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The Madhyama Āgama (Middle-Length Discourses) Volume III

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155. The Discourse about Velāma

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155. The Discourse about Velāma246

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

At that time the householder Sudatta approached the Buddha,247 paid homage with his head, stepped back, and sat to one side. The World-honored One asked him, "Householder, does your family practice almsgiving?" The householder Sudatta replied:

Yes indeed, World-honored One. My family practices almsgiving, but we are unable to [give] what is excellent. [What we give as almsfood] is very coarse, just rice bran with husks, sesame soup, and a slice of ginger. The World-honored One said:

Householder, whether one gives coarse food or gives excellent food, both bring their results indeed. Householder, if one gives what is coarse and gives without faith, gives without deliberation, gives but not with one's own hands, gives without going in person, gives without due consideration, gives without sincerity, gives without contemplating the fruits and results of one's actions, then one should contemplate receiving the following kinds of results: One's mind will not enjoy getting an excellent house; it will not enjoy getting an excellent chariot; it will not enjoy getting excellent clothing; it will not enjoy getting excellent food and drink; it will not enjoy getting whatever is excellent by way of the five strands of sensuality.248 Why is that? Because one is practicing giving without sincerity. Householder, one should understand that one will receive these kinds of results. Householder, if one gives what is coarse but gives with faith, gives with deliberation, gives with one's own hands, gives having gone in person, gives with due consideration, gives with sincerity, gives having contemplated the fruits and results of one's actions, then one should contemplate receiving the following kinds of results: One's mind will enjoy getting an excellent house; it will enjoy getting an excellent chariot; it will enjoy getting excellent clothes; it will enjoy getting excellent food and drink; it will enjoy getting whatever is excellent by way of the five strands of sensuality. Why is that? Because one is practicing giving with sincerity. Householder, one should understand that one will receive these kinds of results. 247

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Householder, if one gives what is excellent but gives without faith, gives without deliberation, gives but not with one's own hands, gives without going in person, gives without due consideration, gives without sincerity, gives without contemplating the fruits and results of one's actions, then one should contemplate receiving the following kinds of results: One's mind will not enjoy getting an excellent house; it will not enjoy getting an excellent chariot; it will not enjoy getting excellent clothes; it will not enjoy getting excellent food and drink; it will not enjoy getting whatever is excellent by way of the five strands of sensuality. Why is that? Because one is practicing giving without sincerity. Householder, one should understand that one will receive these kinds of results. Householder, if one gives what is excellent and gives with faith, gives with deliberation, gives with one's own hands, gives having gone in person, gives with due consideration, gives with sincerity, gives having contemplated the fruits and results of one's actions, then one should contemplate receiving the following kinds of results: One's mind will enjoy getting an excellent house; it will enjoy getting an excellent chariot; it will enjoy getting excellent clothes; it will enjoy getting excellent food and drink; it will enjoy getting whatever is excellent by way of the five strands of sensuality. Why is that? Because one is practicing giving with sincerity. Householder, one should understand that one will receive these kinds of results.249 Householder, in the distant past there was a great brahmin householder named Velāma. He was extremely wealthy and prosperous, with immeasurable wealth, with many domains and feudatories, all manner of treasures, and livestock beyond reckoning. He practiced giving in the following ways: With eighty-four thousand golden bowls filled with pieces of silver, in this way he practiced a great giving; with eighty-four thousand silver bowls filled with pieces of gold, in this way he practiced a great giving; with eighty-four thousand golden bowls filled with pieces of gold, in this way he practiced a great giving; with eighty-four thousand silver bowls filled with pieces of silver, in this way he practiced a great giving; [W]ith eighty-four thousand elephants solemnly adorned and decorated with a covering of white netting, in this way he practiced a great giving; with eighty-four thousand horses solemnly adorned and decorated with white netting and golden ornaments, in this way he practiced a great giving; 248

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[W]ith eighty-four thousand cows clothed in cords and coverlets, each of which, when milked, was able to yield a barrelful of milk, in this way he practiced a great giving; with eighty-four thousand women who were of dignified beauty that delighted those who saw them, adorned with various precious necklaces for dignified decoration, in this way he practiced a great giving—not to mention food and beverages to be consumed as well.250 Householder, superior even to this great giving by the brahmin Velāma would it be if one were to feed all the worldlings in Jambudīpa.251 Householder, superior even to this great giving by the brahmin Velāma and the feeding of all the worldlings in Jambudīpa would it be if one were to feed one stream-enterer.

Householder, superior even to this great giving by the brahmin Velāma, to the feeding of all the worldlings in Jambudīpa and the feeding of a hundred stream-enterers would it be if one were to feed one once-returner. Householder, superior even to this great giving by the brahmin Velāma, to the feeding of all the worldlings in Jambudīpa, to the feeding of a hundred stream-enterers and a hundred once-returners would it be if one were to feed one nonreturner.

Householder, superior even to this great giving by the brahmin Velāma, to the feeding all the worldlings in Jambudīpa, to the feeding of a hundred stream-enterers, a hundred once-returners, a hundred nonreturners, and a hundred arahants would it be if one were to feed one paccekabuddha. Householder, superior even to this great giving by the brahmin Velāma, to the feeding of all the worldlings in Jambudīpa, to the feeding of a hundred stream-enterers, a hundred once-returners, a hundred nonreturners, a hundred arahants, and a hundred paccekabuddhas, would it be if one were to feed one tathāgata, free from attachment, fully awakened. Householder, superior even to this great giving by the brahmin Velāma, and to the feeding of all the worldlings in Jambudīpa, to the feeding of a hundred stream-enterers, a hundred once-returners, a hundred nonreturners, a hundred arahants, and a hundred paccekabuddhas, would be if one were 249

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156. The Discourse to the Pārāyana Brahmins

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to construct a monastery and give it to the Sangha of monks of the four directions.252

Householder, superior even to this great giving by the brahmin Velāma, to the feeding of all the worldlings in Jambudīpa, to the feeding of a hundred stream-enterers, a hundred once-returners, a hundred nonreturners, a hundred arahants, a hundred paccekabuddhas, and to constructing a monastery and giving it to the Sangha of monks of the four directions, would it be if one were to take refuge joyfully in the Triple Gem—the Buddha, the Dharma, and the Sangha of monks—and to take the precepts. Householder, superior even to this great giving by the brahmin Velāma, to the feeding of all the worldlings in Jambudīpa, to the feeding of a hundred stream-enterers, a hundred once-returners, a hundred nonreturners, a hundred arahants, a hundred paccekabuddhas, to constructing a monastery and giving it to the Sangha of monks of the four directions, and to taking refuge joyfully in the Triple Gem—the Buddha, the Dharma, and the Sangha of monks— and taking the precepts, would it be if one were to develop a mind of loving-kindness for all beings just for the brief time it takes to milk a cow. Householder, superior even to this great giving by the brahmin Velāma, to the feeding of all the worldlings in Jambudīpa, to the feeding of a hundred stream-enterers, a hundred once-returners, a hundred nonreturners, a hundred arahants, a hundred paccekabuddhas, to constructing a monastery and giving it to the Sangha of monks of the four directions, to taking refuge joyfully in the Triple Gem—the Buddha, the Dharma, and the Sangha of monks—and taking the precepts, and to developing a mind of loving-kindness for all beings just for the brief time that it takes to milk a cow, would it be if one were to contemplate all phenomena as impermanent, dukkha, empty, and devoid of self.253 Householder, what do you think? The great brahmin householder of the past named Velāma, was he someone else? Do not think that. Why is that? You should know that he was myself.254 In the past I was the great brahmin householder named Velāma.

Householder, at that time I was benefiting myself and benefiting others, benefiting many people. I had compassion for the whole world, and I sought prosperity, benefit, peace, and happiness for devas and human beings. The teaching I gave at that time did not lead to the ultimate, was 250

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not the ultimate purity, not the ultimate holy life, not the ultimate completion of the holy life. At that time I had not become free of birth, old age, disease, and death, sorrow, and grief, sadness and lamentation, nor was I able to attain complete liberation from dukkha. Householder, I have now appeared in this world as a tathāgata, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, unsurpassable person, leader on the path of Dharma, teacher of devas and human beings, called a buddha, an exalted one. I now benefit myself, benefit others, benefit many people. I have compassion for the whole world, and I seek prosperity, benefit, peace, and happiness for devas and human beings.

The teaching I give now does lead to the ultimate, is the ultimate purity, the ultimate holy life, the ultimate completion of the holy life. I have become free of birth, old age, disease, and death, sorrow and grief, sadness and lamentation. I have attained complete liberation from dukkha. Thus said the Buddha. Having heard what the Buddha said, the householder Sudatta and the monks were delighted and received it respectfully. 156. The Discourse to the

Pārāyana Brahmins255

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

At that time a group of brahmins from the Kosala country, who were taking an afternoon walk, approached the Buddha. Having exchanged polite greetings, they stepped back, sat to one side, and said, "Gotama, we would like to ask a question. Will you listen to our question?" The World-honored One said, "Feel free to ask."

Then the brahmins asked, "Gotama, are brahmins now practicing the Dharma of former brahmins or are they transgressing the Dharma of former brahmins?" The World-honored One replied:

There are no brahmins now who practice the Dharma of former brahmins. For a long time brahmins have been transgressing the Dharma of former brahmins.

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The Madhyama Āgama (Middle-length Discourses), Volume III Then the brahmins asked:

Gotama, why are no brahmins now practicing the Dharma of former brahmins? Since when have brahmins been transgressing the Dharma of former brahmins?

Then the World-honored One said these stanzas:256 In so-called ancient times there were those Who were self-restrained and intent on their practice. Relinquishing the five strands of sensuality, They practiced the pure holy life. Practicing celibacy and morality Led them to become soft and tender by nature. Their minds shone with forgiveness and harmlessness. Patient and forbearing, they guarded their thoughts. In ancient times this was the Dharma, Which [present-day] brahmins have not preserved. [In ancient times] brahmins did not keep watch over Wealth or grain as their possessions. Chanting [of hymns] was their wealth and grain; This was the treasure that brahmins guarded, [Rather than] variously colored garments, Houses, beds, and couches.

[In] prosperous cities and in all countries [The ancient] brahmins trained like this. These brahmins did no harm;

They led the way in protecting all things. When they went to others' doors, No one turned them away.

[People] opened their homes [to them] When mealtime came and they went begging.257 When brahmins were at home,

Visitors wished to make offerings to them. 252

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For fully forty-eight years They practiced pure celibacy. Seeking accomplishment in knowledge and conduct Was the practice of brahmins in ancient times. They did not steal [others'] wealth And they had nothing to fear. If mutual affection matched up, Then it was proper for them to cohabit, [But] not out of annoyance

Or resentment toward sexual customs. Not all brahmins

Were capable of practicing like this. If there were some of outstanding practice, Brahmins extremely firm in their quest, Then they, as regards sexual matters, Did not engage in them even in their dreams. Because of this practice of celibacy They called themselves brahmins [saying], "I am a brahmin." Knowing they had this conduct, The wise always recognized them As using thin beds and simple clothes And surviving on ghee and milk as food. Begging was always done according to the Dharma During a sacrifice and in the ritual of giving. During a sacrifice they did not have others beg for them, But begged for themselves.

When making offerings at a sacrifice, They did not kill cows,

Which are like one's parents or brothers Or one's other relatives.

Cows are also like human beings. The reason they give rise to happiness 678c

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The Madhyama Āgama (Middle-length Discourses), Volume III Are the food and drink [they provide, which gives us] bodily strength; As a means of conveyance [they provide] ease and happiness. Understanding this principle, They did not delight in killing cows, Whose soft bodies are so large, With a refined appearance that is renowned. Eagerly seeking their own benefit, The brahmins of ancient times pursued their practice. For their own benefit brahmins Engaged in [some] affairs and abstained from [other] affairs. They had to come into this world, Yet they were committed to liberation from this world. [However] as month succeeded month, Their minds were seen to incline toward that [worldliness]. They enjoyed themselves at night With finely adorned women.

They were surrounded by auspicious cows [But also by] very handsome women. The subtle sensual pleasures of society [Became] for brahmins a constant source of longing. Possession of chariots

Well-made and finely finished, Household life, and marriage

[Became] for brahmins a constant source of longing. Having created this bond, [they thought,] "Come, let us pursue that!"

[They then approached the king and said,] "Great king, perform a sacrifice and practice giving! Do not miss [this opportunity] to profit from your wealth, From your abundant property and grain. "If you have surplus [wealth] and cows, Great king, it is appropriate [to expend it on] this: 254

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On brahmins and chariots

For an elephant sacrifice, a horse sacrifice, And a cow sacrifice.258 Do not guard the gates [of your stables]. "Gather crowds and perform a sacrificial giving, With wealth as gifts to brahmins. From this you will gain profit, Beloved and cherished wealth!" Thus they aroused [the king's] desire, Increasing his craving more and more For wealth immeasurable

Like water in a vast reservoir. [They thought,] "Men who own cows are in this way Provided with their livelihood." They created this bondage [with the thought], "Come, let us pursue that!" [They approached the king again and said,] "Great king, perform a sacrifice and practice giving! Do not miss [this opportunity] to profit from your wealth, From your abundant property and grain. "If you have surplus wealth, Great king, it is appropriate [to expend it on] this: On brahmins and chariots

And countless hundreds and thousands of cows To be killed in a sacrifice." The horns on their heads disturbed no one; The cows of ancient times were [harmless] as pigs. Going and seizing them by the horns [Brahmins] took sharp knives and killed the cows. "Cows are just like our fathers!" Exclaimed a spirit named Fragrance. He cried, "This is against the Dharma!" As they stabbed the cows with knives. 679a

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157. The Discourse in the Yellow Reed Park

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This custom of undertaking sacrifices Was the principal transgression. There is no reason to kill. Stay far away from this decadent custom! In ancient times there were three diseases: Desire, lack of food, and old age.259 Through hatred of cows

Diseases increased to ninety-eight. Such [behavior] caused quarrels to grow, And therefore was disliked by the wise. If people saw such [behavior], Who did not dislike it?

Such behavior in this world Lacked wisdom; it was the lowest. Everyone had desire and hatred. Wives even slandered their husbands. Some women of the warrior and brahmin classes, Although guarded by their clans, Violating their birth customs, Became unrestrained in sensual pleasures. Thus, brahmins, brahmins now are not practicing the Dharma of former brahmins. For a long time brahmins have been transgressing the Dharma of former brahmins.

Then the group of brahmins from Kosala country said: World-honored One, we have understood. Well-gone One, we have comprehended.260 World-honored One, from now on we go for refuge to the Buddha, the Dharma, and the Sangha of monks. May the World-honored One accept us as lay disciples from this day forth until the end of life, as having personally gone for refuge for our whole life. Thus said the Buddha. Having heard what the Buddha said, the group of brahmins from the Kosala country and the monks were delighted and received it respectfully.

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157. The Discourse in the

Yellow Reed Park261

Thus have I heard. At one time the Buddha was staying at Verañjā in the Yellow Reed Park.

At that time a brahmin of Verañjā, who was very old, whose life span was almost over, whose life was on the verge of coming to an end, a hundred and twenty years [of age], walking with the support of a staff, while roaming around in the afternoon, approached the Buddha and exchanged polite greetings. Standing before the Buddha supported by his staff, he said: Gotama, I have heard that the renunciant Gotama, who is very young and has just gone forth to train [in the path], on being personally approached by famous and virtuous renunciants and brahmins, does not show respect for them, does not revere them, does not get up from his seat, and does not invite them to be seated. Gotama, this is very improper. The World-honored One said:

Brahmin, I have never seen anyone, among devas and māras, Brahmās, renunciants, brahmins, from human beings to devas who, on approaching me could expect me, the Tathāgata, to show respect and reverence for them, to get up from my seat and invite them to be seated. Brahmin, if someone were to approach me, the Tathāgata, desiring that I should show respect and reverence, get up from my seat, and invite them to be seated, then that person's head would certainly split into seven pieces. The brahmin said, "Gotama lacks taste."

The World-honored One said:

Brahmin, there is a way in which I do lack taste, though it is not what you are referring to. Whatever there is of taste in forms, taste in sounds, taste in fragrances, [taste in flavors,]262 taste in tangibles, the Tathāgata has eradicated it through wisdom, brought it to cessation, uprooted it so that it can never arise again. This is a way in which I lack taste, though it is not what you are referring to.

The brahmin said again, "Gotama is without fear."263 257

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The World-honored One said:

Brahmin, there is a way in which I am without fear, though it is not what you are referring to. Whatever is fearsome in forms, fearsome in sounds, fearsome in odors, fearsome in flavors, fearsome in tangibles, the Tathāgata has eradicated it through wisdom, brought it to cessation, uprooted it so that it can never arise again. This is a way in which I am without fear, though it is not what you are referring to.

The brahmin said again, "Gotama does not enter a womb." The World-honored One said:

Brahmin, there is a way in which I do not enter a womb, though it is not what you are referring to. If there is some renunciant or brahmin who has, through wisdom, eradicated future coming to a womb, brought it to cessation, uprooted it so that he will never take birth again, then of him I say that he does not enter a womb. The Tathāgata has, through wisdom, eradicated future coming to a womb, brought it to cessation, uprooted it so that he will never take birth again. For this reason I will not enter a womb. This is a way in which I do not enter a womb, though it is not what you are referring to. Brahmin, among these living beings who have come from ignorance, delight in ignorance, are covered by ignorance, are trapped in the eggshell of ignorance, I am the first to have insight into the Dharma. I am foremost among living beings.

It is just like a hen that has laid ten or twelve eggs and is mindful of them at the proper time, shelters them at the proper time, warms them at the proper time, sustains them at the proper time. Later on, [even if] the hen may have left them alone [at that time], one of the chicks pecks through its shell with its beak or claws and emerges safely. That one is foremost among the chicks.

I am like this. Of these living beings who have come from ignorance, delight in ignorance, are covered by ignorance, are trapped in the eggshell of ignorance, I am the first to have insight into the Dharma, I am foremost among living beings.

Brahmin, taking mugwort grass, I went to the tree of awakening, spread the grass beneath the tree, placed my sitting mat on it, and sat 258

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down cross-legged [with this resolve]: "I will not break this upright sitting posture until the taints have been destroyed." And I did not break that upright sitting posture until the taints had been destroyed.264 Sitting upright, secluded from sensual desires, secluded from evil and unwholesome states, I attained and dwelt in the first absorption, which is with [directed] awareness and [sustained] contemplation, with rapture and happiness born of seclusion. At that time this was the first higher state of mind that I reached, attaining a pleasant abiding in the present, attaining it easily and without difficulty, a pleasant dwelling without fear, peaceful and delightful, which leads to nirvana.

Again, brahmin, with the calming of [directed] awareness and [sustained] contemplation, with inner stillness and mental unification, I attained and dwelt in the second absorption, which is without [directed] awareness and [sustained] contemplation, and with rapture and happiness born of concentration. At that time this was the second higher state of mind that I reached, attaining a pleasant abiding in the present, attaining it easily and without difficulty, a pleasant dwelling without fear, peaceful and delightful, which leads to nirvana.

Again, brahmin, secluded from rapture and pleasure, dwelling in equanimity and without seeking anything, with right mindfulness and right comprehension, experiencing happiness with the body, I attained and dwelt in the third absorption, which the noble ones speak of as noble equanimity and mindfulness, a happy abode. At that time this was the third higher state of mind that I reached, attaining a pleasant abiding in the present, attaining it easily and without difficulty, a pleasant dwelling without fear, peaceful and delightful, which leads to nirvana. Again, brahmin, with the cessation of pleasure and the cessation of pain, and with the earlier cessation of joy and displeasure, with neitherpain-nor-pleasure, and with purity of mindfulness and equanimity, I attained and dwelt in the fourth absorption. At that time this was the fourth higher state of mind that I reached, attaining a pleasant abiding in the present, attaining it easily and without difficulty, a pleasant dwelling without fear, peaceful and delightful, which leads to nirvana.

Again, brahmin, with my mind concentrated and purified in this way, without defilement, without affliction, malleable, well steadied, having 259

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The Madhyama Āgama (Middle-length Discourses), Volume III gained mental imperturbability, I trained in the realization of the higher knowledge of the recollection of former lives. I recalled countless former lives traversed by me in the past, together with my activities and my outward appearance [in those lives]: one birth, two births, a hundred births, a thousand births, eons of [world] expansion, eons of [world] contraction, countless eons of [world] expansion and contraction.

[I recalled:] "I was that living being named So-and-so. [I] went through those past experiences; I was [once] born there, with this family name and this given name; I had this type of life and this type of food and drink, experiencing this type of pleasure and pain; my life span was like this, I survived this long, and my life ended like this. Dying here, I was reborn there; dying there, I was reborn here. I was reborn here with this family name and this given name; I had this type of life and this type of food and drink, experiencing this type of pleasure and pain; my life span was like this, I survived this long, and my life ended like this." This was the first higher knowledge that I attained at that time in the first watch of the night, having formerly been without negligence, having delighted in being established in seclusion, and having energetically cultivated it. Thus lack of wisdom was eradicated and wisdom arose, darkness was destroyed and knowledge accomplished, ignorance was eradicated and knowledge arose, namely by realizing the higher knowledge of recollecting past lives.

Again, brahmin, with my mind concentrated and purified in this way, without defilement, without affliction, malleable, well steadied, having gained mental imperturbability, I trained in the realization of the higher knowledge of the death and rebirth [of beings].

With the divine eye, which is purified and surpasses the human [eye], I saw beings as they die and as they are reborn, handsome or ugly, superior or inferior, as they come and go between good and bad realms of existence, in accordance with the [previous] deeds of these living beings. I saw as it really is that, if these living beings have undertaken evil bodily conduct, evil verbal and mental conduct, if they have reviled noble ones, held wrong views, and undertaken actions [based on] wrong views, then because of these causes and conditions, at the breaking up of the 260

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body after death they certainly go to a bad realm of existence, being reborn in hell.

If [however], these living beings have undertaken sublime bodily conduct, sublime verbal and mental conduct, if they have not reviled noble ones, have held right views, and undertaken actions [based on] right views, then because of these causes and conditions, at the breaking up of the body after death they certainly go to a good realm of existence, being reborn in a heavenly realm.

This was the second higher knowledge that I attained at that time in the middle watch of the night, by having formerly been without negligence, having delighted in being established in seclusion, and having energetically cultivated it.

Thus lack of wisdom was eradicated and wisdom arose, darkness was destroyed and knowledge accomplished, ignorance was eradicated and knowledge arose, namely by realizing the higher knowledge of the death and rebirth [of beings].

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

Knowing like this, seeing like this, my mind was liberated from the taint of sensual desire . . . from the taint of existence, my mind was liberated from the taint of ignorance. It being liberated, I knew it was liberated, knowing as it really is: "Birth is ended, the holy life has been established, what had to be done has been done; there will not be another experiencing of existence."

This was the third higher knowledge that I attained at that time in the last watch of the night, having formerly been without negligence, having 261

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The Madhyama Āgama (Middle-length Discourses), Volume III delighted in being established in seclusion, and having energetically cultivated it. Thus lack of wisdom was eradicated and wisdom arose, darkness was destroyed and knowledge accomplished, ignorance was eradicated and knowledge arose, namely by realizing the higher knowledge of the destruction of the taints. Again, brahmin, if there is someone of whom it could rightly be said that he teaches to living beings that have arisen in the world a Dharma that is free from delusion, who is foremost among all living beings, who is not covered up by pain and pleasure, then you should know that it can rightly be said of me. Why is that? [It is because] I teach to living beings who have arisen in the world a Dharma that is free from delusion. I am foremost among all living beings. I am not covered up by pain and pleasure.265

Then the brahmin of Verañjā put aside his staff, paid homage with his head at the Buddha's feet, and said to the World-honored One: The World-honored One is foremost, the World-honored One is great, the World-honored One is superior, the World-honored One is supreme, the World-honored One has rank, the World-honored One is without equal, the World-honored One is incomparable, the World-honored One is without obstructions, the World-honored One is a person without obstructions.266 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 the end of life, as having personally gone for refuge for my whole life.267

Thus spoke the Buddha. Having heard what the Buddha said, the brahmin of Verañjā and the monks were delighted and received it respectfully. 158. The Discourse to Doṇa268

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 Doṇa, while roaming around in the afternoon, approached the Buddha, exchanged polite greetings, stepped back, and sat to 262

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one side. The World-honored One asked him,269 "Doṇa, if someone asks you if you are a brahmin, do you say you are a brahmin and call yourself one?" The brahmin Doṇa replied:

Gotama, one can rightly call himself a brahmin if he is born of parents who are of pure descent, if for seven generations on both his father's and his mother's sides there has been uninterrupted continuity of births without blemish; and if he has learned much and retained it, is able to recite it, and is a master of the four Vedas with their vocabularies, liturgy, phonology, and etymology, and the histories as a fifth.270

Gotama, one who can rightly call himself a brahmin is myself. Why is that? I am born of parents of pure descent; for seven generations on both my father's and my mother's sides there has been uninterrupted continuity of births without blemish; and I have learned much and retained it, am able to recite it, and am a master of the four Vedas with their vocabularies, liturgy, phonology, and etymology, and the histories as a fifth. The World-honored One said:

Doṇa, I will now ask you [a question]; answer according to your understanding. Doṇa, what do you think? Those ancient brahmins who have died and passed away, reciters of the sacred texts, who promulgated the sacred texts and recited the Vedas—namely, Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Vāseṭṭha, Kassapa, Bhāradvāja, and Bhagu—they have designated five types of brahmins:

There are brahmins who are like Brahmā, there are brahmins who are like a deva, there are brahmins who do not overstep the boundaries, there are brahmins who overstep the boundaries, and there are brahmins who are outcastes as the fifth. Doṇa, of these five types of brahmins, which one are you?

Doṇa said:

Gotama has spoken about this matter in brief, without explaining its details. I am unable to understand it. May the renunciant Gotama explain it well so that I understand its meaning.

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The Madhyama Āgama (Middle-length Discourses), Volume III The World-honored One said, "Doṇa, listen closely and pay proper attention, I will analyze it for you in detail." Doṇa said, "Indeed, Gotama." The brahmin Doṇa listened to receive the instruction.

The Buddha said:

Doṇa, how is a brahmin like Brahmā? A brahmin is born of parents of pure descent; for seven generations on both his father's and his mother's sides there has been uninterrupted continuity of births without blemish. For forty-eight years he practices the holy life as a young man, wishing to acquire the sacred texts, to recite the canonical texts. Having acquired the sacred texts, recited the canonical texts, he supports his teacher by begging for wealth in accordance with the Dharma, not contrary to the Dharma. What is "[in accordance with the Dharma, not] contrary to the Dharma"? [It is] not by farming, not by trade, not by [compiling] books, not by calculating, not by accounting, not by engraving, not by handwriting, not by composing regulations, not by [compiling] discourses, not by poetry, not by wielding sword or staff, not by attending to the king's affairs, [but] by begging in accordance with the Dharma, he begs for wealth to support his teacher.271

Having offered wealth [to his teacher],272 with a mind imbued with loving-kindness, he dwells [mentally] pervading one direction, likewise the second, the third, and the fourth direction, and also the four intermediate directions and above and below, all around, everywhere. With a mind imbued with loving-kindness, free of fetters or resentment, without ill will or contention, he dwells pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well-cultivated. In the same way, with a mind imbued with compassion . . . with empathic joy . . . with equanimity, free of fetters or resentment, without ill will or conflict, he dwells pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well-cultivated. Doṇa, in this way a brahmin is like Brahmā. Doṇa, how is a brahmin like a deva? A brahmin is born of parents of pure descent; for seven generations on both his father's and his mother's sides there has been uninterrupted continuity of births without blemish. For forty-eight years he practices the holy life as a young man, wishing to 264

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acquire the sacred texts, to recite the canonical texts. Having acquired the sacred texts, recited the canonical texts, he supports his teacher by begging for wealth in accordance with the Dharma, not contrary to the Dharma. What is "[in accordance with the Dharma, not] contrary to the Dharma"? Not by farming, not by trade, not by [compiling] books, not by calculating, not by accounting, not by engraving, not by handwriting, not by composing regulations, not by [compiling] discourses, not by poetry, not by wielding sword or staff, not by attending to the king's affairs, but by begging in accordance with the Dharma, he begs for wealth to support his teacher. Having offered wealth [to his teacher], he practices sublime bodily conduct . . . verbal . . . sublime mental conduct. Having practiced sublime bodily conduct . . . verbal . . . sublime mental conduct, at the destruction of the body at death he will certainly go to a good realm of existence, being reborn in heaven.273 Doṇa, in this way a brahmin is like the devas. Doṇa, how does a brahmin not overstep the boundaries? A brahmin is born of parents of pure descent; for seven generations on both his father's and his mother's sides there has been uninterrupted continuity of births without blemish. For forty-eight years he practices the holy life as a young man, wishing to acquire the sacred texts, to recite the canonical texts. Having acquired the sacred texts, recited the canonical texts, he supports his teacher by begging for wealth in accordance with the Dharma, not contrary to the Dharma.

What is "[in accordance with the Dharma, not] contrary to the Dharma"? Not by farming, not by trade, not by [compiling] books, not by calculating, not by accounting, not by engraving, not by handwriting, not by composing regulations, not by [compiling] discourses, not by poetry, not by wielding sword or staff, not by attending to the king's affairs, but by begging in accordance with the Dharma, he begs for wealth to support his teacher. Having offered wealth [to his teacher], he seeks a wife for himself in accordance with the Dharma, not contrary to the Dharma. What is "[in accordance with the Dharma, not] contrary to the Dharma"? A brahmin does not approach a brahmin woman with intentions such as these: to increase mutual craving and to have [sexual] union. He approaches a brahmin woman, not a nonbrahmin woman, nor a warrior woman, nor one who is pregnant, nor one who is nursing.

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Doṇa, for what reason does a brahmin not approach [a woman] who is pregnant? So that this man and woman will not become known as impure and licentious.274 For this reason a brahmin does not approach [a woman] who is pregnant. Doṇa, for what reason does a brahmin not approach [a woman] who is nursing? So that this man and woman will not become known as impure and angry. For this reason a brahmin does not approach [a woman] who is nursing.

Doṇa, he approaches [a woman] not for the sake of wealth, nor for the sake of pride, nor for the sake of adornment, nor for the sake of decoration, but just for the sake of a son. Once a son is born, [the brahmin] is established within the boundaries of the conventions of the brahmins of old, upholding them and not overstepping them. Doṇa, in this way a brahmin does not overstep the boundaries.

Doṇa, how does a brahmin overstep the boundaries? A brahmin is born of parents of pure descent; for seven generations on both his father's and his mother's sides there has been uninterrupted continuity of births without blemish. For forty-eight years he practices the holy life as a young man, wishing to acquire the sacred texts, to recite the canonical texts. Having acquired the sacred texts, recited the canonical texts, he supports his teacher by begging for wealth in accordance with the Dharma, not contrary to the Dharma.

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Doṇa, for what reason does a brahmin not approach [a woman] who is pregnant? So that this man and woman will not become known as impure and licentious. For this reason a brahmin does not approach [a woman] who is pregnant. Doṇa, for what reason does a brahmin not approach [a woman] who is nursing? So that this man and woman will not become known as impure and angry. For this reason a brahmin does not approach [a woman] who is nursing.

Doṇa, he approaches [a woman] not for the sake of wealth, nor for the sake of pride, nor for the sake of adornment, nor for the sake of decoration, but just for the sake of a son. [However,] once a son is born, he does not remain within the boundaries of the conventions of the brahmins of old, not upholding them but overstepping them.275 Doṇa, in this way a brahmin oversteps the boundaries.

Doṇa, how is a brahmin an outcaste [among] brahmins? A brahmin is born of parents of pure descent; for seven generations on both his father's and his mother's sides there has been uninterrupted continuity of births without blemish. For forty-eight years he practices the holy life as a young man, wishing to acquire the sacred texts, to recite the canonical texts. Having acquired the sacred texts, recited the canonical texts, he supports his teacher by begging for wealth in accordance with the Dharma, not contrary to the Dharma.

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The Madhyama Āgama (Middle-length Discourses), Volume III Doṇa, for what reason does a brahmin not approach [a woman] who is pregnant? So that this man and woman will not become known as impure and licentious. For this reason a brahmin does not approach [a woman] who is pregnant. Doṇa, for what reason does a brahmin not approach [a woman] who is nursing? So that this man and woman will not become known as impure and angry. For this reason a brahmin does not approach [a woman] who is nursing.

Doṇa, he approaches [a woman] not for the sake of wealth, nor for the sake of pride, nor for the sake of adornment, nor for the sake of decoration, but just for the sake of a son. Once a son is born, he undertakes affairs related to kings, affairs related to thieves, affairs related to those who are on the wrong path, saying, "Brahmins should undertake all affairs; brahmins are not defiled by this, they are not contaminated by it. They are just like fire, which burns what is pure and burns what is impure." [If someone says] "Brahmins should not undertake any affairs," [we reply,] "Brahmins are not defiled by this; they are not contaminated by it." Doṇa, in this way a brahmin is an outcaste [among] brahmins.276 Doṇa, of these five types of brahmin, which one are you?277

Doṇa said:

Gotama, I am not entitled to say I am even the most inferior [type of] brahmin, the outcaste, let alone the others. World-honored One, I have understood. Well-gone One, I have comprehended. World-honored One, from now on I go for refuge to the Buddha, the Dharma, and the Sangha of monks. May the World-honored One accept me as a lay disciple from this day forth until the end of life, as having personally gone for refuge for my whole life.278

Thus spoke the Buddha. Having heard what the Buddha said, the brahmin Doṇa was delighted and received it respectfully.

159. The Discourse to Aggilāyana

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

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side, and said, "Gotama, I wish to ask a question. Will you listen if I venture to express it?"

The World-honored One said, "Feel free to ask." Then the brahmin asked, "Gotama, dependent on what do the brahmin texts remain?"

The World-honored One replied, "Dependent on the people, the brahmin texts remain."

The brahmin asked again, "Gotama, dependent on what do the people remain?"

The World-honored One replied, "Dependent on rice and wheat, the people remain."

The brahmin asked again, "Gotama, dependent on what do rice and wheat remain?"

The World-honored One replied, "Dependent on the earth, rice and wheat remain."

The brahmin asked again, "Gotama, dependent on what does the earth remain?"

The World-honored One replied, "Dependent on water, the earth remains." The brahmin asked again, "Gotama, dependent on what does water remain?"

The World-honored One replied, "Dependent on wind, water remains." The brahmin asked again, "Gotama, dependent on what does wind remain?" The World-honored One replied, "Dependent on space, wind remains." The brahmin asked again, "Gotama, dependent on what does space remain?"

The World-honored One replied, "Space is dependent on nothing, yet because of the sun and moon, therefore there is empty space." The brahmin asked again, "Gotama, dependent on what do the sun and moon remain?"

The World-honored One replied, "Dependent on the Four Heavenly Kings, the sun and moon remain."

The brahmin asked again, "Gotama, dependent on what do the Four Heavenly Kings remain?" The World-honored One replied, "Dependent on the devas of the Thirtythree, the Four Heavenly Kings remain." 269

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The Madhyama Āgama (Middle-length Discourses), Volume III The brahmin asked again, "Gotama, dependent on what do the devas of the Thirty-three remain?"

The World-honored One replied, "Dependent on the Yāma devas, the devas of the Thirty-three remain."

The brahmin asked again, "Gotama, dependent on what do the Yāma devas remain?"

The World-honored One replied, "Dependent on the Tusita devas, the Yāma devas remain."

The brahmin asked again, "Gotama, dependent on what do the Tusita devas remain?"

The World-honored One replied, "Dependent on the devas who Delight in Creating, the Tusita devas remain."

The brahmin asked again, "Gotama, dependent on what do the devas who Delight in Creating remain?"

The World-honored One replied, "Dependent on the devas who Wield Power over Others' Creations, the devas who Delight in Creating remain." The brahmin asked again, "Gotama, dependent on what do the devas who Wield Power Over Others' Creations remain?"

The World-honored One replied, "Dependent on the Brahmā world, the devas who Wield Power Over Others' Creations remain." The brahmin asked again, "Gotama, dependent on what does the Brahmā world remain?"

The World-honored One replied, "Dependent on the Great Brahmā, the Brahmā world remains."

The brahmin asked again, "Gotama, dependent on what does the Great Brahmā remain?"

The World-honored One replied, "Dependent on patience, humility, gentleness, and goodness, the Great Brahmā remains." The brahmin asked again, "Gotama, dependent on what do patience, humility, gentleness, and goodness remain?"

The World-honored One replied, "Dependent on nirvana, patience, humility, gentleness, and goodness remain."

The brahmin asked again, "Gotama, dependent on what does nirvana remain?"

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The World-honored One replied:

Brahmin, you are asking for a dependence of what is infinite. You are now asking me about what is limitless. Indeed, nirvana is not dependent on anything to remain. Nirvana is total cessation. Nirvana is supreme. Brahmin, it is for the sake of this that one practices the holy life under me. The brahmin said:

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

Thus spoke the Buddha. Having heard what the Buddha said, the brahmin Aggilāyana was delighted and received it respectfully. 160. The Discourse on Araka279

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

At that time, after the midday meal, the monks were sitting together in the assembly hall discussing this matter:

Venerable friends, it is extraordinary. It is extraordinary how very short is human life, [after which] one has to pass on to the next life. One should do what is wholesome, one should practice the holy life, for whoever is born will die. Yet, as regards practice of the Dharma, practice that is beneficial, practice that is wholesome, practice that is sublime, people in this present life do not act and strive [accordingly].

At that time the World-honored One was passing the day's abiding elsewhere. With the purified divine ear, which surpasses the human [ear], he heard those monks sitting together in the assembly hall after the midday meal discussing this matter:

Venerable friends, it is extraordinary. It is extraordinary how very short is human life, [after which] one has to pass on to the next life. One should 682b

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The Madhyama Āgama (Middle-length Discourses), Volume III do what is wholesome, one should practice the holy life, for whoever is born will die. Yet, as regards practice of the Dharma, practice that is beneficial, practice that is wholesome, practice that is sublime, people in this present life do not act and strive [accordingly].

Having heard this, in the late afternoon the World-honored One rose from sitting in meditation and approached the assembly hall. He sat down on a seat prepared in front of the assembly of monks and asked the monks, "What matter were you discussing? For what purpose have you come to sit together in the assembly hall?"

Then the monks said:

World-honored One, we monks assembled and, being seated together in the assembly hall after the midday meal, were discussing this matter: "Venerable friends, it is extraordinary. It is extraordinary how very short is human life, [after which] one has to pass on to the next life. One should do what is wholesome, one should practice the holy life, for whoever is born will die. Yet, as regards practice of the Dharma, practice that is beneficial, practice that is wholesome, practice that is sublime, people in this present life do not act and strive [accordingly]." World-honored One, this is the matter we have been discussing. It is for this reason that we are seated together in the assembly hall.

The World-honored One exclaimed:

It is well, it is well, monks, that you were talking like this: "Venerable friends, it is extraordinary. It is extraordinary how very short is human life, [after which] one has to pass on to the next life. One should do what is wholesome; one should practice the holy life, for whoever is born will die. Yet, as regards practice of the Dharma, practice that is beneficial, practice that is wholesome, practice that is sublime, people in this present life do not act and strive [accordingly]." Why is that? I too say this: "It is extraordinary. It is extraordinary how very short is human life, [after which] one has to pass on to the next life. One should do what is wholesome, one should practice the holy life, for whoever is born will die. Yet, as regards practice of the Dharma, practice that is beneficial, practice that 272

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is wholesome, practice that is sublime, people in this present life do not act and strive [accordingly]."

Why is that? In former times, in the past, the life span of living beings was eighty thousand years. Monks, when the human life span was eighty thousand years, this Jambudīpa was flourishing greatly and delightful, with plenty of wealth and treasures, and with villages and towns close together, only a chicken's flight apart.

Monks, when the human life span was eighty thousand years, women were marriageable at five hundred years of age. Monks, when the human life span was eighty thousand years, the only diseases that existed were these: cold, heat, the need to urinate and defecate, sensual desire, hunger, and old age. There were no other afflictions.

Monks, when the human life span was eighty thousand years, there was a king named Koravya, who was a wheel-turning monarch, intelligent and wise. Equipped with a fourfold army, he reigned over the entire world, freely, as he liked. Being a righteous Dharma king, he had attained the seven treasures. Those seven treasures are: the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the steward treasure, and the counselor treasure—these are the seven. He had a thousand sons, handsome, brave, fearless, and able to overcome the troops of others. He certainly ruled over the whole earth, as far as the ocean, without relying on sword or club, just by teaching the Dharma, bringing peace and happiness.

Monks, King Koravya had a brahmin named Araka, a great elder, who was born of parents of pure descent. For seven generations on both his father's and his mother's sides there had been uninterrupted continuity of births without blemish. He had learned much and retained it, and was able to recite it. He was a master of the four Vedas with their vocabularies, liturgy, phonology, and etymology, and the histories as a fifth. Monks, the brahmin Araka had countless hundreds and thousands of young brahmin students. Dwelling in a secluded place, the brahmin Araka taught the sacred texts to his countless hundreds and thousands of young brahmin students.

At that time the brahmin Araka, dwelling alone in a secluded place, sat in meditation and reflection. He had this thought in his mind: "It is 273

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extraordinary. It is extraordinary how very short is human life, [after which] one has to pass on to the next life. One should do what is wholesome; one should practice the holy life, for whoever is born will die. Yet, as regards practice of the Dharma, practice that is beneficial, practice that is wholesome, practice that is sublime, people in this present life do not act and strive [accordingly]. Let me now shave off hair and beard, don the yellow robes and, out of faith, go forth from the household life to train in the path."

Then the brahmin Araka approached his group of many young brahmin students from various countries and said, "Young brahmin students, while dwelling alone in a secluded place, I sat in meditation and reflection. I had this thought in my mind: 'It is extraordinary. It is extraordinary how very short is human life, [after which] one has to pass on to the next life. One should do what is wholesome; one should practice the holy life, for whoever is born will die. Yet, as regards practice of the Dharma, practice that is beneficial, practice that is wholesome, practice that is sublime, people in this present life do not act and strive [accordingly]. Let me now shave off hair and beard, don the yellow robes, and, out of faith, go forth from the household life to train in the path.' Young brahmin students, I now wish to shave off hair and beard, don the yellow robes, and, out of faith, go forth from the household life to train in the path. What will you do?" The group of many young brahmin students from various countries said, "Venerable teacher, whatever we know, we have received it all through the teacher's kindness. If the venerable teacher shaves off hair and beard, dons the yellow robes, and, out of faith, goes forth from the household life to train in the path, then we too will shave off hair and beard, don the yellow robes, and, out of faith, go forth from the household life to train in the path under our venerable teacher." Then at a later time the brahmin Araka shaved off hair and beard, donned the yellow robes, and, out of faith, went forth from the household life to train in the path; and the group of many young brahmin students from various countries also shaved off hair and beard, donned the yellow robes, and, out of faith, went forth from the household life to train in the path under their venerable teacher. Thus arose the designations "the venerable teacher Araka" and "the disciples of the venerable teacher Araka." 274

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At that time the venerable teacher Araka taught his disciples the Dharma:280 "Brahmin students, it is extraordinary. It is extraordinary how very short is human life, [after which] one has to pass on to the next life. One should do what is wholesome, one should practice the holy life, for whoever is born will die. Yet, as regards practice of the Dharma, practice that is beneficial, practice that is wholesome, practice that is sublime, people in this present life do not act and strive [accordingly]." Thus at that time the venerable teacher Araka taught his disciples the Dharma: "Brahmin students, it is extraordinary. It is extraordinary how very short is human life, [after which] one has to pass on to the next life. One should do what is wholesome, one should practice the holy life, for whoever is born will die. Yet, as regards practice of the Dharma, practice that is beneficial, practice that is wholesome, practice that is sublime, people in this present life do not act and strive [accordingly]." In this way the venerable teacher Araka taught his disciples the Dharma. Again, the venerable teacher Araka taught his disciples the Dharma: "Brahmin students, it is just like a drop of dew on grass in the morning. It disappears [as] the sun rises, not lasting long. Such, brahmin students, is human life, it is like dew in the morning. To get even a trifling amount of gratification is very difficult; and it [brings] great suffering and adversity, exceedingly much adversity." In this way the venerable teacher Araka taught his disciples the Dharma.

Again, the venerable teacher Araka taught his disciples the Dharma: "Brahmin students, it is just as, at a time of great rain, the water drops form bubbles which arise and pass away. Such, brahmin students, is human life, it is like a bubble. To get even a trifling amount of gratification is very difficult; and it [brings] great suffering and adversity, exceedingly much adversity." In this way the venerable teacher Araka taught his disciples the Dharma. Again, the venerable teacher Araka taught his disciples the Dharma: "Brahmin students, it is just as writing with a stick by inserting it into water, which quickly returns again [to its former condition].281 Such, brahmin students, is human life, it is like writing with a stick by inserting it into water, which quickly returns again [to its former condition]. To get even a trifling amount of gratification is very difficult; and it [brings] great 275

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suffering and adversity, exceedingly much adversity." In this way the venerable teacher Araka taught his disciples the Dharma. Again, the venerable teacher Araka taught his disciples the Dharma: "Brahmin students, it is just like putting a new earthenware pot into water and quickly taking it out again;282 exposed to wind and heat, it quickly dries out.283 Such, brahmin students, is human life, it is like a new earthenware pot that after being placed in water quickly dries out. To get even a trifling amount of gratification is very difficult; and it [brings] great suffering and adversity, exceedingly much adversity." In this way the venerable teacher Araka taught his disciples the Dharma. Again, the venerable teacher Araka taught his disciples the Dharma: "Brahmin students, it is just as a small piece of meat placed in a big caldron of water under which a blazing fire is burning, it quickly disappears completely.284 Such, brahmin students, is human life, it is like meat melting away. To get even a trifling amount of gratification is very difficult; and it [brings] great suffering and adversity, exceedingly much adversity." In this way the venerable teacher Araka taught his disciples the Dharma. Again, the venerable teacher Araka taught his disciples the Dharma: "Brahmin students, it is just like a thief who has been bound and is being taken to the signpost beneath which he is to be executed.285 As he lifts his feet, step by step he approaches death, step by step he approaches the end of his life. Such, brahmin students, is human life, it is like a thief who has been bound and is being taken to the signpost beneath which he is to be executed. To get even a trifling amount of gratification is very difficult; and it [brings] great suffering and adversity, exceedingly much adversity." In this way the venerable teacher Araka taught his disciples the Dharma. Again, the venerable teacher Araka taught his disciples the Dharma: "Brahmin students, it is just like an ox being led by a butcher to be slaughtered. As it lifts its feet, step by step it approaches death, step by step it approaches the end of its life. Such, brahmin students, is human life, it is like an ox being led to be slaughtered. To get even a trifling amount of gratification is very difficult; and it [brings] great suffering and adversity, exceedingly much adversity." In this way the venerable teacher Araka taught his disciples the Dharma.

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Again, the venerable teacher Araka taught his disciples the Dharma: "Brahmin students, it is just like a loom weaving [cloth]; with each movement, it comes nearer to completion, nearer to the end.286 Such, brahmin students, is the life of a human being: it is like a loom nearing completion of the weaving. To get even a trifling amount of gratification is very difficult; and it [brings] great suffering and adversity, exceedingly much adversity." In this way the venerable teacher Araka taught his disciples the Dharma. Again, the venerable teacher Araka taught his disciples the Dharma: "Brahmin students, it is just like a mountain stream which, having grown rapidly, flows quickly,287 carrying flotsam along with it. Its water flows swiftly, not stopping for a moment.288 Such, brahmin students, is the human life span, moving quickly and not stopping for a moment. Such, brahmin students, is human life, like a quickly flowing river. To get even a trifling amount of gratification is very difficult; and it [brings] great suffering and adversity, exceedingly much adversity." In this way the venerable teacher Araka taught his disciples the Dharma.

Again, the venerable teacher Araka taught his disciples the Dharma: "Brahmin students, it is just as when, in the dark of night, one throws a staff onto the ground.289 It may land with its head down, it may land with its head up, again it may land on its side; it may land in a clean place, or it may land in an unclean place. Such, brahmin students, are living beings obscured by ignorance and bound by craving. They may be reborn in hell, they may be reborn as animals, they may be reborn as hungry ghosts, they may be reborn in a heaven, or they may be reborn in the human realm. Such, brahmin students, is human life, like a staff thrown onto the ground in the dark. To get even a trifling amount of gratification is very difficult; and it [brings] great suffering and adversity, exceedingly much adversity." In this way the venerable teacher Araka taught his disciples the Dharma.290 Again, the venerable teacher Araka taught his disciples the Dharma: "Brahmin students, I have abandoned and discarded covetousness regarding the world. With my mind free of agitation, on seeing others' wealth and all their requisites of life, I do not give rise to covetousness with the wish 'May I get it!' I have purified my mind of covetousness. In the same way, I have abandoned ill will . . . sloth-and-torpor . . . restlessness-andworry. . . . I have abandoned doubt regarding the world and overcome 277

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uncertainty. Being without vacillation in regard to wholesome states, I have purified my mind of doubt.

"Brahmin students, you too should abandon and remove covetousness regarding the world. Having a mind without strife, on seeing others' wealth and all their requisites of life, do not give rise to covetousness with the wish 'May I get it!' Purify your mind of covetousness. In the same way, abandon ill will . . . sloth-and-torpor . . . restlessness-and-worry . . . abandon doubt regarding the world and overcome uncertainty, being without vacillation regarding wholesome states." In this way the venerable teacher Araka taught his disciples the Dharma.

Again, the venerable teacher Araka taught his disciples the Dharma: "Brahmin students, with a mind imbued with loving-kindness, I dwell [mentally] pervading one direction, likewise the second, the third, and the fourth direction, and also the four intermediate directions and above and below, all around, everywhere. With a mind imbued with loving-kindness, free of fetters or resentment, without ill will or contention, I dwell pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well-cultivated. In the same way, with a mind imbued with compassion . . . with empathic joy . . . with equanimity, free of fetters or resentment, without ill will or conflict, I dwell pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well-cultivated.

"Brahmin students, with a mind imbued with loving-kindness, you too should dwell [mentally] pervading one direction, likewise the second, the third, and the fourth direction, and also the four intermediate directions and above and below, all around, everywhere. With a mind imbued with lovingkindness, free of fetters or resentment, without ill will or contention, dwell pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well cultivated. In the same way, with a mind imbued with compassion . . . with empathic joy . . . with equanimity, free of fetters or resentment, without ill will or conflict, dwell pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well-cultivated." In this way the venerable teacher Araka taught his disciples the Dharma. Again, the venerable teacher Araka explained to his disciples the teaching of the Brahmā realm. When the venerable teacher Araka explained the teaching of the Brahmā realm, there were some of the disciples who 278

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did not completely accept the teaching. After death they were reborn among the Four Heavenly Kings, or they were reborn among the devas of the Thirty-three, or they were reborn among the Yāma devas, or they were reborn among the Tusita devas, or they were reborn among the devas who Delight in Creating, or they were reborn among the devas who Wield Power over Others' Creations. When the venerable teacher Araka explained the teaching of the Brahmā realm, there were some of the disciples who completely accepted the teaching. Cultivating the four divine abodes (brahmavihāras) and separating themselves from sensual desires, after death they were reborn among the Brahmā devas.

At that time the venerable teacher Araka thought, "It is not appropriate for me to be equal to my disciples, being reborn together with them in the next life in one place. Let me now further cultivate a superior loving-kindness. Having further cultivated a superior loving-kindness, after death I will be reborn among the Ābhassara devas." At a later time the venerable teacher Araka further cultivated a superior loving-kindness. Having further cultivated a superior loving-kindness, after death he was reborn among the Ābhassara devas. The path in which the venerable teacher Araka and his disciples trained was not vain. They attained great fruit. Monks, what do you think? Was the venerable teacher Araka of ancient times someone else? Do not think this. Why is that? Monks, you should know that he was myself. At that time I was called "the venerable teacher Araka." At that time I had countless hundreds and thousands of disciples. At that time I explained to my disciples the teaching about the Brahmā realm. When I explained the teaching about the Brahmā realm, some of my disciples did not fully accept the teaching, and after death they were reborn among the Four Heavenly Kings, or they were reborn among the devas of the Thirty-three, or they were reborn among the Yāma devas, or they were reborn among the Tusita devas, or they were reborn among the devas who Delight in Creating, or they were reborn among the devas who Wield Power over Others' Creations. When I explained the teaching about the Brahmā realm, some of my disciples completely accepted the teaching. Cultivating the four divine abodes and separating themselves from sensual desires, after death they were reborn among the Brahmā devas. At that time I thought, "It is not appropriate for me to be equal to my 279

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The Madhyama Āgama (Middle-length Discourses), Volume III disciples, being reborn together with them in one place in the next life. Let me now further cultivate a superior loving-kindness. Having further cultivated a superior loving-kindness, after death I will be reborn among the Ābhassara devas." At a later time I further cultivated a superior loving-kindness. Having cultivated a superior loving-kindness, after death I was reborn among the Ābhassara devas. The path in which I and my disciples trained at that time was not vain. We attained great fruit. At that time I benefited myself, benefited others, benefited many people. I had compassion for the whole world and I sought prosperity, benefit, peace, and happiness for devas and human beings. [However,] the teaching that I taught at that time did not reach fulfillment, it did not fulfill purification, it did not fulfill the holy life. Not having fulfilled the holy life, at that time I did not become free from birth, aging, disease, death, sorrow, and distress, and I was not yet able to attain liberation from all dukkha. Monks, I have now appeared in this world as a tathāgata, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, a leader on the path of Dharma, a teacher of devas and human beings, called a buddha, an exalted one. I now benefit myself, benefit others, benefit many people. I have compassion for the whole world and I seek prosperity, benefit, peace, and happiness for devas and human beings. I now teach the Dharma, having reached fulfillment, having fulfilled purification, having fulfilled the holy life. Having completely fulfilled the holy life, I am now free from birth, aging, disease, death, sorrow, and distress. I have now attained liberation from all dukkha.

Monks, "Very short is human life, [after which] one has to pass on to the next life. One should do what is wholesome, one should practice the holy life, for whoever is born will die." Monks, this is rightly spoken now. Why is that? Because the [human] life span now extends to only a hundred years, or perhaps a little more.

One who has such a life span lives for three hundred seasons—a hundred springs, a hundred summers, and a hundred winters. He lives for one thousand two hundred months—four hundred months of spring, four hundred months of summer, and four hundred months of winter—so he lives for one thousand two hundred months.

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