The Madhyama Āgama (Middle-Length Discourses) Volume III

145. The Discourse to Gopaka Moggallāna

The Madhyama Āgama (Middle-length Discourses), Volume III declared that practice, namely [what leads to] complete eradication of the 653c

taints.

Gaṇaka Moggallāna said:

Gotama, I have understood. Gotama, I have comprehended. Gotama, it is just as if there were a grove of sāla trees growing on good ground and in it there was a guardian of the sāla tree grove, who is intelligent, healthy, and not lazy. At appropriate times [the guardian] digs around the roots of the sāla trees with a hoe, making the ground level. [The guardian] puts down fertilizer and waters the trees, never missing the time for it. If bad weeds grow beside the trees, [the guardian] pulls them all out and discards them. If there are [trees] that are growing sideways or crookedly, ones that are not growing straight, [the guardian] prunes and trains them all. If there are straight and very beautiful trees among them, [the guardian] nourishes and protects them, according to the season, hoeing, fertilizing, and watering them, without missing the time for it. In this way the sāla tree grove on good ground flourishes and becomes beautiful.123

Gotama, in the same way there are persons who are hypocritical and deceitful, completely lacking in generosity, without faith, lazy, without mindfulness, without concentration, stupid, crazy-minded, with their faculties in disorder, lax in adhering to the precepts, who do not extensively cultivate [the way of] the renunciant. Gotama, with such persons it is not possible to work. Why is that? Gotama, such persons defile the holy life. Gotama, again there are persons who are not hypocritical and not deceitful, who have generosity and faith, who are energetic and not lazy, who have mindfulness, have concentration, and have wisdom, who respect the precepts to the utmost and extensively cultivate [the way of] the renunciant. Gotama, with such persons it is possible to work. Why is that? Gotama, such persons maintain the purity of the holy life.

Gotama, it is just as aloe root is foremost among fragrant roots. Why is that? Gotama, it is because aloe root is supreme among fragrant roots. Gotama, it is just as red sandalwood is foremost among fragrant sāla trees. Why is that? Gotama, it is because red sandalwood is supreme among fragrant sāla trees.

140

Division 12

Gotama, it is just as the blue lotus is foremost among all flowers that grow in water. Why is that? Gotama, it is because the blue lotus is supreme among all flowers that grow in water.

Gotama, it is just as jasmine is foremost among all flowers that grow on land. Why is that? Gotama, it is because jasmine is supreme among all flowers that grow on land.124

Gotama, it is just as the renunciant Gotama is foremost among teachers in the world. Why is that? It is because the renunciant Gotama is able to outdo in debate all practitioners of heterodox teachings. 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, Gaṇaka Moggallāna and the monks were delighted and received it respectfully. 145. The Discourse to Gopaka

Moggallāna125

Thus have I heard. At one time, not long after the Buddha had attained final nirvana, Venerable Ānanda was staying at Rājagaha.

At that time Vassakāra, the chief minister of Magadha, was governing the city of Rājagaha, guarding it against the Vajjis.126 Then Vassakāra, the chief minister of Magadha, had assigned Gopaka Moggallāna, the field watchman, to [watch over] the Bamboo Grove, the Squirrels' Sanctuary. At that time, when the night was over, at dawn, Venerable Ānanda put on his [outer] robe and took his bowl, wishing to enter Rājagaha to beg for almsfood.127 Venerable Ānanda thought, "For the time being, never mind about begging for almsfood in Rājagaha. Let me instead approach Gopaka Moggallāna, the field watchman." Then Venerable Ānanda approached Gopaka Moggallāna, the field watchman.

On seeing Venerable Ānanda coming in the distance, the brahmin Gopaka Moggallāna rose from his seat, arranged his clothes so as to bare one shoulder, extended his hands with joined palms toward Venerable Ānanda, and said, "Welcome, Ānanda. For a long time you have not come here. Please sit on this seat." Venerable Ānanda sat on that seat.

141

654a

The Madhyama Āgama (Middle-length Discourses), Volume III The brahmin Gopaka Moggallāna exchanged polite greetings with Venerable Ānanda, stepped back, and sat to one side. He said, "Ānanda, I would like to ask something. Will you listen to my question?" Venerable Ānanda replied, "Moggallāna, you may ask it. On hearing it, I will consider it."

Then [Gopaka Moggallāna] asked, "Ānanda, is there any monk who is the equal of the renunciant Gotama?"128

Just when Venerable Ānanda and the brahmin Gopaka Moggallāna were discussing this matter together, Vassakāra, the chief minister of Magadha, [wishing] to encourage his field watchmen in their work, approached Gopaka Moggallāna, the field watchman. Vassakāra, the chief minister of Magadha, saw in the distance Venerable Ānanda sitting with the brahmin Gopaka Moggallāna, the field watchman. He approached Venerable Ānanda, exchanged polite greetings, stepped back, and sat to one side. He asked, "Ānanda, what matter have you been discussing with the brahmin Gopaka Moggallāna? For what matter have you [two] come together here?"

Venerable Ānanda replied, "Vassakāra, the brahmin Gopaka Moggallāna asked me, 'Ānanda, is there any monk who is the equal of the renunciant Gotama?'"

Vassakāra, the chief minister of Magadha, asked further, "Ānanda, how did you reply to him?"

Venerable Ānanda replied, "Vassakāra, there is no monk at all who is the equal of the World-honored One."

Vassakāra, the chief minister of Magadha, asked further: Yes indeed, Ānanda, there is no monk who is the equal of the World-honored One. Is there a monk who was appointed by the renunciant Gotama when he was alive [thus]: "After my final nirvana, this monk should be the refuge of all the monks," so that you now take refuge in him? Venerable Ānanda replied:

Vassakāra, there is no monk at all who was appointed by the World-honored One, who knows and sees, the Tathāgata, free from attachment, fully awakened, when he was alive [thus]: "After my final nirvana, this monk should be the refuge of all the monks," so that we now take refuge in him. 142

Division 12

Vassakāra, the chief minister of Magadha, asked further: Yes, indeed, Ānanda, there is no monk who is the equal of the World-honored One; and there is also no monk who was appointed by the renunciant Gotama when he was alive [thus]: "After my final nirvana, this monk should be the refuge of all the monks," so that you now take refuge in him. Is there, however, a monk who is honored by the assembly of the Sangha [thus]: "After the World-honored One's final nirvana, this monk should be the refuge of all the monks," so that you now take refuge in him? Venerable Ānanda replied:

Vassakāra, there is no monk who is honored by the assembly of the Sangha [thus]: "After the World-honored One's final nirvana, this monk should be the refuge of all the monks," so that we now take refuge in him. Vassakāra, the great minister of Magadha, asked further: Yes indeed, Ānanda, there is no monk who is the equal of the Worldhonored One; and there is also no monk who was appointed by the renunciant Gotama when he was alive [thus]: "After my final nirvana, this monk should be the refuge of all the monks," so that you now take refuge in him; and there is also no monk who is honored by the assembly of the Sangha [thus]: "After the World-honored One's final nirvana, this monk should be the refuge of all the monks," so that you now take refuge in him. In that case, Ānanda, are you without a refuge [to ensure] communal harmony, freedom from quarrel, peace, unity in a single teaching, blending like water and milk, joyfully associating in practice, just as when the renunciant Gotama was alive?

Venerable Ānanda replied, "Vassakāra, do not speak like this, saying that we have no refuge. Why is that? We do indeed have a refuge." Vassakāra, the chief minister of Magadha, said:

Ānanda, what you said earlier does not match what you have said later. Until just now Ānanda said this, "There is no monk who is the equal of the World-honored One; and there is also no monk whom the World-honored One, who knows and sees, the Tathāgata, free from attachment, fully 143

654b

654c

The Madhyama Āgama (Middle-length Discourses), Volume III awakened, appointed when he was alive [thus]: 'After my final nirvana, this monk should be the refuge of all the monks,' so that we now take refuge in him; and there is also no monk who is honored by the assembly of the Sangha [thus]: 'After the World-honored One's final nirvana, this monk should be the refuge of all the monks,' so that we now take refuge in him." Ānanda, what is the cause and condition that you now say, "We do have a refuge"?

Venerable Ānanda replied:

Vassakāra, we do not take refuge in a person; we take refuge in the Dharma. Vassakāra, if some of us are dwelling in reliance on a village or town, then on the fifteenth day, at the time for reciting the code of rules, we gather and sit in <one> place.129 If there is a certain monk who is knowledgeable in the Dharma, we invite that monk to teach us the Dharma.130 If that sangha is pure, we all rejoice together and respectfully receive the teachings of that monk. If there is an impure person in the sangha, we instruct [the person] in accordance with what is set forth in the Dharma. Vassakāra, the chief minister of Magadha, said:

So, Ānanda, the instruction [to the impure monk] is given not by you, but rather by the Dharma. In this way, Ānanda, with little or much of the Dharma you can continue to exist for a long time. In this way, Ānanda, you are in communal harmony, free of quarrel, at peace, at unity in a single teaching, blending like water and milk, joyfully associating in practice, just as when the renunciant Gotama was alive.

Vassakāra, the chief minister of Magadha, asked further, "Ānanda, is there someone that you [monks] respect?"

Venerable Ānanda replied, "Vassakāra, there is someone that we respect." Vassakāra said:

Ānanda, what you said earlier does not match what you have said later. Until just now Ānanda said this, "There is no monk who is the equal of the World-honored One; and there is also no monk whom the World-honored One, who knows and sees, the Tathāgata, free from attachment, fully awakened, appointed when he was alive [thus]: 'After my final nirvana, 144

Division 12

this monk should be the refuge of all the monks,' so that we now take refuge in him; and there is also no monk who was honored by an assembly of the Sangha [thus]: 'After the World-honored One's final nirvana, this monk should be the refuge of all the monks,' so that we now take refuge in him." Ānanda, what is the cause, what is the reason why you now say: "There is someone that we respect"?

Venerable Ānanda replied:

Vassakāra, the World-honored One, who knows and sees, the Tathāgata, free from attachment, fully awakened, taught us ten principles of respect. If we see these ten principles in a monk, then we all revere him, respect him, support him, esteem and emulate him, and show high regard for that monk. What are the ten? Vassakāra, a monk cultivates morality and guards [against breaking] the code of rules, adopts proper conduct and manners, always dreading the slightest fault; he upholds the training in the precepts. Vassakāra, if we see in a monk such superior practice of higher morality, then we all revere him, respect him, support him, esteem and emulate him, and show high regard for that monk.

Again, Vassakāra, a monk is widely trained in having learned much, keeping it in mind, and not forgetting it. He has accumulated wide learning of that which is called the Dharma, which is sublime in the beginning, sublime in the middle, and also sublime in the end, with its meaning and phrasing, endowed with purity, and revealing the holy life. Thus he is widely trained in all [aspects] of the Dharma, has learnt much and has recited and reviewed it a thousand times, reflected on it, and contemplated it with clear vision and penetrative realization. Vassakāra, if we see in a monk such superior learning, then we all revere him, respect him, support him, esteem and emulate him, and show high regard for that monk.131 Again, Vassakāra, a monk acts as a good friend, acts as a good companion, acts as a good comrade. Vassakāra, if we see in a monk such superior good friendship, then we all revere him, respect him, support him, esteem and emulate him, and show high regard for that monk. Again, Vassakāra, a monk delights in dwelling in seclusion and is accomplished in the two types of seclusion, bodily and mental. Vassakāra, if we see in a monk such superior delight in dwelling in seclusion, then 145

655a

The Madhyama Āgama (Middle-length Discourses), Volume III we all revere him, respect him, support him, esteem and emulate him, and show high regard for that monk.

Again, Vassakāra, a monk delights in sitting in meditation, properly practices inner tranquility, is never separated from application of the mind, is accomplished in insight and increasingly dwells in emptiness. Vassakāra, if we see in a monk such superior delight in sitting in meditation, then we all revere him, respect him, support him, esteem and emulate him, and show high regard for that monk.

Again, Vassakāra, a monk is contented, taking robes [just] to cover the body, taking food [just] to sustain the physical body. Wherever he goes, he takes his robes and bowl with him, without concerns or longings, like a wild goose that flies through the air with [just] its two wings.132 In these ways a monk is contented, taking robes [just] to cover the body, taking food [just] to sustain the physical body. Wherever he goes, he takes his robes and bowl with him, without concerns or longings. Vassakāra, if we see in a monk such superior contentment, then we all revere him, respect him, support him, esteem and emulate him, and show high regard for that monk. Again, Vassakāra, a monk continuously practices mindfulness, is accomplished in right mindfulness, always remembering, not forgetting, what was done long ago and what was heard long ago. Vassakāra, if we see in a monk such superior possession of right mindfulness, then we all revere him, respect him, support him, esteem and emulate him, and show high regard for that monk.

Again, Vassakāra, a monk constantly and energetically practices to abandon evil and unwholesome [states] and to develop wholesome states, persistently arousing his mind, single-mindedly and steadfastly, for the sake of [developing] the roots of wholesomeness with relentless energy. Vassakāra, if we see in a monk such superior diligence, then we all revere him, respect him, support him, esteem and emulate him, and show high regard for that monk. Again, Vassakāra, a monk cultivates comprehension and wisdom. Observing the rise and fall of phenomena, he attains such comprehension, noble penetrative knowledge, and discriminative understanding as will truly put an end to dukkha. Vassakāra, if we see in a monk such superior wisdom, then we all revere him, respect him, support him, esteem and emulate him, and show high regard for that monk.

146

Division 12

Again, Vassakāra, a monk has eradicated all taints and attained the taintless liberation of the mind and liberation by wisdom. He dwells having known by himself, having awakened by himself, having realized by himself: "Birth has been ended, the holy life has been established, what had to be done has been done, there will not be another experiencing of existence," knowing this as it really is. Vassakāra, if we see in a monk the eradication of the taints, then we all revere, respect, support, esteem and emulate, and show high regard for that monk.

Vassakāra, the World-honored One who knows and sees, the Tathāgata, free from attachment, fully awakened, taught us these ten principles of respect. Vassakāra, if we see a monk practicing these ten principles, then we all revere, respect, support, esteem and emulate, and show high regard for that monk.

At this, the great assembly [of Vassakāra's retainers] exclaimed loudly: The straight path is to be developed, it is not to be left undeveloped! If someone develops the straight path, which is not to be left undeveloped, then they are following the arahants of the world who are revered, respected, supported, and highly regarded. Because you venerable ones are able to develop the straight path, which can be developed, therefore you are revered in the world as arahants, respected, supported, and highly regarded.133 Then Vassakāra, the chief minister of Magadha, and his retainers asked, "Ānanda, where are you dwelling now?"

Venerable Ānanda replied, "I am now dwelling here at Rājagaha, in the Bamboo Grove, the Squirrels' Sanctuary."

[Vassakāra said]:

Ānanda, the Bamboo Grove, the Squirrels' Sanctuary, is delightful, well maintained, and pleasing.134 It is free of noise during the day and quiet at night, free of mosquitos and gadflies, and also free of flies and fleas; it is neither [too] cold nor [too] hot. Ānanda, do you delight in the Bamboo Grove, the Squirrels' Sanctuary?

Venerable Ānanda replied:

It is like this, Vassakāra; it is like this, Vassakāra. The Bamboo Grove, 147

655b

The Madhyama Āgama (Middle-length Discourses), Volume III the Squirrels' Sanctuary, is delightful, well maintained, and pleasing. It is free of noise during the day and quiet at night, free of mosquitos and gadflies, and also free of flies and fleas; it is neither [too] cold nor [too] hot. Vassakāra, I delight in the Bamboo Grove, the Squirrels' Sanctuary. Why is that? Because the World-honored One commended it.135 At that time the great general Upananda was among that gathering. Great General Upananda said:

It is like this, Vassakāra; it is like this, Vassakāra. The Bamboo Grove, the Squirrels' Sanctuary is delightful, well maintained, and pleasing. It is free of noise during the day and quiet at night, free of mosquitos and gadflies, and also free of flies and fleas; it is neither [too] cold nor [too] hot. The venerable one delights in the Bamboo Grove, the Squirrels' Sanctuary. Why is that? Because this venerable one practices application of the mind, delights in application of the mind.136

Hearing this, Vassakāra, the chief minister of Magadha, said: Great General Upananda, in former times the renunciant Gotama was staying in the pleasure park of Kimbilā. 137 Great General Upananda, at that

time I frequently went there to visit the renunciant Gotama. Why is that? [Because] the renunciant Gotama practiced application of the mind, delighted in application of the mind. He praised all application of the mind. Hearing this, Venerable Ānanda said:

Vassakāra, do not say, "The renunciant Gotama praised all application of the mind." Why is that? [Because] the World-honored One praised some [kinds of] application of the mind but did not praise other [kinds of] application of the mind.138 Vassakāra, the chief minister of Magadha, asked further, "Ānanda, as to the application of the mind that the renunciant Gotama did not praise, what type of application of the mind did he not praise?"

Venerable Ānanda replied:

Vassakāra, suppose that someone is entangled in sensual desire and does not really know how to get out of that arisen sensual desire. Because of 148

Division 12

being obstructed by sensual desire, they apply their mind, increasingly apply their mind, repeatedly apply their mind. Vassakāra, this is the first [kind of] application of the mind that the World-honored One did not praise. Again, Vassakāra, suppose that someone is entangled in ill will and does not really know how to get out of that arisen ill will. Because of being obstructed by ill will, they apply their mind, increasingly apply their mind, repeatedly apply their mind. Vassakāra, this is the second [kind of] application of the mind that the World-honored One did not praise. Again, Vassakāra, suppose that someone is entangled in sloth-andtorpor and does not really know how to get out of that arisen sloth-andtorpor. Because of being obstructed by sloth-and-torpor, they apply their mind, increasingly apply their mind, repeatedly apply their mind. Vassakāra, this is the third [kind of] application of the mind that the World-honored One did not praise.

[Again, Vassakāra, suppose that someone is entangled in restlessnessand-worry and does not really know how to get out of that arisen restlessness-and-worry. Because of being obstructed by restlessness-and-worry, they apply their mind, increasingly apply their mind, repeatedly apply their mind. Vassakāra, this is the fourth kind of application of the mind that the World-honored One did not praise.]139

Again, Vassakāra, suppose that someone is entangled in doubt and does not really know how to get out of that arisen doubt. Because of being obstructed by doubt, they apply their mind, increasingly apply their mind, repeatedly apply their mind. Vassakāra, this is the <fifth>140 [kind of] application of the mind that the World-honored One did not praise. Vassakāra, the World-honored One did not praise these five kinds of] application of the mind. Vassakāra, the chief minister of Magadha, said:

Ānanda, these <five> [kinds of] application of the mind are dislikable,141 they are occasions for abhorrence. The renunciant Gotama did not praise them. Why is that? Because he was perfectly and completely awakened. Vassakāra, the chief minister of Magadha, asked further, "Ānanda, what [kind of] application of the mind did the renunciant Gotama praise?" Venerable Ānanda replied:

655c

149

146. The Discourse on the Simile of the Elephant’s Footprint

656a

The Madhyama Āgama (Middle-length Discourses), Volume III Vassakāra, secluded from sensual desires, secluded from evil and unwholesome states . . . up to . . . a monk dwells having attained the fourth absorption. Vassakāra, the World-honored One praised these four applications of the mind.

Vassakāra, the chief minister of Magadha, said:

Ānanda, these four [kinds of] application of the mind are praiseworthy; they are occasions for praise. The renunciant Gotama praised them. Why is that? Because he was perfectly and completely awakened. Ānanda, I have numerous matters to attend to. I ask leave to return. Venerable Ānanda said, "[If] you wish to return, do as you wish." Then Vassakāra, the chief minister of Magadha, having heard what Venerable Ānanda had said, received it well and kept it well in mind. He rose from his seat, circumambulated Venerable Ānanda three times, and left. Then, soon after Vassakāra, the chief minister of Magadha, had left, the brahmin Gopaka Moggallāna said, "Ānanda, [I assume] you will not be answering at all the question I asked [earlier]."

Venerable Ānanda said, "That is so, Moggallāna. I will not be answering it [since I answered the same question asked by Vassakāra]."142 The brahmin Gopaka Moggallāna said, "Ānanda, I have another question. Will you listen to my question?"

Venerable Ānanda replied, "Moggallāna, you may ask. On hearing it, I will consider it."

The brahmin Gopaka Moggallāna asked:

Ānanda, what is the difference between the liberation of the Tathāgata, free from attachment, fully awakened, and the liberation of an arahant who is liberated by wisdom? Which of these two liberations is superior?143 Venerable Ānanda replied:

Moggallāna, there is no difference between the liberation of the Tathāgata, free from attachment, fully awakened, and the liberation of an arahant who is liberated by wisdom. Neither of these two liberations is superior. The brahmin Gopaka Moggallāna said, "Ānanda, please take your meal here!" Venerable Ānanda accepted by remaining silent. 150

Division 12

Knowing that [Ānanda] had accepted by remaining silent, the brahmin Gopaka Moggallāna rose from his seat and personally brought water for washing [of hands], and personally offered various kinds of fine dishes, delicious, plentiful, and easy to digest, making sure that [Ānanda] was satisfied. After the meal, he gathered up the utensils, again brought water for washing, and then seated himself on a small seat to one side to listen to the Dharma. Venerable Ānanda expounded the Dharma to him, exhorting and inspiring him, fully delighting him by teaching him the Dharma with countless skillful means. Thus said Venerable Ānanda. Having been exhorted, inspired, and fully delighted, Vassakāra, the chief minister of Magadha, his retainers, and the brahmin Gopaka Moggallāna were delighted on having heard what Venerable Ānanda had said and received it respectfully.

146. The Discourse on the Simile

of the Elephant's Footprint144

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

At that time the heterodox practitioner Pilotika had gone out of Sāvatthī at dawn and approached the Buddha.145 He paid homage by bowing his head, stepped back, and sat to one side. The Buddha expounded the Dharma to him, exhorting and inspiring him, fully delighting him by teaching him the Dharma with countless skillful means. Having exhorted and inspired him, fully delighting him, he remained silent. The heterodox practitioner Pilotika, having been taught the Dharma by the Buddha, having been exhorted, encouraged, and delighted, rose from his seat, paid homage by bowing his head to the Buddha's feet, circumambulated him three times, and left. At that time the brahmin Jāṇussoṇi, driving a very beautiful white chariot and in the company of five hundred disciples, had gone out of Sāvatthī at dawn and was approaching a forest area with the wish of instructing his disciples in recitation of the sacred texts.146 The brahmin Jāṇussoṇi saw the heterodox practitioner Pilotika coming in the distance. He asked him, "Vacchā yana, having risen so early, where are you coming from?" The heterodox practitioner Pilotika replied, "Brahmin, I come from visiting the World-honored One, having paid my respects and offered my support." 151

656b

The Madhyama Āgama (Middle-length Discourses), Volume III The brahmin Jāṇussoṇi asked, "Vacchāyana, do you know about the knowledge and wisdom learned by the renunciant Gotama in empty and quiet places?"

The heterodox practitioner Pilotika replied:

Brahmin, what kind of person could know about the knowledge and wisdom learned by the World-honored One in empty and quiet places? Brahmin, to know about the knowledge and wisdom learned by the World-honored One in empty and quiet places, one would [have to] be like him. However, brahmin, there are four principles of reason in the sacred texts that we recite.147 On the basis of these four principles of reason I have firm confidence that the World-honored One is a tathāgata, free from attachment, fully awakened; that the Dharma is well taught by the World-honored One; and that the noble Sangha of the disciples of the Tathāgata progresses rightly. Brahmin, it is just as a skilled elephant trainer might, while walking in a forest area, see among the trees of the forest a large elephant footprint and, on seeing it, have firm confidence that this footprint belongs to a very big [male] elephant. Brahmin, for me it is the same. There are four principles of reason in the sacred texts that we recite. On the basis of these four principles of reason I have firm confidence that the World-honored One is a tathāgata, free from attachment, fully awakened; that the Dharma is well taught by the World-honored One; and that the noble Sangha of the Tathāgata's disciples progresses rightly.

What are the four principles of reason? Brahmin, there are learned and wise members of the warrior caste, debaters who have wide learning and determination, who are able to defeat people [in debate], know-it-alls who compose treatises on their various views and promote them among the populace. They think, "We will approach the renunciant Gotama and ask him about such-and-such a matter. If he is able to reply, we will keep on questioning him further. If he is unable to reply, he will be defeated and we will give up and leave." Hearing that the World-honored One is dwelling in a certain village or town, they approach him. [However,] on seeing the World-honored One, they do not even dare to question him, let alone have the ability to defeat him.148

In this way, brahmin, using the first principle of reason from the texts that we recite, on the basis of this reason, I have firm confidence that the 152

Division 12

World-honored One is a tathāgata, free from attachment, fully awakened; that the Dharma is well taught by the World-honored One; and that the noble Sangha of the Tathāgata's disciples progresses rightly.149 In the same way, brahmin, there are learned and wise brahmins . . . learned and wise householders . . . learned and wise renunciants, debaters who have wide learning and determination, who are able to defeat ordinary people [in debate], know-it-alls who compose treatises on their various views and promote them among the populace. They think, "We will approach the renunciant Gotama and ask him about such-and-such a matter. If he is able to reply, we will keep on questioning him further. If he is unable to reply, he will be defeated and we will leave." Hearing that the World-honored One is dwelling in a certain village or town, they approach him. [However,] on seeing the World-honored One, they do not even dare to question him, let alone have the ability to defeat him.

In this way, brahmin, using the fourth principle of reason from the texts that we recite, on the basis of this reason, I have firm confidence that the World-honored One is a tathāgata, free from attachment, fully awakened; that the Dharma is well taught by the World-honored One; and that the noble Sangha of the Tathāgata's disciples progresses rightly. In this way, brahmin, there are these four principles of reason in the sacred texts that we recite. On the basis of these four principles of reason, I have firm confidence that the World-honored One is a tathāgata, free from attachment, fully awakened; that the Dharma is well taught by the World-honored One; and that the noble Sangha of the Tathāgata's disciples progresses rightly.

The brahmin Jāṇussoṇi said:

Vacchāyana, you greatly support the renunciant Gotama. With cause and with reason you are delighted and have respectfully received [his teachings]."

The heterodox practitioner Pilotika replied:

It is like this, brahmin; it is like this. I support that World-honored One to the utmost and praise him to the utmost. The entire world should also support him.

153

656c

The Madhyama Āgama (Middle-length Discourses), Volume III Then the brahmin Jāṇussoṇi, having heard these reasons, descended from his chariot, knelt with his right knee on the ground, extended his hands with joined palms in the direction of Jeta's Grove, Anāthapiṇḍika's Park, and paid homage three times: "Homage to the Tathāgata, free from attachment, fully awakened!" Having done this three times, he returned to mount his very beautiful white chariot and approached Jeta's Grove, Anāthapiṇḍika's Park. Having reached that destination, he descended from the chariot and approached the Buddha on foot. He exchanged polite greetings, stepped back, and sat to one side.

The brahmin Jāṇussoṇi told the Buddha the entire conversation he had had with the heterodox practitioner Pilotika. Having heard it, the World-honored One said: Brahmin, the simile of the elephant's footprint spoken by the heterodox practitioner Pilotika is not well composed and not complete. I will now tell you the simile of the elephant's footprint that is well composed and complete. Listen carefully!

Brahmin, it is just as a skilled elephant trainer might, while walking in a forest area, see among the trees of the forest a large elephant footprint. On seeing it, he should have confidence that this footprint belongs to a very big [male] elephant. [But,] brahmin, that skilled elephant trainer may lack such confidence, [thinking,] "In this forest there are also female elephants called kaṇerukā whose bodies are very large. They [too] leave such a footprint."

Then he searches for [more] such footprints and again sees a large elephant footprint. On seeing it, he should have confidence that this footprint belongs to a very big [male] elephant. [But,] brahmin, that skilled elephant trainer may still lack such confidence, [thinking,] "In this forest there are also female elephants called kāḷārikā whose bodies are very large. They [too] leave such a footprint."

Then he searches for [more] such footprints and again sees a large elephant footprint. On seeing it, he should have confidence that this footprint belongs to a very big [male] elephant. [But,] brahmin, that skilled elephant trainer may still lack such confidence, [thinking,] "In this forest there are also female elephants called vāmanikā whose bodies are very large. They [too] leave such a footprint."

154

Division 12

Then he searches for [more] such footprints and again sees a large elephant footprint. On seeing it, he has firm confidence that this footprint belongs to a very big [male] elephant. Having searched for footprints and seen large elephant footprints, [he thinks,] "Only a big [male] elephant has a footprint so very long and broad, with its entire circumference clearly marked, squarely and deeply impressed in the ground."

Also, he sees the elephant [itself], coming and going, standing still and walking, standing upright and lying down. Having seen that elephant [itself], he thinks, "If there is such a footprint, it must be [of this] big elephant." In the same way, brahmin, there appears in the world a tathāgata, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, knower of the world, unsurpassable person, leader on the path of Dharma, teacher of devas and human beings, called a buddha, an exalted one. In this world with its devas and māras, Brahmās, renunciants, and brahmins . . . up to . . . devas and human beings he dwells having known by himself, having awakened by himself, having realized by himself. He knows as it really is: "Birth has been ended, the holy life has been established, what had to be done has been done, there will not be another experiencing of existence."

He teaches the Dharma, which is excellent in the beginning, excellent in the middle, and excellent in the end, with its meaning and phrasing, endowed with purity, and he reveals the holy life. Having heard him teach the Dharma, a householder or a householder's son gains confidence. Having gained confidence in the true Dharma and discipline of the Tathāgata, he reflects, "The household life is confined, a dusty place; going forth to train in the path is [like] emerging into a vast open space. Now for me at home, fettered with [such] fetters, it is not possible to devote my life completely to the practice of the holy life in purity. Let me forsake my wealth, little or much, forsake my relatives, few or many, shave off beard and hair, don the yellow robe and, out of faith, leave the home life and become homeless to train in the path."

At a later time he forsakes his wealth, little or much, forsakes his relatives, few or many, shaves off beard and hair, dons the yellow robe and, out of faith, leaves the home life and becomes homeless to train in the path. Having gone forth to train in the path, having forsaken the characteristics 155

657a

The Madhyama Āgama (Middle-length Discourses), Volume III 657b

of family life, he receives the training of monkhood. He observes the training in the precepts, guards [against breaking] the code of rules. He also carefully maintains proper conduct and etiquette, always dreading the slightest fault, upholding the training in the precepts. He abstains from killing, having abandoned killing. He has discarded sword and club, has a sense of shame and scruple, and a mind of lovingkindness and compassion, [wishing to] benefit all [beings], even including insects. He purifies his mind with regard to killing living beings. He abstains from taking what is not given, having abandoned taking what is not given. He takes [only] what is given, delighting in taking [only] what is given. He always likes to give generously, rejoicing in nonstinginess and not expecting any reward. He purifies his mind with regard to taking what is not given.

He abstains from sexual activity, having abandoned sexual activity. He diligently cultivates the practice of celibacy, is energetic in [maintaining this] immaculate conduct, pure, without defilement, free from sensuality, having abandoned sensual passion. He purifies his mind with regard to sexual activity.

He abstains from false speech, having abandoned false speech. He speaks the truth, delighting in the truth, unshakably established in the truth, completely trustworthy, not deceiving [anyone in] the world. He purifies his mind with regard to false speech.

He abstains from divisive speech, having abandoned divisive speech. He does not engage in speech that is divisive, that would harm others. Hearing something from this person, he does not tell it to that person in order to harm this person; hearing something from that person, he does not tell it to this person in order to harm that person. He wishes to unite those who are divided, delighting in their unity. He does not create factions, does not delight in factions or praise factions. He purifies his mind with regard to divisive speech.

He abstains from harsh speech, having abandoned harsh speech. Whatever speech there is that is rough and rude in tone, that sounds offensive and grates on the ear, that people neither enjoy nor desire, that causes others suffering and vexation, and that does not lead to calmness—such speech he has abandoned. Whatever speech there is that is pure, peaceful, 156

Division 12

and gentle, that is pleasant to the ear and [easily] enters the mind, that is enjoyable and desirable, that gives others happiness, speech endowed with meaning, that does not make others afraid and that leads to calmness in others—such speech he speaks. He purifies his mind with regard to harsh speech.

He abstains from frivolous speech, having abandoned frivolous speech. He speaks at the [proper] time, speaks what is true, what is Dharma, what is meaningful, what is peaceful. Delighting in speech that is peaceful in all matters at the proper time and in the proper way, he teaches well and admonishes well. He purifies his mind with regard to frivolous speech. He abstains from earning profits, having abandoned earning profits. He has discarded weights and measures and does not accept goods [on commission], he does not bind people [with debts], does not try to cheat with measures, nor does he deceive others for the sake of some small profit. He purifies his mind with regard to earning profits. He abstains from accepting widows or girls, having abandoned accepting widows or girls. He purifies his mind with regard to accepting widows or girls.

He abstains from accepting male or female slaves, having abandoned accepting male or female slaves. He purifies his mind with regard to accepting male or female slaves.

He abstains from accepting elephants, horses, cattle, or sheep, having abandoned accepting elephants, horses, cattle, or sheep. He purifies his mind with regard to accepting elephants, horses, cattle, or sheep. He abstains from accepting chickens or swine, having abandoned accepting chickens or swine. He purifies his mind with regard to accepting chickens or swine.

He abstains from accepting farmlands or marketplaces, having abandoned accepting farmlands or marketplaces. He purifies his mind with regard to accepting farmlands or marketplaces.

He abstains from accepting uncooked rice, wheat, or legumes, having abandoned accepting uncooked rice, wheat, or legumes. He purifies his mind with regard to accepting uncooked rice, wheat, or legumes. He abstains from alcoholic beverages, having abandoned alcoholic beverages. He purifies his mind with regard to alcoholic beverages.150 157

The Madhyama Āgama (Middle-length Discourses), Volume III 657c

He abstains from [reclining on] high and wide beds, having abandoned [reclining on] high and wide beds. He purifies his mind with regard to high and wide beds.

He abstains from [using] flower garlands, necklaces, perfumes, and cosmetics, having abandoned [using] flower garlands, necklaces, perfumes, and cosmetics. He purifies his mind with regard to flower garlands, necklaces, perfumes, and cosmetics. He abstains from singing, dancing, and acting, and from going to see or hear them; he has abandoned singing, dancing, and acting, and [abandoned] going to see or hear them. He purifies his mind with regard to singing, dancing, and acting, and [with regard to] going to see or hear them. He abstains from accepting gold and silver, having abandoned accepting gold and silver. He purifies his mind with regard to accepting gold and silver.

He abstains from eating after noon, having abandoned eating after noon. He takes a single meal [per day], not eating at night, training in eating [only] at the [proper] time. He purifies his mind with regard to eating after noon.151

Having accomplished this noble aggregate of virtue, he further practices supreme contentment, taking robes [just] to cover his body, taking food [just] to sustain his physical body. Wherever he goes, he takes [just] robes and bowl with him, without concerns or longings, just as a wild goose flies through the air with [just] its two wings.

Having accomplished this noble aggregate of virtue and this supreme contentment, he further practices guarding the sense faculties. Always mindful of blocking thoughts of desire, with clear understanding, successfully guarding the mind through mindfulness, he constantly arouses right comprehension. On seeing a form with the eye, he does not grasp at its appearance, nor does he savor the form. That is to say, for the sake of restraint, he guards the eye faculty. In order that no covetousness or sorrow, evil and unwholesome states, will arise in the mind, to that end 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 . . . [experiencing a tangible] with the body . . . cognizing a mental object with the mind, he 158

Division 12

does not grasp at its appearance, nor does he savor the mental object. That is to say, for the sake of restraint, he guards the mind faculty. In order that no covetousness or sorrow, evil and unwholesome states, will arise in the mind, to that end he guards the mind faculty.

Having accomplished this noble aggregate of virtue, this supreme contentment, and this guarding of the sense faculties, he further [practices] right comprehension when going out or coming in, observing and distinguishing well when bending or stretching [his limbs], when lowering or raising [his head], [all] with orderly manners and appearance; he behaves properly in wearing the outer robe and the other robes, and [in holding] 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.

Having accomplished this noble aggregate of virtue, this supreme contentment, this guarding of the sense faculties, and this right comprehension when going out or coming in, he further dwells alone and in seclusion. He stays in a forest area, or at the base of a tree in an empty peaceful place, in a mountain cave, on a heap of straw in an open place, in the midst of a forest, or in a cemetery.

Staying in a forest, or having gone to the base of a tree in an empty peaceful place, he spreads out his sitting mat and sits down cross-legged with body erect. With right mental aspiration and undivided mindfulness, he abandons and removes covetousness. With the mind free of agitation on seeing others' wealth and requisites of life, he does not give rise to covetousness by wishing, "May I get it!" He purifies his mind with regard to covetousness.

In the same way he abandons ill will . . . sloth-and-torpor . . . restlessness-and-worry . . . and he abandons doubt, transcends uncertainty, becomes free from vacillation with regard to wholesome states. He purifies his mind with regard to doubt.

Having abandoned these five hindrances, which defile the mind and weaken wisdom, secluded from sensual desires, secluded from evil and unwholesome states, he enters and abides in the first absorption, which is accompanied by [directed] awareness and [sustained] contemplation, with rapture and happiness born of separation.

159

The Madhyama Āgama (Middle-length Discourses), Volume III 658a

Brahmin, this is something the Tathāgata excels in,152 something practiced by the Tathāgata, something the Tathāgata is [well] accustomed to.153 Yet, [the monk] does not for this reason conclude that the World-honored One is a tathāgata, free from attachment, fully awakened; that the Dharma is well taught by the World-honored One; and that the noble Sangha of the Tathāgata's disciples progresses rightly.

With the calming of [directed] awareness and [sustained] contemplation, with inner stillness and mental unification, he dwells having attained the second absorption, which is without [directed] awareness and [sustained] contemplation and with rapture and happiness born of concentration. Brahmin, this is something the Tathāgata excels in, something practiced by the Tathāgata, something the Tathāgata is [well] accustomed to. Yet, [the monk] does not for this reason conclude that the World-honored One is a tathāgata, free from attachment, fully awakened; that the Dharma is well taught by the World-honored One; and that the noble Sangha of the Tathāgata's disciples progresses rightly.

Secluded from rapture and pleasure, dwelling with equanimity and without seeking anything, with right mindfulness and right comprehension, experiencing happiness with the body, he dwells having attained the third absorption, which the noble ones speak of as noble equanimity and mindfulness, a happy abode. Brahmin, this is something the Tathāgata excels in, something practiced by the Tathāgata, something the Tathāgata is [well] accustomed to. Yet, [the monk] does not for this reason conclude that the World-honored One is a tathāgata, free from attachment, fully awakened; that the Dharma is well taught by the World-honored One; and that the noble Sangha of the Tathāgata's disciples progresses rightly.

With the cessation of pleasure and the cessation of pain, and with the earlier cessation of joy and displeasure, with neither pain nor pleasure, and with purity of mindfulness and equanimity, he dwells having attained the fourth absorption.

Brahmin, this is something the Tathāgata excels in, something practiced by the Tathāgata, something the Tathāgata is [well] accustomed to. Yet, [the monk] does not for that reason conclude that the World-honored One is a tathāgata, free from attachment, fully awakened; that the Dharma is 160

Division 12

well taught by the World-honored One; and that the noble sangha of the Tathāgata's disciples progresses rightly.

With his mind concentrated and purified in this way, free of defilements, free of troubles, malleable, well steadied, having gained imperturbability, he directs his mind toward knowledge and realization of the destruction of the taints.154

He knows as it really is: "This is dukkha." He knows [as it really is]: "This is the arising of dukkha." He knows [as it really is]: "This is the cessation of dukkha." He knows as it really is: "This is the path to the cessation of dukkha." He knows as it really is: "These are the taints." He knows [as it really is]: "This is the arising of the taints." He knows [as it really is]: "This is the cessation of the taints." He knows as it really is: "This is the path to the cessation of the taints."

Knowing like this, seeing like this, his mind is liberated from the taint of sensual desire . . . from the taint of existence, and his mind is liberated from the taint of ignorance. It being liberated, he knows it is liberated, knowing as it really is: "Birth has been ended, the holy life has been established, what had to be done has been done. There will not be another experiencing of existence." Brahmin, this is something the Tathāgata excels in, something practiced by the Tathāgata, something the Tathāgata is [well] accustomed to. For this reason [the monk] concludes that the World-honored One is a tathāgata, free from attachment, fully awakened; that the Dharma is well taught by the World-honored One; and that the noble Sangha of the Tathāgata's disciples progresses rightly. Brahmin, what do you think? Done in this way, is the simile of the elephant's footprint well composed and complete? The brahmin Jāṇussoṇi replied, "Yes indeed, Gotama. Done in this way, the simile of the elephant's footprint is well composed and complete." The brahmin Jāṇussoṇi 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 161

147. The Discourse on the Virtues of Learning

The Madhyama Āgama (Middle-length Discourses), Volume III 658b

me as a lay disciple from this day forth until the end of life, as having personally gone for refuge for my whole life.155

Thus said the Buddha. Having heard what the Buddha said, the brahmin Jāṇussoṇi and the heterodox practitioner Pilotika were delighted and received it respectfully.

147. The Discourse on the Virtues

of Learning

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

At that time the brahmin Jāṇussoṇi, while roaming around in the afternoon, approached the Buddha. He exchanged friendly greetings, 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, "Brahmin, feel free to ask." The brahmin Jāṇussoṇi then asked:

Among the disciples of the renunciant Gotama there are those who live at home and those who have gone forth to train in the path. For what purpose do they recite and practice what they have widely heard [of the Dharma]?

The World-honored One replied:

Brahmin, my disciples, who live at home or who have gone forth to train in the path, recite and practice what they have widely heard because they wish to tame themselves, they wish to calm themselves, they seek final extinction for themselves. Brahmin, for these reasons my disciples, who live at home or who have gone forth to train in the path, recite and practice what they have widely heard.

The brahmin Jāṇussoṇi asked further, "Gotama, is it a distinction to recite and practice what one has widely heard? Is it a virtue to recite and practice what one has widely heard?"

The World-honored One replied, "Brahmin, it is a distinction to recite and practice what one has widely heard. It is a virtue to recite and practice what one has widely heard."

162

Division 12

The brahmin Jāṇussoṇi asked again, "Gotama, what is the distinction, what is the virtue in reciting and practicing what one has widely heard?" The World-honored One replied:

Brahmin, a learned noble disciple works all day wishing to gain profit; [then] the work he has done comes to ruin and is unsuccessful. Although his work has come to ruin and is unsuccessful, he is not worried, vexed, and aggrieved; he does not beat his breast in distress; he does not become deranged.

Brahmin, that a learned noble disciple, who works all day wishing to gain profit and whose work comes to ruin and is unsuccessful, is not worried, vexed, and aggrieved when his work comes to ruin and is unsuccessful, that he does not beat his breast in distress and does not become deranged—this, brahmin, is a distinction, a virtue in reciting and practicing what one has widely heard.

Again, brahmin, the possessions for which a learned noble disciple has affection become otherwise, cease to exist, fall apart. Despite becoming separated from them, being no more associated with them, having to part with them, he is not worried, vexed, and aggrieved; he does not beat his breast in distress; he does not become deranged.

Brahmin, that a learned noble disciple is not worried, vexed, and aggrieved when possessions for which he has affection become otherwise, cease to exist, and fall apart, that despite becoming separated from them and being no more associated with them, he does not beat his breast in distress and does not become deranged—this, brahmin, is a distinction, a virtue in reciting and practicing what one has widely heard. Again, brahmin, a learned noble disciple understands that all the wealth he owns is impermanent and he thinks of going forth to train in the path. Brahmin, that a learned noble disciple understands that all the wealth he owns is impermanent and thinks of going forth to train in the path—this, brahmin, is a distinction, a virtue in reciting and practicing what one has widely heard.

Again, brahmin, a learned noble disciple, having understood that all the wealth he owns is impermanent, shaves off beard and hair, dons the yellow robe and, out of faith, leaves the home life and becomes homeless to train in the path. Brahmin, that a learned noble disciple who has understood that 163

658c

The Madhyama Āgama (Middle-length Discourses), Volume III all the wealth he owns is impermanent, shaves off beard and hair, dons the yellow robe and, out of faith, leaves the home life, and becomes homeless to train in the path—this, brahmin, is a distinction, a virtue in reciting and practicing what one has widely heard.

Again, brahmin, a learned noble disciple is able to bear hunger and thirst, cold and heat, mosquitos and gadflies, flies and fleas, and oppression by wind or sun. He is also able to bear evil speech or being beaten with sticks, or to encounter with his body any kind of disease, so painful that one would wish to end one's life, or whatever [else] is undesirable—all of this he is able to endure.

Brahmin, that a learned noble disciple is able to bear hunger and thirst, cold and heat, mosquitos and gadflies, flies and fleas, and oppression by wind or sun; that he is also able to bear evil speech, or being beaten with sticks, or encountering with his body any kind of disease, so painful that one would wish to end one's life; that he is able to endure whatever is undesirable—this, brahmin, is a distinction, a virtue in reciting and practicing what one has widely heard. Again, brahmin, a learned noble disciple tolerates dislike; if dislike arises, his mind never clings to it. Brahmin, that a learned noble disciple tolerates dislike; that if dislike arises, his mind never clings to it—this, brahmin, is a distinction, a virtue in reciting and practicing what one has widely heard.

Again, brahmin, a learned noble disciple tolerates fear; if fear arises, his mind never clings to it. Brahmin, that a learned noble disciple tolerates fear; that if fear arises, his mind never clings to it—this, brahmin, is a distinction, a virtue in reciting and practicing what one has widely heard. Again, brahmin, if in a learned noble disciple there arise the three [kinds of] evil and unwholesome thoughts: thoughts of desire, thoughts of anger, and thoughts of harming; then, having these three [kinds of] evil and unwholesome thoughts, his mind never clings to them. Brahmin, that if in a learned noble disciple there arise the three [kinds of] unwholesome thoughts: thoughts of desire, thoughts of anger, and thoughts of harming; that having these three [kinds of] evil and unwholesome thoughts, his mind never clings to them—this, brahmin, is a distinction, a virtue in reciting and practicing what one has widely heard.

164

Division 12

Again, brahmin, secluded from sensual desires, secluded from evil and unwholesome states . . . up to . . . a learned noble disciple dwells having attained the fourth absorption. Brahmin, that secluded from sensual desires, secluded from evil and unwholesome states . . . up to . . . a learned noble disciple dwells having attained the fourth absorption—this, brahmin, is a distinction, a virtue in reciting and practicing what one has widely heard. Again, brahmin, through the elimination of three fetters a learned noble disciple attains stream-entry. He will not fall into evil conditions and is assured of progress toward full awakening within at most seven existences. Having gone through [at most] seven existences in heavenly or human realms, he will attain the ending of dukkha.

Brahmin, that through the elimination of three fetters a learned noble disciple attains stream-entry, will not fall into evil conditions, and is assured of progress toward full awakening within at most seven existences, that having gone through [at most] seven existences in the heavenly or human realms, he will attain the ending of dukkha—this, brahmin, is a distinction, a virtue in reciting and practicing what one has widely heard. Again, brahmin, having eliminated three fetters, a learned noble disciple reduces sensual passion, anger, and ignorance and attains once-returning. Having passed through one existence in a heavenly or human realm, he will attain the ending of dukkha. Brahmin, that having eliminated three fetters a learned noble disciple reduces sensual desire, anger, and ignorance and attains once-returning, that having passed through one existence in a heavenly or human realm, he will attain the ending of dukkha—this, brahmin, is a distinction, a virtue in reciting and practicing what one has widely heard. Again, brahmin, having eliminated the five lower fetters, a learned noble disciple, who on having been reborn in between will attain final nirvana there, has attained the condition of nonreturning, not coming back to this world. Brahmin, that having eliminated the five lower fetters a learned noble disciple, who on having been reborn in between will attain final nirvana there, has attained the condition of nonreturning, not coming back to this world—this, brahmin, is a distinction, a virtue in reciting and practicing what one has widely heard.

Again, brahmin, a learned noble disciple attains the peaceful liberations; transcending form, he attains the formless; and he dwells having directly 165

659a

148. The Discourse on What Is Suffering

The Madhyama Āgama (Middle-length Discourses), Volume III 659b

realized concentrated states such that, through wisdom and insight, he understands the taints and eradicates them. Brahmin, that a learned noble disciple attains the peaceful liberations, that transcending form, he attains the formless, and that he dwells having directly realized concentrated states such that, through wisdom and insight, he understands the taints and eradicates them—this, brahmin, is a distinction, a virtue in reciting and practicing what one has widely heard.

Again, brahmin, a learned noble disciple acquires the supernormal powers: the divine ear, the knowledge of other minds, the knowledge of former lives, and the knowledge of the birth and death [of beings]; and through having eradicated all the taints, he attains the taintless liberation of the mind and liberation by wisdom, knowing and realizing it by himself here and now; and he dwells having personally realized, knowing as it really is: "Birth has been ended, the holy life has been established, what had to be done has been done, there will not be another experiencing of existence." Brahmin, that a learned noble disciple acquires the supernormal powers: the divine ear, the knowledge of other minds, the knowledge of former lives, and the knowledge of the birth and death [of beings]; and that through having eradicated all the taints, he attains the taintless liberation of the mind and liberation by wisdom, knowing and realizing it by himself here and now, and that he dwells having personally realized, knowing as it really is: "Birth has been ended, the holy life has been established, what had to be done has been done, there will not be another experiencing of existence"—this, brahmin, is a distinction, a virtue in reciting and practicing what one has widely heard.

The brahmin Jāṇussoṇi asked the Blessed One further:

[Regarding] these distinctions and virtues in reciting and practicing what one has widely heard, is there another distinction and virtue in reciting and practicing what one has widely heard, [a distinction and virtue] that is superior, more sublime, more excellent?

The World-honored One replied:

Brahmin, [regarding] these distinctions and virtues in reciting and practicing what one has widely heard, there is no other distinction and no other virtue 166

Division 12

in reciting and practicing what one has widely heard, [no distinction or virtue] that is superior, more sublime, more excellent. The brahmin Jāṇussoṇi said:

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

Thus said the Buddha. Having heard what the Buddha said, the brahmin Jāṇussoṇi was delighted and received it respectfully. 148. The Discourse on What

Is Suffering

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

At that time the brahmin Jāṇussoṇi, while roaming around in the afternoon, approached the Buddha. He exchanged friendly greetings, 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, "Brahmin, feel free to ask." The brahmin Jāṇussoṇi then asked, "Gotama, what is suffering for one who lives at home? What is suffering for one who has gone forth to train in the path?"

The World-honored One replied, "Brahmin, for one who lives at home, constraint is suffering; for one who has gone forth to train in the path, lack of constraint is suffering."

The brahmin Jāṇussoṇi asked further, "Gotama, why is constraint suffering for one who lives at home? Why is lack of constraint suffering for one who has gone forth to train in the path?"

The World-honored One replied:

Brahmin, for one who lives at home, if money does not increase, [if] gold, silver, pearl, beryl, and crystal all do not increase; [if] livestock, grain, and male and female servants do not increase, then at such a time there 167

659c

The Madhyama Āgama (Middle-length Discourses), Volume III is sorrow and suffering, worry and woe in the home. For this reason one living at home has much sorrow and suffering, harbors much worry and woe. Brahmin, for one who has gone forth to train in the path, if they act under the influence of sensual desire, act under the influence of ill will and delusion, then at such a time there is sorrow and suffering, worry and woe in having gone forth to train in the path. For this reason one who has gone forth to train in the path has much sorrow and suffering, harbors much worry and woe.

In this way, brahmin, for one who lives at home constraint is suffering; for one who has gone forth to train in the path lack of constraint is suffering. The brahmin Jāṇussoṇi asked further, "Gotama, what is happiness for one who lives at home? What is happiness for one who has gone forth to train in the path?"

The World-honored One replied, "Brahmin, for one who lives at home lack of constraint is happiness; for one who has gone forth to train in the path constraint is happiness."

The brahmin Jāṇussoṇi asked further, "Gotama, why is lack of constraint happiness for one who lives at home? Why is constraint happiness for one who has gone forth to train in the path?"

The World-honored One replied:

Brahmin, for one who lives at home, if money increases, [if] gold, silver, pearl, beryl, and crystal all increase; [if] livestock, grain, and male and female servants increase, then at such a time there is joy and delight in the home. For this reason one living at home has much joy and delight. Brahmin, for one who has gone forth to train in the path, if they do not act under the influence of sensual desire, do not act under the influence of ill will and delusion, then at such a time there is joy and delight in having gone forth to train in the path. For this reason one gone forth to train in the path has much joy and delight.

In this way, brahmin, for one who lives at home lack of constraint is happiness; for one who has gone forth to train in the path constraint is happiness.

The brahmin Jāṇussoṇi asked further:

168

Division 12

Gotama, what kind of activity is certain to be of no benefit to devas and human beings? What kind of activity is certain to be of benefit to devas and human beings?

The World-honored One replied:

Brahmin, when devas and human beings quarrel with one another, this is certain to be of no benefit to them. When devas and human beings do not quarrel with one another, this is certain to be of benefit to them. The brahmin Jāṇussoṇi asked further:

Gotama, why is it certain to be of no benefit to devas and human beings to quarrel with one another? Why is it certain to be of benefit to devas and human beings not to quarrel with one another?

The World-honored One replied:

Brahmin, if devas and human beings quarrel and detest one another, then at such a time there is sorrow and suffering, worry and woe for devas and human beings. For this reason devas and human beings have much sorrow and suffering, harbor much worry and woe.

Brahmin, if devas and human beings do not quarrel and do not detest one another, then at such a time there is joy and delight for devas and human beings. For this reason devas and human beings have much joy and delight.

In this way, brahmin, when devas and human beings quarrel with one another, this is certain to be of no benefit to them; but when devas and human beings do not quarrel with one another, this is certain to be of benefit to them.

The brahmin Jāṇussoṇi asked further:

Gotama, what kind of activity is certain not to lead to the flourishing of devas and human beings, certain to lead to their suffering? What kind of activity is certain to lead to the flourishing of devas and human beings, and certain to lead to their happiness?

The World-honored One replied:

660a

169

The Madhyama Āgama (Middle-length Discourses), Volume III Brahmin, when devas and human beings engage in acts that are contrary to the Dharma, acts that are evil, this is certain not to lead to their flourishing, certain to lead to their suffering. When devas and human beings are able to engage in acts that are in accordance with the Dharma, acts that are not evil, this is certain to lead to their flourishing, and certain to lead to their happiness.

The brahmin Jāṇussoṇi asked further:

Gotama, why are acts that are contrary to the Dharma, acts that are evil, certain not to lead to the flourishing of devas and human beings, certain to lead to their suffering? Why are acts that are in accordance with the Dharma, acts that are not evil, certain to lead to the flourishing of devas and human beings, and certain to lead to their happiness? The World-honored One replied:

Brahmin, when devas and human beings engage in bodily acts that are contrary to the Dharma, acts that are evil . . . verbal acts . . . mental acts that are contrary to the Dharma, acts that are evil; at that time devas and human beings are certain to become diminished, [while] the asuras are certain to prosper. Brahmin, when devas and human beings engage in bodily acts that are in accordance with the Dharma, when they guard the body . . . vocal acts . . . mental acts, acts that are in accordance with the Dharma, when they guard their speech and mind, at that time devas and human beings are certain to prosper, [while] the asuras are certain to decline. In this way, brahmin, when devas and human beings engage in acts that are contrary to the Dharma, acts that are evil, this is certain not to lead to their flourishing, certain to lead to their suffering. Brahmin, when devas and human beings are able to engage in acts that are in accordance with the Dharma, acts that are not evil, this is certain to lead to their flourishing, and certain to lead to their happiness. The brahmin Jāṇussoṇi asked further, "Gotama, how should one look upon a bad friend?"

The World-honored One replied, "Brahmin, one should look upon a bad friend as similar to the [waning] moon."

170

Division 12

The brahmin Jāṇussoṇi asked further, "Gotama, how should one look upon a bad friend as similar to the [waning] moon?"

The World-honored One replied:

Brahmin, [a bad friend] is just like the waning moon, decreasing a little day by day. The moon-palace also decreases, its brightness also decreases, its shape also decreases day by day [until] it is gone. Brahmin, there comes a time when the moon has reached extinction and is not visible anymore. Brahmin, persons who have a bad friend, gain such faith in the Tathāgata's true Dharma and discipline. Then, having gained faith, at a later time they no longer have devotion, no longer have respect. Their practice becomes inappropriate. They do not establish right comprehension and do not progress in the Dharma in accordance with the Dharma. They lose their faith, and then they also lose their keeping of the precepts, their wide learning, their generosity, and their wisdom. Brahmin, there comes a time when, being instructed by this bad friend, their wholesome states entirely cease to exist, just like the disappearance of the [waning] moon. Brahmin, this is how one should look upon a bad friend as similar to the [waning] moon. The brahmin Jāṇussoṇi asked further, "Gotama, how should one look upon a good friend?"

The World-honored One replied, "Brahmin, one should look upon a good friend as similar to the [waxing] moon."

The brahmin Jāṇussoṇi asked further, "Gotama, how should one look upon a good friend as similar to the [waxing] moon?"

The World-honored One replied:

Brahmin, a good friend is just like the [waxing] moon, whose brightness is at first weak but increases day by day. Brahmin, there comes a time, on the fifteenth day of the month, when the moon-palace is full and complete. In the same way, brahmin, persons who have a good friend gain faith in the Tathāgata's true Dharma and discipline. Having gained faith, at a later time they have devotion and respect. Their practice is appropriate. They establish right comprehension and they progress in the Dharma in accordance with the Dharma. They increase their faith, and they also increase their keeping of the precepts, their wide learning, their generosity, 171

660b