The Madhyama Āgama (Middle-Length Discourses) Volume IV

THE MADHYAMA ĀGAMA (MIDDLE-LENGTH DISCOURSES) VOLUME IV

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BDK English Tripiṭaka Series THE MADHYAMA ĀGAMA (MIDDLE-LENGTH DISCOURSES) VOLUME IV

(Taishō Volume 1, Number 26) Edited by

Bhikkhu Anālayo and Roderick S. Bucknell BDK America, Inc. 2023

Copyright

As an act of Dhammadāna, Bhikkhu Anālayo has waived payment for the translation of The Madhyama Āgama (Middle-length Discourses), Volumes II-IV. Copyright © 2023 by Bukkyō Dendō Kyōkai and BDK America, Inc.

All rights reserved. No part of this book may be reproduced, stored in a retrieval system, or transcribed in any form or by any means —electronic, mechanical, photocopying, recording, or otherwise— without the prior written permission of the publisher. First Printing, 2023

ISBN: 978-1-886439-89-4

Library of Congress Catalog Card Number: 2013943512 Published by

BDK America, Inc.

1675 School Street

Moraga, California 94556

Printed in the United States of America

A Message on the Publication of the

English Tripiṭaka

The Buddhist canon is said to contain eighty-four thousand different teachings. I believe that this is because the Buddha's basic approach was to prescribe a different treatment for every spiritual ailment, much as a doctor prescribes a different medicine for every medical ailment. Thus his teachings were always appropriate for the particular suffering individual and for the time at which the teaching was given, and over the ages not one of his prescriptions has failed to relieve the suffering to which it was addressed.

Ever since the Buddha's Great Demise over twenty-five hundred years ago, his message of wisdom and compassion has spread throughout the world. Yet no one has ever attempted to translate the entire Buddhist canon into English throughout the history of Japan. It is my greatest wish to see this done and to make the translations available to the many English-speaking people who have never had the opportunity to learn about the Buddha's teachings. Of course, it would be impossible to translate all of the Buddha's eighty-four thousand teachings in a few years. I have, therefore, had one hundred thirty-nine of the scriptural texts in the prodigious Taishō edition of the Chinese Buddhist canon selected for inclusion in the First Series of this translation project. It is in the nature of this undertaking that the results are bound to be criticized. Nonetheless, I am convinced that unless someone takes it upon himself or herself to initiate this project, it will never be done. At the same time, I hope that an improved, revised edition will appear in the future.

It is most gratifying that, thanks to the efforts of more than a hundred Buddhist scholars from the East and the West, this monumental project has finally gotten off the ground. May the rays of the Wisdom of the Compassionate One reach each and every person in the world.

NUMATA Yehan

Founder of the English

August 7, 1991 Tripiṭaka Project

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Editorial Foreword

In the long history of Buddhist transmission throughout East Asia, translations of Buddhist texts were often carried out as national projects supported and funded by emperors and political leaders. The BDK English Tripiṭaka project, on the other hand, began as a result of the dream and commitment of one man. In January 1982 Dr. NUMATA Yehan, founder of Bukkyō Dendō Kyōkai (Society for the Promotion of Buddhism), initiated the monumental task of translating the complete Taishō shinshū daizōkyō edition of the Chinese Tripiṭaka (Buddhist canon) into the English language. Under his leadership, a special preparatory committee was organized in April 1982. By July of the same year the Translation Committee of the English Tripiṭaka was officially convened. The initial Committee included the following members: (late) HANAYAMA Shōyū (Chairperson), (late) BANDŌ Shōjun, (late) ISHIGAMI Zennō, (late) KAMATA Shigeo, (late) KANAOKA Shūyū, MAYEDA Sengaku, (late) NARA Yasuaki, (late) SAYEKI Shinkō, (late) SHIOIRI Ryōtatsu, (late) TAMARU Noriyoshi, (late) TAMURA Kwansei, (late) URYŪZU Ryūshin, and (late) YUYAMA Akira. Assistant members of the Committee were as follows: KANAZAWA Atsushi, WATANABE Shōgo, Rolf Giebel of New Zealand, and Rudy Smet of Belgium. After holding planning meetings on a monthly basis, the Committee selected one hundred and thirty-nine texts for the First Series of the project, estimated to be one hundred printed volumes in all. The texts selected were not limited to those originally written in India but also included works composed in China and Japan. While the publication of the First Series proceeds, the texts for the Second Series will be selected from among the remaining works; this process will continue until all the texts, in Japanese as well as in Chinese, have been published. Given the huge scope of this project, accomplishing the English translations of all the Chinese and Japanese texts in the Taishō canon may take as long as one hundred years or more. Nevertheless, as Dr. NUMATA wished, it is the sincere hope of the Committee that this project will continue until completion, even after all the present members have passed away.

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Publisher’s Foreword

Editorial Foreword

Dr. NUMATA passed away on May 5, 1994, at the age of ninety-seven. He entrusted his son, Mr. NUMATA Toshihide with the continuation and completion of the English Tripiṭaka project. Mr. Numata served for twenty-three years, leading the project forward with enormous progress before his sudden passing on February 16, 2017, at the age of eighty-four. The Committee previously lost its able and devoted first Chairperson, Professor HANAYAMA Shōyū, on June 16, 1995, at the age of sixty-three. In October 1995 the Committee elected Professor MAYEDA Sengaku (then Vice President of Musashino Women's College) as Chairperson, and upon the retirement of Professor Mayeda in July 2016, the torch was passed to me to serve as the third Chairperson. Despite these losses and changes we, the Editorial Committee members, have renewed our determination to carry out the noble ideals set by Dr. NUMATA. Present members of the Committee are Kenneth K. Tanaka (Chairperson), MAYEDA Sengaku, ICHISHIMA Shōshin, KATSURA Shōryū, MINOWA Kenryō, SAITŌ Akira, SHIMODA Masahiro, WATANABE Shōgo, and YONEZAWA Yoshiyasu.

The Numata Center for Buddhist Translation and Research was established in November 1984, in Berkeley, California, U.S.A., to assist in the publication of the translated texts. The Publication Committee was organized at the Numata Center in December 1991. In 2010, the Numata Center's operations were merged with Bukkyō Dendō Kyōkai America, Inc. (BDK America), and BDK America continues to oversee the publication side of the English Tripiṭaka project in close cooperation with the Editorial Committee in Tokyo.

At the time of this writing, in July 2017, the project has completed about sixtyfive percent of the seven thousand one hundred and eighty-five Taishō pages of texts selected for the First Series. Much work still lies ahead of us but we are committed to the completion of the remaining texts in order to realize the grand vision of Dr. Numata, shared by Mr. Numata and Professor Hanayama, to make the Buddhist canon more readily accessible to the English-speaking world. Kenneth K. Tanaka

Chairperson

Editorial Committee of

the BDK English Tripiṭaka

viii

Publisher's Foreword

On behalf of the members of the Publication Committee, I am happy to present this volume as the latest contribution to the BDK English Tripiṭaka Series. The Publication Committee members have worked to ensure that this volume, as all other volumes in the series, has gone through a rigorous process of editorial efforts. The initial translation and editing of the Buddhist scriptures found in this and other BDK English Tripiṭaka volumes are performed under the direction of the Editorial Committee in Tokyo, Japan. Both the Editorial Committee in Tokyo and the Publication Committee, headquartered in Moraga, California, are dedicated to the production of accurate and readable English translations of the Buddhist canon. In doing so, the members of both committees and associated staff work to honor the deep faith, spirit, and concern of the late Reverend Dr. Yehan Numata, who founded the BDK English Tripiṭaka Series in order to disseminate the Buddhist teachings throughout the world. The long-term goal of our project is the translation and publication of the texts in the one hundred-volume Taishō edition of the Chinese Buddhist canon, along with a number of influential extracanonical Japanese Buddhist texts. The list of texts selected for the First Series of this translation project may be found at the end of each volume in the series.

As Chair of the Publication Committee, I am deeply honored to serve as the fifth person in a post previously held by leading figures in the field of Buddhist studies, most recently by my predecessor, John R. McRae.

In conclusion, I wish to thank the members of the Publication Committee for their dedicated and expert work undertaken in the course of preparing this volume for publication: Managing Editor Marianne Dresser, Dr. Hudaya Kandahjaya, Dr. Carl Bielefeldt, Dr. Robert Sharf, and Rev. Brian Kensho Nagata, Director of the BDK English Tripiṭaka Project.

A. Charles Muller

Chairperson

Publication Committee

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Table of Contents

Contents A Message on the Publication of the English Tripiṭaka NUMATA Yehan v Editorial Foreword Kenneth K. Tanaka vii Publisher's Foreword A. Charles Muller ix Translation Editors' Introduction Bhikkhu Anālayo and Roderick S. Bucknell xiii The Madhyama Āgama (Middle-length Discourses), Volume IV Division 15. On Pairs 182. The Discourse at Assapura (1) 3 183. The Discourse at Assapura (2) 8 184. The Discourse in the Gosiṅga Sāla Forest (1) 185. The Discourse in the Gosiṅga Sāla Forest (2) 186. The Discourse on Investigating 187. The Discourse on Declaring the Knowledge [of Awakening] 188. The Discourse to Ajita 189. The Discourse on the Noble Path 190. The Shorter Discourse on Emptiness 191. The Greater Discourse on Emptiness 13 24 32 36 46 52 58 63 Division 16. The Second [Great] Division 192. The Discourse on Kāḷudāyin 193. The Discourse on Moliya Phagguṇa 194. The Discourse to Bhaddāli 195. The Discourse to Assaji 196. The Discourse to Cuṇḍa 197. The Discourse to Upāli 198. The Discourse on the Stages of Taming 199. The Discourse on the Stages of the Fool and the Wise 77 91 101 116 129 143 149 159 xi

Contents

Contents 200. The Discourse on [the Monk] Ariṭṭha 201. The Discourse on [the Monk] Sāti 177 191 Division 17. On Potaliya 202. The Discourse on the Uposatha 203. The Discourse to Potaliya 204. The Discourse at Rammaka's [Hermitage] 205. The Discourse on the Five Lower Fetters 206. The Discourse on Mental Defilements 207. The Discourse to Sakuludāyī (1) 208. The Discourse to Sakuludāyī (2) 209. The Discourse to Vekhanassa 210. The Discourse by the Nun Dhammanandā 211. The Discourse by Mahākoṭṭhita 211 222 235 249 257 262 270 284 291 302 Division 18. Ordered Expositions 212. The Discourse on Omniscience 213. The Discourse on Adornments of the Dharma 214. The Discourse on the Bāhitika Cloth 215. The Discourse on Attaining the Best 216. The Discourse on What Arises from Affection 217. The Discourse at Aṭṭhakanāgara 218. The [First] Discourse by Anuruddha 219. The [Second] Discourse by Anuruddha 220. The Discourse on Views 221. The Discourse with the Simile of the Arrow 222. The Discourse on Ordered Expositions 315 328 337 345 350 355 359 361 363 365 371 Appendix: Tables of Parallels 391 Notes 425 Bibliography 449 Index 453 A List of the Volumes of the BDK English Tripiṭaka (First Series) 469 xii

Introduction to Madhyama Āgama

(Middle-length Discourses)

Volume IV

This volume represents the fourth and final installment of The Madhyama-āgama (Middle-Length Discourses), completing the four-volume set of translations for the BDK English Tripiṭaka (First Series). Volume I appeared in 2013, Volume II in 2018, and Volume III in 2022. This volume includes the discourses numbered 182 to 222 in Divisions 15 to 18.

Discourse Parallels

Comparing the Madhyama-āgama version of a discourse with its parallel(s) in the Pāli canon and elsewhere reveals varying degrees of closeness, as regards both their essential message and the details of their wording. Such closeness is the main criterion by which researchers identify discourse parallels; and because there are varying degrees of closeness, researchers sometimes disagree in their identifications. Further complicating the notion of parallels is the occasional existence of "partial parallels," cases where, for example, a certain Chinese discourse is matched by just one part of a Pāli discourse--or the converse of this situation. In the endnotes to each volume and in the tables of parallels that appear in this volume such cases are marked with an asterisk (*). What the phenomenon of discourse parallels signifies in terms of the historical development of the texts remains a controversial question. A common interpretation is that a given discourse and its parallel(s) are divergent descendants of what was originally a single ancestral discourse; that is, that they are variously remembered records of a teaching delivered on a certain occasion by the Buddha or one of his immediate disciples. Wide geographical separation of monastic communities, perhaps combined with translation into different dialects, could have eventually led to the development of regional variants of imperfectly memorized oral texts. In such ways the vicissitudes of oral transmission could have xiii

THE MADHYAMA ĀGAMA (MIDDLE-LENGTH DISCOURSES) VOLUME IV

Madhyama Āgama (Middle-length Discourses), Volume III

resulted in the splitting of a formerly unitary discourse into two or more related but distinct parallel versions. This is probably an oversimplification; but despite such uncertainties, there is no denying that comparison of discourse parallels is both a valuable aid in translating difficult texts and a powerful tool in researching early Buddhism.

A good example is the last discourse in the previous volume, the "Discourse on Many Elements" (MĀ 181). It differs from its Pāli parallel, the Bahu dhātukasutta (MN 115), which stipulates that a woman cannot be a buddha. Closer inspection of the context makes it fair to conclude that the Madhyama-āgama discourse has preserved an earlier version of this exposition, when the notion of what is impossible for a woman had not yet impacted this discourse; see Bhikkhu Anālayo, Madhyama-āgama Studies (Taipei: Dharma Drum Publishing Corporation, 2012), pp. 249-288. Several other discourses in the Madhyamaāgama offer similarly significant indications (a survey can be found in Bhikkhu Anālayo, "Selected Madhyama-āgama Discourse Passages and Their Pāli Parallels," Dharma Drum Journal of Buddhist Studies 19 [2016]: 1-61). This makes it fruitful to consult the translations provided in this and the other volumes alongside their Pāli counterparts. For the convenience of researchers, relevant information on known discourse parallels to the Madhyama-āgama is summarized in two tables (Tables 1 and 2, compiled by Roderick S. Bucknell), found in the Appendix at the back of this volume. These tables bring together the principal data on parallels contained in the endnotes to the translations. Table 1 is designed for finding the Pāli parallel(s) to a given Chinese Madhyama-āgama discourse; Table 2 is for finding the Chinese Madhyama-āgama parallel(s) to a given Pāli discourse. xiv

THE MADHYAMA ĀGAMA (MIDDLE-LENGTH DISCOURSES) VOLUME IV

Division 15

On Pairs

182. The Discourse at Assapura1

Thus have I heard. At one time the Buddha, who was dwelling in the country of Aṅga together with a large sangha of monks, approached Assapura and stayed with that sangha of monks in a forest retreat at Assa[pura]. At that time the World-honored One addressed the monks, "People regard you renunciants as renunciants. When people ask if you are renunciants, do you claim to be renunciants?"

The monks replied, "Yes, World-honored One."

The Buddha said further:

This being the case, because of this, you need to be [true] renunciants. You should train according to the Dharma of the renunciant, according to the Dharma of the brahmin. Training according to the Dharma of the renunciant, according to the Dharma of the brahmin, you will be true renunciants, not fake renunciants. Then if you receive robes and blankets, food and drink, beds and bedding, medicine, or the various other requisites of life, those who provide them will gain great merit, great fruit, great virtue, great and ample reward. This is how you should train. How [does one train] according to the Dharma of the renunciant, according to the Dharma of the brahmin? You should purify your bodily conduct, openly and overtly, being well restrained and without deficiency.2 You should not, on account of this purity, exalt yourselves or disparage others. Be without contamination, without pollution, worthy of praise by your wise companions in the holy life.

You may think this: "My bodily conduct is pure, I have done what had to be done; there is no more need to train. I have already accomplished the essence of virtue; there is nothing further to do." Monks, I tell you: In seeking the essence of renunciantship do not fall 3

725a

The Madhyama Āgama (Middle-length Discourses), Volume IV short of the essence of renunciantship! If you wish to seek and train further, then monks, if you have bodily purity, what should you do next? You should train in purifying your verbal conduct, openly and overtly, being well restrained and without deficiency. You should not, on account of this purity of verbal conduct, exalt yourselves or disparage others. Be without contamination, without pollution, worthy of praise by your wise companions in the holy life.

You may think this: "My bodily and verbal conduct are pure, I have done what had to be done; there is no more need to train. I have already accomplished the essence of virtue; there is nothing further to do." Monks, I tell you: In seeking the essence of renunciantship do not fall short of the essence of renunciantship! If you wish to seek and train further, then monks, if you have bodily and verbal purity, what should you do next? You should train in purifying your mental conduct, openly and overtly, being well restrained and without deficiency. You should not, on account of this purity of mental conduct, exalt yourselves or disparage others. Be without contamination, without pollution, worthy of praise by your wise companions in the holy life.

You may think this: "My conduct, bodily, verbal, and mental, is pure; I have done what had to be done; there is no more need to train. I have already accomplished the essence of virtue; there is nothing further to do." Monks, I tell you: In seeking the essence of renunciantship do not fall short of the essence of renunciantship! If you wish to seek and train further, then monks, if you have bodily, verbal, and mental purity, what should you do next?

You should train in purifying your livelihood, openly and overtly, being well restrained and without deficiency. You should not, on account of this purity of livelihood, exalt yourselves or disparage others. Be without contamination, without pollution, worthy of praise by your wise companions in the holy life.

You may think this: "My bodily, verbal, and mental conduct and my livelihood are pure, I have done what had to be done; there is no more need to train. I have already accomplished the essence of virtue; there is nothing further to do."

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Division 15

Monks, I tell you: In seeking the essence of renunciantship do not fall short of the essence of renunciantship! If you wish to seek and train further, then monks, if you have bodily, verbal, and mental purity and purity of livelihood, what should you do next?

Monks, you should train in guarding the sense faculties, always mindful of shutting out thoughts of desire, successfully guarding the mind with clear understanding and attaining perfection [therein], constantly striving to arouse the mind:

On seeing a form with the eye, do not grasp at its features or savor the form. That is to say, for the sake of restraint, guard the eye faculty so that no covetousness, sadness, worry, [or any other] evil and unwholesome state arises in the mind—for this purpose guard the eye faculty. In the same way, [on hearing a sound with] the ear . . . [on smelling an odor with] the nose . . . [on tasting a flavor with] the tongue . . . [on experiencing a tangible with] the body . . . On cognizing a mind-object with the mind do not grasp at its features or savor the mind-object. That is to say, for the sake of restraint, guard the mind faculty so that no covetousness, sadness, worry, [or any other] evil and unwholesome state arises in the mind— for this purpose guard the mind faculty.

You may think this: "My bodily, verbal, and mental conduct and my livelihood are pure, and I am guarding the sense faculties. I have done what had to be done; there is no more need to train. I have already accomplished the essence of virtue; there is nothing further to do." Monks, I tell you: In seeking the essence of renunciantship do not fall short of the essence of renunciantship! If you wish to seek and train further, then monks, if you have bodily, verbal, and mental purity and purity of livelihood, and you are guarding the sense faculties, what should you do next?3 Monks, you should train in right comprehension when going out or coming in, contemplating and distinguishing well [when] bending or stretching [a limb], [or when] looking up or looking down; with orderly manners and appearance, properly wearing the outer robe, the other robes, and holding the bowl; [when] walking, standing, sitting, or reclining, [when] sleeping or awake, [when] speaking or keeping silent, do all of these with right comprehension.4

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The Madhyama Āgama (Middle-length Discourses), Volume IV You may think this: "My bodily, verbal, and mental conduct and my livelihood are pure, I am guarding the sense faculties, and I have right comprehension when going out or coming in [and so on]. I have done what had to be done; there is no more need to train. I have already accomplished the essence of virtue; there is nothing further to do." Monks, I tell you: In seeking the essence of renunciantship do not fall short of the essence of renunciantship! If you wish to seek and train further then, monks, if you have bodily, verbal, and mental purity and purity of livelihood, if you are guarding the sense faculties and have right comprehension when going out or coming in [and so on], what should you do next? A monk should train in dwelling alone in a secluded place in a forest, or in an empty and peaceful place at the base of a tree, or in a mountain cave, or on a heap of straw in the open, whether in a forest or in a cemetery. Having gone to a forest, or to an empty and peaceful place at the base of a tree, they spread their sitting mat and sit down cross-legged with upright body and upright aspiration, and establish unwavering mindfulness. They abandon and remove covetousness. With their mind free of agitation, on seeing others' wealth and all their requisites of life, they do not give rise to covetousness with the wish, "May I get it!" They purify their mind of covetousness. In the same way, they abandon ill will . . . sloth-andtorpor . . . restlessness-and-worry. . . . They abandon doubt and overcome uncertainty. Freeing themself of vacillation in regard to wholesome states, they purify their mind of doubt.

Having abandoned these five hindrances, which defile the mind and weaken wisdom, secluded from sensual desires, secluded from evil and unwholesome states . . . up to . . . they dwell having attained the fourth absorption.

When they have thus attained concentration, with a mind that is purified, without defilement, without affliction, malleable, well steadied, having attained imperturbability, they direct their mind toward knowledge and realization of the destruction of the taints.5

They come to know: "This is dukkha," as it really is; they come to know: "This is the arising of dukkha" . . . they come to know: "This is the cessation of dukkha" . . . they come to know: "This is the path leading to the cessation of dukkha," as it really is.

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Division 15

They come to know: "These are the taints" as it really is; they come to know: "This is the arising of the taints" . . . they come to know: "This is the cessation of the taints" . . . they come to know: "This is the path leading to the cessation of the taints," as it really is. When they have come to know and see like this, their mind is liberated from the taint of sensual desire, from the taint of becoming, and liberated from the taint of ignorance. Being liberated, they know they are liberated, understanding as it really is: "Birth has been ended, the holy life has been established, what had to be done has been done, there will not be another experiencing of existence." This is called being a [true] renunciant, this is called being a [true] brahmin, this is called being a noble one, this is called being one who is purified [through having] "bathed."6 What is a [true] renunciant? It is one who has allayed all evil and unwholesome states, all taints and pollutants that are the root of future becoming, that have suffering and vexation as their result, that are the cause of birth, old age, disease, and death—this is what is meant by a [true] renunciant.

What is a [true] brahmin? It is one who is far removed from all evil and unwholesome states, all taints and pollutants that are the root of future becoming, that have suffering and vexation as their result, that are the cause of birth, old age, disease and death—this is what is meant by a [true] brahmin. What is a noble one? It is one who is far removed from all evil and unwholesome states, all taints and pollutants that are the root of future becoming, that have suffering and vexation as their result, that are the cause of birth, old age, disease and death—this is what is meant by a noble one. What is one who is purified [through having] "bathed"? It is one who [through an inner] "bathing" has purified themself of all evil and unwholesome states, all taints and pollutants that are the root of future becoming, that have suffering and vexation as their result, that are the cause of birth, old age, disease, and death—this is what is meant by one who is purified [through having] "bathed."

This is what is meant by a [true] renunciant, this is what is meant by a [true] brahmin, this is what is meant by a noble one, this is what is meant by one who is purified.

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183. The Discourse at Assapura (2)

726a

The Madhyama Āgama (Middle-length Discourses), Volume IV Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

183. The Discourse at Assapura (2)7

Thus have I heard. At one time the Buddha, who was dwelling in the country of Aṅga together with a large sangha of monks, approached Assapura and stayed with that sangha of monks in a forest retreat at Assa[pura]. At that time the World-honored One addressed the monks, "People regard you renunciants as renunciants. When people ask you if you are renunciants, do you claim to be renunciants?"

The monks replied, "Yes, World-honored One."

The Buddha said further:

This being the case, because of this, you need to be [true] renunciants. You should train in the path of the renunciant. Do not be nonrenunciants. Training in the path of the renunciant, you will be true renunciants, not fake renunciants. Then if you receive robes and blankets, food and drink, beds and bedding, medicine, or the various other requisites of life, those who provide them will gain great merit, great fruit, great virtue, great and ample reward. This is how you should train.

What is the path of the nonrenunciant? What is a nonrenunciant? If one who is covetous does not allay their covetousness, if one who has ill will does not allay their ill will, if one who has anger does not allay their anger, if one who is uncommunicative does not allay their uncommunicativeness, if one who has fetters does not allay their fetters, if one who is avaricious does not allay their avarice, if one who is envious does not allay their envy, if one who is flattering does not allay their flattery, if one who is deceitful does not allay their deceit, if one who is shameless does not allay their shamelessness, if one who lacks scruples does not allay their lack of scruples, if one who has evil desires does not allay their evil desires, if one who has wrong view does not allay their wrong view—if one does not eradicate a renunciant's defilement, a renunciant's flattery, a renunciant's deception, a renunciant's deviousness, which lead toward a bad destiny, then they are training in the path of the nonrenunciant; they are a nonrenunciant.

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Division 15

Such a one is like a battle ax, with cutting edge and blade, newly made and extremely sharp, which is wrapped up in a monk's robe. Just like this, I say, is that foolish one training in the path of the renunciant. That is to say, if one who is covetous does not allay their covetousness, if one who has ill will does not allay their ill will, if one who has anger does not allay their anger, if one who is uncommunicative does not allay their uncommunicativeness, if one who has fetters does not allay their fetters, if one who is avaricious does not allay their avarice, if one who is envious does not allay their envy, if one who is flattering does not allay their flattery, if one who is deceitful does not allay their deceit, if one who is shameless does not allay their shamelessness, if one who lacks scruples does not allay their lack of scruples, if one who has evil desires does not allay their evil desires, if one who has wrong view does not allay their wrong view—then [even though] they are wearing the monk's robes, I do not call such a one a renunciant.

If it were the case that anyone who donned the monk's robes, being covetous allayed their covetousness, having ill will allayed their ill will, having anger allayed their anger, being uncommunicative allayed their uncommunicativeness, having fetters allayed their fetters, being avaricious allayed their avarice, being envious allayed their envy, being flattering allayed their flattery, being deceitful allayed their deceit, being shameless allayed their shamelessness, lacking scruples allayed their lack of scruples, having evil desires allayed the evil desires, having wrong view allayed their wrong view—[if this were the case], then all their dear friends would approach them and say, "Venerable one, you should train in wearing the monk's robes. Venerable one, if you train in wearing the monk's robes, that will allay any covetousness that you may have, allay any ill will that you may have, allay any anger that you may have, allay any uncommunicativeness that you may have, allay any fetters that you may have, allay any avarice that you may have, allay any envy that you may have, allay any flattery that you may have, [allay any deceit that you may have], allay any shamelessness that you may have, allay any lack of scruples that you may have, allay any evil desires that you may have, allay any wrong view that you may have."8

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The Madhyama Āgama (Middle-length Discourses), Volume IV 726b

However, because I see those who wear the monk's robes being covetous, having ill will, having anger, being uncommunicative, having fetters, being avaricious, being envious, being flattering, [being deceitful], being shameless, lacking scruples, having evil desires, or having wrong view— therefore I declare that [just] wearing the monk's robes does not make one a renunciant.

In the same way for practicing nudity . . . wearing matted locks . . . practicing never sitting down . . . eating only once [a day] . . . constantly practicing purification with water, upholding [purification with] water. I declare that [just] upholding [purification with] water does not make one a renunciant.

If it were the case that upholding [purification with] water allayed any covetousness that one might have, allayed any ill will that one might have, allayed any anger that one might have, allayed any uncommunicativeness that one might have, allayed any fetters that one might have, allayed any avarice that one might have, allayed any envy that one might have, allayed any flattery that one might have, [allayed any deceit that one might have], allayed any shamelessness that one might have, allayed any lack of scruples that one might have, allayed any evil desires that one might have, allayed any wrong view that one might have—[if this were the case], then one's dear friends would come and say, "Venerable one, you should train in upholding [purification with] water. If you train in upholding [purification with] water, that will allay any covetousness that you may have, allay any ill will that you may have, allay any anger that you may have, allay any uncommunicativeness that you may have, allay any fetters that you may have, allay any avarice that you may have, allay any envy that you may have, allay any flattery that you may have, [allay any deceit that you may have], allay any shamelessness that you may have, allay any lack of scruples that you may have, allay any evil desires that you may have, allay any wrong view that you may have."

However, because I see those who uphold [purification with] water being covetous, having ill will, having anger, being uncommunicative, having fetters, being avaricious, being envious, being flattering, [being deceitful], being shameless, lacking scruples, having evil desires, or having wrong view—therefore I declare that [just] upholding [purification with] 10

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water does not make one a renunciant. This is what is meant by the path of the nonrenunciant, by being a nonrenunciant.

What is the path of the renunciant? What is not being a nonrenunciant? If one allays any covetousness that one may have, allays any ill will that one may have, allays any anger that one may have, allays any uncommunicativeness that one may have, allays any fetters that one may have, allays any avarice that one may have, allays any envy that one may have, allays any flattery that one may have, [allays any deceit that one may have], allays any shamelessness that one may have, allays any lack of scruples that one may have, allays any evil desires that one may have, allays any wrong view that one may have—then, having eradicated a renunciant's envy,9 a renunciant's flattery, a renunciant's deception, a renunciant's deviousness, which lead toward a bad destiny, one is training in the path of the renunciant, one is not a nonrenunciant. This is what is meant by the path of the renunciant, by not being a nonrenunciant. Having in this way accomplished morality and bodily, verbal, and mental purity, one [cultivates] a mind that is free of covetousness, free of ill will, free of sloth-and-torpor, free of restlessness-and-worry, and eradicating doubt and going beyond perplexity, with right mindfulness and right comprehension, without bewilderment.10 With a mind imbued with loving-kindness, one dwells [mentally] pervading one direction, likewise the second, the third, and the fourth directions, 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, one dwells pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and wellcultivated. In the same way with a mind imbued with compassion . . . with empathic joy . . . with equanimity, free of fetters or resentment, without ill will or contention, one dwells pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well cultivated. Then one thinks, "There is becoming,11 there is the gross, there is the subtle, there is perception and what goes beyond it, what is an escape from it," knowing this at it really is. When one has come to know and see like this, the mind is liberated from the taint of sensual desire, from the taint of becoming, and from the taint of ignorance. Being liberated, one 11

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knows that one is liberated, knowing as it really is: "Birth has been ended, the holy life has been established, what had to be done has been done; there will not be another experiencing of existence."

It is just as there might be, not far from a village, a delightful pond fed from a clear spring, with its banks covered in verdant grass, and with flowering trees all around; and there might come, from the eastern direction, a man who is extremely hungry, thirsty, and weary. He takes off his clothes, leaves them on the bank, and enters the pond to take a pleasant bath; he removes the grime, gets relief from the heat, and quenches his thirst. In the same way, there might come a man from the southern . . . the western . . . the northern direction, who is extremely hungry, thirsty, and weary; and he takes off his clothes, leaves them on the bank, and enters the pond to take a pleasant bath; he removes the grime, gets relief from the heat, and quenches his thirst.

In the same way, a warrior clansman shaves off his hair and beard, dons the yellow robes and, out of faith, gives up the household life and becomes a homeless one to train in the path. He practices inner stillness, attains inner stillness. Of one who has inner stillness I declare that he is a renunciant, I declare that he is a brahmin, I declare that he is a noble one, I declare that he is purified [through having] "bathed."12 In the same way, a brahmin clansman . . . a householder clansman . . . a worker clansman shaves off his hair and beard, dons the yellow robes and, out of faith, gives up the household life and becomes a homeless one to train in the path. He practices inner stillness, attains inner stillness. Of one who has inner stillness I declare that he is a renunciant, I declare that he is a brahmin, I declare that he is a noble one, I declare that he is purified [through having] "bathed."13

What is a renunciant? It is one who has allayed all evil and unwholesome states, all taints and pollutants, which are the root of future becoming, have vexation and suffering as their result, and are the cause of birth, old age, disease, and death. This is what is meant by a renunciant. What is a brahmin? It is one who is far removed from all evil and unwholesome states, all taints and pollutants, which are the root of future becoming, have vexation and suffering as their result, and are the cause of birth, old age, disease, and death. This is what is meant by a brahmin. 12

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What is a noble one? It is one who is far removed from all evil and unwholesome states, all taints and pollutants, which are the root of future becoming, have vexation and suffering as their result, and are the cause of birth, old age, disease, and death. This is what is meant by a noble one. What is one who is purified [through having] "bathed"? It is one who [through an inner] "bathing" has purified himself of all evil and unwholesome states, all taints and pollutants, which are the root of future becoming, have vexation and suffering as their result, and are the cause of birth, old age, disease, and death. This is what is meant by one who is purified [through having] "bathed."

This is what is meant by a renunciant; this is what is meant by a brahmin; this is what is meant by a noble one; this is what is meant by one who is purified [through having] "bathed."

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

184. The Discourse in the Gosiṅga

Sāla Forest (1)14

Thus have I heard. At one time the Buddha, who was dwelling among the Vajjians, was staying in the Gosiṅga sāla forest together with many knowledgeable elder monks, senior disciples such as the venerable Sāriputta, the venerable Mahāmoggallāna, the venerable Mahākassapa, the venerable Mahākaccāna, the venerable Anuruddha, the venerable Revata, and the venerable Ānanda.15 Monks such as these knowledgeable elder monks, these senior disciples, were also dwelling among the Vajjians, staying in the Gosiṅga sāla forest, dwelling together in the vicinity of the Buddha's thatched hut. Then, when the night was [nearly] over, toward dawn, the venerable Mahāmoggallāna, the venerable Mahākassapa, the venerable Mahākaccāna and the venerable Anuruddha went towards where the venerable Sāriputta was. The venerable Ānanda saw from afar those venerable ones going there. He said: Venerable Revata, you should know that, the night being [nearly] over and dawn approaching, the venerable Mahāmoggallāna, the venerable Mahākassapa, the venerable Mahākaccāna, and the venerable Anuruddha are going toward where the venerable Sāriputta is. Venerable Revata, let 13

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The Madhyama Āgama (Middle-length Discourses), Volume IV us go with those venerable ones and together approach the venerable Sāriputta. Perhaps we might, on account of them, get to hear a little Dharma from the venerable Sāriputta.

Then, the night being [nearly] over, toward dawn, the venerable Mahāmoggallāna, the venerable Mahākassapa, the venerable Mahākaccāna, the venerable Anuruddha, the venerable Revata, and the venerable Ānanda approached the venerable Sāriputta.

The venerable Sāriputta saw from afar that those venerable ones had come. On account of those venerable ones, the venerable Sāriputta said: Welcome, venerable friends! Welcome, Ānanda! Welcome, Ānanda, attendant of the World-honored One, who understands the intentions of the World-honored One and is constantly praised by the World-honored One and by his companions in the holy life.

Let me now ask the venerable Ānanda, "This Gosiṅga sāla forest is truly delightful, the night is brightly moonlit, and the sāla trees are spreading a delicate fragrance, as if from divine flowers. Venerable Ānanda, what kind of monk would further enhance this Gosiṅga sāla forest?" The venerable Ānanda replied:

Venerable Sāriputta, suppose a monk is widely trained in learning much, has retained it without forgetting [anything], having accumulated extensive learning of that which is called the Dharma, which is sublime in the beginning, sublime in the middle, and also sublime in the end, with its meaning and its phrasing, endowed with purity, revealing the holy life. Being thus widely trained in learning much of all the teachings, having studied and reviewed them by the thousand, reflected on them, and contemplated them with bright vision and penetrative realization, he teaches the Dharma concisely, aptly, and skillfully, in accordance with what is correct, wishing to cut through the fetters [of his hearers]. Venerable Sāriputta, such a monk would further enhance this Gosiṅga sāla forest. The venerable Sāriputta asked further:

Venerable Revata, the venerable monk Ānanda has spoken according to his understanding. Let me now ask the venerable Revata: This Gosiṅga sāla 14

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forest is truly delightful, the night is brightly moonlit, and the sāla trees are spreading a delicate fragrance, as if from divine flowers. Venerable Revata, what kind of monk would further enhance this Gosiṅga sāla forest? The venerable Revata replied:

Venerable Sāriputta, suppose a monk delights in sitting in meditation, practices inner stillness and, while not neglecting the practice of [concentrative] meditation, accomplishes insight, and always prefers to live in seclusion and enjoys peaceful places. Venerable Sāriputta, such a monk would further enhance this Gosiṅga sāla forest.

The venerable Sāriputta asked further:

Venerable Anuruddha, the venerable monk Revata has spoken according to his understanding. Let me now ask the venerable Anuruddha, "This Gosiṅga sāla forest is truly delightful, the night is brightly moonlit, and the sāla trees are spreading a delicate fragrance, as if from divine flowers. Venerable Anuruddha, what kind of monk would further enhance this Gosiṅga sāla forest?"

The venerable Anuruddha replied:

Venerable Sāriputta, suppose a monk attains the divine eye, accomplishes the divine eye [so that] with little effort he completely surveys in an instant a thousand worlds. Venerable Sāriputta, it is just as a man with [good] eyesight could, from the top of a lofty building, with little effort completely survey in an instant a thousand clay bricks on the ground below.16 In the same way, Venerable Sāriputta, suppose a monk attains the divine eye, accomplishes the divine eye [so that] with little effort he completely surveys in an instant a thousand worlds. Venerable Sāriputta, such a monk would further enhance this Gosiṅga sāla forest.

The venerable Sāriputta asked further:

Venerable Kaccāna, the venerable monk Anuruddha has spoken according to his understanding. Let me now ask the venerable Kaccāna, "This Gosiṅga sāla forest is truly delightful, the night is brightly moonlit, and the sāla trees are spreading a delicate fragrance, as if from divine flowers. 727b

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Venerable Kaccāna, what kind of monk would further enhance this Gosiṅga sāla forest?"

The venerable Mahākaccāna replied:

Venerable Sāriputta, suppose two monks, who are Dharma teachers, discuss together the profound aspects of the higher Dharma, such that whatever matter they ask [each other] about, they understand it well and know it completely, replying without hesitation and eloquently expounding the Dharma. Venerable Sāriputta, such monks would further enhance this Gosiṅga sāla forest.17

The venerable Sāriputta asked further:

Venerable Mahākassapa, the venerable monk Kaccāna has spoken according to his understanding. Let me now ask the venerable Mahākassapa, "This Gosiṅga sāla forest is truly delightful, the night is brightly moonlit, and the sāla trees are spreading a delicate fragrance, as if from divine flowers. Venerable Mahākassapa, what kind of monk would further enhance this Gosiṅga sāla forest?"

The venerable Mahākassapa replied:

Venerable Sāriputta, suppose a monk is himself a forest-dweller and praises forest-dwelling, is himself of few wishes and praises being of few wishes, is himself contented and praises contentment, himself stays alone and in seclusion and praises staying alone and in seclusion, himself practices energetically and praises practicing energetically, himself establishes right mindfulness and right comprehension and praises establishing right mindfulness and right comprehension, has himself attained concentration and praises the attainment of concentration, himself has wisdom and praises having wisdom, has himself eradicated the taints and praises the eradication of the taints, himself exhorts and inspires [others], fully delighting them, and praises exhorting and inspiring [others], fully delighting them.18 Venerable Sāriputta, such a monk would further enhance this Gosiṅga sāla forest. The venerable Sāriputta asked further:

Venerable Moggallāna, the venerable monk Mahākassapa has spoken 16

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according to his understanding. Let me now ask the venerable Moggallāna, "This Gosiṅga sāla forest is truly delightful, the night is brightly moonlit, and the sāla trees are spreading a delicate fragrance, as if from divine flowers. Venerable Moggallāna, what kind of monk would further enhance this Gosiṅga sāla forest?"

The venerable Mahāmoggallāna replied:

Venerable Sāriputta, suppose a monk has great supernormal power, great and mighty virtue, great merit, great and mighty power, possessing at will immeasurable supernormal power. Practicing immeasurable supernormal powers, being one he transforms himself into many; being many, he becomes one. Being one he remains as one, possessing knowledge and vision. He passes unhindered through stone walls as if passing through space. He dives into the earth as if it were water; he walks on water without sinking as if it were earth. Seated cross-legged, he ascends into space like a bird. With his hands he touches and strokes the sun and the moon, which are of such great supernormal power, of such great and mighty virtue, of such great merit, of such great and mighty power. With his [mental] body he can reach the Brahmā world.19 Venerable Sāriputta, such a monk would further enhance this Gosiṅga sāla forest.

The venerable Mahāmoggallāna said:

Venerable Sāriputta, I and these venerable ones have spoken, each according to his understanding. Let me now ask the venerable Sāriputta, "This Gosiṅga sāla forest is truly delightful, the night is brightly moonlit, and the sāla trees are spreading a delicate fragrance, as if from divine flowers. Venerable Sāriputta, what kind of monk would further enhance this Gosiṅga sāla forest?"

The venerable Sāriputta said:

Venerable Moggallāna, suppose a monk has, at will, mastery over his mind and is not mastered by his mind. Whichever tranquil abiding he wishes to attain in the forenoon, he dwells in that tranquil abiding in the forenoon; whichever tranquil abiding he wishes to attain at noon or in the afternoon, he dwells in that tranquil abiding at noon or in the afternoon. 17

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The Madhyama Āgama (Middle-length Discourses), Volume IV Venerable Moggallāna, it is just like a king or a king's minister who has many garments, different clothes of various beautiful colors, so that whatever he desires to wear in the forenoon, he takes it and puts it on, and whatever he desires to wear at noon or in the afternoon, he takes it and puts it on.

In the same way, Venerable Moggallāna, suppose a monk has, at will, mastery over his mind and is not mastered by his mind. Whichever tranquil abiding he wishes to attain in the forenoon, he dwells in that tranquil abiding in the forenoon; whichever tranquil abiding he wishes to attain at noon or in the afternoon, he dwells in that tranquil abiding at noon or in the afternoon. Venerable Moggallāna, such a monk would further enhance this Gosiṅga sāla forest.

The venerable Sāriputta said:

Venerable Moggallāna, we and these venerable ones have spoken, each according to our understanding. Venerable Moggallāna, let us, together with these venerable ones, approach the Buddha and discuss this matter with him. He will know who among us has spoken the best. Then the venerable Sāriputta, the venerable Mahāmoggallāna, the venerable Mahākassapa, the venerable Mahākaccāna, the venerable Anuruddha, the venerable Revata, and the venerable Ānanda approached the Buddha. The other venerable ones paid homage with their heads at the Buddha's feet, stepped back, and sat down to one side, while the venerable Ānanda paid homage with his head at the Buddha's feet, stepped back, and stood to one side. The venerable Sāriputta said:

World-honored One, today, the night being [nearly] over, toward dawn, the venerable Mahāmoggallāna, the venerable Mahākassapa, the venerable Kaccāna, the venerable Anuruddha, the venerable Revata, and the venerable Ānanda came and approached me. Having seen from afar that those venerable ones had come, I said, on account of those venerable ones, "Welcome, venerable friends! Welcome, Ānanda! Welcome, Ānanda, attendant of the World-honored One, who understands the intentions of the Worldhonored One and is constantly praised by the World-honored One and by his companions in the holy life.

18

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"Now let me ask the venerable Ānanda, 'This Gosiṅga sāla forest is truly delightful, the night is brightly moonlit, and the sāla trees are spreading a delicate fragrance, as if from divine flowers. Venerable Ānanda, what kind of monk would further enhance this Gosiṅga sāla forest?' "The venerable Ānanda answered me, saying, 'Venerable Sāriputta, suppose a monk is widely trained in learning much, has retained it without forgetting [anything], accumulated extensive learning of that which is called the Dharma, which is sublime in the beginning, sublime in the middle, and also sublime in the end, with its meaning and its phrasing, endowed with purity, revealing the holy life.

'Being thus widely trained in learning much of all the teachings, having studied and reviewed them by the thousand, reflected on them, and contemplated them with bright vision and penetrative realization, he teaches the Dharma concisely, aptly, and skillfully, in accordance with what is correct, wishing to cut through the fetters [of his hearers]. Venerable Sāri putta, such a monk would further enhance this Gosiṅga sāla forest.'" The World-honored One praised him, saying, "It is well, it is well, Sāriputta, it is indeed as the monk Ānanda said. Why is that? The monk Ānanda has accomplished much learning."

The venerable Sāriputta said:

World-honored One, when the venerable Ānanda had spoken thus, I asked further, "Venerable Revata, the venerable monk Ānanda has spoken according to his understanding. I now ask the venerable Revata, 'This Gosiṅga sāla forest is truly delightful, the night is brightly moonlit, and the sāla trees are spreading a delicate fragrance, as if from divine flowers. Venerable Revata, what kind of monk would further enhance this Gosiṅga sāla forest?' "The venerable Revata answered me, saying, 'Venerable Sāriputta, suppose a monk delights in sitting in meditation, practices inner stillness and, while not neglecting the practice of [concentrative] meditation, accomplishes insight, and always prefers to live in seclusion and enjoys peaceful places. Venerable Sāriputta, such a monk would further enhance this Gosiṅga sāla forest.'"

The World-honored One praised him, saying:

19

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The Madhyama Āgama (Middle-length Discourses), Volume IV It is well, it is well, Sāriputta, it is indeed as the monk Revata said. Why is that? The monk Revata always delights in the practice of [concentrative] meditation.

The venerable Sāriputta said:

World-honored One, when the venerable Revata had spoken thus, I asked further, "Venerable Anuruddha, the venerable monk Revata has spoken according to his understanding. I now ask the venerable Anuruddha, 'This Gosiṅga sāla forest is truly delightful, the night is brightly moonlit, and the sāla trees are spreading a delicate fragrance, as if from divine flowers. Venerable Revata, what kind of monk would further enhance this Gosiṅga sāla forest?'

"The venerable Anuruddha answered me, saying, 'Venerable Sāriputta, suppose a monk attains the divine eye, accomplishes the divine eye [so that] with little effort he completely surveys in an instant a thousand worlds. Venerable Sāriputta, just as a man with [good] eyesight could, from the top of a lofty building, with little effort completely survey in an instant a thousand clay bricks on the ground below, in the same way, venerable Sāriputta, suppose a monk attains the divine eye, accomplishes the divine eye [so that] with little effort he completely surveys in an instant a thousand worlds. Venerable Sāriputta, such a monk would further enhance this Gosiṅga sāla forest.'"

The World-honored One praised him, saying, "It is well, it is well, Sāriputta, it is indeed as the monk Anuruddha said. Why is that? The monk Anuruddha has attained the divine eye."

The venerable Sāriputta said:

World-honored One, when the venerable Anuruddha had spoken thus, I asked further, "Venerable Kaccāna, the venerable monk Anuruddha has spoken according to his understanding. Let me now ask the venerable Kaccāna, 'This Gosiṅga sāla forest is truly delightful, the night is brightly moonlit, and the sāla trees are spreading a delicate fragrance, as if from divine flowers. Venerable Kaccāna, what kind of monk would further enhance this Gosiṅga sāla forest?'

20

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"The venerable Kaccāna answered me, saying, 'Venerable Sāriputta, suppose two monks, who are Dharma teachers, discuss together the profound aspects of the higher Dharma, such that whatever matter they ask [each other] about, they understand it well and know it completely, replying without hesitation and eloquently expounding the Dharma. Venerable Sāriputta, such monks would further enhance this Gosiṅga sāla forest.'" The World-honored One praised him, saying, "It is well, it is well, Sāriputta, it is indeed as the monk Kaccāna said. Why is that? The monk Kaccāna is a teacher of the Dharma by way of analysis."

The venerable Sāriputta said:

World-honored One, when the venerable Kaccāna had spoken thus, I asked further, "Venerable Mahākassapa, the venerable monk Kaccāna has spoken according to his understanding. Let me now ask the venerable Mahā kassapa, 'This Gosiṅga sāla forest is truly delightful, the night is brightly moonlit, and the sāla trees are spreading a delicate fragrance, as if from divine flowers. Venerable Mahākassapa, what kind of monk would further enhance this Gosiṅga sāla forest?'

"The venerable Mahākassapa answered me, saying, 'Venerable Sāriputta, suppose a monk is himself a forest-dweller and praises forestdwelling, is himself of few wishes and praises being of few wishes, is himself contented and praises contentment, himself stays alone and in seclusion and praises staying alone and in seclusion, himself practices energetically and praises practicing energetically, himself establishes right mindfulness and right comprehension and praises establishing right mindfulness and right comprehension, has himself attained concentration and praises attainment of concentration, himself has wisdom and praises having wisdom, has himself eradicated the taints and praises eradication of the taints, himself exhorts and inspires [others], fully delighting them, and praises exhorting and inspiring [others], fully delighting them. Venerable Sāriputta, such a monk would further enhance this Gosiṅga sāla forest.'" The World-honored One praised him, saying, "It is well, it is well, Sāriputta, it is indeed as the monk Kassapa said. Why is that? The monk Kassapa always practices forest-dwelling."

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The venerable Sāriputta said:

World-honored One, when the venerable Mahākassapa had spoken like this, I asked further, "Venerable Moggallāna, the venerable monk Mahākassapa has spoken according to his understanding. Let me now ask the venerable Moggallāna, 'This Gosiṅga sāla forest is truly delightful, the night is brightly moonlit, and the sāla trees are spreading a delicate fragrance, as if from divine flowers. Venerable Moggallāna, what kind of monk would further enhance this Gosiṅga sāla forest?'

"The venerable Mahāmoggallāna answered me, saying, 'Venerable Sāriputta, suppose a monk has great supernormal power, great and mighty virtue, great merit, great and mighty power, possessing at will immeasurable supernormal power. Being one he transforms himself into many; being many, he becomes one. Being one he remains as one, possessing knowledge and vision. He passes unhindered through stone walls as if passing through space. He dives into the earth as if it were water; he walks on water without sinking as if it were earth. Seated cross-legged, he ascends into space like a bird. With his hands he touches and strokes the sun and the moon, which are of such great supernormal power, of such great and mighty virtue, of such great merit, of such great and mighty power. With his [mental] body he can reach as far as the Brahmā world. Venerable Sāriputta, such a monk would further enhance this Gosiṅga sāla forest.'"

The World-honored One praised him, saying, "It is well, it is well, Sāriputta, it is indeed as the monk Moggallāna said. Why is that? The monk Moggallāna has great supernormal power."

Then the venerable Mahāmoggallāna rose from his seat, arranged his robes so as to bare one shoulder, extended his hands with joined palms toward the Buddha and said:

World-honored One, when I and these venerable ones had spoken, each according to his understanding, I in turn asked the venerable Sāriputta, "Let me now ask the venerable Sāriputta, 'This Gosiṅga sāla-forest is truly delightful, the night is brightly moonlit, and the sāla trees are spreading a delicate fragrance, as if from divine flowers. Venerable Sāriputta, what kind of monk would further enhance this Gosiṅga sāla-forest?' 22

Division 15

"The venerable Sāriputta answered me, saying, 'Venerable Moggallāna, suppose a monk has, at will, mastery over his mind and is not mastered by his mind. Whichever tranquil abiding he wishes to attain in the forenoon, he dwells in that tranquil abiding in the forenoon; whichever tranquil abiding he wishes to attain at noon or in the afternoon, he dwells in that tranquil abiding at noon or in the afternoon.

"'Venerable Moggallāna, it is just like a king or a king's minister who has many garments, different clothes of various beautiful colors, so that whatever he desires to wear in the forenoon, he takes it and puts it on, and whatever he desires to wear at noon or in the afternoon, he takes it and puts it on.

"'In the same way, Venerable Moggallāna, suppose a monk has, at will, mastery over his mind and is not mastered by his mind. Whichever tranquil abiding he wishes to attain in the forenoon, he dwells in that tranquil abiding in the forenoon; whichever tranquil abiding he wishes to attain at noon or in the afternoon, he dwells in that tranquil abiding at noon or in the afternoon. Venerable Moggallāna, such a monk would further enhance this Gosiṅga sāla forest.'"

The World-honored One praised him, saying, "It is well, it is well, Moggallāna, it is indeed as the monk Sāriputta said. Why is that? The monk Sāriputta has, at will, mastery over his mind."

Then the venerable Sāriputta rose from his seat, arranged his robes so as to bare one shoulder, extended his hands with joined palms toward the Buddha and said:

World-honored One, when I and these venerable ones had spoken thus according to our understanding, I said, "Venerable Moggallāna, we and these venerable ones have spoken, each according to his understanding. Venerable Moggallāna, let us together with these other venerable ones approach the Buddha and ask him about this matter. He will know who among us has spoken the best." World-honored One, who among us has spoken well? The World-honored One replied:

Sāriputta, you have all [spoken] well. Why is that? All these [modes of] 23

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