that? On the fifteenth day [of the month], when the code of rules is recited, you are not permitted to go toward the south. That is the day when the king of horses (Valahassa) eats naturally growing rice, calmly and happily, with all his faculties complete. [Having eaten,] he calls out three times, "Who wants to cross to the other shore? Who wants me to liberate him? Who wants me to take him safely across from here to Jambudīpa?"

"Go, all of you, to the king of horses and say, 'We want to get across to the other shore. May you liberate us! May you take us safely across from here to Jambudīpa!' Friend, this is the means by which you people can cross safely from here to Jambudīpa. Merchant, you come, approach the king of horses and say, 'We want to cross to the other shore. May you liberate us! May you take us safely across from here to Jambudīpa!'" Then, [after returning from the south to his companions,] the one wise merchant of Jambudīpa announced, "Merchants, it is now time to approach the king of horses and say, 'We want to cross to the other shore. May you liberate us! May you take us safely across from here to Jambudīpa!' "Merchants, [let us] follow the advice of the devas! Merchants, on the fifteenth day [of the month], when the code of rules is recited, the king of horses eats naturally growing rice, calmly and happily, with all his faculties complete. [Having eaten,] he will call out three times, 'Who wants to get across to the other shore? Who wants me to liberate them? Who wants me to take them safely across from here to Jambudīpa?' At that time we will immediately approach him and say, 'We want to cross to the other shore. May you liberate us! May you take us safely across from here to Jambudīpa!'"

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Then on the fifteenth day, when the code of rules was recited, the king of horses ate naturally growing rice, calmly and happily, with all his faculties complete. [Having eaten], he called out three times, "Who wants to cross over to the other shore? I will liberate him. I will take him safely across from here to Jambudīpa."

Then, hearing that, the merchants of Jambudīpa immediately approached the king of horses and said, "We want to cross over to the other shore. May you liberate us! May you take us across safely from here to Jambudīpa!"83 Then the king of horses said, "Merchants, those women will certainly come, holding their children in their arms, and say, 'Friends, welcome! Come back! This is an extremely pleasant and wonderful place with parks, viewing terraces, bathing pools, seats and couches, and luxuriant groves. There is much wealth: gold, silver, crystal, beryl, maṇi-jewel, pearl, green jade, white jade, conch-shell, coral, amber, agate, tortoiseshell, ruby, and jade-pearl. All of this, friends, we have given to you. You should enjoy yourselves together with us. If you do not need us anymore, then you should [at least] feel pity for the children.'

"If any of you merchants thinks, 'I own [this] male or female [child]. I own [this] extremely pleasant and wonderful place with its parks, viewing terraces, bathing pools, seats and couches, and luxuriant groves. I possess much wealth: gold, silver, crystal, beryl, maṇi-jewel, pearl, green jade, white jade, conch-shell, coral, amber, agate, tortoiseshell, ruby, and jade-pearl,' then, even though he is riding right on my back, he will certainly topple over and fall into the water. Then he will be eaten by the women and meet with misfortune. When those women are eating a person, if there are any remaining hairs, nails, or teeth, they take them and eat them up completely. When those women are eating a person, if any blood has dripped on to the ground, they dig down four inches with their nails to get it and eat it. "If [however,] any of you merchants does not think, 'I own [this] male or female [child]. I own [this] extremely pleasant and wonderful place with its parks, viewing terraces, bathing pools, seats and couches, and luxuriant groves. I possess much wealth: gold, silver, crystal, beryl, maṇijewel, pearl, green jade, white jade, conch-shell, coral, amber, agate, tortoiseshell, ruby, and jade-pearl,' then, even if he is holding on to just one hair of my body, he will certainly get safely across to Jambudīpa." 98

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Then the World-honored One told the monks:

Those women came holding their children in their arms, saying, "Friends, welcome! Come back! This is an extremely pleasant and wonderful place with its parks, viewing terraces, bathing pools, seats and couches, and luxuriant groves. There is much wealth: gold, silver, crystal, beryl, maṇijewel, pearl, green jade, white jade, conch-shell, coral, amber, agate, tortoiseshell, ruby, and jade-pearl. All of this we have given to you, friends. You should enjoy it together with us."

If [any of] those merchants thought, "I own [this] male or female [child]; I own this extremely pleasant and wonderful place with its parks, viewing terraces, bathing pools, seats and couches, and luxuriant groves; I possess much wealth: gold, silver, crystal, beryl, maṇi-jewel, pearl, green jade, white jade, conch-shell, coral, amber, agate, tortoiseshell, ruby, and jadepearl," then, even if he were riding right on the back of the king of horses, he certainly toppled over and fell into the water. Then he was eaten by the women and met with misfortune. When those women are eating a person, if there are any remaining hairs, nails, or teeth, they take them and eat them up completely. When those women are eating a person, if any blood has dripped on to the ground, they dig down four inches with their nails to get it and eat it.

If [however, any of] those merchants did not think, "I own [this] male or female [child]; I own this extremely pleasant and wonderful place with its parks, viewing terraces, bathing pools, seats and couches, and luxuriant groves; I possess much wealth: gold, silver, crystal, beryl, maṇi-jewel, pearl, green jade, white jade, conch-shell, coral, amber, agate, tortoiseshell, ruby, and jade-pearl," then, even if he were holding onto just one hair of the king of horses, he certainly crossed over safely to Jambudīpa. Monks, I have delivered these similes wanting you to understand their meaning. This has been said with this meaning. My Dharma is well expounded, widely revealing, well protected, and without defect. It is like a bridge, a raft, or a flotation device. It is widely spread out everywhere, reaching devas and human beings. It is in this way that my Dharma is well expounded, very widely revealing, well protected, and without defect, like a bridge, a raft, or a flotation device, widely spread out everywhere, reaching devas and human beings.

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If a monk thinks, "The eye is mine; I own the eye . . . the ear . . . the nose . . . the tongue . . . the body . . . the mind is mine; I own the mind," then that monk will certainly come to harm, just like the merchants that were eaten by yakkhas.84

My Dharma is well expounded, very widely revealing, well protected, and without defect. It is like a bridge, a raft, or a flotation device, widely spread out everywhere, reaching devas and human beings. It is in this way that my Dharma is well expounded, very widely revealing, well protected and without defect, like a bridge, a raft, or a flotation device, widely spread out everywhere, reaching devas and human beings. If [however,] a monk thinks, "The eye is not mine; I do not possess the eye . . . the ear . . . the nose . . . the tongue . . . the body . . . the mind is not mine; I do not possess the mind," then that monk will be able to leave safely, just like the merchants riding on the king of horses who crossed over safely.

My Dharma is well expounded, very widely revealing, well protected, and without defect. It is like a bridge, a raft, or a flotation device, widely spread out everywhere, reaching devas and human beings. It is in this way that my Dharma is well expounded, very widely revealing, well protected, and without defect, like a bridge, a raft, or a flotation device, widely spread out everywhere, reaching devas and human beings. If a monk thinks, "Forms are mine; I possess forms . . . sounds . . . odors . . . flavors . . . tangibles . . . mental objects are mine; I possess mental objects," then that monk will certainly come to harm, just like the merchants that were eaten by yakkhas.

My Dharma is well expounded, very widely revealing, well protected and without defect. It is like a bridge, a raft, or a flotation device, widely spread out everywhere, reaching devas and human beings. It is in this way that my Dharma is well expounded, very widely revealing, well protected and without defect, like a bridge, a raft, or a flotation device, widely spread out everywhere, reaching devas and human beings. If [however,] a monk thinks, "Forms are not mine; I do not possess forms . . . sounds . . . odors . . . flavors . . . tangibles . . . mental objects are not mine; I do not possess mental objects," then that monk will be 100

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able to leave safely, just like the merchants riding on the king of horses who crossed over safely.

My Dharma is well expounded, very widely revealing, well protected and without defect. It is like a bridge, a raft, or a flotation device. It is widely spread out everywhere, reaching devas and human beings. It is in this way that my Dharma is well expounded, very widely revealing, well protected and without defect, like a bridge, a raft, or a flotation device, widely spread out everywhere, reaching devas and human beings. If a monk thinks, "The aggregate of form is mine; I possess the aggregate of form . . . the aggregate of feeling . . . the aggregate of perception . . . the aggregate of volitional formations . . . the aggregate of consciousness is mine; I possess the aggregate of consciousness," then that monk will certainly come to harm, just like the merchants that were eaten by yakkhas. My Dharma is well expounded, very widely revealing, well protected, and without defect. It is like a bridge, a raft, or a flotation device, widely spread out everywhere, reaching devas and human beings. It is in this way that my Dharma is well expounded, very widely revealing, well protected, and without defect, like a bridge, a raft, or a flotation device, widely spread out everywhere, reaching devas and human beings. If [however,] a monk thinks, "The aggregate of form is not mine; I do not possess the aggregate of form . . . the aggregate of feeling . . . the aggregate of perception . . . the aggregate of volitional formations . . . the aggregate of consciousness is not mine; I do not possess the aggregate of consciousness," then that monk will be able to leave safely, just like the merchants riding on the king of horses who crossed over safely. My Dharma is well expounded, very widely revealing, well protected and without defect. It is like a bridge, a raft, or a flotation device, widely spread out everywhere, reaching devas and human beings. It is in this way that my Dharma is well expounded, very widely revealing, well protected, and without defect, like a bridge, a raft, or a flotation device, widely spread out everywhere, reaching devas and human beings. If a monk thinks, "Earth is mine; I possess earth . . . water . . . fire . . . wind . . . space . . . consciousness is mine; I possess consciousness," then that monk will certainly come to harm, just like the merchants that were eaten by yakkhas.

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The Madhyama Āgama (Middle-length Discourses), Volume III My Dharma is well expounded, very widely revealing, well protected and without defect, like a bridge, a raft, or a flotation device, widely spread out everywhere, reaching devas and human beings. It is in this way that my Dharma is well expounded, very widely revealing, well protected, and without defect, like a bridge, a raft, or a flotation device, widely spread out everywhere, reaching devas and human beings. If, [however,] a monk thinks, "Earth is not mine; I do not possess earth . . . water . . . fire . . . wind . . . space . . . consciousness is not mine; I do not possess consciousness," then that monk will be able to leave safely, just like the merchants riding on the king of horses who crossed over safely.

Then the World-honored One uttered these verses: If a person lacks faith

In the true Dharma and discipline taught by the Buddha, Then that person will certainly come to harm, Like being eaten by yakkhas.

If [however,] a person has faith

In the true Dharma and discipline taught by the Buddha, Then that person will be able to cross over safely, Like riding on the king of horses.

Thus said the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully. 137. The Discourse on the World85

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

At that time the World-honored One addressed the monks: The Tathāgata has himself awakened to the world and expounds it to others. The Tathāgata has understood the world. The Tathāgata has himself awakened to the arising of the world and expounds it to others. The Tathāgata has abandoned the arising of the world.

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The Tathāgata has himself awakened to the cessation of the world and expounds it to others. The Tathāgata has realized the cessation of the world. The Tathāgata has himself awakened to the path [leading to the cessation] of the world and expounds it to others. The Tathāgata has developed the path [leading to the cessation] of the world. If there is [anyone who] is completely and fully correct about all things, then it is he, the Tathāgata, who has understood, seen, awakened to, and attained everything. Why is that?

From the night in the past, when the Tathāgata awakened to the unsurpassable right and complete awakening, up until the night in the present when he will attain complete extinction in the remainderless nirvana element, throughout this period whatever is spoken by the Tathāgata, either on his own account or in response to others, all of that is true, not false, not departing from reality, not confused. It is the truth and is indeed correct.86 If [people] speak of "the Lion," you should know that they are speaking of the Tathāgata.87 Why is that? What the Tathāgata declares in assemblies is known as "the lion's roar."

In the entire world, with its devas, māras, Brahmās, renunciants, and brahmins, from human beings to devas, the Tathāgata has the status of Brahmā. The Tathāgata has attained coolness, being without vexation and without heat. He is possessed of truth and devoid of falsity.88 Then the World-honored One uttered these verses: Knowing the entire world,

Surpassing the entire world,

He expounds the entire world,

The entire world as it really is.

The supremely and highly regarded hero, Able to untie all bonds,

He has put an end to all karma,

And is totally liberated from birth and death. Whether deva or human being,

Those who take lifelong refuge in the Buddha 103

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Also bow their heads in homage,

And follow him until death.

Bowing their heads in homage to the Wise One, They take lifelong refuge in the supreme human being, Who is without grief, free of defilements, at peace, Unobstructed, totally liberated.89 For the purpose of delighting in meditation, Dwell secluded, becoming fully concentrated. You should be your own lamp,

[Thinking,] "I must not waste time!" Those who waste time experience grief and worry, That is, they fall into hell.

Thus said the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully. 138. The Discourse on

Meritorious Deeds90

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

At that time the World-honored One told the monks: Do not fear meritorious action, for it is delightful when recalled to mind. Why is that? Meritorious action is what is called happiness. Fear of meritorious action is not delightful when recalled to mind. Why is that? Lack of meritorious action is what is called dukkha.91 What is the reason for that? I recall how, in the distant past, I engaged in meritorious action for a long time, and I experienced the results for a long time; and that is delightful when recalled to mind. Having, in the distant past, practiced lovingkindness for seven years, I did not come to [be born in] this world [of 104