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153. The Discourse to Māgandiya

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The young brahmin Suka replied, "It is not far."

The World-honored One said:

Young brahmin, what do you think? [Suppose] you tell someone in this assembly, "You go to the village of Naḷakāra and, on arriving there, come back right away." [The person] receives your instructions, quickly goes to the village of Naḷakāra and on arriving there, right away comes back. When they have gone there and come back, you ask them about the route, about the matter of going to the village of Naḷakāra, and coming back from it. Would that person hesitate and be unable to reply? The young brahmin Suka replied to the World-honored One, "No, Gotama." The World-honored One said:

Young brahmin, it might be that that person who has gone to the village of Naḷakāra and come back, on being asked about the route, would hesitate and be unable to reply. But if a tathāgata, free from attachment, fully awakened, is asked about the path to Brahmā, it is impossible that [the tathāgata] would hesitate even for a moment and be unable to reply. The young brahmin Suka said to the World-honored One: Renunciant Gotama, you are free from attachment and revered by the devas. You are accomplished in this matter. Therefore, on being asked about the path to Brahmā you are able to reply promptly. World-honored One, I have understood. Well-gone One, I have comprehended. Worldhonored 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 the end of life, as having personally gone for refuge for my whole life.209

Thus said the Buddha. Having heard what the Buddha said, the young brahmin Suka was delighted and received it respectfully. 153. The Discourse to Māgandiya210

Thus have I heard. At one time the Buddha was staying among the Kurus in the main quiet room of Bhāradvāja, seated on a seat of straw. 215

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Then, when the night was over, at dawn, the World-honored One put on his [outer] robe, took his bowl, and went into Kammāsadhamma to beg for almsfood in [proper] sequence [from house to house]. Having partaken of the midday meal, he put away his [outer] robe and bowl, washed his hands and feet, put his sitting mat over his shoulder, and went to a certain grove for the day's abiding. Then the World-honored One entered that grove, went to the base of a tree, spread out the sitting mat, and sat down cross-legged. At that time the heterodox practitioner Māgandiya, who was roaming about in the afternoon, approached the main quiet room of Bhāradvāja. The heterodox practitioner Māgandiya saw from afar that in the main quiet room of Bhāradvāja there was straw [to serve as] a seat and as a place for lying down on one's side in the manner of a lion, in the manner of a renunciant, in the manner of a brahmin.211 On seeing this, the heterodox practitioner Māgandiya asked Bhāradvāja:

Whose is the straw seat, in your main quiet room, the place for lying down on one's side in the manner of a lion, in the manner of a renunciant, in the manner of a brahmin?

The brahmin Bhāradvāja replied:

Māgandiya, there is the renunciant Gotama from the Sakya lineage who left the Sakya clan, shaved off his hair and beard, donned the yellow robes, and out of faith left the household life and became homeless to train in the path. He has realized the unsurpassable right and total awakening. His is the straw seat in the main quiet room, the place for lying down on one's side in the manner of a lion, in the manner of a renunciant, in the manner of a brahmin.

The heterodox practitioner Māgandiya said:

Bhāradvāja, I am now seeing what should not be seen and hearing what should not be heard, namely seeing the place where the renunciant Gotama reclines. Why is that? The renunciant Gotama is a destroyer of the stages [of growth] and a destroyer of the stages [of growth] is useless. Bhāradvāja said:

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Māgandiya, you should not condemn the renunciant Gotama on this account. Why is that? The renunciant Gotama has much wisdom. Wise warriors, wise brahmins, wise householders, and wise renunciants, who are spoken of as wise ones, all gain noble knowledge [from him]. Māgan diya, I would like to tell the renunciant Gotama about this statement [of yours]. May I do so?

Māgandiya said:

Bhāradvāja, if you want to tell him, then do as you wish. I have no objection. Bhāradvāja, if I were to see the renunciant Gotama, I too would tell him this statement. Why is that? [Because] the renunciant Gotama is a destroyer of the stages [of growth] and a destroyer of the stages [of growth] is useless.

At that time the World-honored One was in the day's abiding. With the purified divine ear that surpasses the human [ear] he heard the brahmin Bhāradvāja and the heterodox practitioner Māgandiya discussing this matter. Having heard it, the World-honored One rose from sitting in meditation and in the late afternoon approached the main quiet room of Bhāradvāja. He spread out his sitting mat on the straw seat and sat down cross-legged. The brahmin Bhāradvāja saw from afar the World-honored One [coming back from] the grove, dignified and beautiful, like the moon amid the stars, with a radiant aura, shining like a golden mountain, endowed with handsome appearance and lofty dignity, and with sense faculties calm, free of obstruction, accomplished and disciplined, with his mind calm and quiet.212 Having seen the Buddha, he came forward to approach him, exchanged polite greetings, stepped back, and sat to one side.

The World-honored One asked, "Bhāradvāja, did you have a conversation with the heterodox practitioner Māgandiya about this straw seat?" The brahmin Bhāradvāja answered the World-honored One:213 That is so, Gotama. I had wanted to tell the renunciant Gotama about this matter; however, before I had said it, the renunciant Gotama has already come to know by himself. Why is that? Because he is a tathāgata, free from attachment, fully awakened.

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The Madhyama Āgama (Middle-length Discourses), Volume III [While] the World-honored One and the brahmin Bhāradvāja were discussing this matter, the heterodox practitioner Māgandiya, who was roaming around, approached the main quiet room of Bhāradvāja. On seeing from afar that the heterodox practitioner Māgandiya had come, the World-honored One said: Māgandiya, one who does not restrain the eye faculty, does not guard it, and does not practice doing so, certainly experiences suffering as a result. That has been well restrained by the renunciant Gotama. He guards it well, and practices well doing so, and he certainly experiences happiness as a result. Māgandiya, is it for this reason that you say, "The renunciant Gotama is a destroyer of the stages [of growth], and a destroyer of the stages [of growth] is useless"?

The heterodox practitioner Māgandiya answered the World-honored One, "That is so, Gotama."

Māgandiya, in the same way, one who does not restrain the ear . . . the nose . . . the tongue . . . the body faculty . . . the mind faculty, does not guard it and does not practice doing so, will certainly experience suffering as a result. That has been well restrained by the renunciant Gotama. He guards it well, and practices well doing so, and he certainly experiences happiness as a result. Māgandiya, is it for this reason that you say, "The renunciant Gotama is a destroyer of the stages [of growth], and a destroyer of the stages [of growth] is useless"?

The heterodox practitioner Māgandiya answered the World-honored One, "That is so, Gotama."

The World-honored One asked:

Māgandiya, what do you think? Suppose a person who, before going forth to train in the path, cognizes with the eye forms that are longed for, pleasing to the mind, and connected with sensual desires. At a later time he gives up such forms cognized with the eye, shaves off his hair and beard, dons the yellow robes, and out of faith leaves the household life and becomes homeless to train in the path. Seeing as it really is the arising and ceasing of forms cognized by the eye, [seeing] their attraction, their peril, and the escape from them, he dwells with a mind at peace within. 218

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Suppose that he then sees [another] person who is not yet detached from sensual desire for forms, who is consumed by craving for forms, who becomes heated up by the fever of forms. When he sees that person engaging with forms cognized by the eye, [forms] that are longed for, pleasing to the mind, and connected with sensual desire, at that time he does not praise them and does not rejoice with them. Māgandiya, what do you think? When [he sees] this pleasure, which is dependent on craving and dependent on forms, when that person is delighting in this pleasure, he does not praise them, because it is trifling and tawdry; he does not rejoice with them, because it is trifling and tawdry. Māgandiya, would you have something to say to him?214

He answered the World-honored One, "No, Gotama."

[The World-honored One asked:]

Māgandiya, what do you think? Suppose a person who, before going forth to train in the path, in the same way cognizes sounds with the ear . . . odors with the nose . . . tastes with the tongue . . . tangibles with the body, [tangibles] that are longed for, pleasing to the mind, and connected with sensual desire. Suppose that at a later time he gives up such tangibles cognized with the body, shaves off his hair and beard, dons the yellow robes, and out of faith leaves the household life and becomes homeless to train in the path. Seeing as it really is the arising and ceasing of tangibles cognized by the body, [seeing] their attraction, their peril, and the escape from them, he dwells with a mind at peace within.

Suppose that he then sees [another] person who is not yet detached from sensual desire for tangibles, who is consumed by craving for tangibles, who becomes heated up by the fever of tangibles. When he sees that person engaging with tangibles cognized by the body, [tangibles] that are longed for, pleasing to the mind, and connected with sensual desire, at that time he does not praise him and does not rejoice with him. Māgandiya, what do you think? When [he sees] this pleasure, which is dependent on craving and dependent on tangibles, when that person is delighting in this pleasure, he does not praise them, because it is trifling and tawdry; he does not rejoice with them, because it is trifling and tawdry. Māgandiya, would you have something to say to him?

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The Madhyama Āgama (Middle-length Discourses), Volume III He answered the World-honored One, "No, Gotama."

The World-honored One asked:215

Māgandiya, what do you think? Suppose a person who, before going forth to train in the path, is [equipped] with the five strands of sensual pleasure, which are longed for, pleasing to the mind, and connected with sensual desire. At a later time he gives up the five strands of sensual pleasure, shaves off his hair and beard, dons the yellow robes, and out of faith leaves the household life and becomes homeless to train in the path. Seeing as it really is the arising and ceasing of the five strands of sensual pleasure, their attraction, their peril, and the escape from them, he dwells with a mind at peace within.

Suppose that he then sees [another] person who is not yet detached from sensual desire, who is consumed by sensual craving, who becomes heated up by the fever of sensual pleasures. When he sees that person engaging with the five strands of sensual pleasures, which are longed for, pleasing to the mind, and connected with sensual desire, at that time he does not praise them and does not rejoice with them. Māgandiya, what do you think? When [he sees] this pleasure, which is dependent on sensual desire and dependent on sensual craving, when that person is delighting in this pleasure, he does not praise them, because it is trifling and tawdry; he does not rejoice with them, because it is trifling and tawdry. Māgandiya, would you have something to say to him?

He answered the World-honored One, "No, Gotama."

[The World-honored One said:]

Māgandiya, at the time before I had gone forth to train in the path, I obtained easily, without difficulty, the five strands of sensual pleasure, which are longed for, pleasing to the mind, and connected with sensual desire.216 At a later time I gave up the five strands of sensual pleasure, shaved off my hair and beard, donned the yellow robes, and out of faith left the household life and became homeless to train in the path. Seeing as it really is the arising and ceasing of the five strands of sensual pleasure, their attraction, their peril, and the escape from them, I dwell with a mind at peace within.

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I see a person who is not yet detached from sensual desire, who is consumed by sensual craving, who becomes heated up by the fever of sensual desire. When I see that person engaging with the five strands of sensual pleasure, which are longed for, pleasing to the mind, and connected with sensual desire, at that time I do not praise them and do not rejoice with them. Māgandiya, what do you think? When [I see] this pleasure, which is dependent on sensual desire and dependent on sensual craving, when that person is delighting in this pleasure, I do not praise them, because it is trifling and tawdry; I do not rejoice with them, because it is trifling and tawdry. Māgandiya, have you something to say to me?

He answered the World-honored One, "No, Gotama."

The World-honored One said:

Māgandiya, suppose [there is] a householder or the son of a householder who enjoys much wealth and prosperity, immeasurable property, plentiful livestock, tenants, and feudatories, and who is endowed with an abundance of the various requisites of life. He obtains easily, without difficulty, the five strands of sensual pleasure. He accomplishes good conduct of the body . . . of speech . . . and good conduct of mind. When he is near death he does not wish to let go of the five strands of sensual pleasure. With the breaking up of the body at death he ascends to a good realm of existence and attains rebirth in some heaven, where he dwells equipped with the five strands of [heavenly] sensual pleasure. Māgandiya, would this deva or son of a deva prefer to give up the five strands of heavenly sensual pleasure, delighting in human sensual pleasure and longing for it? He answered the World-honored One:

No, Gotama. Why is that? Human sensual pleasure is foul and impure.217 To his mind it would be extremely unclean and unapproachable. He would detest it as wretched. Gotama, heavenly sensual pleasure is superior to human sensual pleasure, more sublime, more excellent. That that deva or son of a deva would give up the five strands of heavenly sensual pleasure, delighting in human sensual pleasure and longing for it—that is not possible. [The World-honored One said:]

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Māgandiya, in the same way, I abandoned human sensual pleasure and crossed over to heavenly sensual pleasure by shaving off my hair and beard, donning the yellow robes, and out of faith leaving the household life and becoming homeless to train in the path. Seeing as it really is the arising and ceasing of the five strands of sensual pleasure, their attraction, their peril, and the escape from them, I dwell with a mind at peace within. I see a person who is not yet detached from sensual desire, who is consumed by sensual craving, who becomes heated up by the fever of sensual desire. When I see that person engaging with the five strands of sensual pleasure, which are longed for, pleasing to the mind, and connected with sensual desire, at that time I do not praise them and do not rejoice with them. Māgandiya, what do you think? When they have this pleasure, which is dependent on sensual desire and dependent on sensual craving, when that person is delighting in this pleasure, I do not praise them, because it is trifling and tawdry; I do not rejoice with them, because it is trifling and tawdry. Māgandiya, have you something to say to me?

He answered the World-honored One, "No, Gotama."

The World-honored One said:

Māgandiya, suppose a person afflicted with leprosy, their body covered in blisters, being eaten by maggots, who scratches their sores open with their fingernails and goes to a firepit to cauterize them. Māgandiya, what do you think? That person afflicted with leprosy, their body covered in blisters, being eaten by maggots, who scratches their sores open with their fingernails and goes to a firepit to cauterize them—would this person, by this means, succeed in getting rid of their disease and becoming strong, without damaging their faculties, shaking off the leprosy, with their body becoming completely healthy, becoming just as it was before, returning to its former condition?218

He answered the World-honored One:

No Gotama. Why is that? That person afflicted with leprosy, their body covered in blisters, being eaten by maggots, who scratches their sores open with their fingernails and goes to a firepit to cauterize them—by this means they will cause even more sores to arise, and cause the earlier sores 222

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to become bigger. Yet, they get pleasure from [scratching and cauterizing] their leprosy sores.

[The World-honored One said:]

Māgandiya, just as that person afflicted with leprosy, their body covered in blisters, being eaten by maggots, who scratches their sores open with their fingernails and goes to a firepit to cauterize them and by this means causes even more sores to arise, and the earlier sores to become bigger, yet gets pleasure from their leprosy sores—in the same way, Māgandiya, living beings who are not detached from sensual desire, who are consumed by sensual craving, who become heated up by the fever of sensual desire, nevertheless engage in sensual pleasure.

Māgandiya, in this way living beings who are not detached from sensual desire, who are consumed by sensual craving, who become heated up by the fever of sensual desire, nevertheless engage in sensual pleasure. In this way their sensual desire increases, their sensual craving increases, yet they get pleasure from their sensual craving. If they do not abandon sensual desire, do not become detached from sensual craving, then it is impossible that they should dwell, in the past, in the future, or in the present, with a mind at peace within. Why is that? This is not the way to abandon sensual desire and become detached from sensual craving, namely engaging in sensual pleasures.

The World-honored One said:

Māgandiya, suppose a king or a great minister obtains the five strands of sensual pleasures easily, without difficulty. If he does not abandon sensual desire, does not become detached from sensual craving, then it is impossible that he should dwell, in the past, in the future, or in the present, with a mind at peace within. Why is that? This is not the way to abandon sensual desire and become detached from sensual craving, namely engaging in sensual pleasures. In this way, Māgandiya, living beings who are not detached from sensual desire, who are consumed by sensual craving, who become heated up by the fever of sensual desire, engage in sensual pleasures. Māgandiya, if living beings are not detached from sensual desire, are consumed by sensual craving, become heated up by the fever of sensual 223

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The Madhyama Āgama (Middle-length Discourses), Volume III desire, and engage in sensual pleasure, then in this way their sensual desire increases, their sensual craving increases, yet they get pleasure from their sensual craving. If they do not abandon sensual desire, do not become detached from sensual craving, then it is impossible that they should dwell, in the past, in the future, or in the present, with a mind at peace within. Why is that? This is not the way to abandon sensual desire and become detached from sensual craving, namely engaging in sensual pleasures. Māgandiya, it is just like a person afflicted with leprosy, his body covered in blisters, being eaten by maggots, who scratches his sores open with his fingernails and goes to a firepit to cauterize them. Out of empathy and pity for him a person who seeks his welfare, who seeks his happiness and peace, gives him good medicine appropriate to his condition. Having taken that good medicine appropriate to his condition, he gets rid of the disease and gains strength, without damage to his faculties. Having shaken off the leprosy, his body becomes completely healthy, becomes just as it was before, returned to its former condition. If he sees a person who is afflicted by leprosy, his body covered in blisters, being eaten by maggots, who scratches his sores open with his fingernails and goes to a firepit to cauterize them, Māgandiya, having seen that person, would he feel delight in his mind and praise him joyfully?

He answered the World-honored One, "No Gotama. Why is that? One who is sick needs medication; one who is not sick does not need it." [The World-honored One said:]

Māgandiya, what do you think? Consider that leper who has gotten rid of the disease in this way and gained strength, without damage to his faculties, having shaken off the leprosy, his body having become completely healthy, become as it was before, returned to its former condition. If two strong men seize him and take him to the firepit to cauterize him, then in that situation he would be writhing in fear, trying to avoid having his body scorched.219 Māgandiya, what do you think? Is it that the firepit is now hotter, more painful, and more dangerous than previously? He answered the World-honored One:

No, Gotama. Previously, when he was afflicted with leprosy, his body 224

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covered in blisters, being eaten by maggots, and having scratched his sores open with his fingernails and having gone to the firepit to cauterize them, he perceived the pain as a greatly pleasurable contact, his mind being deranged and his perception distorted. Gotama, having now gotten rid of the disease in this way and having gained strength, without damage to his faculties, having shaken off the leprosy, his body completely healthy, becoming just as it was before, returned to its former condition, he perceives what is painful as greatly painful, his mind being composed and his perception not being distorted.

[The World-honored One said:]

Māgandiya, just as a person afflicted with leprosy, his body covered in blisters, being eaten by maggots, scratching his sores open with his fingernails and going to a firepit to cauterize them, perceives what is painful as a greatly pleasurable contact, his mind being deranged and his perception distorted—in the same way, Māgandiya, living beings who are not detached from sensual desire, who are consumed by sensual craving, who become heated up by the fever of sensual desire and engage in sensual pleasures, perceive sensual pleasures that are painful as pleasurable, their minds being deranged and their perceptions distorted.

Māgandiya, just as that person who has gotten rid of the disease and gained strength, without damage to his faculties, having shaken off the leprosy, his body becoming completely healthy, just as it was before, returned to its former condition, perceives what is painful as greatly painful contact, his mind being composed and his perception no longer distorted— in the same way, Māgandiya, I perceive sensual pleasures that are painful as painful, because I have attained the truth and my perception is not distorted. Why is that? Māgandiya, in the past sensual pleasure was impure and foul, very dirty and objectionable to the mind, to be disliked as painful to touch. In the future . . . In the present, sensual pleasure is impure and foul, very dirty and objectionable to the mind, to be disliked as painful to touch. Māgandiya, the Tathāgata, free from attachment, fully awakened, says: Freedom from disease is the supreme gain;

Nirvana is the supreme happiness.220

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The Madhyama Āgama (Middle-length Discourses), Volume III The heterodox practitioner Māgandiya said to the World-honored One: Gotama, in the past I also heard from ancient senior elders who practiced the holy life,

Freedom from disease is the supreme gain;

Nirvana is the supreme happiness.

The World-honored One asked him:

Māgandiya, if you heard in the past from ancient senior elders who practiced the holy life, Freedom from disease is the supreme gain;

Nirvana is the supreme happiness.

Māgandiya, what is freedom from disease? What is nirvana? At this, the heterodox practitioner Māgandiya stroked with both hands his body—which is [comparable to] an illness, a tumor, a thorn, a snake, which is impermanent, dukkha, empty, not-self—and said, "Gotama, this is freedom from disease. This is nirvana."221

The World-honored One said:

Māgandiya, it is just as if someone born blind were to hear a person with eyesight say, "Pure white, without a stain; pure white without a stain," and having heard this, were to go searching for this pure whiteness. A swindler, not seeking [the blind person's] welfare, not seeking his happiness and peace, hands him a dirty, greasy, impure cloth and says, "You should know, this is a pure white, stainless cloth. Respectfully accept it with both hands and wear it on your body." The blind person is delighted, respectfully accepts it with both hands, and puts it on his body, saying, "Pure white, without a stain; pure white without a stain." Māgandiya, does that person speak knowing for himself or does he speak not knowing for himself? Does he speak seeing for himself or does he speak not seeing for himself? The heterodox practitioner Māgandiya replied, "Gotama, from what you say, he really does not know or see."

The World-honored One said:

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In the same way, Māgandiya, like a blind person, without eyes, you have stroked with both hands your body—which is [comparable to] an illness, a tumor, a thorn, a snake, which is impermanent, dukkha, empty, notself—and said, "Gotama, this is freedom from disease. This is nirvana." Māgandiya, you have never experienced freedom from disease. How much less could you know and see nirvana? It is impossible for you to say that you know and see it. Māgandiya, the Tathāgata, free from attachment, fully awakened, says, Freedom from disease is the supreme gain.

Nirvana is the supreme happiness.

Of all paths the eightfold right path

Leads to peace, to the deathless.222

Many people have heard of this, and many heterodox practitioners, having heard this stanza, have handed it down in turn, unable to understand its meaning. Having heard it they wish to seek instruction; [but,] being equally foolish, they mislead one another.223

Their own present body is made up of the four elements, born of father and mother, to be nourished by food and drink constantly, to be clothed, massaged, and bathed, having to endure being mishandled, which is of a nature to deteriorate, to wear away, to fall apart. They see it as a self, cling to it as a self. Conditioned by clinging there is becoming; conditioned by becoming there is birth; conditioned by birth there are old age and death; conditioned by old age and death there are worry and woe, weeping and tears, sorrow and pain, distress and vexation. Thus arises this great mass of pure dukkha.224

Then the heterodox practitioner Māgandiya rose from his seat, arranged his robe to bare one shoulder, extended his hands with joined palms toward the Buddha, and said:

Gotama, I now have complete faith in the renunciant Gotama. May the renunciant Gotama well teach me the Dharma so that I come to know what is freedom from disease, what is nirvana.

The World-honored One said:

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The Madhyama Āgama (Middle-length Discourses), Volume III Māgandiya, if the eye of noble wisdom is not yet purified in you and I were to teach you the freedom from disease, nirvana, you would not be able to understand, and that would just be troublesome for me. Māgandiya, it is just as with a person born blind and someone else tells him, "You should know there are the colors blue, yellow, red, and white." Māgandiya, because of what that other person said, would the person born blind know the colors blue, yellow, red, and white?225

He answered the World-honored One, "No, Gotama."

[The World-honored One said:]

In the same way, Māgandiya, if the eye of noble wisdom is not purified in you and I were to teach you the freedom from disease, nirvana, you would not be able to understand, and that would just be troublesome for me. Māgandiya, I shall tell you of a good medicine appropriate to your condition, to purify the unpurified eye of noble wisdom in you. Māgandiya, if the eye of noble wisdom becomes purified in you, you will understand for yourself what is freedom from disease, what is nirvana. Māgandiya, it is just as with a person born blind, whose relatives, out of empathy, seeking his welfare and seeking his happiness, call an eye doctor. That eye doctor gives him various treatments, such as [inducing] vomiting, [administering] a laxative, nasal instillations, rectal instillations, pricking the veins, or causing tears to flow. Māgandiya, it is possible that he recovers sight in both eyes.

Māgandiya, if he recovers sight in both eyes, he sees for himself the colors blue, yellow, red, and white. He sees that dirty, greasy, impure cloth and thinks, "That person is my enemy. For a long time he has cheated me with this dirty greasy cloth." He hates him, Māgandiya, and might even be capable of killing him.

In the same way, Māgandiya, I shall tell you of a good medicine appropriate to your condition, to purify the unpurified eye of noble wisdom in you. Māgandiya, if the eye of noble wisdom becomes purified in you, you will understand for yourself what is freedom from disease, what is nirvana. Māgandiya, there are four principles that lead to purification of the eye of noble wisdom that has not yet been purified. What are the four? They are associating in a respectful and receptive manner with good friends, hear-228

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ing the good Dharma, giving it proper attention, and advancing in the Dharma in accordance with the Dharma.226 Māgandiya, you should train like this. Associate in a respectful and receptive manner with good friends! Hear the good Dharma! Give it proper attention! Advance in the Dharma in accordance with the Dharma! Māgandiya, you should train like this. Māgandiya, having associated in a respectful and receptive manner with good friends, you will hear the good Dharma. Having heard the good Dharma, you will give it proper attention. Having given it proper attention, you will advance in the Dharma in accordance with the Dharma. Having advanced in the Dharma in accordance with the Dharma, you will know dukkha as it really is, you will know the arising of dukkha . . . , you will know the cessation of dukkha . . . and you will know the path leading to the cessation of dukkha as it really is.227

What is knowledge of dukkha as it really is? It is that birth is dukkha; old age is dukkha; disease is dukkha; death is dukkha; association with what is disliked is dukkha; separation from what is loved is dukkha; being unable to get what one wishes is dukkha; in short, the five aggregates affected by clinging are dukkha. This is knowledge of dukkha as it really is. What is knowledge of the arising of dukkha as it really is? It is craving, which brings future existence and is accompanied by delight and desire, wishing for this or that existence. This is knowledge of the arising of dukkha as it really is.

What is knowledge of the cessation of dukkha as it really is? It is the remainderless cessation of craving, which brings future existence and is accompanied by delight and desire, wishing for this or that existence, its eradication, giving up, vomiting out, termination, fading away, disappearance, and appeasement. This is knowledge of the cessation of dukkha as it really is.

What is knowledge of the path [leading to] the cessation of dukkha as it really is? It is the noble eightfold path, right view . . . up to . . . right concentration; these are the eight. This is knowledge of the path [leading to] the cessation of dukkha as it really is.

When this teaching was given, there arose in the heterodox practitioner Māgandiya the spotless, immaculate Dharma eye in regard to all phenomena.228 229

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The Madhyama Āgama (Middle-length Discourses), Volume III Then the heterodox practitioner Māgandiya saw the Dharma, attained the Dharma, realized the bright pure Dharma; he abandoned doubt, went beyond perplexity; he became independent of other teachers, would never again follow others; and he became free of hesitation. Having been established in the attainment of the fruit, he had attained fearlessness in the Dharma taught by the World-honored One.

Then he rose from his seat, paid homage with his head at the Buddha's feet, and said, "World-honored One, may I obtain the going forth to train in the path, receive the full ordination, and become a monk?" The World-honored One said, "Welcome, monk! Practice the holy life!"229 The heterodox practitioner Māgandiya obtained the going forth to train in the path. He received the full ordination and became a monk. Māgandiya, having gone forth to train in the path, having received the full ordination, came to know the Dharma and attained arahantship.

Thus said the Buddha. Having heard what the Buddha said, Venerable Māgandiya was delighted and received it respectfully. 154. The Discourse to Vāseṭṭha at the

Hall [of Migāra's Mother]230

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

At that time there were two members of the brahmin class, Vāseṭṭha and Bhāradvāja, who had shaved off their hair and beards, donned the yellow robes, and out of faith left the household life and become homeless to train in the path.231 Any brahmins who saw them rebuked them severely and with much bitterness, saying:

Brahmins are the highest class; others are not equal to it. The brahmin class is white; all others are black. Brahmins attain purity; nonbrahmins do not attain purity. Brahmins are children of Brahmā, born from his mouth; brahmins were created by Brahmā. You have given up what is superior to follow what is not equal to it. You have given up what is white to follow what is black. Those bald-pated renunciants are bound by [their own] darkness, their lineage is severed since they are without sons. Therefore, what you have done is a great evil, the ultimate crime, a great fault.232 230

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At that time the World-honored One, having risen from sitting in meditation, had come down from the hall in the afternoon and was walking back and forth in the open, in the shade of the hall, teaching the monks the profound and sublime Dharma. Venerable Vāseṭṭha saw from afar that the World-honored One, having risen from sitting in meditation, had come down from the hall in the afternoon and was walking back and forth in the open in the shade of the hall, teaching the monks the profound and sublime Dharma. Seeing this, Venerable Vāseṭṭha said:

Venerable Bhāradvāja, you should know that the World-honored One, having risen from sitting in meditation, has come down from the hall in the afternoon and is walking back and forth in the open in the shade of the hall, teaching the monks the profound and sublime Dharma. Venerable Bhāradvāja, let us together approach the Buddha. Perhaps we will thereby be able to hear the Dharma from the Buddha.

Then Vāseṭṭha and Bhāradvāja approached the Buddha, paid homage by bowing their heads [to his feet], and followed him, walking back and forth. The World-honored One turned around and said to the two: Vāseṭṭha, you two are brahmins who have left the brahmin class, shaved off hair and beards, donned the yellow robes, and out of faith left the household life and became homeless to train in the path. On seeing this, do the brahmins not greatly rebuke you?

[Vāseṭṭha] replied, "Indeed, World-honored One, on seeing this, the brahmins severely scold and rebuke us with much bitterness." The World-honored One asked, "Vāseṭṭha, how do the brahmins, on seeing this, severely scold and rebuke you with much bitterness?" [Vāseṭṭha] replied:

World-honored One, on seeing us, the brahmins say, "Brahmins are the highest class; the others are not equal to it. The brahmin class is white; all the others are black. Brahmins attain purity; nonbrahmins do not attain purity. Brahmins are children of Brahmā, born from his mouth; brahmins were created by Brahmā. You have given up what is superior to follow what is not equal to it. You have given up the white to follow the black. 231

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The Madhyama Āgama (Middle-length Discourses), Volume III Those bald-pated renunciants are bound by [their own] darkness. Their lineage is severed, since they are without sons. Therefore, what you have done is a great evil, the ultimate crime, a great fault." World-honored One, on seeing us, this is how the brahmins severely scold and rebuke us with much bitterness.

The World-honored One said:

Vāseṭṭha, what those brahmins say is most evil, extremely troublesome,233 and lacking foundation. Why is that? It is because they are foolish, have poor understanding, do not recognize a fertile field [of merit], and cannot know for themselves, that they say,234 "We brahmins are children of Brahmā, born from his mouth. We brahmins were created by Brahmā." Why is that?

Vāseṭṭha, regarding this unsurpassable knowledge and conduct that I have realized, I do not talk about superiority based on birth, I do not talk about lineage, I do not talk about matters of pride, about someone being to my liking or not to my liking because of status or because of [ritual purification by] water, or [because of] the sacred texts they study.235 Vāseṭṭha, if people are getting married, they ought to talk about their birth, they ought to talk about their lineage, they ought to talk about matters of pride, about someone being to their liking or not to their liking because of status or because of [ritual purification by] water, or [because of] the sacred texts they study.

Vāseṭṭha, if someone values birth, values lineage, values matters of pride, then [this person] is very far from the unsurpassable knowledge and conduct that I have realized. Vāseṭṭha, one who talks about birth, talks about lineage, talks about matters of pride, about someone being to their liking or not to their liking because of status or because of [ritual purification by] water, or [because of] the sacred texts they study, is separated from the supreme knowledge and conduct that I have realized. Again, Vāseṭṭha, as for the three classes, they do not make all people quarrel with one another about their various wholesome and unwholesome qualities. They are praised or not praised by noble ones. What are the three? The warrior class, the brahmin class, and the merchant class.236 Vāseṭṭha, what do you think? Is it that a warrior kills living 232

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beings, takes what is not given, engages in sexual misconduct, speaks falsehood . . . up to . . . has wrong view, and a merchant does the same but a brahmin does not?

[Vāseṭṭha] replied:

World-honored One, a warrior may kill living beings, take what is not given, engage in sexual misconduct, speak falsehood . . . up to . . . have wrong view; and so too may a brahmin or a merchant. The World-honored One asked:

Vāseṭṭha, what do you think? Is it that a brahmin abstains from killing, having abandoned killing . . . taking what is not given . . . engaging in sexual misconduct . . . speaking falsehood . . . up to . . . abstaining from wrong view having gained right view; but a warrior or a merchant does not? [Vāseṭṭha] replied:

World-honored One, a brahmin may abstain from killing, having abandoned killing . . . taking what is not given . . . engaging in sexual misconduct . . . speaking falsehood . . . up to . . . abstaining from wrong view having gained right view; and so too may a warrior or a merchant. The World-honored One asked:

Vāseṭṭha, what do you think? Are the countless evil and unwholesome things practiced [only] by warriors and merchants and not by brahmins? Are the countless wholesome things practiced [only] by brahmins and not by warriors and merchants?

[Vāseṭṭha] replied:

World-honored One, there being countless evil and unwholesome things, they may be practiced by warriors and merchants, and similarly also by brahmins. There being countless wholesome things, they may be practiced by brahmins, and similarly also by warriors and merchants. [The World-honored One said:]

Vāseṭṭha, if the countless evil and unwholesome things were consistently 233

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practiced only by warriors and merchants and not by brahmins, and if the countless wholesome things were consistently practiced by brahmins and not by warriors and merchants, then the brahmins would be able to make this statement, "We brahmins are children of Brahmā, born from his mouth; brahmins are created by Brahmā." Why is that?

Vāseṭṭha, it is seen that brahmin women first get married; and after having been married it is seen that they at some time become pregnant; and after having become pregnant it is seen that they at some time give birth to a boy or a girl. Thus, Vāseṭṭha, brahmins are born in the usual way, through the [mother's] birth canal. However, they lie and slander Brahmā by saying, "We brahmins are children of Brahmā, born from his mouth. Brahmins are created by Brahmā."

Vāseṭṭha, if clansmen, from various clans, with various surnames, leave those various clans and, having shaved off their hair and beards, don the yellow robes, and out of faith leave the household life and become homeless to train in the path under me, then they should say, "We brahmins are children of Brahmā, born from his mouth, brahmins created by Brahmā." Why is that? Vāseṭṭha, those sons of clansmen who have entered my true Dharma and discipline and accepted my true Dharma and discipline reach the further shore. Abandoning doubt, transcending perplexity, becoming free of hesitation, they attain fearlessness in the Dharma of the Worldhonored One. Therefore they can say, "We brahmins are children of Brahmā, born from his mouth, brahmins created by Brahmā." Vāseṭṭha, that "Brahmā" refers to the Tathāgata, free from attachment, fully awakened. "Brahmā" is the Tathāgata. "The Cool" is the Tathāgata, who is without distress, without heat, and who never leaves that state. This is the Tathāgata.

Vāseṭṭha, what do you think? Do the Sakyans humble themselves and, with affectionate respect, support and revere King Pasenadi of Kosala? He replied, "That is so, World-honored One."

The World-honored One asked:

Vāseṭṭha, what do you think? As the Sakyans humble themselves and, with affectionate respect, support and revere King Pasenadi of Kosala, 234

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does Pasenadi, the king of Kosala, in this way humble himself and, with affectionate respect, support and revere me?

[Vāseṭṭha] answered the World-honored One, saying:

That the Sakyans humble themselves and, with affectionate respect, support and revere King Pasenadi of Kosala—this is not remarkable. That King Pasenadi of Kosala humbles himself and, with affectionate respect, supports and reveres the World-honored One—this is indeed remarkable. The World-honored One said:

Vāseṭṭha, when King Pasenadi of Kosala humbles himself before my body and, with affectionate respect, supports and reveres me, he does not have this in his mind, "The renunciant Gotama is from the superior class; my class is inferior. The renunciant Gotama has much wealth; I have little wealth.237 The renunciant Gotama is of beautiful appearance; my appearance is not beautiful. The renunciant Gotama has great might; I have little might. The renunciant Gotama has good knowledge; I have bad knowledge."238 Instead, Vāseṭṭha, because King Pasenadi of Kosala has affectionate respect for the Dharma, supports it and reveres it, therefore he humbles himself before my body and, with affectionate respect, supports and reveres me.

Then the World-honored One said to the monks:

Vāseṭṭha, there comes a time when this world goes to total destruction. When this world goes to destruction, any living beings that exist are reborn among the devas of Radiance (ābhassarā-devā). There they have subtle bodies that are mind-made, completely endowed with all limbs and faculties, and feeding on joy. With [their] self-luminous bodies they rise up into space, pure and beautiful, and remain [there] for a long time. Vāseṭṭha, there comes a time when [the space that was formerly occupied by] the great earth becomes filled with water. The surface of that ocean is stirred up by the wind and condenses as an essence that coagulates. It is just as when milk is churned, butter condenses as an essence that coagulates. In the same way, Vāseṭṭha, there comes a time when [the space that was formerly occupied by] the great earth becomes filled with water; and 235

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the surface of that ocean is stirred up by the wind and condenses as an essence that coagulates. From this arises an earthly savor that has color, fragrance, and flavor. What color is it? It is like the color of fresh butter and mature butter. What flavor does it have? It is like the flavor of honey balls. Vāseṭṭha, there comes a time when this world again comes into being. At that time any living beings that have been reborn among the devas of Radiance, with the exhaustion of their life span, the exhaustion of their karma, and the exhaustion of their merit, die and are reborn here as people. Having been reborn here, they [still] have subtle bodies that are mindmade, completely endowed with all limbs and faculties, and feeding on joy. With [their] self-luminous bodies they rise up into space, pure and beautiful, and remain there for a long time.

Vāseṭṭha, at that time in the world there were no sun and moon, no constellations of stars, no day and night, no month or half month, and no seasons and no years. Vāseṭṭha, at that time there was no [distinction between] father and mother, no [distinction between] male and female, and also no [distinction between] master and slave. There were just equally ranked living beings.

Then one living being, who was greedy, gluttonous, and corrupt, had this thought, "What is the flavor of the earth? Let me take this flavorsome earth on my finger and taste it."

Then that being took the flavorsome earth on his finger and tasted it. In this way that living being came to know the flavor of the earth. He wanted to get more of it to eat. Then that being further had this thought, "Why should I tire myself by using my finger to eat the flavorsome earth. Let me now rather use my hands to gather up this flavorsome earth and eat it." Then that being used his hands to gather up the flavorsome earth and ate it. Among those beings there were others who, seeing that being gathering up the flavorsome earth with his hands and eating it, thought, "This is truly skillful. This is truly ingenious. Let us too gather up this flavorsome earth with our hands and eat it!" Then those beings gathered up the flavorsome earth with their hands and ate it. To the extent that those beings gathered up the flavorsome earth with their hands and ate it, to that extent their bodies became fatter, heavier, and 236

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more solid. The formerly clear and pure [luminosity] of their complexion disappeared and darkness naturally arose.

Vāseṭṭha, it is a rule of the world that this naturally happens: if darkness arises, sun and moon must arise; once sun and moon have arisen, the constellations of stars arise; once the constellation of stars have arisen, day and night come into being; once day and night have come into being, there are months and half months, seasons and years. Those [beings] ate the flavorsome earth and remained in the world for a long time. Vāseṭṭha, those beings that ate much of the flavorsome earth came to be of ugly complexion; those who ate little of the flavorsome earth came to be of beautiful complexion. From then on they understood complexions as superior or inferior. Because of their superior or inferior complexions, beings despised one another, saying, "My complexion is superior; your complexion is not equal to it." When, because of superiority and inferiority of complexion, arrogance and evil mind states had arisen, the flavorsome earth disappeared.

When the flavorsome earth had disappeared, the beings came together with much crying and lamenting, saying, "What has become of the flavorsome earth? What has become of the flavorsome earth?" It is just as, nowadays, a person who has let some delicious morsel dissolve in their mouth similarly <says> those ancient words.239 Even though they have heard [those ancient words] and bear them in mind, they do not understand their meaning. The meaning of this saying should be regarded as just this.

Vāseṭṭha, after the flavorsome earth had disappeared, there arose for those beings an earth-fat that had color, fragrance, and flavor. What color did it have? It was like the color of fresh butter and mature butter. What flavor did it have? It was like the flavor of honey balls. Those [beings] ate this earth-fat and remained in the world for a long time. Vāseṭṭha, if beings ate much of the earth-fat, they came to be of ugly complexion; those who ate little of the earth-fat came to be of beautiful complexion. From then on they understood complexions as superior or inferior. Because of their superior or inferior complexions, beings despised one another, saying, "My complexion is superior; your complexion is not 237

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The Madhyama Āgama (Middle-length Discourses), Volume III equal to it." When, because of superiority and inferiority of complexion, arrogance and evil mind states had arisen, the earth-fat disappeared. When the earth-fat had disappeared, the beings came together with much crying and lamenting, saying, "What has become of the earth-fat? What has become of the earth-fat?" It is just as, nowadays, a person who is being reproached by another similarly <says> those ancient words. Even though they have heard [those ancient words] and bear them in mind, they do not understand their meaning. The meaning of this saying should be regarded as just this.

Vāseṭṭha, after the earth-fat had disappeared, there arose for those beings a creeper that had color, fragrance, and flavor. What color did it have? It was like the color of the kadamba flower. What flavor did it have? It was like the flavor of sticky honey balls. Those [beings] ate the creeper and remained in the world for a long time.

Vāseṭṭha, those beings that ate much of the creeper came to be of ugly complexion; those who ate little of the creeper came to be of beautiful complexion. From then on they understood complexions as superior or inferior. Because of their superior or inferior complexions, beings despised one another, saying, "My complexion is superior; your complexion is not equal to it." When, because of superiority and inferiority of complexion, arrogance and evil mind states had arisen, the creeper disappeared. When the creeper had disappeared, the beings came together with much crying and lamenting, saying, "What has become of the creeper? What has become of the creeper?" It is just as, nowadays, a person who is being touched by bitter experiences similarly <says> those ancient words. Even though they have heard [those ancient words] and bear them in mind, they do not understand their meaning. The meaning of this saying should be regarded as just this.

Vāseṭṭha, after the creeper had disappeared, there arose for those beings natural nonglutinous rice, which was white, clean, without husks, and without stalks, four inches long. Harvested in the morning, it would be grown [again] by the evening; harvested in the evening, it would be grown [again] by the morning. It had a salty taste when cooked and did not give rise to wind. The beings ate this natural nonglutinous rice. 238

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As those beings ate the natural nonglutinous rice, those beings came to be of different shapes. Some beings came to be of male shape; some beings came to be of female shape. Since those beings had come to have male or female shape, on looking at each other they said, "An evil being has appeared; an evil being has appeared."

Vāseṭṭha, "an evil being has appeared" refers to the [appearance of men and] women. As those beings had male and female shapes, those beings observed each other more. Having observed each other more, they eyed each other more and more. Having eyed each other more and more, they became more and more desirous of each other. Having become more and more desirous of each other, they became overwhelmingly heated up. Having become overwhelmingly heated up, they had craving and attachment for each other. Having craving and attachment for each other, they engaged in sensual behavior.

When people saw others engaging in sensual behavior, they struck them with sticks and stones or threw staves and clods at them, saying, "Woe betide you! You evil beings are doing what is against the Dharma. How can beings do this together?" It was just as nowadays people greet the bride and scatter simple flowers over her240 or place a flower garland on her and say, "Peace to the bride! Peace to the bride!" Thus what was formerly undesirable has now become desirable.

Vāseṭṭha, when beings were embarrassed by these evil impure things, which are detestable, and felt ashamed of them, they withdrew from the crowd for a day, or two days, up to six or seven days, half a month, one month, up to a year [to engage in them].

Vāseṭṭha, when beings wanted to get to engage in this impure practice, they constructed houses and said, "In here one can do evil; in here one can do evil!" Vāseṭṭha, in the world this is the first cause and condition for the coming into being of the principle of house [construction]. This is ancient knowledge, primary knowledge. It is in accordance with the Dharma, not contrary to the Dharma; and, being in accordance with the Dharma, it is respected by the people.

Among them was one being who was lazy and thought,241 "Why do I every day keep going [repeatedly] to get the natural nonglutinous rice? 239

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What if I were to get all the rice for one day just once?" Then he got all the rice to eat for one day just once. Then a certain [other] being said to that being, "Being, shall we go together to get rice?" The [first] one replied, "I have gotten it already, all at once. You go and get it by yourself." On hearing this, the [second] being thought, "This is truly skillful. This is truly ingenious. What if I were to get the rice to be eaten tomorrow at once as well?" Then he also got the rice for the next day at once and brought it back. Another [third] being said to that [second] being, "Being, shall we go together to get rice?"

That one replied, "I have already gotten the rice for tomorrow at once and brought it back. You go and get it by yourself." On hearing this, the being thought, "This is truly skillful. This is truly ingenious. What if I were now to get rice to eat for seven days all at once and bring it back?" Then that being got rice for seven days at once and brought it back. Because those beings took the natural nonglutinous rice excessively and stored it up, overnight the nonglutinous rice developed a skinlike husk. Having been harvested for up to seven days, it similarly developed a skinlike husk, and the places where it had been harvested did not grow back. Then those beings came together with much crying and lamenting, saying:

We have given rise to evil and unwholesome states, in that we collected and stored up rice overnight. Why is that? Previously we had subtle bodies that were mind-made, completely endowed with all limbs and faculties, feeding on joy, self-luminous bodies. Rising up into space, our pure bodies remained for a long time. A flavorsome earth arose for us, which had color, fragrance, and taste. What color did it have? It was like the color of fresh butter or mature butter. What flavor did it have? It was like the flavor of honey balls. We ate the flavorsome earth and remained in the world for a long time.

Those of us who ate much of the flavorsome earth came to be of ugly complexion; those who ate little of the flavorsome earth came to be of beautiful complexion. From then on we understood complexions as superior or inferior. Because of our superior or inferior complexions, we despised one another, saying, "My complexion is superior; your 240

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complexion is not equal to it." When, because of superiority and inferiority of complexion, arrogance and evil mind states had arisen, the flavorsome earth disappeared.

After the flavorsome earth had disappeared, there arose for us an earth-fat that had color, fragrance, and flavor. What color did it have? It was like the color of fresh butter and mature butter. What flavor did it have? It was like the flavor of honey balls. We ate this earth-fat and remained in the world for a long time.

Those of us who ate much of the earth-fat came to be of ugly complexion; those who ate little of the earth-fat came to be of beautiful complexion. From then on we understood complexions as superior or inferior. Because of our superior or inferior complexions, we despised one another, saying, "My complexion is superior; your complexion is not equal to it." When, because of superiority and inferiority of complexion, arrogance and evil mind states had arisen, the earth-fat disappeared. After the earth-fat had disappeared, there arose for us a creeper that had color, fragrance, and flavor. What color did it have? It was like the color of the kadamba flower. What flavor did it have? It was like the flavor of sticky honey balls. We ate the creeper and remained in the world for a long time.

Those of us who ate much of the creeper came to be of ugly complexion; those who ate little of the creeper came to be of beautiful complexion. From then on we understood complexions as superior or inferior. Because of our superior or inferior complexions, we despised one another, saying, "My complexion is superior; your complexion is not equal to it." When, because of superiority and inferiority of complexion, arrogance and evil mind states had arisen, the creeper disappeared. After the creeper had disappeared, there arose for us natural non glutinous rice, which was white, clean, without husks, and without stalks, four inches long. Harvested in the morning, it would be grown [again] by the evening; harvested in the evening, it would be grown [again] by the morning. It had a salty taste when cooked and did not give rise to wind. We ate this natural nonglutinous rice. Because we took the natural nonglutinous rice excessively and stored it up, overnight the nonglutinous rice developed a skinlike husk. 241

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Having been harvested for up to seven days it similarly developed a skinlike husk, and the places where it had been harvested did not grow back. What if we were now to create fields for sowing and set up boundary markers?

Then the beings created fields for sowing and set up boundary markers. Among them was one being who had their own rice, yet went into another's field to steal rice. On seeing this, the owner said, "Woe betide you! Woe betide you, evil being! How can you do this? You have your own rice, yet you go into another's field to steal rice. Now go, and do not do this again!" However, that being stole the other's rice again, altogether three times. Having seen this three times, the owner beat him with his fists and dragged him before the community. He said to the community, "This being has their own rice, yet goes into my field and steals my rice." However, that [accused] being also said to the community, "This being has beaten me with his fists and dragged me before the community."242 At this, all the beings came together with much crying and lamenting, saying:

We have given rise to evil and unwholesome states through guarding our fields. Why is that? Because we guard our fields, we quarrel with one another, there is loss and depletion, there is altercation, and there is beating with fists. Let us now select one among the community who is upright, of fine appearance, very handsome, the foremost, to be lord of the fields. Let him rebuke those who should be rebuked. Let him expel those who should be expelled. From the rice that we have obtained, we will deliver and donate to him [an amount] in accordance with the Dharma.

Then the beings together selected one among them who was upright, of fine appearance, very handsome, the foremost, and set him up as lord of the fields. He was to rebuke those who should be rebuked and to expel those who should be expelled.

From the rice they had, they delivered and donated to the lord of the fields [an amount] in accordance with the Dharma. He was lord of the "fields" (khetta) so they called him "warrior" (khattiya). He was empowered according to the Dharma. One who pleases beings by guarding and 242

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protecting the practice of morality is a king. He was a king so they called him "King." Vāseṭṭha, this is the first cause and condition for the existence, in the world, of the warrior class. This is ancient, primary knowledge, in accordance with the Dharma, not contrary to the Dharma; and, being in accordance with the Dharma, it is respected by the people. Then certain other beings considered guarding [one's fields] as a disease, considered such guarding as a carbuncle, considered such guarding as an arrow or a thorn. They gave up such guarding and relied on forest-dwelling, constructing huts out of grass and leaves and trained in meditation. Each morning at dawn they left the forest and entered a village or city or the royal town to beg for almsfood.

Seeing them, many beings gave to them, respecting and esteeming them and saying:

These other beings consider guarding [one's fields] as a disease, consider such guarding as a carbuncle, consider such guarding as an arrow or a thorn. They have given up such guarding and rely on forest-dwelling, constructing huts out of grass and leaves and training in meditation. These venerable ones, having "abandoned" (bāhitvā) harming and evil and unwholesome states, are "brahmins" (brāhmaṇa).243 Being brahmins, they were called "brahmins." Those beings who trained in meditation but did not succeed in meditation, who trained in ascetic practices but did not succeed in ascetic practices, who trained in seclusion but did not succeed in seclusion, who trained in unification of the mind but did not succeed in unification of the mind, who trained in being energetic but did not succeed in being energetic, abandoned forest-dwelling and returned to a village or city or the royal town.244 They constructed houses with four pillars and composed sacred texts.

Many beings, on seeing this, no longer gave to them, no longer respected and esteemed them, saying:

These other beings actually considered guarding [one's fields] as a disease, considered such guarding as a carbuncle, considered such guarding as an arrow or a thorn. They gave up such guarding and relied on forest-dwelling, constructing huts out of grass and leaves. They trained in meditation but could not succeed in meditation, they trained in ascetic 243

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The Madhyama Āgama (Middle-length Discourses), Volume III practices but did not succeed in ascetic practices, they trained in seclusion but did not succeed in seclusion, they trained in unification of the mind but did not succeed in unification of the mind, they trained in being energetic but did not succeed in being energetic. They have abandoned forest-dwelling and returned to a village or to a city or to the royal town. They have constructed houses with four pillars and composed sacred texts. These venerable ones train in wide learning; they no longer train in meditation; they are learned. Being learned, they are called "learned ones."

Vāseṭṭha, this is the first cause and condition for the existence, in the world, of the brahmin class. This is ancient, primary knowledge, in accordance with the Dharma, not contrary to the Dharma; and, being in accordance with the Dharma, it is respected by the people. Then those other beings went to all regions to practice farming. They were practicing farming in all regions. Practicing farming in all regions, they were called merchants. Vāseṭṭha, this is the first cause and condition for the existence, in the world, of the merchant class. This is ancient, primary knowledge, in accordance with the Dharma, not contrary to the Dharma; and, being in accordance with the Dharma, it is respected by the people. Vāseṭṭha, when these three classes had arisen in the world, it became known that there was a fourth class, the renunciants.245 How, when these three classes had arisen in the world, did it become known that there was a fourth class, the renunciants?

In a warrior clan, a clansman might censure himself for evil and unwholesome states and, becoming disgusted with himself for his evil and unwholesome states, shave off his hair and beard, don the yellow robes, and out of faith leave the household life and become homeless to train in the path. Thinking, "I shall become a renunciant and practice the holy life," he would become a renunciant and practice the holy life. In the same way, in a brahmin clan or a merchant clan, a clansman might similarly censure himself for evil and unwholesome states and, being disgusted with himself for his evil and unwholesome states, shave off his hair and beard, don the yellow robes, and out of faith leave the household life and become homeless to train in the path. Thinking, "I 244

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shall become a renunciant and practice the holy life," he would become a renunciant and practice the holy life. Vāseṭṭha, in this way, when the three classes had arisen in the world, it became known that there was a fourth class, the renunciants.

Vāseṭṭha, I will now tell you in detail about these three classes. What, in detail, are these three classes? A clansman of a warrior clan who does unwholesome things with his body . . . with his speech . . . and does unwholesome things with his mind, will, at the breaking up of the body at death, certainly experience suffering. In the same way, a clansman of a brahmin clan or of a merchant clan who does unwholesome things with his body . . . with his speech . . . and does unwholesome things with his mind, will, at the breaking up of the body at death, certainly experience suffering. Vāseṭṭha, a clansman of a warrior clan who does wholesome things with his body . . . with his speech . . . and does wholesome things with his mind will, at the breaking up of the body at death, certainly experience pleasure. In the same way, a clansman of a brahmin clan or a clansman of a merchant clan who does wholesome things with his body . . . with his speech . . . and does wholesome things with his mind will, at the breaking up of the body at death, certainly experience pleasure. Vāseṭṭha, a clansman of a warrior clan who does both [wholesome and unwholesome] things with his body while practicing restraint . . . with his speech . . . and does both [wholesome and unwholesome] things with his mind while practicing restraint will, at the breaking up of the body at death, experience suffering and pleasure. In the same way a clansman of a brahmin clan or of a merchant clan who does both [wholesome and unwholesome] things with his body while practicing restraint . . . with his speech . . . and does both [wholesome and unwholesome] things with his mind while practicing restraint will, at the breaking up of the body at death, experience [both] suffering and pleasure.

Vāseṭṭha, a clansman of a warrior clan cultivates the seven factors of awakening, attends to them well and contemplates them well. Knowing like this and seeing like this, his mind is liberated from the taint of sensual desire . . . from the taint of existence . . . 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 245

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In the same way a clansman of a brahmin clan or of a merchant clan cultivates the seven factors of awakening, attends to them well and contemplates them well. Knowing like this and seeing like this, his mind is liberated from the taint of sensual desire . . . from the taint of existence . . . 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."

Vāseṭṭha, in this way I have analyzed these three classes in detail. Brahmā, the lord of heaven, has spoken this stanza: The warrior is esteemed among two-footed [beings], That is, those possessing class and clan. [But] those who seek to train in knowledge and conduct Are praised by devas and human beings. Vāseṭṭha, the lord of heaven, Brahmā, said this stanza well, not badly. He intoned and chanted it well, not badly. He proclaimed it well, not badly— that is, saying this:

The warrior is esteemed among two-footed [beings], That is, those possessing class and clan. [But] those who seek to train in knowledge and conduct Are praised by devas and human beings. Why is that? I similarly say this,

The warrior is esteemed among two-footed [beings], That is, those possessing class and clan. [But] those who seek to train in knowledge and conduct Are praised by devas and men.

Thus said the Buddha. Having heard what the Buddha said, Venerable Vāseṭṭha and Bhāradvāja and the [other] monks were delighted and received it respectfully.

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