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The Madhyama Āgama (Middle-Length Discourses) Volume III

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138. The Discourse on Meritorious Deeds

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human sensuality] for seven eons of cosmic evolution and destruction. When the world went to destruction, I was reborn in the Heaven of Radiance (ābhassara). When the world evolved [again], I descended to take birth in a vacant Brahmā palace. Among those Brahmās I was the Great Brahmā. In other places I was king of the devas, experiencing freedom and ease for a thousand eons. For thirty-six eons I was Sakka, ruler of the devas; and again for countless eons I was the warrior king Mandhātu.92 Monks, when I was the warrior king Mandhātu, I had eighty-four thousand elephants equipped with fine harnesses, adorned with numerous precious decorations, draped with strings of white pearls, with the royal elephant Uposatha as the chief. Monks, when I was the warrior king Mandhātu, I had eighty-four thousand horses equipped with fine harnesses, adorned with numerous precious decorations, entwined with gold and silver, with the king of horses [Valahassa] as the chief. Monks, when I was the warrior king Mandhātu, I had eighty-four thousand chariots, adorned with four kinds of decoration and various beautiful things, such as the hides of lions, tigers, and leopards woven with designs of varied colors and various decorations—very swift chariots, the chief of which was the chariot Vejayanta.

Monks, when I was the warrior king Mandhātu, I had eighty-four thousand cities, very large and pleasant, with many inhabitants, the chief of which was the royal city of Kusāvatī.

Monks, when I was the warrior king Mandhātu, I had eighty-four thousand multistoried buildings, made of four kinds of precious material, gold, silver, beryl, and crystal, the chief of which was the Sudhamma Hall. Monks, when I was the warrior king Mandhātu, I had eighty-four thousand thrones, made of four kinds of precious material, gold, silver, beryl, and crystal, upholstered with woolen textiles, draped with brocades and fine silk fabrics, with lined and quilted coverlets, and with cushions [made of] antelope hide at both ends.

Monks, when I was the warrior king Mandhātu, I had eighty-four thousand suits of clothing, clothing of linen, clothing of brocade and silk, clothing of cotton, and clothing of antelope hide.

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Monks, when I was the warrior king Mandhātu, I had eighty-four thousand women, each with a splendid, clear, bright, fresh body, of extraordinary beauty exceeding human [beauty], almost divine [beauty], dignified beauty that delighted those who saw it, richly adorned with various kinds of precious jewelry, jade and pearl necklaces in abundance, pure warrior [caste] women, as well as countless women of other castes. Monks, when I was the warrior king Mandhātu, I had eighty-four thousand kinds of food, served constantly day and night, for me to eat when I wished. Monks, of those eighty-four thousand kinds of food there was one that was particularly delicious and fresh, with numerous flavors, which I often ate.

Monks, of those eighty-four thousand women there was one woman of the warrior caste, the most dignified and beautiful, who often waited on me. Monks, of those eighty-four thousand suits of clothes there was one suit of clothes, of linen or brocade or silk or cotton or antelope hide, that I often wore.

Monks, of those eighty-four thousand thrones there was one throne, of gold or silver or beryl or crystal, upholstered with woolen textiles, draped with brocade or fine silk fabric, with lined and quilted coverlets, and with cushions [made of] antelope hide at both ends, on which I often reclined. Monks, of those eighty-four thousand multistoried buildings, there was one [made of] gold or silver or beryl or crystal, called Sudhamma Hall, in which I often stayed.

Monk, of those eighty-four thousand cities there was one, very wealthy and pleasant, with many inhabitants, named Kusāvatī, in which I often resided.

Monks, of those eighty-four thousand chariots there was one, decorated with various beautiful things, such as the hides of lions, tigers, and leopards, woven with designs of varied colors, a very swift chariot, named Vejayanta, in which I often rode when visiting pleasure parks and viewing terraces. Monks, of those eighty-four thousand horses there was one, with bluish body and crow-like head, the royal horse named Valahassa, which I often rode when visiting pleasure parks and viewing terraces. Monks, of those eighty-four thousand elephants there was one whose entire body was very white and whose seven parts were perfect, the royal 106

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elephant named Uposatha, which I often rode when visiting pleasure parks and viewing terraces.

Monks, I had this thought, "What are the kinds of action whose fruit and result have caused me to be endowed today with this great supernormal power, great and mighty virtue, great merit, great and mighty power?" Monks, again I had this thought, "There are three kinds of action whose fruits and results have caused me to be endowed today with this great supernormal power, great and mighty virtue, great merit, great and mighty power. The first is charitable giving, the second is self-discipline, and the third is restraint."

Then the World-honored One uttered these verses:93 Look at these results of meritorious action, So wonderful and so abundant!

Monks, [because] in the distant past, I had practiced loving-kindness for seven years, For seven eons of evolution and destruction, I did not come to [birth in] this world [of human sensuality]. When the world went to destruction, I was born in the Heaven of Radiance. When the world evolved [again],

I took birth in Brahmā Heaven.

Among the Brahmās I was the Great Brahmā, And for a thousand births I experienced freedom and ease as a deva. For thirty-six [births] I was Sakka; And for countless hundreds [of births] I was the king Mandhātu. The warrior king Mandhātu

Is the most honored by human beings. In accordance with Dharma, without relying on sword or club, He reigned over the entire world. In accordance with Dharma, without abusive oppression, He taught genuine peace and happiness. In accordance with Dharma, [his teaching] was passed on And spread over the whole great earth. 107

139. The Discourse on the Path of Stillness

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The Madhyama Āgama (Middle-length Discourses), Volume III Of great wealth and much property— Such was the clan into which he was born, Endowed with abundant property and grain crops, He acquired the seven treasures. Because of this great merit,

Wherever he was born, he experienced freedom and ease. Buddhas guide the world

By what a buddha teaches.

Knowing this very special [fact], One sees their abundant supernormal power. Whoever knows it, yet is without faith, Such a one is born into darkness. Therefore, one should take action oneself, Seeking great merit and fortune. One should be respectful toward the Dharma, Always recollecting the Buddha and his Dharma and discipline. Thus said the Buddha. Having heard what the Buddha said, those monks were delighted and received it respectfully. 139. The Discourse on the Path

of Stillness

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: A young monk who has just been ordained should often approach the path of stillness, to contemplate the signs [of a corpse, namely], the sign of bones, the sign of blue color, the sign of decay, the sign of being devoured [by scavenging animals], and the sign of a skeleton. Having received and retained these signs well, he returns to his dwelling place, washes his hands and feet, spreads his sitting mat, sits down cross-legged on the seat, and recollects these signs, [namely,] the sign of bones, the sign of blue color, the sign of decay, the sign of being devoured, and the sign of a 108

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skeleton. Why is that? If that monk cultivates these signs, he will quickly remove the defects of craving and hatred from his mind. Then the World-honored One uttered these verses: If a young monk,

In his practice has not yet achieved stilling of the mind, Then he should approach the path of stillness, Wishing to remove his sensual passion, With a mind free of hatred and quarrel, With loving-kindness and compassion for all sentient beings, He pervades all directions.

As he goes [there] to contemplate the [dead] bodies, He should contemplate the sign of blue color, As well as that of decay,

Contemplate [the signs of] being devoured by birds and worms, [And the signs of] bones and bone joints linked together. After cultivating the signs in this way, He returns to his former place, Washes his hands and feet,

Spreads his sitting mat, and sits upright on it. [He] should contemplate, as it truly is, The body, both internally and externally, Filled with excrement and urine, With heart, kidneys, liver, lungs, and so on. If, wanting to do the almsround, He goes to a village or town,

Then, like a general clad in his armor, He constantly keeps right mindfulness before him. If he sees a visible form as desirable, Associated purely with desire, Then, seeing this, he contemplates it as it really is, With right mindfulness of the Buddha and his Dharma and discipline. 109

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The Madhyama Āgama (Middle-length Discourses), Volume III Herein [he contemplates] not bones and tendons, Not flesh and not blood,

Not kidneys, heart, liver, and lungs, Not tears, saliva, brain;

[Rather, he contemplates] it all as the earth [element], totally empty, And [as] the water element in the same way. Empty entirely is the fire element, The wind element too is empty.

If there are any feelings

Associated purely with desire,

He stills them all,

And contemplates them as the wise ones do. In this way he practices energetically, Constantly recollecting the perception of impurity. He totally removes sensual passion, hatred, and delusion. Discarding all ignorance,

And arousing pure understanding, The monk attains the end of dukkha. Thus said the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully. 140. The Discourse on the Lowliest94 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: Of all kinds of livelihood, the lowliest one by far is begging for almsfood. Worldly people shun it vehemently, speaking of bald-pated ones walking around holding out their bowls. [Yet some] of those clansmen accept it as beneficial. Why is that? Because of disenchantment with birth, aging, disease, death, grief, worry, weeping, sorrow, and distress [they think], "Perhaps by this means I can achieve the ending of this entire great mass of dukkha." Didn't you have such an intention when you went forth to train in the path?

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140. The Discourse on the Lowliest

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Then the monks answered, "That is so."

The World-honored One addressed the monks further:

Ignorant fools may go forth to train in the path with a similar intention, and yet they are serving their desires. They are very heavily contaminated with attachment, mentally polluted and entangled with hatred, envy, and lack of faith. Negligent, lacking right mindfulness, without right concentration, with their minds deranged by stupidity and with their faculties distracted, they keep the precepts very loosely. They are not cultivating [the path of] a renunciant and do not advance in their practice. It is as if a person were [trying] to wash out an ink stain with ink, to remove blood with blood, to remove filth with filth, to remove turbidity with turbidity, or to remove excrement with excrement.95 [This person] is thereby merely increasing the impurity, [going] from obscurity into obscurity, from darkness into darkness.

It is the same, I say, with ignorant fools [very loosely] keeping the precepts of a renunciant. That is to say, these people are serving their desires. They are very heavily contaminated with attachment, mentally polluted and entangled with hatred, envy, and lack of faith. Negligent, lacking right mindfulness, without right concentration, with their minds deranged by stupidity and their faculties distracted, they keep the precepts very loosely. They are not cultivating [the path of] a renunciant and do not advance in their practice.

It is like the remnants of wood left over from a cremation place in a forest; the burned-out cinders are of no use in the forest and of no use in a village or town. It is the same, I say, with ignorant fools [very loosely] keeping the precepts of a renunciant; for those [people] are serving their desires. They are very heavily contaminated with attachment, mentally polluted, and entangled with hatred, envy, and lack of faith. Negligent, lacking right mindfulness, without right concentration, with their minds deranged by stupidity and their faculties distracted, they keep the precepts very loosely. They are not cultivating [the path of] a renunciant and do not advance in their practice.

Then the World-honored One uttered these verses:

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141. The Discourse with Similes

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The Madhyama Āgama (Middle-length Discourses), Volume III Ignorant fools lose the desires and pleasures [of sensuality] And also lose the benefits of being a renunciant. They completely lose out on both sides,

Just like the cinders remaining from a fire.

Just as in a forest

The cinders remaining from a cremation fire,

Are of no use in either forest or village,

So it is with a person who has attachment and desire. [This person] is just like the cinders remaining from a fire: Completely losing out on both sides.96

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

141. The Discourse with Similes97

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: Of the countless wholesome states that are attainable, all are based on being without negligence; they are practiced by being without negligence, will arise through being without negligence, and are headed by being without negligence. Being without negligence is foremost among all wholesome states.

It is just as, in agriculture, everything is accomplished based on the earth, depends on the earth, and is established on the earth. In the same way, of the countless wholesome states that are attainable, all are based on being without negligence; they are practiced by being without negligence, will arise through being without negligence, and are headed by being without negligence. Being without negligence is foremost of all wholesome states.

It is just as with seed for planting—in a village or even in a deserted village—of the hundreds of edible grains and medicinal herbs that are able to grow and flourish, all grow and flourish based on the earth, depending on the earth, and established on the earth. 112

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In the same way, of the countless wholesome states that are attainable, all are based on being without negligence; they are practiced by being without negligence, will arise through being without negligence, and are headed by being without negligence. Being without negligence is foremost of all wholesome states.

It is just as, of all root fragrances, the fragrance of aloeswood is foremost; just as of all tree fragrances, the fragrance of red sandalwood is foremost; just as of all water flowers, the blue lotus is foremost; just as of all earth-dwelling flowers, jasmine is foremost; just as of animal footprints, all of which are included in the footprint of the elephant, the footprint of the elephant is foremost, since it is so broad.

It is just as, of all animals, the lion king is foremost; just as when fighting in battle formation, swearing a single oath is foremost; just as of the rafters of a multistoried building, which are all established on the ridge beam, and the ridge beam supports them all, the ridge beam is foremost since it supports them all.

It is just as, of all mountains, Sumeru, king of mountains, is foremost; just as, of all springs, great springs that accumulate water, the great ocean is foremost; just as, of all great bodies, the king of asuras is foremost; just as, of all those who wait expectantly, King Māra is foremost; just as, of all those who engage in sensuality, King Mandhātu is foremost; just as of all lesser kings, the wheel-turning monarch is foremost; just as, of all the stars and constellations in space, the moon is foremost; just as, of all silk garments, softened whitened silk is foremost; just as of all radiances, the radiance of wisdom is foremost; just as, of all assemblies, the assembly 113

Division 12. On Brahmins

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The Madhyama Āgama (Middle-length Discourses), Volume III of the Tathāgata's disciples is foremost; just as, of all dharmas, conditioned and unconditioned, the eradication of craving, dispassion, cessation, nirvana is foremost; just as, of all sentient beings—those with no legs, two legs, four legs, or many legs, material or immaterial, those with perception, without perception, or even neither-with-perception-nor-without-perception—the Tathāgata is foremost in terms of being great, being supreme, being the utmost, being superb, being worthy of respect, and being sublime.

It is just as, based on cows there is milk; based on milk there is cream; based on cream there is fresh butter; based on fresh butter there is butter; based on butter there is ghee. [Of all these,] ghee is foremost in terms of being great, being supreme, being the utmost, being the superb, being worthy of respect, and being sublime.

In the same way, of all sentient beings—those with no legs, two legs, four legs, or many legs, those with form or without form, those with perception, without perception, or even neither-with-perception-nor-without-perception—the Tathāgata is foremost in terms of being great, being supreme, being the utmost, being the superb, being worthy of respect, and being sublime.

Then the World-honored One uttered these verses: If someone wishes their property

To be excellent and to increase greatly, Then praise being without negligence,

Whether in worldly life or in seclusion—so say the wise. Those who are without negligence

Definitely obtain benefit both ways.

They obtain it immediately in this world, And also obtain it in the future world. Bravely contemplating these benefits,

Those who are wise will certainly attain liberation. Thus said the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully. 114

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On Brahmins

142. The Discourse to Vassakāra98

Thus have I heard. At one time the Buddha was staying at Rājagaha, on Mount Vulture Peak.

At that time King Ajātasattu Vedehiputta of Magadha harbored hatred for Vajji. He repeatedly said to his retainers:

The people of the Vajji country have great might, great virtue, great merit, great power; [yet] I will exterminate the Vajji clan, destroy Vajji, and cause the Vajji people to meet with immeasurable misfortune. Then King Ajātasattu Vedehiputta of Magadha heard that the World-honored One was staying at Rājagaha, on Mount Vulture Peak. He said to his chief minister Vassakāra:

I hear that the renunciant Gotama is staying at Rājagaha, on Mount Vulture Peak. Vassakāra, approach the renunciant Gotama and in my name politely inquire whether the noble one is at ease and without illness in the body and whether his strength is as usual. Say this, "Gotama, King Ajātasattu Vedehiputta of Magadha inquires whether the noble one is at ease and without illness in the body and whether his strength is as usual. "Gotama, King Ajātasattu Vedehiputta of Magadha harbors hatred for Vajji. He repeatedly says to his retainers, 'The people of the Vajji country have great might, great virtue, great merit, great power; [yet] I will exterminate the Vajji clan, destroy Vajji, and cause the Vajji people to meet with immeasurable misfortune.' What does the renunciant Gotama say about this?" Vassakāra, receive and remember well what the renunciant Gotama says! Why is that? Such a person never speaks falsehood. Having received these instructions from the king, the chief minister Vassakāra mounted a most beautiful chariot, went out of the town of Rājagaha 115

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The Madhyama Āgama (Middle-length Discourses), Volume III in the company of five hundred chariots, and headed for Mount Vulture Peak. Having gone up to Mount Vulture Peak, he descended from the chariot and approached the Buddha on foot. He exchanged polite greetings with the World-honored One, stepped back, sat to one side, and said: Gotama, King Ajātasattu Vedehiputta of Magadha inquires whether the noble one is at ease and without illness in the body and whether your strength is as usual.

Gotama, King Ajātasattu Vedehiputta of Magadha harbors hatred for Vajji. He repeatedly says to his retainers, "The people of the Vajji country have great might, great virtue, great merit, great power; [yet] I will exterminate the Vajji clan, destroy Vajji, cause the Vajji people to meet with immeasurable misfortune." What does the renunciant Gotama say about this?

Having heard this, the World-honored One said:99

Vassakāra, formerly I was dwelling in the Vajji country where there is a shrine called Sārandada. Vassakāra, at that time I taught the people of the Vajji country seven principles for non-decline, and the people of the Vajji country were able to accept and implement those seven principles for non-decline. Vassakāra, if the people of the Vajji country implement the seven principles for non-decline and do not violate them, then Vajji will certainly excel; it will not decline.

The chief minister Vassakāra said to the World-honored One: The renunciant Gotama has spoken of this matter in brief, without expounding the details. We are unable to understand its meaning. May the renunciant Gotama expound the details, so that we can come to understand the meaning.

The World-honored One said, "Vassakāra, listen closely and pay proper attention, I will explain the meaning in detail to you." The chief minister Vassakāra listened to receive the instruction.

At that time, Venerable Ānanda was holding a fan and attending on the Buddha. The World-honored One turned and asked him, "Ānanda, have you heard whether the Vajjis conduct frequent assemblies, often meeting together?" 116

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Venerable Ānanda replied, "World-honored One, I have heard that the Vajjis conduct frequent assemblies, often meeting together." The World-honored One said to the chief minister Vassakāra, "If the Vajjis conduct frequent assemblies, often meeting together, then Vajji will certainly excel; it will not decline."

The World-honored One further asked Venerable Ānanda: Have you heard whether the Vajjis conduct their assemblies collaboratively, deal with the affairs of Vajji collaboratively, and conclude [the assemblies] collaboratively?

Venerable Ānanda replied:

World-honored One, I have heard that the Vajjis conduct their assemblies collaboratively, deal with the affairs of Vajji collaboratively, and conclude [the assemblies] collaboratively.

The World-honored One again said to the chief minister Vassakāra: If the Vajjis conduct their assemblies collaboratively, deal with the affairs of Vajji collaboratively, and conclude [the assemblies] collaboratively, then Vajji will certainly excel; it will not decline. The World-honored One further asked Venerable Ānanda: Have you heard whether the Vajjis do not decree what has never previously been decreed, do not alter what has already been decreed, and properly respect and follow the principles of the ancient Vajjis? Venerable Ānanda replied:

World-honored One, I have heard that the Vajjis do not decree what has never previously been decreed, do not alter what has already been decreed, and properly respect and follow the principles of the ancient Vajjis. The World-honored One again said to the chief minister Vassakāra: If the Vajjis do not decree what has never previously been decreed, do not alter what has already been decreed, and properly respect and follow the principles of the ancient Vajjis, then Vajji will certainly excel; it will not decline.

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The Madhyama Āgama (Middle-length Discourses), Volume III The World-honored One further asked Venerable Ānanda, "Have you heard whether the Vajjis do not forcibly violate the wives of others or the daughters of others?"

Venerable Ānanda replied, "World-honored One, I have heard that the Vajjis do not forcibly violate the wives of others or the daughters of others." The World-honored One again said to the chief minister Vassakāra, "If the Vajjis do not forcibly violate the wives of others or the daughters of others, then Vajji will certainly excel; it will not decline." The World-honored One further asked Venerable Ānanda: Have you heard whether all the Vajjis together revere famous, virtuous, and honorable Vajjis, respecting them, supporting them, and accepting the teachings received from them?100

Venerable Ānanda replied:

World-honored One, I have heard that all the Vajjis together revere famous, virtuous, and honorable Vajjis, respecting them, supporting them, and accepting the teachings received from them.

The World-honored One said again to the chief minister Vassakāra: If all the Vajjis together revere famous, virtuous, and honorable Vajjis, respecting them, supporting them, and accepting the teachings received from them, then Vajji will certainly excel; it will not decline. The World-honored One further asked Venerable Ānanda: Have you heard whether the Vajjis together adorn all the ancient Vajji shrines, respectfully make offerings to them, and perform ceremonies, continuing the earlier offerings without abandoning them and with no lessening in their earlier practices?

Venerable Ānanda replied:

World-honored One, I have heard that the Vajjis together adorn all the ancient Vajji shrines, respectfully make offerings to them, and perform ceremonies, continuing the earlier offerings without abandoning them and with no lessening in their earlier practices.

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The World-honored One again said to the chief minister Vassakāra: If the Vajjis together adorn all the ancient Vajji shrines, respectfully make offerings to them, and perform ceremonies, continuing the earlier offerings without abandoning them and with no lessening in their earlier practices, then Vajji will certainly excel; it will not decline. The World-honored One further asked Venerable Ānanda: Have you heard whether all of the Vajjis together support arahants, holding them in the highest reverence, always wishing that arahants who have not yet come [to Vajji] may wish to come and that those who have come may delight in staying permanently, and always ensuring that they do not lack robes and blankets, food and drink, beds and seats, and medicines, all the requisites of life?101

Venerable Ānanda replied:

World-honored One, I have heard that all of the Vajjis together support arahants, holding them in highest reverence, constantly wishing that arahants who have not yet come [to Vajji] may wish to come and that those who have come may delight in staying permanently, and always ensuring that they do not lack robes and blankets, food and drink, beds and seats, and medicines, all the requisites of life.

The World-honored One again said to the chief minister Vassakāra: If all of the Vajjis together support arahants, holding them in highest reverence, constantly wishing that arahants who have not yet come [to Vajji] may wish to come and that those who have come may delight in staying permanently, and always ensuring that they do not lack robes and blankets, food and drink, beds and seats, and medicines, all the requisites of life, then Vajji will certainly excel; it will not decline. Vassakāra, the Vajjis are implementing these seven principles for nondecline; they all accept and uphold these seven principles for non-decline. Vajji will certainly excel; it will not decline.

Then the chief minister Vassakāra rose from his seat, arranged his clothes 119

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The Madhyama Āgama (Middle-length Discourses), Volume III so as to bare one shoulder, extended his hands with palms joined toward the Buddha, and said:

Gotama, if those Vajjis had accomplished just one of the principles for non-decline, then King Ajātasattu Vedehiputta of Magadha would not be able to overcome them—let alone being endowed with all seven principles for non-decline! Gotama, having many affairs of state [to attend to], I ask [permission] to return.

The World-honored One replied, "[If] you wish to leave, do as you wish." Then the chief minister Vassakāra, having heard what the Buddha said, received it and memorized it well. Rising [from his seat], he circumambulated the World-honored One three times and left.102

Then, soon after the chief minister Vassakāra had left, the World-honored One turned around and said:

Ānanda, whatever monks are dwelling in the various places on Mount Vulture Peak, tell them all to gather in the assembly hall. When they have all gathered there, come and tell me.

Venerable Ānanda received the instruction from the Buddha, [saying,] "Yes, World-honored One."

Then Venerable Ānanda made this announcement, "Whatever monks are dwelling in the various places on Mount Vulture Peak should now all gather in the assembly hall!" When they had all gathered there, he returned to the Buddha, paid homage with his head, stepped back, and stood to one side. He said:

World-honored One, I have announced that whatever monks are dwelling in the various places on Mount Vulture Peak should all now gather in the assembly hall. They have all now gathered. May the World-honored One himself know the right time.

Then the World-honored One, followed by Venerable Ānanda, approached the assembly hall. He sat down on a seat prepared in front of the sangha of monks and addressed the monks, "I shall now teach you seven principles for non-decline. You should listen closely and pay proper attention."103 Then the monks said, "Yes."

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The Buddha said:

What are the seven? If the monks conduct frequent assemblies, if they often meet together, then the monks will certainly excel; consequently the Dharma will not decline.

If the monks conduct their assemblies collaboratively, attend to the affairs of the Sangha collaboratively, and conclude [the assemblies] collaboratively, then the monks will certainly excel; consequently the Dharma will not decline.

If the monks do not decree what has never previously been decreed, do not alter what has already been decreed, and properly respect and follow the moral precepts that I have propounded, then the monks will certainly excel; consequently the Dharma will not decline. If the monks do not follow craving and desire for future existence, accompanied by craving and delight in arising in this or that existence, then the monks will certainly excel; consequently the Dharma will not decline. If the monks revere their elders, those highly regarded ones that train together with them in the holy life, if they all respect them, support them, and accept the teachings received from them, then the monks will certainly excel; consequently the Dharma will not decline.

If the monks delight in staying in secluded places, mountain forests, high crags, peaceful places without noise, distant places without disturbance, free of people, places conducive to sitting in meditation, and do not leave them, then the monks will certainly excel; consequently the Dharma will not decline.

If all the monks together support their companions in the holy life, very much holding them in solemn reverence, constantly wishing that companions in the holy life who have not yet come [to their monastery] may wish to come and that those who have come may delight in staying permanently, and always ensuring that they do not lack robes and blankets, food and drink, beds and seats, and medicines, all the requisites of life, then the monks will certainly excel; consequently the Dharma will not decline. If the monks implement these seven principles of non-decline, accept and uphold them, and do not violate them, then the monks will certainly excel; consequently the Dharma will not decline.104 121

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The Madhyama Āgama (Middle-length Discourses), Volume III Then the World-honored One again said to the monks, "I shall teach you another seven principles for non-decline. Listen closely and pay proper attention."105 Then the monks said, "Yes."

The Buddha said:

What are the seven? If the monks are reverential toward their teacher, venerate him, give him supreme and full support, and are respectful, then the monks will certainly excel; consequently the Dharma will not decline. If the monks are reverential toward the Dharma . . . the Sangha . . . morality . . . diligence . . . offerings [which they have received] . . . concentration, and give supreme and full support for it and are respectful of it, then the monks will certainly excel; consequently the Dharma will not decline.

If the monks implement these seven principles for non-decline, accept and uphold them, and do not violate them, then the monks will certainly excel; consequently the Dharma will not decline.

The World-honored One again said to the monks, "I shall teach you another seven principles for non-decline. Listen closely and pay proper attention."106 Then the monks said, "Yes."

The Buddha said:

What are the seven? If the monks do not engage in [excessive] activity, do not delight in activity, do not make a habit of activity, then the monks will certainly excel; consequently the Dharma will not decline. [If they] do not engage in noisy talk, do not delight in noisy talk, do not make a habit of noisy talk . . . if they do not engage in socializing, do not delight in socializing, do not make a habit of socializing . . . if they do not engage in mixing with company, do not delight in mixing with company, do not make a habit of mixing with company . . . if they do not engage in oversleeping, do not delight in oversleeping, do not make a habit of oversleeping . . . if they do not undertake the holy life for the sake of profit, for the sake of fame, or for the sake of other people . . . if they do not give up making an effort midway for the sake of something temporary, nor for the sake of outdoing others in virtue [but instead become truly] excellent 122

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in virtue—then the monks will certainly excel; consequently the Dharma will not decline.

If the monks implement these seven principles for non-decline, accept and uphold them, and do not violate them, then the monks will certainly excel; consequently the Dharma will not decline.

The World-honored One again said to the monks, "I shall teach you another seven principles for non-decline. Listen closely and pay proper attention."107 Then the monks said, "Yes."

The Buddha said:

What are the seven? If the monks are accomplished in the treasure of faith, the treasure of morality . . . the treasure of shame . . . the treasure of scruple . . . the treasure of learning . . . the treasure of generosity . . . and the treasure of wisdom, then the monks will certainly excel; consequently the Dharma will not decline. If the monks implement these seven principles for non-decline, accept and uphold them, and do not violate them, then the monks will certainly excel; consequently the Dharma will not decline.

The World-honored One again said to the monks, "I shall teach you another seven principles for non-decline. Listen closely and pay proper attention." Then the monks said, "Yes."

The Buddha said:

What are the seven? If the monks are accomplished in the power of faith . . . the power of energy . . . the power of shame . . . the power of scruple . . . the power of mindfulness . . . the power of concentration . . . and the power of wisdom, then the monks will certainly excel; consequently the Dharma will not decline.

If the monks implement these seven principles for non-decline, accept them and uphold them, and do not violate them, then the monks will certainly excel; consequently the Dharma will not decline. The World-honored One again said to the monks, "I shall teach you another seven principles for non-decline. Listen closely and pay proper attention."108 Then the monks said, "Yes."

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The Madhyama Āgama (Middle-length Discourses), Volume III The Buddha said:

What are the seven? If the monks cultivate the mindfulness factor of awakening, which is based on seclusion, based on dispassion, based on cessation, and inclines toward release . . . if they cultivate the investigation-ofdharmas . . . energy . . . joy . . . tranquility . . . concentration . . . the equanimity factor of awakening, which is based on seclusion, based on dispassion, based on cessation, and inclines toward release, then the monks will certainly excel; consequently the Dharma will not decline. If the monks implement these seven principles for non-decline, accept and uphold them, and do not violate them, then the monks will certainly excel; consequently the Dharma will not decline.

The World-honored One again said to the monks, "I shall teach you another seven principles for non-decline. Listen closely and pay proper attention."109 Then the monks said, "Yes."

The Buddha said:

What are the seven? If, in settling litigation, the monks use the rule of confrontation in cases that require the rule of confrontation; if they use the rule of memory in cases that require the rule of memory; . . . the rule of nondelusion in cases that require the rule of nondelusion; . . . confession in cases that require confession; . . . majority [decision] in cases that require majority [decision]; . . . exposing [of bad character] in cases that require exposing [of bad character]; and if, in dealing with disputes that arise in the sangha, they use the method that resembles sweeping away excrement with a broom, then the monks will certainly excel; consequently the Dharma will not decline.

If the monks implement these seven principles for non-decline, accept them and uphold them, and do not violate them, then the monks will certainly excel; consequently the Dharma will not decline. Then the World-honored One again said to the monks, "I shall teach you six principles of cordiality. Listen closely and pay proper attention."110 Then the monks said, "Yes."

The Buddha said:

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What are the six? If a monk undertakes bodily deeds of loving-kindness toward his companions in the holy life, this is a principle of cordiality, a principle of affection, a principle that delights; it results in affection, in being valued, in being respected, in being revered, in being cultivated, in being included; it leads to being a [true] renunciant, to attaining unification of the mind, to attaining energy, and to attaining nirvana. In the same way, undertaking verbal deeds of loving-kindness . . . mental deeds of loving-kindness . . . sharing one's gains gotten in accordance with the Dharma, one's own food, even what is in one's bowl, by giving to one's companions in the holy life, this is a principle of cordiality, a principle of affection, a principle that delights; it results in affection, in being valued, in being respected, in being revered, in being cultivated, in being included; it leads to being a [true] renunciant, to attaining unification of the mind, to attaining energy, and to attaining nirvana. If one has moral discipline that is not deficient, not defective, not defiled, not blackened; if one is [firm] like the earth, not swayed by others, praised by the noble ones, endowed with it and accepting and upholding it well, then sharing such moral discipline with one's companions in the holy life is a principle of cordiality, a principle of affection, a principle that delights, that results in affection, in being valued, in being respected, in being revered, in being cultivated, in being included. It leads to becoming a [true] renunciant, to attaining unification of the mind, to attaining energy, and to attaining nirvana.

If one has the vision that is a noble release, a deep understanding that is able rightly to eradicate dukkha, then sharing such vision with one's companions in the holy life is a principle of cordiality, a principle of affection, a principle that delights; it results in affection, in being valued, in being respected, in being revered, in being cultivated, in being included; it leads to becoming a [true] renunciant, to attaining unification of the mind, to attaining energy, and to attaining nirvana.

When I spoke earlier of six principles of cordiality, it was in relation to this that I spoke.

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

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The Madhyama Āgama (Middle-length Discourses), Volume III 143. The Discourse to Saṅgārava111

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

At that time the young brahmin Saṅgārava, while roaming around in the afternoon, approached the Buddha and exchanged friendly greetings. He stepped back, sat to one side, and said, "Gotama, I would like to ask a question. Will you listen if I venture to express it?"

The World-honored One said, "Young brahmin, feel free to ask about what you are in doubt."

Then the young brahmin Saṅgārava asked:

Gotama, a brahmin, in accordance with [brahmin] custom, goes begging for wealth [and then] either performs a sacrifice himself or gets [someone else] to perform a sacrifice. Gotama, whether he performs the sacrifice himself or gets [someone else] to perform the sacrifice, in either case he produces countless meritorious effects through the sacrifice. A disciple of the renunciant Gotama, in accordance with his clan's custom, shaves off hair and beard, dons the yellow robes and, out of faith, gives up the household life and becomes homeless to train in the path. He [only] tames himself, attains peace himself, and attains extinction himself. In this way disciples of the renunciant Gotama who follow their clan's custom produce only a single meritorious effect; they do not produce countless meritorious effects through training in the path.112 At that time Venerable Ānanda was holding a fan and attending on the Buddha. Then Venerable Ānanda asked, "Young brahmin, of these two ways of practice, which is the superior, the more superb, the more excellent?" The young brahmin Saṅgārava said, "Ānanda, I revere, honor, and venerate the renunciants Gotama and Ānanda."

Venerable Ānanda said again:

Young brahmin, I did not ask whom you revere, honor, and venerate. Rather, I asked you: of these two ways of practice, which is the superior, the more superb, the more excellent?

Venerable Ānanda asked three times, "Young brahmin, of these two ways of practice, which is the superior, the more superb, the more excellent?" 126

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The young brahmin Saṅgārava also said three times, "Ānanda, I revere, honor, and venerate the renunciants Gotama and Ānanda." Venerable Ānanda said again:

Young brahmin, I did not ask whom you revere, honor, and venerate. Rather, I asked you: of these two ways of practice, which is the superior, the more superb, the more excellent?

Then the World-honored One thought, "This young brahmin Saṅgārava has been cornered by Ānanda. Let me rescue him."

Knowing this, the World-honored One said:

Young brahmin, in former days, when the king and his courtiers gathered for a great assembly, what matter would they discuss? For what matter would they assemble?

The young brahmin Saṅgārava replied:

Gotama, in former days, when the king and his courtiers gathered for a great assembly, they would discuss this matter: "What is the cause, what is the reason why the renunciant Gotama formerly laid down few rules, yet many monks attained awakening? What is the cause, what is the reason why the renunciant Gotama now lays down many rules, yet only a few monks attain awakening?"113 Gotama, in former days, when the king and his courtiers gathered for a great assembly, they would discuss this matter. Because of this matter they would assemble.

Then the World-honored One said:

Young brahmin, I will now ask you. Answer in accordance with your understanding. What do you think? Suppose that a renunciant or brahmin themselves walk a path, a track such that, having walked this path, having walked this track, they eradicate all taints and attain the taintless liberation of the mind and liberation by wisdom, and dwell knowing by themselves, awakening by themselves, realizing by themselves: "Birth is ended, the holy life has been established, what had to be done has been done, there will not be another experiencing of existence," knowing it as it really is. They tell others, "I myself undertook a path, a track such that, having walked this path, having walked this track, I eradicated all taints and 127

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attained the taintless liberation of the mind and liberation by wisdom, and I dwell having known by myself, having awakened by myself, having realized by myself: 'Birth is ended, the holy life has been established, what had to be done has been done, there will not be another experiencing of existence,' knowing it as it really is.

"Come, all of you, and walk by yourselves a path, a track such that, having walked this path, having walked this track, you will eradicate all taints and attain the taintless liberation of the mind and liberation by wisdom, and will dwell knowing by yourselves, awakening by yourselves, realizing by yourselves: 'Birth is ended, the holy life has been established, what had to be done has been done, there will not be another experiencing of existence,' knowing it as it really is."

They themselves also walk a path, a track such that, having walked this path, having walked this track, they eradicate all taints and attain the taintless liberation of the mind and liberation by wisdom, and they dwell having known by themselves, having awakened by themselves, having realized by themselves, "Birth is ended, the holy life has been established, what had to be done has been done, there will not be another experiencing of existence," knowing it as it really is.

They tell others, and those others tell others, and so on in turn to countless hundreds and thousands [of others]. What do you think, young brahmin? My disciples who follow their clan's custom by shaving off hair and beard, donning the yellow robes and, out of faith, give up the household life and become homeless to train in the path—do they produce only a single meritorious effect? Do they not produce countless meritorious effects by training in the path?

The young brahmin Saṅgārava replied:

Gotama, as I understand the meaning of what the renunciant Gotama has said, the disciples of the renunciant Gotama, who follow their clan's custom by shaving off hair and beard, donning the yellow robes and, out of faith, give up the household life and become homeless to train in the path—they produce countless meritorious effects. They do not produce only a single meritorious effect by training in the path. 128

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The World-honored One further said to Saṅgārava:

There are three types of miracle: the miracle of supernormal powers, the miracle of divining the thoughts [of others], and the miracle of instruction. Young brahmin, what is the miracle of supernormal powers? Here a renunciant or brahmin has great supernormal powers, great and mighty virtue, great merit, great divine might. His mind has mastery of supernormal powers and engages in the virtues of immeasurable supernormal powers, namely, being one, he becomes many; being many, he becomes one [again]. Being one, he remains one, possessing knowledge and possessing vision. He passes unhindered through stone walls as if passing through space. He dives into the earth as if it were water; he walks on water [without sinking] as if it were earth. Seated cross-legged, he ascends into space like a bird. With his hand he touches and strokes the sun and the moon, which are of such great supernormal power, of such great and mighty virtue, of such great merit, of such great divine might. With his body he reaches the Brahmā world. Young brahmin, this is called the miracle of supernormal powers.

Young brahmin, what is the miracle of divining the thoughts [of others]? Here a renunciant or brahmin uses another person's outward appearance as a basis for divining that other person's mind to be like this [or like that]. If [he divines] that mind to be like this [or like that], then it really is like this [or like that]. He makes countless divinations, not just a few divinations, and all of them are correct; none is false. If he does not divine another person's mind on the basis of that other person's outward appearance, then he instead divines that person's mind to be a mind like this [or like that] by hearing the sound of devas or the sound of [other] non-human beings. If [he divines] it to be a mind like this [or like that], then it really is a mind like this [or like that]. He makes countless divinations, not just a few divinations, and all of them are correct; none is false.

If he does not divine another person's mind on the basis of that other person's outward appearance, and also not by hearing the sound of devas or the sound of [other] non-human beings, then he instead divines that person's mind to be like this [or like that] on the basis of that other person's 129

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thoughts, his intentions, and what he says. On hearing [that person's] voice, [he divines] his mind to be like this [or like that]. If he divines it to be a mind like this [or like that], then it really is a mind like this [or like that]. He makes countless divinations, not just a few divinations, and all of them are correct; none is false.

If he does not divine another person's mind on the basis of that other person's outward appearance, and also not by hearing the sound of devas or the sound of [other] nonhuman beings, and also not on the basis of that other person's thoughts, his intentions, and what he says, nor on hearing his voice, then he instead divines that other person's mind by seeing them enter the concentration that is without [directed] awareness and [sustained] contemplation. Having seen this, he thinks, "In this state the venerable one is not thinking and not intending, [yet] his mind has such-and-such inclinations. [When] that venerable one emerges from this concentration, he will think like this [and like that]." On emerging from this concentration that one does [indeed] think like this and like that.

[A renunciant or brahmin] may also divine the past, the future, and the present: what was done long ago and said long ago. He may also divine [the mind of someone who is] in a quiet place, dwelling in a quiet place, even divining his mind states and his mind objects. Young brahmin, this is called the miracle of divining the thoughts [of others]. Young brahmin, what is the miracle of instruction? Here a renunciant or brahmin themselves walk a path, a track such that, having walked this path, having walked this track, they eradicate all taints and attain the taintless liberation of the mind and liberation by wisdom, and dwell knowing by themselves, awakening by themselves, realizing by themselves: "Birth is ended, the holy life has been established, what had to be done has been done; there will not be another experiencing of existence," knowing it as it really is. They tell others, "I myself walked a path, a track such that, having walked this path, having walked this track, I eradicated all taints and attained the taintless liberation of the mind and liberation by wisdom, and I dwell having known by myself, having awakened by myself, having realized by myself, 'Birth is ended, the holy life has been established, what had to be done has been done; there will not be another experiencing of existence,' knowing it as it really is.

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"Come, all of you, and also walk such a path yourselves, a track such that, having walked this path, having walked this track, you will eradicate all taints and attain the taintless liberation of the mind and liberation by wisdom, and dwell knowing by yourselves, awakening by yourselves, realizing by yourselves: 'Birth is ended, the holy life has been established, what had to be done has been done; there will not be another experiencing of existence,' knowing it as it really is."

They themselves also walk such a path, a track such that, having walked this path, having walked this track, they eradicate all taints and attain the taintless liberation of the mind and liberation by wisdom, and dwell having known by themselves, having awakened by themselves, having realized by themselves: "Birth is ended, the holy life has been established, what had to be done has been done; there will not be another experiencing of existence," knowing it as it really is.

They tell others, and those others tell others, and so on in turn to countless hundreds and thousands [of others]. Young brahmin, this is what is called the miracle of instruction.114 Of these three miracles, which miracle is the best, the most superb, the most excellent?

The young brahmin Saṅgārava replied:

Gotama, suppose that a renunciant or brahmin has great supernormal powers, great and mighty virtue, great merit, great divine might. His mind has mastery of supernormal powers . . . up to . . . with his body he reaches the Brahmā world. Gotama, this is done for himself and is possessed by himself; he himself receives the fruit of it. Gotama, this miracle is [nevertheless] a great method among these miracles.115

Gotama, suppose that a renunciant or brahmin divines the minds of others based on their outward appearance . . . up to . . . he divines their mind states and their mind objects. Gotama, this too is done for himself and is possessed by himself; he himself receives the fruit of it. Gotama, this miracle is [nevertheless] a great method among these miracles. Gotama, suppose that a renunciant or brahmin himself walks such a path, a track such that, having walked this path, having walked this track, he eradicates all taints and attains the taintless liberation of the mind and liberation by wisdom, and dwells having known by himself, having awakened by 131

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The Madhyama Āgama (Middle-length Discourses), Volume III himself, having realized by himself: "Birth is ended, the holy life has been established, what had to be done has been done; there will not be another experiencing of existence," knowing it as it really is. He tells others, those others tell others, and so on in turn to countless hundreds and thousands [of others]. Gotama, among these three miracles, this miracle is the best, the most superb, the most excellent.

The World-honored One asked Saṅgārava, "Of these three miracles, for which miracle would your praise [someone]?"

The young brahmin Saṅgārava replied:

Gotama, I praise the renunciant Gotama for [each of] these three miracles. Why is that? The renunciant Gotama has great supernormal powers, great and mighty virtue, great merit, great divine might. His mind has mastery of supernormal powers . . . up to . . . with his body he reaches the Brahmā world. The renunciant Gotama divines the minds of others on the basis of their outward appearance . . . up to . . . he divines their mind states and their mind objects.

The renunciant Gotama [manifests] the miracle of [teaching] a path, a track such that, having walked this path, having walked this track, one eradicates all taints and attains the taintless liberation of the mind and liberation by wisdom, and dwells knowing by oneself, awakening by oneself, realizing by oneself: "Birth is ended, the holy life has been established, what had to be done has been done; there will not be another experiencing of existence," knowing it as it really is. The renunciant Gotama tells others, those others tell others, and so on in turn to countless hundreds and thousands [of others]. Gotama, for this reason, in relation to these three miracles, I praise the renunciant Gotama.

Then the World-honored One said:

Young brahmin, you have penetrated this discussion well.116 Why is that? I have great supernormal powers, great and mighty virtue, great merit, great divine might. My mind has mastery of supernormal powers . . . up to . . . with my body I reach the Brahmā world.

Young brahmin, I divine the minds of others on the basis of their outward appearance . . . up to . . . I divine their mind states and their mind objects. 132

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Young brahmin, I have myself walked a path, a track such that, having walked this path, having walked this track, I eradicated all taints and attained the taintless liberation of the mind and liberation by wisdom, and I dwell having known by myself, having awakened by myself, having realized by myself: "Birth is ended, the holy life has been established, what had to be done has been done; there will not be another experiencing of existence," knowing it as it really is.

I tell others, those others tell others, and so on in turn to countless hundreds and thousands [of others]. Young brahmin, for this reason you have penetrated this discussion well. You should receive it well like this and keep it well in mind. Why is that? The meaning of what has been said is just like this. Then the young brahmin Saṅgārava said:

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

Thus said the Buddha. Having heard what the Buddha said, the young brahmin Saṅgārava, Venerable Ānanda, and the [other] monks were delighted and received it respectfully.

144. The Discourse to Gaṇaka

Moggallāna117

Thus have I heard. At one time the Buddha was staying at Sāvatthī, in the Eastern Park, the Hall of Migāra's Mother.

At that time the brahmin Gaṇaka Moggallāna, while roaming around in the afternoon, approached the Buddha and exchanged friendly greetings. He stepped back, sat to one side, and said, "Gotama, I would like to ask a question. Will you listen if I venture to express it?"

The World-honored One said, "Moggallāna, feel free to ask. Let no doubt trouble you."

Then Gaṇaka Moggallāna asked:

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Gotama, this Hall of Migāra's Mother was constructed gradually, by stages, until it reached completion. Gotama, within this Hall of Migāra's Mother one ascends by the ladders first to the first level, and after that to the second, third, and fourth levels. Gotama, in this way one ascends gradually within the Hall of Migāra's Mother.

Gotama, for elephant trainers there is a gradual training until completion, namely by means of the hook. Gotama, for horse trainers there is also a gradual training until completion, namely by means of the halter.118 Gotama, for warriors there is also a gradual training until completion, namely by means of grasping bow and arrow. Gotama, for brahmins there is also a gradual training until completion, namely by means of learning the texts. Gotama, in our learning of accountancy, in order to make a living by accounting, there is also a gradual training until completion. If we have an apprentice, whether male or female, we first teach him or her one one, two twos, three threes, [and so on to the] tens, hundreds, thousands, and ten thousands, gradually going upward. Gotama, thus in our learning of accountancy, in order to make a living by accounting, there is a gradual training until completion. Renunciant Gotama, in this Dharma and discipline [of yours], is there a gradual training until completion? The Word-honored One said:

Moggallāna, rightly speaking, there is a gradual training until completion. Moggallāna, this is rightly said of my Dharma and discipline. Why is that? Moggallāna, in my Dharma and discipline there is a gradual training until completion.

Moggallāna, when a young monk first comes to train in the path, one who is just entering this Dharma and discipline, the Tathāgata first instructs him, "Come, monk, with your body guard the purity of your livelihood, with your speech . . . with your mind guard the purity of your livelihood."119 Moggallāna, suppose a monk guards the purity of his livelihood with the body, guards the purity of his livelihood with speech . . . and mind. Then the Tathāgata instructs him further, "Come, monk, contemplate the body as a body internally . . . up to . . . contemplate feelings . . . states of mind . . . dharmas as dharmas."

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Moggallāna, suppose a monk contemplates the body as a body internally . . . up to . . . contemplates feelings . . . states of mind . . . dharmas as dharmas.

Then the Tathāgata instructs him further, "Come, monk, contemplate the body as a body internally and do not think thoughts related to sensuality . . . up to . . . contemplate feelings . . . states of mind . . . dharmas as dharmas and do not think thoughts that are not in accordance with the Dharma."

Moggallāna, suppose a monk contemplates the body as a body internally and does not think thoughts related to sensuality . . . up to . . . contemplates feelings . . . states of mind . . . dharmas as dharmas and does not think thoughts that are not in accordance with the Dharma.

Then the Tathāgata instructs him further, "Come, monk, guard the sense faculties, always being mindful of stopping thoughts of sensuality with clear understanding. Successfully guard the mind through mindfulness, constantly arousing right comprehension. On seeing a form with the eye, do not cling to its appearance; do not savor the form. That is to say, for the sake of restraint, guard the eye faculty so that no covetousness or sorrow, evil and unwholesome states, arise in the mind. For progress in that, guard the eye faculty. In the same way, [on hearing a sound] with the ear . . . [smelling an odor] with the nose . . . [tasting a flavor] with the tongue . . . [experiencing a tangible] with the body . . . coming to know a mental object with the mind, do not cling to its appearance, do not savor the mental object. That is to say, for the sake of restraint, guard the mind faculty so that no covetousness or sorrow, evil and unwholesome states, arise in the mind. For progress in that, guard the mind faculty."120 Moggallāna, suppose a monk guards the sense faculties and is always mindful of stopping thoughts of sensuality with clear understanding; he successfully guards the mind through mindfulness, constantly arousing right comprehension; on seeing a form with the eye, he does not cling to its appearance, does not savor the form; that is to say, for the sake of restraint, he guards the eye faculty so that no covetousness or sorrow, evil and unwholesome states, arise in the mind; for progress in that, he guards the eye faculty; in the same way, on [hearing a sound] with the ear . . . [smelling an odor] with the nose . . . [tasting a flavor] with the tongue . . . 135

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[experiencing a tangible] with the body . . . coming to know a mental object with the mind, he does not cling to its appearance, does not savor the mental object; that is to say, for the sake of restraint, he guards the mind faculty so that no covetousness or sorrow, evil and unwholesome states, arise in the mind; in order to progress in that, he guards the mind faculty. Then the Tathāgata instructs him further, "Come, monk, have right comprehension when going out or coming in, contemplate and distinguish well when bending or stretching [the limbs], when lowering or raising [the head]; with orderly manners and appearance, carry properly the outer robe, the other robes, and the bowl; when walking, standing, sitting, and reclining, when going to sleep or waking up, when speaking or keeping silent, always have right comprehension."121

Moggallāna, suppose a monk has right comprehension when going out or coming in, contemplates and distinguishes well when bending or stretching [the limbs], when lowering or raising [the head]; with orderly manners and appearance, he carries properly the outer robe, the other robes, and the bowl; when walking, standing, sitting, and reclining, when going to sleep or waking up, when speaking or keeping silent, he always has right comprehension.

Then the Tathāgata instructs him further, "Come, monk, dwell alone in seclusion. Stay in a forest area or go to the base of a tree in an empty peaceful place, to a mountain cave, to a heap of straw in an open place, or go into a forest, or stay in a cemetery. Staying in a forest or having gone to the base of a tree in an empty peaceful place, you spread out the sitting mat and sit down cross-legged with body erect, with right mental aspiration and undivided mindfulness.

"Abandon and remove covetousness. With a mind free from agitation, on seeing others' wealth and requisites of life, do not give rise to covetousness, wishing, 'May I get it!' Purify your mind of covetousness. In the same way abandon ill will . . . sloth-and-torpor . . . restlessness-andworry . . . abandon doubt, transcend uncertainty, become free from vacillation in regard to wholesome states. Purify your mind of doubt. "Abandon these five hindrances, which defile the mind and weaken wisdom. Secluded from sensual desires, secluded from evil and unwholesome states . . . up to . . . dwell having attained the fourth absorption." 136

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Moggallāna, suppose that a monk, secluded from sensual desires, secluded from evil and unwholesome states . . . up to . . . dwells having attained the fourth absorption. Moggallāna, [in this way] the Tathāgata is of much benefit to new monks, by instructing and teaching them. Moggallāna, if there are monks who are elders, highly regarded, seasoned practitioners of the holy life, then the Tathāgata teaches them further, namely regarding final knowledge, the complete and total eradication of the taints.

Gaṇaka Moggallāna asked again:

Renunciant Gotama, do all disciples, on being instructed like this and taught like this, completely attain final knowledge, certainly [attaining] nirvana?

The World-honored One replied, "Moggallāna, not all attain it. Some attain it, some do not attain it."

Gaṇaka Moggallāna asked again:

Gotama, what is the cause here, what is the reason why, [although] there is nirvana, and there is the path to nirvana, and the renunciant Gotama is at present the guiding teacher, yet some monks, being instructed like this, taught like this, attain final knowledge, nirvana, and some do not attain it? The World-honored One replied:

Moggallāna, I will ask you in return. Answer according to your understanding. Moggallāna, what do you think? Do you know the location of the city of Rājagaha and are you well acquainted with the road to it? Gaṇaka Moggallāna replied, "Indeed, I know the location of the city of Rājagaha and I am well acquainted with the road to it." The World-honored One asked:

Moggallāna, suppose that someone comes by wishing to visit the king, to reach the city of Rājagaha. That person asks you, "I wish to visit the king and reach Rājagaha. Gaṇaka Moggallāna, do you know the location of the city of Rājagaha? Are you well acquainted with the road to it? Can you show it to me and explain it?"

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You tell that person, "From here go to the east until you reach a certain village; going on from that village, you will reach a certain town; continuing in this way you will reach the city of Rājagaha. On the outskirts of the city of Rājagaha there are beautiful parks on level ground, with watchtowers and bathing places, with various kinds of flowering trees, located between flowing rivers and clear springs. All of these you will see and recognize."

Having heard your words and received your instructions, [this person] heads east from here and soon, before long, leaves the correct road and follows a wrong road heading in the opposite direction. The beautiful parks on level ground on the outskirts of the city of Rājagaha, with watchtowers and bathing places, with various kinds of flowering trees, located between flowing rivers and clear springs—all of these [the person] does not see, does not recognize.

Someone else comes by wishing to visit the king, to reach the city of Rājagaha, and that person asks you, "I wish to visit the king and reach Rājagaha. Gaṇaka Moggallāna, do you know the location of the city of Rājagaha? Are you well acquainted with the road to it? Can you show it to me and explain it?"

Having heard your words and received your instructions, [the person] heads east from here until they reach that village, from that village they go until they reach the town, and so on in this way until they reach the city of Rājagaha. The beautiful parks on level ground on the outskirts of the city of Rājagaha, with watchtowers and bathing places, with various kinds of flowering trees, located between flowing rivers and clear springs— all of these they see and recognize.

Moggallāna, what is the cause here, what is the reason why, [given that] there is that city of Rājagaha, there is the road to the city of Rājagaha, 138

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and you are at present the guiding teacher, yet the first person following the instructions they received from you, left the correct road before long and followed a wrong road in the opposite direction, and did not at all get to see and recognize the beautiful parks on level ground on the outskirts of the city of Rājagaha, with watchtowers and bathing places, with various kinds of flowering trees, located between flowing rivers and clear springs? [And what is the cause here, what is the reason why] the second person, following the instructions they received from you, following the correct level road and so on, was able to reach the city of Rājagaha, and got to see and recognize the beautiful parks on level ground on the outskirts of the city of Rājagaha, with watchtowers and bathing places, with various kinds of flowering trees, located between flowing rivers and clear springs? Gaṇaka Moggallāna replied:

Gotama, it has nothing at all to do with me. There is the city of Rājagaha, there is the road to the city of Rājagaha, and I am at present the guiding teacher. That first person did not follow my instructions. Before long they left the correct road and followed a wrong road in the opposite direction; [consequently] they did not at all get to see and recognize the beautiful parks on level ground on the outskirts of the city of Rājagaha, with watchtowers and bathing places, with various kinds of flowering trees, located between flowing rivers and clear springs.122

That second person followed the instructions they received from me, following the right level road and so on they were able to reach the city of Rājagaha, and they got to see and recognize all the beautiful parks on level ground on the outskirts of the city of Rājagaha, with watchtowers and bathing places, with various kinds of flowering trees, located between flowing rivers and clear springs.

The World-honored One said:

In the same way, Moggallāna, it also has nothing to do with me. There is nirvana, there is the path to nirvana, I am the guiding teacher, yet some monks, being instructed like this, taught like this, attain final knowledge, nirvana, and some do not attain it. Moggallāna, each monk follows the practice by themselves. At that time the World-honored One has merely 139

653b

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