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161. The Discourse to Brahmāyu

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He lives for two thousand four hundred fortnights—eight hundred fortnights of spring, eight hundred fortnights of summer, and eight hundred fortnights of winter—so he lives for two thousand four hundred fortnights. [He lives] for thirty-six thousand days and nights—twelve thousand days and nights of spring, twelve thousand days and nights of summer, and twelve thousand days and nights of winter—so he lives for thirty-six thousand days and nights.

He eats seventy-two thousand meals, including the times of being prevented [from eating] and the times of being breastfed. Being prevented [from eating] happens when one cannot eat because of pain, cannot eat because of anger, cannot eat because of sickness, cannot eat because of being busy, cannot eat because one is traveling, cannot eat because one is with the king, cannot eat because one is observing a day of purification, or cannot eat because one cannot get [food].

That is to say, monks, [a person] with a one-hundred-year life span lives to the age of one hundred counted by years, [which alternatively could be] counted by seasons, counted by years and seasons, counted by months, counted by fortnights, counted by months and fortnights, counted by days, counted by nights, counted by days and nights, counted by meals, counted by prevention [from eating], or counted by meals and prevention [from eating].

Monks, what a teacher should do for his disciples out of great compassion, mercy, sympathy, and concern, seeking their benefit and welfare, seeking their safety and well-being, that I have now already done. You too should do your part. Go and sit in meditation and contemplation in a secluded place, on a mountain, in a forest, at the base of a tree, in an empty and quiet place. Do not be negligent. Make a diligent effort, lest you regret it later. This is my instruction, this is my teaching. Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

161. The Discourse to Brahmāyu291

Thus have I heard. At one time the Buddha was staying in the country of Videha together with a great company of monks.

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The Madhyama Āgama (Middle-length Discourses), Volume III At that time there was in Mithilā a brahmin named Brahmāyu who was very wealthy and prosperous, with immeasurable wealth, with livestock and estates beyond estimation, and with an abundance of flourishing feudatories. Mithilā with its water, pasture, and timber had been granted to him as a brahmin's fief by the king of Magadha, Ajātasattu Vedehiputta. The brahmin Brahmāyu had a young brahmin [disciple] named Uttara, who was born of parents of pure descent. For seven generations on both his father's and mother's sides there had been uninterrupted continuity of births without blemish. He had learned much, 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.292

The brahmin Brahmāyu heard that the renunciant Gotama from the Sakya lineage, who had left the Sakya clan, shaved off hair and beard, donned the yellow robes, and out of faith left the household life and became homeless to train in the path, was staying in the country of Videha together with a large company of monks. The renunciant Gotama had a great reputation, which had spread throughout the ten directions, namely: the renunciant Gotama is a tathāgata, free from attachment, fully awakened, endowed with knowledge and [perfect] 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, known as the Buddha, an exalted one. In this world, with its devas, māras, Brahmās, renunciants, and brahmins, from human beings to devas, he has himself known and realized, and dwells having himself accomplished realization. The Dharma he teaches is good in the beginning, good in the middle, and good in the end, with its meaning and phrasing, endowed with purity, and he reveals the holy life.

Again, he heard that the renunciant Gotama was endowed with the thirtytwo marks of a great man.293 For one who is endowed with these marks of a great man, there truly are only two real possibilities. If he lives the home life, he will certainly become a wheel-turning monarch, intelligent and wise, equipped with a fourfold army to reign over the entire world, freely, as he likes. Being a righteous Dharma king, he will attain 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.

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He will have a thousand sons, handsome, brave, fearless, and able to overcome the troops of others. He will certainly rule over the whole earth, as far as the ocean, without sword or club, just by teaching the Dharma, bringing peace and happiness.

If [however,] he shaves off hair and beard, dons the yellow robes, leaves home out of faith, and goes forth to train in the path, then he will certainly become a tathāgata, free from attachment and fully awakened. His fame will spread and be known throughout the ten directions.

Having heard this, the brahmin Brahmāyu said:

Uttara, I have heard thus: 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, is staying in the country of Videha together with a large company of monks. Uttara, the renunciant Gotama has a great reputation, which has spread throughout the ten directions, namely: the renunciant Gotama is a tathāgata, free from attachment, fully awakened, endowed with knowledge and [perfect] 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, known as the Buddha, an exalted one. In this world, with its devas, māras, Brahmās, renunciants, and brahmins, from human beings to devas, he has himself known and realized, and dwells, having himself accomplished realization. The Dharma he teaches is good in the beginning, good in the middle, and good in the end, with its meaning and phrasing, endowed with purity, and it reveals the holy life.

Again, Uttara, [I have heard] that the renunciant Gotama is endowed with the thirty-two marks of a great man. For one who is endowed with these marks of a great man, there truly are only two real possibilities. If he lives the home life, he will certainly become a wheel-turning monarch, intelligent and wise, equipped with a fourfold army to reign over the entire world, freely, as he likes. Being a righteous Dharma king, he will attain 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 will have a thousand sons, handsome, brave, fearless, and will be able to overcome the troops of others. He will certainly rule over the whole 283

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earth, as far as the ocean, without relying on sword or club, just by teaching the Dharma, bringing peace and happiness.

If [however,] he shaves off hair and beard, dons the yellow robes, leaves home out of faith, and goes forth to train in the path, then he will certainly become a tathāgata, free from attachment and fully awakened. His fame will spread and be known throughout the ten directions. Uttara, you have received and retained the texts on the possession of the thirty-two marks of a great man. For one who is endowed with these marks of a great man, there truly are only two real possibilities. If he lives the home life, he will certainly become a wheel-turning monarch, intelligent and wise, equipped with a fourfold army to reign over the entire world, freely, as he likes. Being a righteous Dharma king, he will attain 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 will have a thousand sons, handsome, brave, fearless, and will be able to overcome the troops of others. He will certainly rule over the whole earth, as far as the ocean, without relying on sword or club, just by teaching the Dharma, bringing peace and happiness.

If [however,] he shaves off hair and beard, dons the yellow robes, leaves home out of faith, and goes forth to train in the path, then he will certainly become a tathāgata, free from attachment and fully awakened. His fame will spread and be known throughout the ten directions. Uttara replied:

Yes indeed, venerable sir,294 I have received and retained the texts on the possession of the thirty-two marks of a great man. For one who is endowed with these marks of a great man, there truly are only two real possibilities. If he lives the home life, he will certainly become a wheel-turning monarch, intelligent and wise, equipped with a fourfold army to reign over the entire world, freely, as he likes. Being a righteous Dharma king, he will attain 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 will have a thousand sons, handsome, brave, fearless, and will be able to 284

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overcome the troops of others. He will certainly rule over the whole earth, as far as the ocean, without relying on sword or club, just by teaching the Dharma, bringing peace and happiness.

If [however,] he shaves off hair and beard, dons the yellow robes, leaves home out of faith, and goes forth to train in the path, then he will certainly become a tathāgata, free from attachment and fully awakened. His fame will spread and be known throughout the ten directions. The brahmin Brahmāyu said:

Uttara, you approach the renunciant Gotama. Examine the renunciant Gotama to see whether he is so or not so. Does he really have the thirtytwo marks of a great man?295 Having heard this, the young brahmin Uttara paid homage with his head at the feet of the brahmin Brahmāyu, circumambulated him three times, and left. Having approached the Buddha, he exchanged polite greetings, stepped back, sat to one side, and examined the World-honored One's body for the thirty-two marks. He saw that the World-honored One's body had thirty of the marks, but he was in doubt regarding two of the marks: the concealed male organ and the long, wide tongue.

The World-honored One thought, "This Uttara is examining my body for the thirty-two marks. He sees that I have thirty of the marks, but he is in doubt regarding two of the marks: the concealed male organ and the long, wide tongue. Let me now remove his doubt." Having discerned this, the World-honored One [thought], "I will perform an appropriate psychic feat. By performing the appropriate psychic feat, I will cause the young brahmin Uttara to see that my body has the concealed male organ and the long, wide tongue." Then the World-honored One performed the appropriate psychic feat. The appropriate psychic feat having been performed, the young brahmin Uttara saw that the World-honored One's body had the concealed male organ and that his tongue was long and wide. As for the long, wide tongue, he extended it from his mouth so that it completely covered his face. Having seen this, the young brahmin Uttara thought: "The renunciant Gotama is indeed endowed with the thirty-two marks of a great man. For one who is endowed with these marks of a great man, there truly are only 285

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The Madhyama Āgama (Middle-length Discourses), Volume III two real possibilities. If he lives the home life, he will certainly become a wheel-turning monarch, intelligent and wise, equipped with a fourfold army to reign over the entire world, freely, as he likes. Being a righteous Dharma king, he will attain 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 will have a thousand sons, handsome, brave, fearless, and will be able to overcome the troops of others. He will certainly rule over the whole earth, as far as the ocean, without relying on sword or club, just by teaching the Dharma, bringing peace and happiness.

"If, [however,] he shaves off hair and beard, dons the yellow robes, leaves home out of faith, and goes forth to train in the path, then he will certainly become a tathāgata, free from attachment and fully awakened. His fame will spread and be known throughout the ten directions."

The young brahmin Uttara further thought, "Let me now closely examine his bearing and behavior and examine the inclinations that he demonstrates." Then the young brahmin Uttara closely followed the Buddha's activities. For the four months of the summer he examined his bearing and behavior and examined the inclinations that he demonstrated.296 After the four months of the summer the young brahmin Uttara was pleased with the World-honored One's bearing and behavior, having examined the inclinations he demonstrated. He said, "Gotama, I now have affairs [to attend to]. Wishing to return, I request to take my leave."

The World-honored One said, "Uttara, you may leave as you wish." The young brahmin Uttara, having heard what the World-honored One had said, having received it well and retained it well, rose from his seat, circumambulated him three times, and left. He approached the brahmin Brahmāyu. Having paid homage with his head at the feet of the brahmin Brahmāyu, he stepped back and sat to one side.

The brahmin Brahmāyu asked him:

Uttara, is what I have heard true? The renunciant Gotama has a great reputation, which has spread throughout in the ten directions. Is he so or is he not so? Does he really have the thirty-two marks of a great man? The young brahmin Uttara replied:

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Indeed, venerable sir, what you have heard is true. The renunciant Gotama has a great reputation, which has spread throughout the ten directions. The renunciant Gotama is so; he is not otherwise. He really does have the thirty-two marks of a great man.

Venerable sir, the renunciant Gotama's feet stand flat and even on the ground. Venerable sir, this is a mark of a great man possessed by the renunciant Gotama, a great man. Again, venerable sir, the soles of the feet of the renunciant Gotama bear a wheel with a thousand spokes, all complete. Venerable sir, this is a mark of a great man possessed by the renunciant Gotama, a great man. Again, venerable sir, the toes of the renunciant Gotama are long and slender. Venerable sir, this is a mark of a great man possessed by the renunciant Gotama, a great man. Again, venerable sir, the renunciant Gotama's feet are completely level and straight. Venerable sir, this is a mark of a great man possessed by the renunciant Gotama, a great man.

Again, venerable sir, the heels and ankles of the renunciant Gotama are equal and full on both sides. Venerable sir, this is a mark of a great man possessed by the renunciant Gotama, a great man. Again, venerable sir, both ankles of the renunciant Gotama are even. Venerable sir, this is a mark of a great man possessed by the renunciant Gotama, a great man.

Again, venerable sir, the body hairs of the renunciant Gotama are turned upwards. Venerable sir, this is a mark of a great man possessed by the renunciant Gotama, a great man.

Again, venerable sir, the renunciant Gotama has webbed hands and feet, like a royal goose. Venerable sir, this is a mark of a great man possessed by the renunciant Gotama, a great man. Again, venerable sir, the hands and feet of the renunciant Gotama are very tender and soft like lotuses. Venerable sir, this is a mark of a great man possessed by the renunciant Gotama, a great man. Again, venerable sir, the skin of the renunciant Gotama is soft and fine; dust and water do not adhere to it. Venerable sir, this is a mark of a great man possessed by the renunciant Gotama, a great man. 287

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The Madhyama Āgama (Middle-length Discourses), Volume III Again, venerable sir, every single body hair of the renunciant Gotama is separate, grows from a single pore, has a dark purple color, and curls to the right like a spiral shell. Venerable sir, this is a mark of a great man possessed by the renunciant Gotama, a great man.

Again, venerable sir, the thighs of the renunciant Gotama are like those of a royal deer. Venerable sir, this is a mark of a great man possessed by the renunciant Gotama, a great man.

Again, venerable sir, the male organ of the renunciant Gotama is concealed, like that of a fine royal horse. Venerable sir, this is a mark of a great man possessed by the renunciant Gotama, a great man. Again, venerable sir, the body shape of the renunciant Gotama is well rounded above and below in proper proportion, like a banyan tree. Venerable sir, this is a mark of a great man possessed by the renunciant Gotama, a great man.

Again, venerable sir, the renunciant Gotama with his body not bent, without bending his body, while standing erect, can touch his knees with his hands. Venerable sir, this is a mark of a great man possessed by the renunciant Gotama, a great man.

Again, venerable sir, the body of the renunciant Gotama is of a golden color, like pure gold with a purple tinge. Venerable sir, this is a mark of a great man possessed by the renunciant Gotama, a great man. Again, venerable sir, the body of the renunciant Gotama is complete in the seven parts. The seven complete parts are the two hands, the two legs, the two shoulders, and the neck. Venerable sir, this is a mark of a great man possessed by the renunciant Gotama, a great man. Again, venerable sir, the upper part of the renunciant Gotama's body is large like that of a lion. Venerable sir, this is a mark of a great man possessed by the renunciant Gotama, a great man. Again, venerable sir, the jaws of the renunciant Gotama are like those of a lion. Venerable sir, this is a mark of a great man possessed by the renunciant Gotama, a great man.

Again, venerable sir, the renunciant Gotama has a straight spine and back. Venerable sir, this is a mark of a great man possessed by the renunciant Gotama, a great man. 288

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Again, venerable sir, the shoulders of the renunciant Gotama are connected with the neck evenly and fully. Venerable sir, this is a mark of a great man possessed by the renunciant Gotama, a great man. Again, venerable sir, the renunciant Gotama has forty teeth, which are even,297 his teeth are not widely spaced, his teeth are white, his teeth come together, and he tastes the best of flavors. Venerable sir, this is a mark of a great man possessed by the renunciant Gotama, a great man. Again, venerable sir, the renunciant Gotama is endowed with a sweet celestial voice like that of a cuckoo. Venerable sir, this is a mark of a great man possessed by the renunciant Gotama, a great man.

Again, venerable sir, the renunciant Gotama has a long, wide tongue. As to this long, wide tongue, when he extends it from his mouth, his tongue completely covers his face. Venerable sir, this is a mark of a great man possessed by the renunciant Gotama, a great man.

Again, venerable sir, the eyelashes of the renunciant Gotama are full, like those of a royal ox. Venerable sir, this is a mark of a great man possessed by the renunciant Gotama, a great man. Again, venerable sir, the renunciant Gotama's eyes are reddish-blue in color. Venerable sir, this is a mark of a great man possessed by the renunciant Gotama, a great man.

Again, venerable sir, the renunciant Gotama has on the crown of his head a fleshy protuberance that is round and in proportion, with the hairs curling to the right. Venerable sir, this is a mark of a great man possessed by the renunciant Gotama, a great man.

Again, venerable sir, the renunciant Gotama has pure white hairs that curl to the right, growing between his eyebrows. Venerable sir, this is a mark of a great man possessed by the renunciant Gotama, a great man. The renunciant Gotama is endowed with the thirty-two marks of a great man. For one who is endowed with these marks of a great man, there truly are only two real possibilities. If he lives the home life, he will certainly become a wheel-turning monarch, intelligent and wise, equipped with a fourfold army to reign over the entire world, freely, as he likes. Being a righteous Dharma king, he will attain the seven treasures. Those seven treasures are: the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, 289

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the woman treasure, the steward treasure, and the counselor treasure—these are the seven. He will have a thousand sons, handsome, brave, fearless, and will be able to overcome the troops of others. He will certainly rule over the whole earth, as far as the ocean, without relying on sword or club, just by teaching the Dharma, bringing peace and happiness.

If [however,] he shaves off hair and beard, dons the yellow robes, leaves home out of faith, and goes forth to train in the path, then he will certainly become a tathāgata, free from attachment and fully awakened. His fame will spread and be known throughout the ten directions. Again, venerable sir, I have seen the renunciant Gotama as he puts on his [inner] robe; having put on his [inner] robe, as he covers himself with the [outer] robe; having covered himself with the [outer] robe, as he goes out of the hut; having gone out of the hut, as he goes out of the [monastery] park; having gone out of the [monastery] park, as he walks on the road to the village and as he enters the village; having entered the village along an alley, as he enters a house; having entered a house, as he arranges his seat; having arranged his seat, as he sits down; having sat down, as he washes his hands; having washed his hands, as he accepts food and drink; having accepted food and drink, as he consumes them; having consumed them, as he washes his hands and gives a blessing; [having given a blessing,] as he rises from the seat and leaves the house; having left the house, as he leaves the village along an alley; having left the village, as he enters the [monastery] park; having entered the [monastery] park, as he enters the hut; and having entered the hut.298 [On allsuch occasions,] venerable sir, the renunciant Gotama wears the [inner] robe neatly, neither [too] high nor [too] low; his [inner] robe is not [worn] too tightly on the body, nor is the wind able to blow the [inner] robe away from his body. Venerable sir, the renunciant Gotama covers himself with the [outer] robe neatly, neither [too] high nor [too] low; the [outer] robe is not [worn] too tightly on his body, nor is the wind able to blow the [outer] robe away from his body. Venerable sir, the renunciant Gotama always, when wearing new robes, [makes them] following the custom of the noble ones by cutting [the cloth] with a knife. He dyes it an unattractive color just as the noble ones dye it an unattractive color. He wears the robes not as property, not out of pride, not to decorate himself, not for adornment, but just for protection against 290

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mosquitoes and gadflies, against contact with wind and sun, and to cover the body out of a sense of modesty.

When emerging from a hut, he does not stoop and [then] straighten up his body. Venerable sir, the renunciant Gotama never stoops as he emerges from a hut. Venerable sir, when the renunciant Gotama wishes to walk, he raises his right foot first. He raises [each foot] straight and puts it down straight, walking without disorderliness and without disarray. As he walks, the two ankles never bump against each other. Venerable sir, as he walks the renunciant Gotama is not dirtied by dust. Why is that? Because of his naturally good way of walking.

When emerging from the [monastery] park, he does not stoop and [then] straighten up his body [to pass through a low entrance gate]. Venerable sir, the renunciant Gotama never stoops as he emerges from the [monastery] park. In turning toward the village, he turns his entire body to the right and observes in the manner of an elephant. He observes all over, just observing, without anxiety or concern, without surprise, observing in all directions. Why is that? Because he is a tathāgata, free from attachment, fully awakened. When entering the village, he does not stoop and [then] straighten up his body. Venerable sir, the renunciant Gotama never stoops as he enters a village. When being on a street or lane he looks neither down nor up; he looks only straight ahead with unobstructed knowledge and vision. Venerable sir, the faculties of the renunciant Gotama are always composed. Why is that? Because of his inherently good mode of practice. When entering a house, he does not stoop and [then] straighten up his body. Venerable sir, the renunciant Gotama never stoops as he enters a house. Venerable sir, the renunciant Gotama turns his body to the right, arranges the seat, and sits down. In sitting down on the seat he does not do so with the full force of his body. He also does not place his hands on his thighs as he sits down on the seat. Having sat down on the seat, he is not restless, not disturbed, but neither is he jolly. In receiving water for washing, he [holds his hands] neither [too] high nor [too] low [and he uses] neither [too] much [water] nor [too] little.

In receiving food and drink, he [holds his bowl] neither [too] high nor [too] low, [and he accepts] neither [too] much [food] nor [too] little. Venerable 291

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sir, in receiving food, the renunciant Gotama keeps his bowl level and [accepts] curries and rice to eat in equal proportions.299 Venerable sir, the renunciant Gotama forms the food into a ball neatly and puts it into his mouth slowly. He does not open his mouth until the ball of food has reached it, and when it is inside his mouth, he chews it three times before swallowing it. No rice or curry that is not broken up [by chewing] remains in his mouth when the next ball follows.

Venerable sir, the renunciant Gotama eats with three kinds of purity. He wishes to experience the taste, but he does not wish to be defiled by that taste. He eats not for the sake of wealth, not out of pride, not for the sake of his appearance, not for adornment, but just wishing to maintain the body, so that it may long endure without trouble. He uses [food] to arrest old disease and prevent the arising of new illness, to preserve life without trouble and to have strength and comfort.

Having completed the meal, when receiving water for hand washing, [he holds his hands] neither [too] high nor [too] low, and [takes] neither [too] much [water] nor [too] little. In receiving water for washing the bowl [he holds the bowl] neither [too] high nor [too] low, and takes neither [too] much [water] nor [too] little. When he has washed his hands clean, his bowl is also clean; when he has washed his bowl clean, his hands are also clean. Having wiped his hands, he then wipes the bowl; having wiped the bowl, he then wipes his hands.

Having washed and wiped the bowl, he places it to one side, neither [too] close nor [too] far away. He does not keep looking at the bowl; he is not possessive of the bowl. He does not criticize this food or praise that food. Instead, he keeps silent for a little while.300 After that he teaches the Dharma to the householders, exhorting and inspiring them, fully delighting them, teaching them the Dharma with countless skillful means. Having exhorted and inspired them, fully delighting them, he rises from his seat and withdraws to return [to the monastery].

When leaving the house, he does not stoop and [then] straighten up his body.

Venerable sir, the renunciant Gotama never stoops as he leaves a house. When on a street or lane he looks neither down nor up; he looks only straight ahead with unobstructed knowledge and vision. Venerable sir, 292

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the faculties of the renunciant Gotama are always composed. Why is that? Because of his inherently good mode of practice.

When he goes out of the village, he does not stoop and [then] straighten up his body. Venerable sir, the renunciant Gotama never stoops when going out of a village. When he enters the [monastery] park, he does not stoop and [then] straighten up his body. Venerable sir, the renunciant Gotama never stoops when entering a [monastery] park. After the midday meal, he puts away his [outer] robe and bowl, washes his hands and feet, puts his sitting mat over his shoulder, and enters a hut to sit in meditation. Venerable sir, the renunciant Gotama enters a hut to sit in meditation for the welfare of the whole world. Venerable sir, the renunciant Gotama rises from sitting in meditation in the afternoon with radiant complexion. Why is that? Because he is a tathāgata, free from attachment, fully awakened.

Venerable sir, the voice that emerges from the mouth of the renunciant Gotama has eight qualities: first, it is very deep; second, it is melodious; third, it enters the heart; fourth, it is lovely; fifth, it is very sonorous; sixth, it is lively; seventh, it is clear and distinct; eighth, it is wise. Many people love it, many delight in it, many recall it and thereby gain calmness of mind. Venerable sir, when the renunciant Gotama teaches the Dharma to an assembly, the sound does not go beyond the assembly; it just remains within [the confines of] the assembly. He teaches the Dharma to [his listeners], exhorting and inspiring them, fully delighting them, teaching them the Dharma with countless skillful means. Having exhorted and inspired them, fully delighting them, he rises from his seat and withdraws to return to his former place.

Venerable sir, such is the appearance of the renunciant Gotama; yet he has other excellent qualities beyond these. Venerable sir, I wish to approach the renunciant Gotama and train in the holy life under him.301 The brahmin Brahmāyu said, "Do as you wish."

Then the young brahmin Uttara paid homage with his head at the feet of the brahmin Brahmāyu, circumambulated him three times, and left. He approached the Buddha, paid homage with his head at the Buddha's feet, stepped back, and sat to one side. He said:

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The Madhyama Āgama (Middle-length Discourses), Volume III World-honored One, may I train in the path under the World-honored One! [May I] receive full ordination and become a monk, so that I can practice the holy life under the World-honored One! Then the World-honored One allowed the young brahmin Uttara to train in the path by giving him the full ordination. Having allowed the young brahmin Uttara to train in the path by giving him the full ordination, he traveled in the country of Videha together with a great company of monks, proceeding by stages to Mithilā. In Mithilā he stayed in Mahādeva's Mango Grove. The brahmins and householders of Mithilā heard that the renunciant Gotama from the Sakya lineage, who had left the Sakya clan and gone forth to train in the path, had been traveling in the country of Videha together with a large company of monks, proceeding by stages to Mithilā, and was staying in Mahādeva's Mango Grove.

[They had heard this:] "The renunciant Gotama has a great reputation, which has spread throughout the ten directions. The renunciant Gotama is a tathāgata, free from attachment, fully awakened, accomplished in knowledge and conduct. He is 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, known as the Buddha, an exalted one. In this world, with its devas, māras, Brahmās, renunciants, and brahmins, from human beings to devas, he has himself known and realized, and dwells having personally accomplished realization. The Dharma he teaches is good in the beginning, good in the middle, and good in the end, with its meaning and phrasing, endowed with purity, and he reveals the holy life."

[They thought]: "One who visits the Tathāgata, free from attachment, fully awakened, who reveres and pays homage to him, supports him and respects him, swiftly gains excellent benefits. Let us go together and visit the renunciant Gotama, pay homage to him, and support and honor him." The brahmins and householders of Mithilā, each accompanied by their family members, went out of Mithilā and proceeded northward to Mahādeva's Mango Grove, desiring to visit the World-honored One, pay homage to him, and support him. Having approached the Buddha, some brahmins and householders from Mithilā paid homage with their heads at the Buddha's feet, stepped back, and sat to one side; some exchanged polite greetings with 294

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the Buddha, stepped back, and sat to one side; some extended their hands with joined palms toward the Buddha, stepped back, and sat to one side; and some, having seen the Buddha from afar, sat down in silence. When the brahmins and householders of Mithilā had all sat down, the Buddha taught them the Dharma, exhorting and inspiring them, fully delighting them, teaching them the Dharma with countless skillful means. Having exhorted and inspired them, fully delighting them, he remained silent. The brahmin Brahmāyu heard that the renunciant Gotama from the Sakya lineage, who had left the Sakya clan and gone forth to train in the path, had been traveling in the country of Videha together with a large company of monks, proceeding by stages to Mithilā, and was staying in Mahādeva's Mango Grove.

[He also had heard this:] "The renunciant Gotama has a great reputation, which has spread throughout the ten directions. The renunciant Gotama is a tathāgata, free from attachment, fully awakened, accomplished in knowledge and conduct. He is 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, known as the Buddha, an exalted one. In this world, with its devas, māras, Brahmās, renunciants, and brahmins, from human beings to devas, he has himself known and realized, and dwells, having personally accomplished realization. The Dharma he teaches is good in the beginning, good in the middle, and good in the end, with its meaning and phrasing, endowed with purity, and he reveals the holy life."

[He thought:] "One who visits the Tathāgata, free from attachment, fully awakened, who reveres and pays homage to him, supports him and respects him, swiftly gains excellent benefits. Let me go and visit the renunciant Gotama, pay homage to him, and support him."

The brahmin Brahmāyu said to his charioteer, "Quickly prepare the chariot. I wish to approach the renunciant Gotama now."

Having received this instruction, the charioteer quickly completed preparing the chariot, returned, and said, "The chariot is prepared. The venerable one himself will know the proper time." Then Brahmāyu, driving that extremely fine chariot, went out of Mithilā and proceeded northward to Mahādeva's Mango Grove, desiring to visit the World-honored One, to pay homage to him and support him.

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The Madhyama Āgama (Middle-length Discourses), Volume III At that time the World-honored One was teaching the Dharma surrounded by an immense assembly. The brahmin Brahmāyu saw from afar that the World-honored One was teaching the Dharma surrounded by an immense assembly. Seeing this, he felt intimidated. Then Brahmāyu avoided [the situation] by driving to a tree beside the road and remaining under it.302 He said to a young brahmin:

Approach the renunciant Gotama and on my behalf inquire if the noble one is in good health, strong in body, comfortable, free from ailments, and if he is dwelling at ease with his usual vigor. Say this: "Gotama, my teacher Brahmāyu inquires: 'Are you in good health, strong, comfortable, free from ailments, and dwelling at ease with your usual vigor? Gotama, my teacher Brahmāyu wishes to come and visit the renunciant Gotama.'" Then the young brahmin, receiving the instruction, walked over and approached the Buddha. He exchanged polite greetings, stepped back, sat to one side, and said:

Gotama, my teacher Brahmāyu inquires: "Is the noble one is in good health, strong in body, comfortable, free from ailments, and dwelling at ease with your usual vigor?" Gotama, my teacher Brahmāyu wishes to come and visit the renunciant Gotama.

The World-honored One said:

Young brahmin, may the brahmin Brahmāyu find well-being and happiness! May devas, human beings, asuras, gandhabbas, yakkhas, and other forms of life find well-being and happiness! Young brahmin, if the brahmin Brahmāyu wishes to come, let him do as he wishes.303 Then the young brahmin, having heard what the Buddha said, received it well and retained it well. He rose from his seat, circumambulated the Buddha three times, and left. He returned to the brahmin Brahmāyu and told him: Venerable sir, I have communicated with the renunciant Gotama. The renunciant Gotama is now waiting for the venerable one. May the venerable one know the proper time.

The brahmin Brahmāyu descended from the chariot and approached the 296

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Buddha on foot. On seeing from afar the brahmin Brahmāyu coming, the assembly rose from their seats to make way for him. Why is that? Because he was famous, virtuous, and widely renowned. The brahmin Brahmāyu said to the assembly, "Friends, be seated again, all of you! I wish to go straight on and visit the renunciant Gotama." Then Brahmāyu approached the Buddha, exchanged polite greetings, stepped back, and sat to one side.

At that time two of Brahmāyu's sense faculties were still good: the eye faculty and the ear faculty. Having sat down, the brahmin Brahmāyu carefully examined the Buddha's body for the thirty-two marks. He saw thirty marks but was in doubt about two marks: the concealed male organ and the long, wide tongue. Then the brahmin Brahmāyu asked the World-honored One in verse: As I heard long ago,

[There are] thirty-two marks of a great man. Searching, I cannot see two of them.

Does the body of the venerable renunciant Gotama Have a concealed male organ?

All men venerate [this] deep secret.

Why does the most venerated of men

Not display his mysterious tongue

If the venerable one does have a long, wide tongue? Let him enable me to see [these two marks]! I now really have doubt in my mind.

May the tamer of those to be tamed resolve my doubt! The World-honored One thought, "This brahmin Brahmāyu is searching my body for the thirty-two marks. He sees thirty but is in doubt about two: the concealed male organ and the long, wide tongue. Let me now remove his doubt." Having understood this, the World-honored One performed a feat of supernormal power. The feat of supernormal power having been performed, the brahmin Brahmāyu saw that the World-honored One's body did have the concealed male organ and the long, wide tongue. As for the long, wide tongue, when the tongue came out of his mouth it completely covered his face. 297 688c

The Madhyama Āgama (Middle-length Discourses), Volume III Having concluded the feat of supernormal power, the World-honored One spoke these stanzas to the brahmin Brahmāyu:

As you heard long ago,

[There are] thirty-two marks of a great man.

All of them are found in my body.

I am fully, properly, and superbly endowed with them, Being a trainer of those to be trained. Cut off your doubt about me, Brahmin, develop sublime faith!

Very rare it is to get to see and hear

One who has rightly and fully awakened to the Supreme. Extremely rare is the appearance in the world

Of one who has rightly and fully awakened to the Supreme. Brahmin, I am rightly awakened,

A king of the unsurpassable true Dharma.304

Having heard this, the brahmin Brahmāyu thought:

This renunciant Gotama is indeed endowed with the thirty-two marks of a great man. For one who is endowed with these marks of a great man, there truly are only two real possibilities. If he lives the home life, he will certainly become a wheel-turning monarch, intelligent and wise, equipped with a fourfold army to reign over the entire world, freely, as he likes. Being a righteous Dharma king, he will attain 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 will have a thousand sons, handsome, brave, fearless, and will be able to overcome the troops of others. He will certainly rule over the whole earth, as far as the ocean, without relying on sword or club, just by teaching the Dharma, bringing peace and happiness. If, [however], he shaves off hair and beard, dons the yellow robes, leaves home out of faith, and goes forth to train in the path, then he will certainly become a tathāgata, free from attachment and fully awakened. His fame will spread and be known throughout the ten directions. Then the World-honored One thought, "This brahmin Brahmāyu has for a long time been without flattery and deceit. Whatever he wishes, whatever 298

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he asks will be entirely from a wish to understand and not to oppose or to annoy; he is like that. Let me teach him the profound higher Dharma (Abhi dharma)." Having understood this, the World-honored One spoke to the brahmin Brahmāyu in verse: For the sake of rejoicing in the Dharma in the present life And for much benefit in the next life, Brahmin, you may ask about such matters According to your own wishes.

Whatever you ask about

I will cut off your doubt.

Having been permitted by the World-honored One to ask questions, the brahmin Brahmāyu therefore asked the World-honored One about matters in accordance with what he originally intended [to ask]: How is one a brahmin?

What is the significance of the threefold attainment? By virtue of what is one said to be without attachment? What is perfect full awakening?305 Then the World-honored One replied in verse: Eradicating evil and unwholesome states, Being established and dwelling in celibacy, Cultivating the conduct of brahmins,306 By these one is a brahmin.

Having higher knowledge of one's past [existences], Seeing happy and evil destinies, Achieving the complete destruction of ignorance,307 With these [three] knowledges, one is established as a sage. Knowing well that the mind has been purified, Completely shedding sensual passion, anger, and delusion, Accomplishing the three knowledges, By this one has the threefold attainment. 299

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The Madhyama Āgama (Middle-length Discourses), Volume III Abstaining from unwholesome states,

Rightly established in the foremost of purposes,

Revered by the world as foremost,

By these one is without attachment.

Being of much benefit to devas and human beings,

Bestowing vision and destroying dissention,

Knowing widely and manifesting vision that is complete, With these one is perfectly and fully awakened.

At this the brahmin Brahmāyu got up from his seat, wishing to pay homage with his head at the Buddha's feet.308 Then that great assembly made a huge uproar:

The renunciant Gotama is very wonderful, very remarkable! He has great spiritual power, great virtue, great merit, great power! Why is that? Among brahmins and householders in this country of Mithilā the brahmin Brahmāyu is foremost, because of his birth. The brahmin Brahmāyu is born to 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. [Yet] he [wants to] prostrate himself humbly before the renunciant Gotama, revering, worshiping, supporting, and respecting him.309 The renunciant Gotama is very wonderful, very remarkable! He has great spiritual power, great virtue, great merit, great power! Why is that? Among brahmins and householders in this country of Mithilā the brahmin Brahmāyu is foremost, because of his learning. The brahmin Brahmāyu has learned much, retained it, and is able to recite it. He is a master of the four Vedas with their vocabularies, liturgy, phonology, and etymology, and the histories as a fifth. [Yet] he [wants to] prostrate himself humbly before the renunciant Gotama, revering, worshiping, supporting, and respecting him. The renunciant Gotama is very wonderful, very remarkable! He has great spiritual power, great virtue, great merit, great power! Why is that? Among brahmins and householders in this country of Mithilā the brahmin Brahmāyu is foremost, because of his wealth. The brahmin Brahmāyu is very wealthy and prosperous, with immeasurable wealth, with livestock and estates beyond estimation, and with an abundance of flourishing feudatories. Mithilā with its water, pastures, and timber was granted to him as 300

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a brahmin's fief by the king of Magadha, Ajātasattu Vedehiputta. [Yet] he [wants to] prostrate himself humbly before the renunciant Gotama, revering, worshiping, supporting, and respecting him. The renunciant Gotama is very wonderful, very remarkable! He has great spiritual power, great virtue, great merit, great power! Why is that? Among brahmins and householders in this country of Mithilā the brahmin Brahmāyu is foremost, because of his age. The brahmin Brahmāyu is very old, endowed with a life span of one hundred and twenty-six years. [Yet] he [wants to] prostrate himself humbly before the renunciant Gotama, revering, worshiping, supporting, and respecting him.

Then the World-honored One, with his knowledge of other minds, knew the thoughts in the minds of the great assembly. Having understood it, the World-honored One said to the brahmin Brahmāyu: "Stop, stop, brahmin, though my mind is pleased and satisfied [by your wish to pay respect]. Return to your seat and I will teach you the Dharma."

Then the brahmin Brahmāyu, having paid homage with his head at the Buddha's feet, stepped back and sat to one side. The World-honored One taught him the Dharma, exhorting and inspiring him, fully delighting him, teaching him the Dharma with countless skillful means. Having exhorted and inspired him, fully delighted him, he did as all buddhas do when first teaching the true Dharma to delight their hearers. He taught him about generosity, virtue, rebirth in heaven, the disadvantages of sensual desire, and the defilement of [continued] birth and death, extolling the excellence of dispassion and the purity of the constituents of the path. Having taught him like this, the Buddha knew that [Brahmāyu's] mind was delighted, prepared, malleable, resolute, uplifted, unified, free of doubt, free of the hindrances, [possessing] the ability and power to receive the true Dharma of the Buddha. In accordance with the essential teaching of all buddhas, the World-honored One taught him about dukkha, its arising, its cessation, and the path [leading to its cessation]. While seated [right there], the brahmin Brahmāyu saw the four noble truths: dukkha, its arising, its cessation, and the path [leading to its cessation]. Just as a piece of white cloth is easily dyed, so the brahmin Brahmāyu, while seated [right there], saw the four noble truths: dukkha, its arising, its cessation, and the path [leading to its cessation]. 301

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Then the brahmin Brahmāyu, having seen the Dharma, having attained the Dharma, awakened of his own accord to the pure Dharma, cut off doubt, and overcame uncertainty. [For him] there was no other teacher; he would no longer follow others. Without hesitation, he abided in the realization of the fruit. In the teaching of the World-honored One he had attained fearlessness. He rose from his seat, paid homage with his head at the Buddha's feet, [saying:]

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.310

Then the brahmin Brahmāyu held his hands with joined palms [in respect] toward the Buddha and said, "May the World-honored One condescend to accept my invitation for [the meal] tomorrow, together with the Sangha of monks." The World-honored One accepted for the sake of the brahmin Brahmāyu by remaining silent. Knowing that the World-honored One had accepted by remaining silent, the brahmin Brahmāyu paid homage with his head at the Buddha's feet, circumambulated him three times and returned to his home. That night he had various kinds of fine dishes prepared, very delicious, plentiful, and easy to digest. When the preparations were completed, at dawn, he put out seats and announced that the time had come: "World-honored One, the meal has been prepared. May the Noble One know the proper time."

Then, when the night was over, at dawn, the World-honored One put on his [outer] robe and took his bowl. Followed by the monks, the World-honored One led the way to the house of the brahmin Brahmāyu. He sat down on a seat prepared in front of the Sangha of monks. When the brahmin Brahmāyu knew that the World-honored One and the Sangha of monks had settled into their seats, he personally brought water for washing [their hands], and personally offered various kinds of fine dishes, delicious, plentiful, and easy to digest, making sure there was enough. After the meal, he gathered up the utensils, brought water for washing, and then seated himself on a small seat to one side to receive the blessing.

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When the brahmin Brahmāyu had sat down, the World-honored One gave him a blessing:311

The fire oblation is the foremost of sacrifices,

The universal sound is the root of all sounds,

The king is foremost among men,

The ocean is chief among rivers.

The moon is brightest among the constellations,

[But] in brightness nothing surpasses the sun.

Above, below, in all the [ten] directions,

And in all the worlds,

From human beings to devas,

The Buddha alone is foremost.

Then, having spoken these blessings to the brahmin Brahmāyu, the Worldhonored One rose from his seat and left. Having stayed in the country of Mithilā for some days, he gathered his robes, took his bowl, and traveled toward Sāvatthī. Having proceeded by stages to Sāvatthī, he stayed in Jeta's Grove, Anāthapiṇḍika's Park.

Then a group of many monks, while begging for almsfood in Sāvatthī, heard that the brahmin Brahmāyu of Mithilā, who had asked the Buddha in verse about some matters, had passed away. Having heard this, after having partaken of their midday meal, putting away their [outer] robes and bowls, and washing their hands and feet, the monks put their sitting mats over their shoulders and approached the Buddha. Having paid homage with their heads [at his feet], they stepped back, stood to one side, and said: World-honored One, having put on our robes at dawn and taken our bowls, we as a group of many monks entered Sāvatthi to beg for almsfood. At that time we heard that the brahmin Brahmāyu of Mithilā, who had asked the Buddha in verse about some matters, has passed away. World-honored One, where has he gone? Where will he be reborn? What is his future destiny? The World-honored One replied:

Monks, the brahmin Brahmāyu possessed the foremost great benefit. At his last, he came to know the Dharma, yet he did not trouble me for the 303

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The Madhyama Āgama (Middle-length Discourses), Volume III sake of the Dharma. Monks, through having eradicated the five lower fetters the brahmin Brahmāyu will take birth <in between> and attain final nirvana there.312 Having attained the state of not falling back from the Dharma, he will not come back to this world.

At that time the World-honored One declared that Brahmāyu had attained nonreturn.

Thus spoke the Buddha. Having heard what the Buddha said, the brahmin Brahmāyu and the monks were delighted and received it respectfully. 304

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On Basic Analysis

162. The Discourse on an Analysis

of the Six Elements313

Thus have I heard. At one time the Buddha, who was dwelling in the country of Magadha, approached Rājagaha to stay overnight. Then the World-honored One approached the house of a potter and said to the potter, "I would like to stay the night in your pottery. Will you give permission?" The potter replied, "I have no objection. However, there is a monk who came first and is already staying there. If he gives permission, then you may stay as you wish."

At that time the venerable Pukkusāti was already staying in that pottery. So the World-honored One went out of the potter's house, entered the pottery, and said to the venerable Pukkusāti, "Monk, I would like to stay the night in the pottery. Will you give permission?"

The venerable Pukkusāti replied, "Sir, I have no objection. Furthermore, in this pottery there are straw seats already set out. Sir, if you wish to stay, you may do as you wish."

Then the World-honored One went out of the pottery, washed his feet, and came back inside. He spread his sitting mat on a straw seat, sat down cross-legged, and spent the night in silence, seated in meditation with a concentrated mind. The venerable Pukkusāti also spent the night in silence, seated in meditation with a concentrated mind.

Then the World-honored One thought, "It is marvelous and wonderful how this monk stays tranquil and quiet. Let me ask him this: 'Monk, who is your teacher? In dependence on whom have you gone forth to train in the path, having accepted his Dharma?"'

Having thought this, the World-honored One asked, "Monk, who is your teacher? In dependence on whom have you gone forth to train in the path, having accepted his Dharma?"

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The Madhyama Āgama (Middle-length Discourses), Volume III The venerable Pukkusāti replied:

Venerable friend, there is the renunciant Gotama from the Sakyan lineage who left the Sakyan clan, shaved off 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. He is my teacher. In dependence on him I have gone forth to train in the path, having accepted his Dharma.

The World-honored One asked further, "Monk, have you ever seen your teacher?"314

The venerable Pukkusāti replied, "I have not seen him." The World-honored One asked further, "If you saw your teacher, would you recognize him?"

The venerable Pukkusāti replied:

I would not recognize him. However, venerable friend, I have heard that the World-honored One is a tathāgata, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, leader on the path of Dharma, teacher of devas and human beings, called a buddha, an exalted one. He is my teacher. In dependence on him I have gone forth to train in the path, having accepted his Dharma.

Then, the World-honored One thought, "This clansman has gone forth to train in the path in dependence on me, having accepted my Dharma. Let me now teach him the Dharma!"

Having thought this, the World-honored One said to the venerable Pukkusāti:

Monk, I will teach you the Dharma that is sublime in the beginning, sublime in the middle, and also sublime in the end, with its meaning and phrasing, endowed with purity, to reveal the holy life,315 namely the analysis of the six elements. You should listen closely and pay proper attention. The venerable Pukkusāti replied, "Yes indeed."

The Buddha said to him:

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Monk, a human being is composed of six elements, has six spheres of contact, and has eighteen mental activities. He [also] has four spheres of stability, and if he is established in them, he does not experience distressing objects. Not experiencing distressing objects, his mind does not give rise to dislike, sadness, worry, or agitation.316 Such is the instruction: do not neglect wisdom, protect the truth, and cultivate relinquishment. Monk, one should train for the supreme, one should train to attain quietude, by analyzing the six elements in this way. Monk, "a human being is composed of six elements"—for what reason has this been said? It refers to the earth element, the water element, the fire element, the wind element, the space element, and the consciousness element. Monk—for this reason it has been said: "a human being is composed of six elements." Monk, "a human being has six spheres of contact"—for what reason has this been said? This means, monk, that through eye contact one sees forms, through ear contact one hears sounds, through nose contact one smells odors, through tongue contact one tastes flavors, through body contact one experiences tangibles, and through mind contact one cognizes mind objects.317 Monk, for this reason it has been said, "a human being has six spheres of contact."

Monk, "a human being has eighteen mental activities"—for what reason has this been said? It means, monk, that on seeing a form with the eye, one observes that form and abides in joy, [or] one observes that form and abides in sadness, [or] one observes that form and abides in equanimity. In the same way, with the ear . . . the nose . . . the tongue . . . the body . . . on cognizing a mental object with the mind, one observes that mental object and abides in joy, [or] one observes that mental object and abides in sadness, [or] one observes that mental object and abides in equanimity. Monk, these six observed with joy, six observed with sadness, and six observed with equanimity together become eighteen activities. Monk, for this reason it has been said: "a human being has eighteen mental activities." Monk, "a human being has four spheres of stability"—for what reason has this been said? It refers to the sphere of stability in truth, the sphere of stability in wisdom, the sphere of stability in relinquishment, and the sphere of stability in appeasement. Monk, for this reason it has been said: "a human being has four spheres of stability."

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How does a monk not neglect wisdom? Suppose that a monk discerns in relation to the bodily elements: "in this present body of mine there is the internal earth element, which was received at birth." And what is it? It is this: head hair, body hair, nails, teeth, rough and smooth epidermis, skin, flesh, bones, sinews, kidneys, heart, liver, lungs, spleen, large intestine, stomach, and feces—whatever is of this nature; and whatever else is found in this body internally, whatever is contained in it internally that is solid, that is of a solid nature and found internally, having been received at birth—this, monk, is what is meant by the internal earth element. Monk, whatever is the internal earth element and whatever is the external earth element, all of that is collectively called the earth element. All of it is not mine, I am not that, and it is not my self. On wisely contemplating it like this, knowing it as it really is, the mind does not become defiled with attachment in regard to this earth element. This, monk, is what is meant by not neglecting wisdom.

Again, monk, a monk does not neglect wisdom if he discerns in relation to the bodily elements: "in this present body of mine there is the internal water element, which was received at birth." And what is it? It is this: brain fluid,318 tears, sweat, mucus, saliva, pus, blood, fat, marrow, phlegm, bile, and urine—whatever is of this nature; and whatever else is found in this body internally, whatever is contained in it internally that is watery, that is of a watery nature and moist internally, having been received at birth—this, monk, is what is meant by the internal water element. Monk, whatever is the internal water element and whatever is the external water element, all of that is collectively called the water element. All of that is not mine, I am not that, and it is not my self. On wisely contemplating it like this, knowing it as it really is, the mind does not become defiled with attachment in regard to the water element. This, monk, is what is meant by not neglecting wisdom.

Again, monk, a monk does not neglect wisdom if he discerns in relation to the bodily elements: "in this present body of mine there is the internal fire element, which was received at birth." And what is it? It is this: bodily heat, bodily warmth, bodily discomfort, warmth from bodily nourishment, that is, from digesting food and drink—whatever is of this nature; and whatever else is found in this body internally, whatever is contained in it internally 308

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that is fiery, that is of a fiery nature and hot internally, having been received at birth—this, monk, is what is meant by the internal fire element. Monk, whatever is the internal fire element and whatever is the external fire element, all of that is collectively called the fire element. All of that is not mine, I am not that, and it is not my self. On wisely contemplating it like this, knowing it as it really is, the mind does not become defiled with attachment in regard to the fire element. This, monk, is what is meant by not neglecting wisdom.

Again, monk, a monk does not neglect wisdom if he discerns in relation to the bodily elements: "in this present body of mine there is the internal wind element, which was received at birth." And what is it? It is this: upward-moving winds, downward-moving winds, forceful winds, pulling and contracting winds, disturbing winds, irregular winds, winds in the joints, the winds of out-breaths, and the winds of in-breaths—whatever is of this nature; and whatever else is found in this body internally, whatever is contained in it internally that is windy, that is of a windy nature and moves internally, having been received at birth—this, monk, is what is meant by the internal wind element.

Monk, whatever is the internal wind element and whatever is the external wind element, all of that is collectively called the wind element. All of that is not mine, I am not that, and it is not my self. On wisely contemplating it like this, knowing it as it really is, the mind does not become defiled with attachment in regard to the wind element. This, monk, is what is meant by not neglecting wisdom.

Again, monk, a monk does not neglect wisdom if he discerns in relation to the bodily elements: "in this present body of mine there is the internal space element, which was received at birth." And what is it? It is the space for the eyes, the space in the ears, the space in the nostrils, the space in the mouth, the throat, and so on, through which [food] can pass; it is where food is chewed, held, dissolved, slowly passed through the throat, retained [for a while], and [eventually] discharged below—whatever is of this nature; and whatever else is found in this body internally, whatever is contained in it internally that is space-like, whatever is found to be spacelike, not covered by flesh, skin, bone, or tendons—this, monk, is what is meant by the internal space element.

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Monk, whatever is the internal space element and whatever is the external space element, all of that is collectively called the space element. All of that is not mine, I am not that, and it is not my self. On wisely contemplating it like this, knowing it as it really is, the mind does not become defiled with attachment in regard to the space element. This, monk, is what is meant by not neglecting wisdom.

Monk, if a monk knows these five elements as they truly are, having known them as they truly are, his mind is not defiled by them but liberated from them. There then remains just consciousness. Consciousness of what? Consciousness of pleasure, consciousness of pain, consciousness of mental joy, consciousness of mental sadness, consciousness of equanimity.319 Monk, because of pleasant contact there arises pleasant feeling; he feels a pleasant feeling. On feeling a pleasant feeling, he knows he is feeling a pleasant feeling. If for the monk this pleasant contact ceases, then once the pleasant contact has ceased, the pleasant feeling that had arisen from the pleasant contact also ceases and comes to an end; he knows it has become cool.

Monk, because of painful contact there arises painful feeling; he feels a painful feeling. On feeling a painful feeling, he knows he is feeling a painful feeling. If for the monk this painful contact ceases, then once the painful contact has ceased, the painful feeling that had arisen from the painful contact also ceases and comes to an end; he knows it has become cool. Monk, because of mentally joyful contact there arises mentally joyful feeling; he feels a mentally joyful feeling. On feeling a mentally joyful feeling, he knows he is feeling a mentally joyful feeling. If for the monk this mentally joyful contact ceases, then once the mentally joyful contact has ceased, the mentally joyful feeling that had arisen from the mentally joyful contact also ceases and comes to an end; he knows it has become cool. Monk, because of mentally sad contact there arises mentally sad feeling; he feels a mentally sad feeling. Having felt a mentally sad feeling, he knows he is feeling a mentally sad feeling. If for the monk this mentally sad contact ceases, then once the mentally sad contact has ceased, the mentally sad feeling that had arisen from the mentally sad contact also ceases and comes to an end; he knows it has become cool. 310

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Monk, because of equanimous contact there arises equanimous feeling; he feels an equanimous feeling. On feeling an equanimous feeling, he knows he is feeling an equanimous feeling. If for the monk this equanimous contact ceases, then once the equanimous contact has ceased, the equanimous feeling that had arisen from the equanimous contact also ceases and comes to an end; he knows it has become cool.

Monk, because of this or that contact there arises this or that feeling; and once this or that contact has ceased, this or that feeling also ceases. He knows that this feeling comes from contact, has its root in contact, arises by way of contact, is born from contact, has contact as its beginning, and proceeds in dependence on contact.

Monk, it is just as, conditioned by a lower firestick, an upper firestick, and human effort, heat is produced and fire arises; but, monk, if the many pieces of firewood are scattered, then any fire that arises from those [firesticks]—fire that might have produced much heat if provided with much fuel—will all cease and come to an end, leaving just cold firewood. In the same way, monk, because of this or that contact there arises this or that feeling. Once this or that contact has ceased, this or that feeling also ceases. He knows that this feeling comes from contact, has its root in contact, arises by way of contact, is born from contact, has contact as its beginning, and proceeds in dependence on contact. If a monk is not defiled by these three feelings but is liberated from them, then that monk just dwells in equanimity which is extremely pure. Monk, that monk reflects, "With this pure equanimity of mine, let me enter the sphere of infinite space, developing the mind accordingly, in dependence on that, dwelling in that, established on that, conditioned by that, bound to that. With this pure equanimity of mine, let me enter the sphere of infinite consciousness . . . the sphere of nothingness . . . the sphere of neither-perception-nor-nonperception, developing the mind accordingly, in dependence on that, dwelling in that, established on that, conditioned by that, bound to that."

Monk, he is just like a skilled goldsmith who uses fire to refine gold, forging it so that it becomes extremely thin, heating it in the furnace in various ways so that it becomes pure, extremely malleable, and bright. 311

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The Madhyama Āgama (Middle-length Discourses), Volume III 692a

Monk, once that gold has been heated and refined in various ways by the goldsmith so that it becomes pure, extremely malleable, and bright, that goldsmith fashions it according to his will into [gold thread for] embroidery to adorn a new garment, or into a finger ring, an arm bracelet, a necklace, or a jeweled hair ornament.

In the same way, monk, that monk reflects, "With this pure equanimity of mine, I could enter the sphere of infinite space, and develop this mental state in dependence on that, dwelling in that, established on that, conditioned by that, bound to that. With this pure equanimity of mine, I could enter the sphere of infinite consciousness . . . the sphere of nothingness . . . the sphere of neither-perception-nor-nonperception, and develop this mental state in dependence on that, dwelling in that, established on that, conditioned by that, bound to that."

That monk reflects further, "If this pure equanimity of mine were dependent on the sphere of infinite space, then it would be conditioned. What is conditioned, that is impermanent. What is impermanent, that is dukkha. What is dukkha, I know as dukkha." Having known it as dukkha, he lets go of it and does not enter the sphere of infinite space. [He reflects,] "If this pure equanimity of mine were based on the sphere of infinite consciousness . . . the sphere of nothingness . . . the sphere of neither-perception-nor-nonperception, then it would be conditioned. What is conditioned, that is impermanent. What is impermanent, that is dukkha. What is dukkha, I know as dukkha." Having known it as dukkha, he lets go of it and does not enter the sphere of infinite consciousness . . . the sphere of nothingness . . . the sphere of neither-perception-nor-nonperception.320 Monk, if a monk, by wisely contemplating these four spheres, knows them as they truly are, then his mind does not [wish to] attain them and does not enter them. At that time he is no longer conditioned and has no intentions in regard to becoming or nonbecoming. When he experiences the last feeling to be experienced by the body,321 he will know that he is experiencing the last feeling to be experienced by the body. When he experiences the last feeling to be experienced in his life, he will know that he is experiencing the last feeling to be experienced in his life. He knows that with the breaking up of the body at the end of life, when the life span has been completed, all feelings completely cease and come to an end, becoming cool. 312

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Monk, it is just like a lamp that burns in dependence on oil and a wick. If nobody adds oil and supplies a wick, then once what had earlier [been supplied] comes to an end, the lamp does not continue [burning], having no more fuel.

In the same way, when the monk experiences the last feeling to be experienced by the body, he will know that he is experiencing the last feeling to be experienced by the body. When he experiences the last feeling to be experienced in his life, he will know that he is experiencing the last feeling to be experienced in his life. With the breaking up of the body at the end of life, when the life span has been completed, all feelings completely cease and come to an end. He knows that they have become cool. Monk, this is reckoned the foremost right wisdom for a monk, namely attaining supreme and complete cessation. A monk whose taints are destroyed has attained this; he has attained the foremost sphere of right wisdom. Monk, with this liberation he is established in truth and has attained imperturbability. Truth is what is in accordance with the Dharma. Falsehood is what has the nature of delusion. Monk, to attain that is the foremost sphere of truth.

Monk, suppose that a monk is practicing relinquishment.322 Whereas he formerly would certainly have harbored resentment, he has now let go of that, vomited it out, become liberated from it, extinguished it completely. Monk, this is reckoned a monk's foremost right relinquishment, namely the complete giving up of worldliness, its fading away, ceasing, and coming to an end. A monk who achieves this achieves the foremost sphere of relinquishment.

Monk, that monk's mind [formerly] was defiled by sensual desire, ill will, and stupidity, for he had not attained liberation. Monk, when all sensual passion, anger, and stupidity end, [when they] fade away, cease, come to an end, that is to attain the foremost peace. Monk, one who achieves that achieves the foremost sphere of peace.

Monk, "I am" elevates oneself. "I shall be" also elevates oneself. "I shall neither be nor not be" also elevates oneself. "I shall be endowed with form" also elevates oneself. "I shall be formless" also elevates oneself. "I shall be neither endowed with form nor formless" also elevates oneself. "I shall be percipient" also elevates oneself. "I shall be nonpercipient" also 313