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Ordered Expositions

212. The Discourse on Omniscience354

Thus have I heard. At one time the Buddha was staying at Ujuññā in the Kaṇṇakatthala Grove.

At that time King Pasenadi of Kosala heard that the renunciant Gotama was staying at Ujuññā in the Kaṇṇakatthala Grove. Having heard this, King Pasenadi of Kosala told a certain man:

Go to the renunciant Gotama and ask on my behalf if the noble one is healthy and strong in body, comfortable and free of ailments, and dwelling at ease with his usual vigor. Speak like this: "King Pasenadi of Kosala inquires if you are healthy and strong, comfortable and free of ailments, and dwelling at ease with your usual vigor." Also say this: "King Pasenadi of Kosala would like to come and visit you."

Having received this order, that man approached the Buddha, exchanged greetings, stepped back, sat to one side, and said: Gotama, King Pasenadi of Kosala inquires if the noble one is healthy and strong in body, comfortable and free of ailments, and dwelling at ease with your usual vigor. King Pasenadi of Kosala would like to come and visit you. The World-honored One replied:

May King Pasenadi of Kosala now find peace and happiness! May all devas, human beings, asuras, gandhabbas, yakkhas, and all other forms of life find peace and happiness! If King Pasenadi of Kosala wishes to come, let him feel free to do so.355

Then, having heard what the Buddha had said, having received and remembered it well, the messenger rose from his seat, circumambulated [the Buddha] three times, and left.

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The Madhyama Āgama (Middle-length Discourses), Volume IV At that time the venerable Ānanda was standing behind the World-honored One, holding a flywhisk and attending on the Buddha. After the messenger had left, the World-honored One turned to him and said: Ānanda, come with me to the Eastern Hall, open the windows and close the door, [we shall] remain in that secluded place. Today King Pasenadi of Kosala has a concentrated mind without distraction, he wishes to listen to the Dharma.

The venerable Ānanda said, "Yes."

Then the World-honored One led the venerable Ānanda to the Eastern Hall, who opened the windows, closed the door, and in that secluded place arranged the sitting mats. Having spread their sitting cloths, they sat down cross-legged.

By that time the messenger had returned to King Pasenadi of Kosala. He told him, "Your Majesty, I have communicated [the message] to the renunciant Gotama. The renunciant Gotama now awaits Your Majesty. May Your Majesty himself know the proper time."

King Pasenadi of Kosala told his charioteer, "Prepare the chariot! I desire to go now and see the renunciant Gotama." The charioteer received the instruction and prepared the chariot.

At that time the sisters Sakulā and Somā, [wives of] King Pasenadi of Kosala, were sitting together with him taking a meal. On hearing that King Pasenadi of Kosala would be going that day to visit the Buddha, they said to him: Great King, if you are now going to visit the World-honored One, we request that you pay respects to the World-honored One on our behalf and ask if the noble one is healthy and strong in body, comfortable and free of ailments, and dwelling at ease with his usual vigor. Speak like this: "The sisters Sakulā and Somā pay their respects to the World-honored One and inquire if the noble one is healthy and strong in body, comfortable and free of ailments, and dwelling at ease with his usual vigor." King Pasenadi of Kosala accepted the request of the sisters Sakulā and Somā by remaining silent.

Then the charioteer, having prepared the chariot, informed him, "Your Majesty, the chariot is ready and at Your Majesty's disposal." Having heard 316

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it, the king mounted the chariot and drove out of Ujuññā to the Kaṇṇakatthala Grove.

At that time, outside the entrance to the Kaṇṇakatthala Grove, there were many monks practicing walking meditation in the open. King Pasenadi of Kosala approached these monks and asked, "Venerable ones, where is the renunciant Gotama now? I wish to go and see him."

The monks answered:

Great King! The World-honored One is in the Eastern Hall, whose windows are open and the door is closed. If Your Majesty wishes to see him, he may go there, stand outside, clear his throat, and knock on the door. Hearing that, the World-honored One will certainly have the door opened.356 King Pasenadi of Kosala descended from his chariot and, surrounded by his retainers, walked to the Eastern Hall. Having arrived there he stood outside, cleared his throat, and knocked on the door. Having heard this, the World-honored One had the door opened. King Pasenadi of Kosala entered the hall and went up to the Buddha. He addressed him: Gotama, the sisters Sakulā and Somā pay their respects to the World-honored One and inquire if the noble one is healthy and strong in body, comfortable and free of ailments, and if he is dwelling at ease with his usual vigor. The World-honored One asked the king, "Could the sisters Sakulā and Somā find no other messenger?"

King Pasenadi of Kosala said:

Gotama, please know that the sisters Sakulā and Somā were sitting with me today having a meal. They heard that I desired to go and visit the Buddha today, so they said, "Great King, if you are going to see the Buddha, pay respects to the World-honored One on our behalf and ask if the noble one is healthy and strong in body, comfortable, and free of ailments, and if he is dwelling at ease with his usual vigor." Accordingly I addressed the World-honored One like this: "The sisters Sukulā and Somā pay their respects to the World-honored One and inquire if the noble one is healthy and strong in body, comfortable, and free of ailments, and if he is dwelling at ease with his usual vigor." Gotama, Sakulā and Somā pay 317

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The World-honored One answered:

Great King, may the sisters Sakulā and Somā find peace and happiness! May all devas, human beings, asuras, gandhabbas, yakkhas, and all other forms of life find peace and happiness!

Then King Pasenadi of Kosala, having exchanged greetings with the Buddha, stepped back, sat to one side, and said, "Gotama, I would like to ask a question. If permitted, may I will venture to state it?" The World-honored One told him, "Great King, ask whatever you wish to ask."

Then King Pasenadi of Kosala asked:

Gotama, I have heard that the renunciant Gotama has spoken like this: "There never was, there never will be, nor is there in the present, some renunciant or brahmin who knows all, who sees all." Gotama, do you recall having spoken like that?

The World-honored One answered:

Great King, I do not recall having spoken like this: "There never was, there never will be, nor is there in the present some renunciant or brahmin who knows all, who sees all."

At that time the general Viḍūḍabha was standing behind King Pasenadi of Kosala, holding a flywhisk and fanning the king. Then King Pasenadi of Kosala turned around and said to General Viḍūḍabha: Some days ago, when the king was seated together with the great assembly, who was the first to say that the renunciant Gotama makes such a statement,"There never was, there never will be, nor is there in the present some renunciant or brahmin who knows all, who sees all"? General Viḍūḍabha answered, "Your Majesty, it was the young [brahmin] Sañjaya Ākāsagotta who first said that."

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King Pasenadi of Kosala said to a certain man, "Go to the young [brahmin] Sañjaya Ākāsagotta and speak to him like this: 'King Pasenadi of Kosala summons you.'"

Having received the order, that man approached the young [brahmin] Sañjaya Ākāsagotta and spoke like this: "Young [brahmin], King Pasenadi of Kosala summons you."

After that man had left, King Pasenadi of Kosala said to the World-honored One:

Renunciant Gotama, could there have been a different saying [by you] that has been taken differently? What does the renunciant Gotama recall having said?

The World-honored One answered:

Great King, I recall having spoken like this: "There never was, there never will be, nor is there in the present some renunciant or brahmin who knows all at one time, who sees all at one time." Great King, I recall having spoken like this.

Having heard this, King Pasenadi of Kosala praised him, saying: The renunciant Gotama has spoken like a teacher. The renunciant Gotama has spoken like a skilled teacher. I would like to ask another question. Am I permitted to ask it?

The World-honored One told him, "Great King, ask whatever you wish to ask."

King Pasenadi of Kosala asked, "Gotama, there are these four castes: warriors, brahmins, merchants, and workers. Is there a distinction, a difference among them?"

The World-honored One answered:

There are these four castes: warriors, brahmins, merchants, and workers; and there is a distinction, a difference among them. People consider the warriors and brahmins to be of superior virtue, and people consider the merchants and workers to be of inferior virtue. There are these four castes: warriors, brahmins, merchants, and workers; and this is a distinction, a difference [among them].

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The Madhyama Āgama (Middle-length Discourses), Volume IV Having heard this, King Pasenadi of Kosala praised him, saying, "The renunciant Gotama has spoken like a teacher. The renunciant Gotama has spoken like a skilled teacher."357 King Pasenadi of Kosala said: Gotama, I was not, however, asking only about their benefits in the present life; I would also like to ask about their benefits in future lives. Am I permitted to ask this? The World-honored One told him, "Great King, ask whatever you wish to ask."

King Pasenadi of Kosala asked:

Gotama, there are these four castes: warriors, brahmins, merchants, and workers. Is there a distinction, a difference [among them] with regard to future lives?

The World-honored One answered:

There are these four castes: warriors, brahmins, merchants, and workers; and there is a distinction, a difference [among them] with regard to future lives. There are these four castes: warriors, brahmins, merchants, and workers. If they accomplish the five factors of striving and indeed get as their skilled teacher the Tathāgata, free from attachment and fully awakened, [then] they will certainly gain inspiration [from him], will not be without inspiration; and they will gain long-lasting benefit, well-being, peace, and happiness.

What are these five? The learned noble disciple has faith in the Tathāgata, deeply rooted and firmly established, which cannot be taken away by anyone—whether renunciant, brahmin, deva, māra, Brahmā, or anyone else in the world. This is the first factor of striving. Again, Great King, the learned noble disciple has little disease, is free of ailments; he has a balanced digestion of food, neither too hot nor too cold, easy and balanced; whether of food or of drink, his digestion is easy and without disturbance. This is the second factor of striving. Again, Great King, the learned noble disciple neither flatters nor lies, but is honest, showing himself as he really is to the World-honored One and to his companions in the holy life. This is the third factor of striving. 320

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Again, Great King, the learned noble disciple is energetic at all times in discarding what is evil and unwholesome, and in cultivating wholesome states. He takes the initiative constantly and remains wholeheartedly and steadfastly established in the roots of wholesomeness, without giving up the task. This is the fourth factor of striving.

Again, Great King, the learned noble disciple develops understanding and wisdom. By observing the rise and fall of phenomena he gains such understanding, noble penetrative wisdom, and discriminative comprehension as brings about the true cessation of dukkha. This is the fifth factor of striving.

There are these four castes: warriors, brahmins, merchants, and workers. If they accomplish these five factors of striving and indeed get as their skilled teacher a tathāgata, free from attachment and fully awakened; [then] they will certainly gain inspiration [from him], will not be without inspiration; and they will gain long-lasting benefit, well-being, peace, and happiness. There are these four castes: warriors, brahmins, merchants, and workers. This is a distinction, a difference [among them] with regard to future lives.

Having heard this, King Pasenadi of Kosala praised him, saying: The renunciant Gotama has spoken like a teacher. The renunciant Gotama has spoken like a skilled teacher. I would like to ask another question. Am I permitted to ask it?

The World-honored One told him, "Great King, ask whatever you wish to ask."

King Pasenadi of Kosala asked:

Gotama, there are these four castes: warriors, brahmins, merchants, and workers. Is there a distinction, a difference [among them] with regard to the practice of striving?

The World-honored One answered:

There are these four castes: warriors, brahmins, merchants, and workers; and there is a distinction, a difference [among them] with regard to their practice of striving.

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What do you think, Great King? That the striving of someone with faith might be matched by the striving of someone without faith—this is not at all possible. That the striving of someone with few ailments might be matched by the striving of someone with many ailments—this is not at all possible. That the striving of someone who abstains from flattering and lying might be matched by the striving of someone who flatters and lies—this is not at all possible. That the striving of someone who has energy might be matched by the striving of a lazy person—this is not at all possible. That the striving of someone with comprehension and wisdom might be matched by the striving of someone who is unwise—this is not at all possible.

It is just as if there were four [kinds of beings] to be tamed—elephants to be tamed, horses to be tamed, oxen to be tamed, and human beings to be tamed—and among those, two to be tamed cannot be subdued, cannot be disciplined, while two to be tamed can be subdued, can be disciplined. What do you think, Great King? That the two to be tamed that cannot be subdued, cannot be disciplined, might attain the stages of being subdued, the stages of being disciplined, and accept taming—this is not possible. That the two to be tamed that can be subdued, that can be disciplined, might attain the stages of being subdued, the stages of being disciplined, and accept taming—this is certainly possible.

In the same way, Great King, what do you think? That the striving of someone with faith might be matched by the striving of someone without faith—this is not at all possible. That the striving of someone with few ailments might be matched by the striving of someone with many ailments—this is not at all possible. That the striving of someone who abstains from flattering and lying might be matched by the striving of someone who flatters and lies—this is not at all possible. That the striving of someone who has energy might be matched by the striving of a lazy person— this is not at all possible. That the striving of someone with comprehension and wisdom might be matched by the striving of someone who is unwise— this is not at all possible. There are these four castes: warriors, brahmins, merchants, and workers. This is a distinction, a difference [among them] with regard to their practice of striving.

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Having heard this, King Pasenadi of Kosala praised him, saying: The renunciant Gotama has spoken like a teacher. The renunciant Gotama has spoken like a skilled teacher. I would like to ask another question. Am I permitted to ask it?"

The World-honored One answered, "Great King, ask whatever you wish to ask."

King Pasenadi of Kosala asked:

Gotama, there are these four castes: warriors, brahmins, merchants, and workers. Is there a distinction, a difference [among them] with regard to striving itself?

The World-honored One answered:

There are these four castes: warriors, brahmins, merchants, and workers. They are equal in regard to striving, there is no distinction, no difference [between them] with regard to striving itself.

Great King, suppose that a warrior youth coming from the east takes a dry piece of sāla wood as the lower firestick and by drilling it with a drill produces fire; a brahmin youth coming from the south, takes a dry piece of sāla wood as the lower firestick and by drilling it with a drill produces fire; a merchant youth coming from the west takes a dry piece of sandalwood as the lower firestick and by drilling it with a drill produces fire; a worker youth coming from the north takes a dry piece of botoumo wood as the lower firestick and by drilling it with a drill produces fire. What do you think, Great King? Those persons of various castes, using various kinds of wood as the lower firestick, by drilling it with a drill produce fire; and someone [else] brings dry grass and wood and produces smoke, flames, and color. Great King, would you be able to tell any difference between this smoke and that smoke, this flame and that flame, this color and that color?

King Pasenadi of Kosala replied:

Gotama, those persons of various castes, using various kinds of wood as the lower firestick, by drilling it with a drill produce fire; and someone 323

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The Madhyama Āgama (Middle-length Discourses), Volume IV [else] brings dry grass and wood and produces smoke, flames, and color. Gotama, I would not be able to tell any difference between this smoke and that smoke, this flame and that flame, this color and that color. [The World-honored One said:]

In the same way, Great King, there are these four castes: warriors, brahmins, merchants, and workers. They are completely equal in regard to striving, there is no distinction, no difference [among them] with regard to striving itself.

Having heard this, King Pasenadi of Kosala praised him, saying: The renunciant Gotama has spoken like a teacher. The renunciant Gotama has spoken like a skilled teacher. I would like to ask another question. Am I permitted to ask it?

The World-honored One said, "Great King, ask whatever you wish to ask."

King Pasenadi of Kosala, asked, "Gotama, are there devas?" The World-honored One asked, "Great King, why do you ask whether there are devas?"

King Pasenadi of Kosala answered:

Gotama, [I wish to ask] whether devas who are disputatious, fond of disputing, are destined to come [back] to this [human] realm; and whether devas who are not disputatious, not fond of disputing, are destined not to come [back] to this [human] realm.

At that time General Viḍūḍabha was standing behind King Pasenadi of Kosala, holding a fan and fanning the king.358 General Viḍūḍabha said: Gotama, if devas are not disputatious, not fond of disputing, they do not come [back] to this [human] realm, but stay in their heaven. If devas are disputatious, fond of disputing, and they come [back] to this [human] realm. The renunciant Gotama will certainly say that those [other] devas [in their heaven] have superior merit [as a result of their] superior [former] practice of the holy life. [Yet] can the devas [here], at will, drive out those other devas [from their heaven] and banish them?

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At that time the venerable Ānanda was standing behind the World-honored One, holding a flywhisk and attending on the Buddha. Then the venerable Ānanda thought, "This General Viḍūḍabha is a son of King Pasenadi of Kosala and I am a son of the World-honored One. Now is the right time for a discussion between son and son."

Thereupon the venerable Ānanda said to General Viḍūḍabha: I would like to ask you something; answer according to your understanding. What do you think, General? Within the borders of the realm of King Pasenadi of Kosala, as far as his command extends, can King Pasenadi of Kosala drive out and banish [others] at will, [even those] who have exceptional merit because they had lived an exceptional holy life? General Viḍūḍabha answered:

Renunciant, within the borders of the realm of King Pasenadi of Kosala, as far as his command extends, King Pasenadi of Kosala can drive out and banish [others] at will, [even those] who have exceptional merit because they had lived an exceptional holy life.

[The venerable Ānanda asked:]

What do you think, General, outside the borders of the realm of King Pasenadi of Kosala to which his command does not extend, can King Pasenadi of Kosala drive out and banish [others] at will, [leave alone those] who have exceptional merit because they had lived an exceptional holy life?

General Viḍūḍabha answered:

Renunciant, outside the borders of the realm of King Pasenadi of Kosala, to which his command does not extend, King Pasenadi of Kosala cannot drive out and banish [others] at will, [leave alone those] who have exceptional merit because they had lived an exceptional holy life. The venerable Ānanda asked again, "General, have you heard of the devas of the Thirty-three?"

General Viḍūḍabha answered, "During my stay with King Pasenadi of Kosala I have heard of the devas of the Thirty-three." 325

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The Madhyama Āgama (Middle-length Discourses), Volume IV [The venerable Ānanda asked:]

What do you think, General, can King Pasenadi of Kosala drive out and banish those devas of the Thirty-three at will who have exceptional merit because they had lived an exceptional holy life?

General Viḍūḍabha answered:

Renunciant, King Pasenadi of Kosala cannot even see the devas of the Thirty-three. How much less could he drive them out and banish them! [That] he might drive out and banish the devas of the Thirty-three, this is not at all possible.

[The venerable Ānanda said:]

In the same way, General, those devas who are not disputatious, not fond of disputing, and who do not come [back] to this [human] realm, have superior merit because of their superior [former] practice of the holy life. Those devas who are disputatious, fond of disputing, and do come [back] to this [human] realm, those devas cannot even see those other devas [in their heavens], much less drive them out and banish them.359 That they might drive out and banish those other devas [from their heaven], this is not at all possible.

Then King Pasenadi of Kosala asked, "Gotama, what is the name of this renunciant?"

The World-honored One answered, "Great King, this monk is named Ānanda. He is my attendant."

Having heard this, King Pasenadi of Kosala praised him, saying, "Ānanda has spoken like a teacher. Ānanda has spoken like a skillful teacher. I would like to ask another question. Am I permitted to ask it?" The World-honored One answered, "Great King, ask whatever you wish to ask."

King Pasenadi of Kosala, asked, "Gotama, are there Brahmās?" The World-honored One asked, "Great King, why do you ask whether there are Brahmās? Great King, what I designate as Brahmās, those Brahmās are pure."360

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While the World-honored One and King Pasenadi of Kosala were discussing these matters, the messenger returned with the young [brahmin] Sañjaya Ākāsagotta. He went to King Pasenadi of Kosala and said, "Your Majesty, the young [brahmin] Sañjaya Ākāsagotta has come here." Having heard this, King Pasenadi of Kosala asked the young [brahmin] Sañjaya Ākāsagotta:

Some days ago, when the king was seated together with the great assembly, who was the first to say that the renunciant Gotama makes such a statement: "There never was, there never will be, nor is there in the present another renunciant or brahmin who knows all, who sees all"? The young [brahmin] Sañjaya Ākāsagotta answered, "Your Majesty, it was General Viḍūḍabha who said that first."

Having heard this, General Viḍūḍabha said, "Your Majesty, this young [brahmin] Sañjaya Ākāsagotta said it first."

While those two men were arguing thus, in the midst of this the charioteer, who had prepared the chariot, went to King Pasenadi of Kosala and said, "Your Majesty, the chariot is ready. May Your Majesty know the proper time." Having heard this, King Pasenadi of Kosala said to the World-honored One:

I have asked [the renunciant] Gotama about omniscience and the renunciant Gotama has answered me regarding omniscience. I have asked the renunciant Gotama about the purity of the four castes and the renunciant Gotama has answered me regarding the purity of the four castes. I have asked the renunciant Gotama about attainment and the renunciant Gotama has answered me regarding attainment. I have asked the renunciant Gotama about the existence of Brahmās and the renunciant Gotama has answered me regarding the existence of Brahmās. Whatever other matters I have asked, the renunciant Gotama has certainly answered me on those other matters. Gotama, I have many things to attend to now. Desiring to return, I take my leave.

The World-honored One answered, "The Great King himself knows the proper time."

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213. The Discourse on Adornments of the Dharma

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The Madhyama Āgama (Middle-length Discourses), Volume IV King Pasenadi of Kosala, having heard what the World-honored One had said, received it well and kept it in mind. Then he rose from his seat, circumambulated the World-honored One three times, and left. Thus spoke the Buddha. Having heard what the Buddha said, King Pasenadi of Kosala, the venerable Ānanda, and all the others in the great assembly were delighted and received it respectfully.

213. The Discourse on Adornments

of the Dharma361

Thus have I heard. At one time the Buddha was staying among the Sakyans in a Sakyan town called Medaḷumpa.

At that time King Pasenadi of Kosala and [his commander-in-chief] Dīgha Kārāyaṇa had for some matter gone out together to a town called Nagaraka. On arriving at its pleasure park, King Pasenadi of Kosala saw places beneath the trees that were quiet, free of noise, secluded, without disturbance, without people, suitable for sitting in meditation. Seeing this, he was reminded of the World-honored One.

King Pasenadi of Kosala said:

Now, Dīgha Kārāyaṇa, these places beneath the trees are quiet, free of noise, secluded, without disturbance, without people, suitable for sitting in meditation. In such places I have often seen the Buddha. Dīgha Kārāyaṇa, where is the World-honored One now? I wish to go and visit him. Dīgha Kārāyaṇa answered, "Your Majesty, I heard that the World-honored One is staying among the Sakyans in a Sakyan town called Medaḷumpa." King Pasenadi of Kosala said again, "Dīgha Kārāyaṇa, how far from here is the Sakyan town called Medaḷumpa?"

Dīgha Kārāyaṇa answered, "Your Majesty, it is three leagues away." King Pasenadi of Kosala said, "Dīgha Kārāyaṇa, prepare the chariot. I wish to go to the Buddha."

On receiving this instruction, Dīgha Kārāyaṇa prepared the chariot and then said, "Your Majesty, the chariot is ready and at Your Majesty's disposal." King Pasenadi of Kosala mounted the chariot, left the city, and went to the Sakyan town called Medaḷumpa.362

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At that time, outside the gate of Medaḷumpa, many monks were practicing walking meditation in the open. King Pasenadi of Kosala approached these monks and asked, "Venerable sirs, where is the World-honored One spending the day's abiding?"

The many monks answered:

Great King, the World-honored One is now spending the day's abiding in the Eastern Hall, whose windows are open and the door is closed. Go there, Great King, if you wish to see him. On arriving, stand outside, clear your throat, and knock on the door. On hearing it, the World-honored One will certainly open the door for you.

King Pasenadi of Kosala descended from his chariot. As a duly anointed warrior king with command over people in a vast territory, he had five [royal] insignia: a sword, a parasol, a royal headdress, a flywhisk with bejeweled handle, and ornate sandals. He took all of them off and handed them to Dīgha Kārāyaṇa. Dīgha Kārāyaṇa thought, "His Majesty is certainly now going to enter alone. We must wait together here."

Then King Pasenadi of Kosala, surrounded by his retinue, walked to the Eastern Hall. On arriving there, he stood outside, cleared his throat, and knocked on the door. Having heard it, the World-honored One had the door opened and King Pasenadi of Kosala entered the hall. On reaching the Buddha, he paid homage with his head at [the Buddha's] feet and announced his full name three times: "I am Pasenadi, king of Kosala. I am Pasenadi, king of Kosala."363 The World-honored One answered, "It is like this, Great King, you are King Pasenadi of Kosala; you are King Pasenadi of Kosala." When King Pasenadi of Kosala had announced his full name three times and had paid homage with his head at the Buddha's feet, he stepped back and sat to one side. The World-honored One asked:

Great King, what benefit is there in seeing me, such that you lower yourself by paying homage with your head at my feet, offering such formal veneration?

King Pasenadi of Kosala answered:

World-honored One, I have gained faith regarding the Buddha and the Dharma.364 For this reason I have this thought, "The Tathāgata is free from 329

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attachment and fully awakened; his Dharma is well taught; and the Sangha of the World-honored One's disciples is progressing well." World-honored One, when I sit with all seated [in court], I see mothers disputing with sons and sons disputing with mothers; fathers with sons, elder brothers with younger brothers, elder sisters with younger sisters, relatives disputing back and forth with one another. When quarreling and disputing, mothers speak harsh words to their sons, sons speak harsh words to their mothers; fathers to sons, elder brothers to younger brothers, elder sisters to younger sisters. Relatives speak harsh words to one another; how much more so to other persons!

I see the World-honored One's disciples, the sangha of monks who practice the holy life under the World-honored One. If there are monks who, because of some dispute that has arisen, abandon the precepts and leave the path [of monasticism], they do not speak ill of the Buddha, the Dharma, or the Sangha of monks.365 Rather, they blame themselves: "I have acted badly; I am without virtue. Why is that? Because I was not able to practice the holy life under the World-honored One for my whole life."366 This is the faith I have gained regarding the Buddha and the Dharma. For this reason I have this thought, "The Tathāgata is free from attachment, fully awakened; his Dharma is well taught; and the Sangha of the Worldhonored One's disciples is progressing well." Again, World-honored One, I see a certain renunciant or brahmin who for nine or ten months trains in some practice of the holy life, but then gives it up and returns to layman's dress. He is again tainted by sensual pleasures; and being tainted by sensual pleasures, he is attached to sensual pleasures. Bound by sensual pleasures and arrogance, he accepts them and is involved with them. He does not see the danger in them, does not see the escape from them, but delights in engaging in sensual pleasures.

World-honored One, I see the disciples of the World-honored One, the sangha of monks, practice the holy life for their whole life and that even in very large numbers. Nowhere else do I see a holy life so purely lived as in the tradition of the World-honored One. This is the faith I have gained regarding the Buddha and the Dharma. For this reason I have this thought, "The Tathāgata is free from attachment, fully awakened; his Dharma is well taught; and the Sangha of the World-honored One's disciples is progressing well." 330

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Again, World-honored One, I see some renunciants or brahmins who are emaciated and haggard, ugly in form and complexion, their bodies covered with white pimples, so that people do not like to see them. It occurs to me, "Why are these venerable ones emaciated and haggard, ugly in form and complexion, their bodies covered with white pimples, so that people do not like to see them? These venerable ones certainly do not delight in practicing the holy life; or perhaps their bodies are afflicted; or perhaps it is because they are hiding some unwholesome deeds that they are emaciated and haggard, ugly in form and complexion, their bodies covered with white pimples, so that people do not like to see them."

So I approach and ask them, "Venerable sirs, why are you emaciated and haggard, ugly in form and complexion, your bodies covered with white pimples, so that people do not like to see you? Is it that you do not delight in practicing the holy life? Or are your bodies afflicted? Or is it because you are hiding some unwholesome deeds that you are emaciated and haggard, ugly in form and complexion, your bodies covered with white pimples, so that people do not like to see you?" They reply to me, "Great King, it is the white disease. Great King, it is the white disease." World-honored One, I see the disciples of the World-honored One, the sangha of monks. They dwell happily and look well, with bright and shining complexions, clean bodies, naturally and without concern, sustained by food [given] by the wives of others, [aloof] like deer, practicing the holy life for their whole life. Having seen them, I think, "These venerable ones dwell happily and look well, with bright and shining complexions, clean bodies, naturally and without concern, sustained by food [given] by the wives of others, [aloof] like deer, practicing the holy life for their whole life. These venerable ones have attained detachment from sensual pleasures, a higher state of mind, a happy abiding in the present life, attaining it with ease, without difficulty. This is why these venerable ones dwell happily and look well, with bright and shining complexions, clean bodies, naturally and without concern, sustained by food [given] by the wives of others, [aloof] like deer, practicing the holy life for their whole life." If those engaging in sensual pleasures were dwelling happily and looking well, I too should be dwelling happily and looking well. Why is that? I obtain the five strands of sensual pleasure with ease, without difficulty. 331

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[However], these venerable ones have attained detachment from sensual pleasures, a higher state of mind, a happy abiding in the present life, attaining it with ease, without difficulty. Consequently these venerable ones dwell happily and look well, with bright and shining complexions, clean bodies, naturally and without concern, sustained by the food [given] by the wives of others, [aloof] like deer, practicing the holy life for their whole life. This is the faith I have gained regarding the Buddha and the Dharma. For this reason I have this thought, "The Tathāgata is free from attachment, fully awakened; his Dharma is well taught; and the Sangha of the Worldhonored One's disciples is progressing well." Again, World-honored One, I see some renunciants or brahmins who are clever and wise, and proclaim themselves clever and wise.367 Learned and opinionated, they know the various discourses by heart, and with their clear understanding they vigorously defeat their opponents in debate. The reputation of their good qualities has spread widely and nowhere in the world has their fame not become known. Wherever they go, they demolish the views of others and establish their own doctrine. They say, "Let us go to the renunciant Gotama and ask him about this and that matter. If he can answer, we will refute him; if he cannot answer, he has already been refuted and we will abandon him and leave."

They hear that the World-honored One has traveled to some village or town. They approach the Buddha [there], yet they do not dare to question the World-honored One on any matter, much less try to refute him. This is the faith I have gained regarding the Buddha and the Dharma. For this reason I have this thought, "The Tathāgata is free from attachment, fully awakened; his Dharma is well taught; and the Sangha of the Worldhonored One's disciples is progressing well." Again, World-honored One, I see some renunciants or brahmins who are clever and wise, and proclaim themselves clever and wise. Learned and opinionated, they know the various discourses by heart, and with their clear understanding they vigorously defeat their opponents in debate. The reputation of their good qualities has spread widely and nowhere in the world has their fame not become known. Wherever they go they demolish the views of others and establish their own doctrine. They say, "Let us go to the renunciant Gotama, and ask him about this and that matter. If he 332

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can answer, we will refute him; if he cannot answer, he has already been refuted and we will abandon him and leave."

They hear that the World-honored One has traveled to some village or town. They approach the Buddha [there]. They ask the World-honored One about some matter, and the World-honored One replies. Having heard his reply they are delighted by it, pay homage with their heads at the Buddha's feet, circumambulate him three times, and leave. This is the faith I have gained regarding the Buddha and the Dharma. For this reason I have this thought, "The Tathāgata is free from attachment, fully awakened; his Dharma is well taught; and the Sangha of the Worldhonored One's disciples is progressing well." Again, World-honored One, I see some renunciants or brahmins who are clever and wise, and proclaim themselves clever and wise. Learned and opinionated, they know the various discourses by heart, and with their clear understanding they vigorously defeat their opponents in debate. The reputation of their good qualities has spread widely and nowhere in the world has their fame not become known. Wherever they go they demolish the views of others and establish their own doctrine. They say, "Let us go to the renunciant Gotama, and ask him about this and that matter. If he can answer, we will refute him; if he cannot answer, he has already been refuted and we will abandon him and leave."

They hear that the World-honored One has traveled to some village or town and they approach the Buddha [there]. They ask the World-honored One about some matter, and the World-honored One replies. On hearing his reply, they are so delighted by it that they take refuge in the Buddha, the Dharma, and the Sangha of monks. The World-honored One accepts them as lay followers until the end of life, as having gone to him for refuge for their whole life.

This is the faith I have gained regarding the Buddha and the Dharma. For this reason I have this thought, "The Tathāgata is free from attachment, fully awakened; his Dharma is well taught; and the Sangha of the Worldhonored One's disciples is progressing well." Again, World-honored One, I see some renunciants or brahmins who are clever and wise, and proclaim themselves clever and wise. Learned and opinionated, they know the various discourses by heart, and with their 333

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clear understanding they vigorously defeat their opponents in debate. The reputation of their good qualities has spread widely and nowhere in the world has their fame not become known. Wherever they go they demolish the views of others and establish their own doctrine. They say, "Let us go to the renunciant Gotama, and ask him about this and that matter. If he can answer, we will refute him; if he cannot answer, he has already been refuted and we will abandon him and leave."

They hear that the World-honored One has traveled to some village or town, and they approach the Buddha [there]. They ask the World-honored One about some matter and the World-honored One replies. On hearing his reply they are so delighted by it that they ask the World-honored One to let them go forth, train, receive full ordination, and become monks. The Buddha then accepts them. They receive full ordination and become monks. Then those venerable ones, having gone forth to train in the path, having received full ordination and become monks, live alone in a secluded place, and practice diligently with a mind free of negligence. Having lived alone in a secluded place and practiced diligently with a mind free of negligence, they attain fully the summit of the holy life, for the sake of which a clansman shaves off hair and beard, dons the yellow robe, leaves home out of faith, and goes forth to practice the path. In that very life they personally attain understanding and awakening and dwell having personally realized it. They know 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."

Thus those monks, having understood the Dharma . . . up to . . . become arahants. Having become arahants, they think: "Venerable ones, formerly we were almost done for, almost lost. Why is that? Formerly although we were not renunciants, we claimed to be renunciants; although not living the holy life, we claimed to be living the holy life; although not arahants, we claimed to be arahants. Now we [truly] are renunciants, [truly] are living the holy life, and [truly] have become arahants." This is the faith I have gained regarding the Buddha and the Dharma. For this reason I have this thought, "The Tathāgata is free from attachment, fully awakened; his Dharma is well taught; and the Sangha of the Worldhonored One's disciples is progressing well." 334

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Again, World-honored One, within my own country I can order innocent persons to be executed and I can order guilty persons to be executed. Yet, when I sit with all seated [in court], I am not, simply for that reason, able to get [my way] by speaking like this: "Ministers, stop that now! No one asked you about that matter. They asked me about that matter. You ministers cannot decide this matter. Only I can decide this matter." And then, in the midst of that, they start arguing about some other matter, without waiting until the current discussion has been concluded.

I have often seen the World-honored One teaching the Dharma surrounded by a great assembly. If one of them nods off and starts snoring,368 someone will tell that person, "Do not nod off and snore! Do you not need to listen to the World-honored One teaching the Dharma, which is like ambrosia?" Having heard this, that person falls silent. [On such occasions] I think, "How wonderful, how extraordinary is the Tathāgata, free from attachment, fully awakened, trainer of those to be tamed! Why is that? Without blade and cudgel everybody naturally behaves according to the Dharma, in peace and happiness."

This is the faith I have gained regarding the Buddha and the Dharma. For this reason I have this thought, "The Tathāgata is free from attachment, fully awakened; his Dharma is well taught; and the Sangha of the Worldhonored One's disciples is progressing well." Again, World-honored One, my two ministers, Isidatta and Purāṇa, owe their wealth, their common reputation, and their livelihood to me, but I cannot get my two ministers, Isidatta and Purāṇa, to respect me, venerate me, honor me, and support me in the way that they respect, venerate, honor, and support the World-honored One.

This is the faith I have gained regarding the Buddha and the Dharma. For this reason I have this thought, "The Tathāgata is free from attachment, fully awakened; his Dharma is well taught; and the Sangha of the Worldhonored One's disciples is progressing well." Again, World-honored One, once long ago, while on a military exercise,369 I spent the night in a small room with my two ministers, Isidatta and Purāṇa. I wanted to test them, by seeing which direction their heads would be facing as they slept: toward me or toward the World-honored One. As it happened, during the beginning of the night my two ministers, Isidatta and Purāṇa, sat 335

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The Madhyama Āgama (Middle-length Discourses), Volume IV cross-legged in silent meditation.370 Then, in the middle of the night, because they had heard that the World-honored One was staying in a certain region, they [lay down] with their heads toward him and their feet toward me. Seeing that, I thought, "These two ministers, Isidatta and Purāṇa, consider not just what is superior in the present situation. Consequently, the way they respect me, venerate me, honor me, and support me is not equal to the way they respect, venerate, honor, and support the World-honored One." This is the faith I have gained regarding the Buddha and the Dharma. For this reason I have this thought, "The Tathāgata is free from attachment, fully awakened; his Dharma is well taught; and the Sangha of the Worldhonored One's disciples is progressing well." Again, World-honored One, I am the king of the country [but] the World-honored One is the king of the Dharma.371 I am of the warrior [caste] and the World-honored One is also of the warrior [caste]; I am a Kosalan and the World-honored One also is a Kosalan; I am eighty years of age and the World-honored One is also eighty. For this reason, Worldhonored One, I am able for my whole life to respect and venerate the World-honored One, to make offerings to him and support him. But now, World-honored One, I have many matters to attend to. Wishing to return, I ask permission to leave.

The World-honored One said, "Great king, you yourself know the proper time." Then, having heard what the Buddha said, King Pasenadi of Kosala received and remembered it well, rose from his seat, paid homage with his head at the Buddha's feet, circumambulated him three times, and left. At that time the venerable Ānanda was standing behind the World-honored One holding a flywhisk and attending on the Buddha. Then the World-honored One turned to him and said, "Ānanda, let all the monks who are now staying in the forest around Medaḷumpa gather in the assembly hall."372 Then, having received this instruction, the venerable Ānanda got the monks who were staying in the forest around Medaḷumpa to gather in the assembly hall. He returned to the Buddha and said:

World-honored One, all the monks that are staying in the forest around Medaḷumpa have now gathered. May the World-honored One know the right time.

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Then the World-honored One went with the venerable Ānanda to the assembly hall, sat down on a seat arranged before the company of monks, and said:

Monks, today King Pasenadi of Kosala has spoken before me this "Discourse on the Adornments of the Dharma" and [then] risen from his seat, paid homage with his head at my feet, circumambulated me three times and left. Monks, you should memorize this "Discourse on the Adornments of the Dharma," recite it well, and rehearse it well. Why is that? Monks, this "Discourse on the Adornments of the Dharma" is [spoken] according to the right meaning, according to Dharma, and is a basis for the holy life. It leads to wisdom, leads to awakening, and leads to nirvana. Persons of good family who leave home out of faith and go forth to practice the path should memorize this "Discourse on the Adornments of the Dharma," recite it, and rehearse it.

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

214. The Discourse on the Bāhitika Cloth373

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

At that time the venerable Ānanda had to attend to some small matter at the Hall of Migāra's Mother in the Eastern Park near Sāvatthī. Then, accompanied by another monk, the venerable Ānanda left Sāvatthī and went to the Hall of Migāra's Mother in the Eastern Park. Once the matter had been concluded, he and the monk went back to Jeta's Grove, Anāthapiṇḍika's Park. At that time King Pasenadi of Kosala came riding out of Sāvatthī on the elephant Ekapuṇḍarīka accompanied by the minister Sirivaḍḍha. The venerable Ānanda saw King Pasenadi of Kosala approaching in the distance and asked his fellow monk, "Is that King Pasenadi of Kosala?"374 [The monk] answered, "Yes, it is."

Then the venerable Ānanda left the road and stood under a tree. King Pasenadi of Kosala saw the venerable Ānanda among the trees and asked, "Sirivaḍḍha, is that the renunciant Ānanda?" and Sirivaḍḍha answered, "Yes, it is." King Pasenadi of Kosala told his minister Sirivaḍḍha: "Lead this elephant 337

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The Madhyama Āgama (Middle-length Discourses), Volume IV to the renunciant Ānanda," and Sirivaḍḍha, having received the king's order, led the elephant to the venerable Ānanda.

Then King Pasenadi of Kosala asked, "Ānanda, where are you coming from, and where do you wish to go?"

The venerable Ānanda answered, "Great King, I am coming from the Hall of Migāra's Mother in the Eastern Park and wish to go to Jeta's Grove, Anāthapiṇḍika's Park."

King Pasenadi of Kosala said, "Ānanda, if you have no urgent matter to attend to at Jeta's Grove, Anāthapiṇḍika's Park, come with us to the Aciravatī River, out of compassion." The venerable Ānanda accepted [the suggestion] by King Pasenadi of Kosala by remaining silent.

Then King Pasenadi of Kosala let the venerable Ānanda lead the way and together they went to the Aciravatī River. Having arrived there, [the king] dismounted. He took his elephant rug, folded it in four, spread it on the ground, and offered it to the venerable Ānanda, "Ānanda, please sit on this seat." [But] the venerable Ānanda answered, "Please stop, please stop, Great King! Though my heart is pleased and satisfied [by your kindness]."375 Three times King Pasenadi of Kosala, offered it to the venerable Ānanda, "Ānanda, please sit on this seat." And three times the venerable Ānanda said, "Please stop, please stop, Great King! Though my heart is pleased and satisfied [by your kindness]. I have my own sitting mat, on which I will sit." Then the venerable Ānanda spread his sitting mat and sat down cross-legged. King Pasenadi of Kosala, having exchanged greetings with the venerable Ānanda, stepped back, sat to one side, and said, "Ānanda! I would like to ask a question. Am I permitted to ask it?"

The venerable Ānanda answered, "Great King, ask whatever you wish. Having heard [your question],376 I will consider it [carefully]." King Pasenadi of Kosala asked, "Ānanda, would the Tathāgata engage in bodily conduct such that renunciants or brahmins would despise this bodily conduct?"

The venerable Ānanda answered:

Great King, the Tathāgata does not engage in bodily conduct such that intelligent and wise renunciants, brahmins, or any other person in the world, would despise this bodily conduct.

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Having heard this, King Pasenadi of Kosala praised him, saying: It is well, it is well, Ānanda! What was not accomplished by me [in my question, namely the addition of] "intelligent and wise" and "other person in the world," that has been accomplished by the venerable Ānanda. [Indeed] Ānanda, we do not consider true any praise or blame from those who are not knowledgeable; but, Ānanda, we do consider true any praise or blame from those who are knowledgeable. [So], Ānanda, would the Tathāgata engage in bodily conduct such that intelligent and wise renunciants or brahmins or any other person in the world would despise this bodily conduct? The venerable Ānanda answered:

Great King, the Tathāgata never engages in bodily conduct such that intelligent and wise renunciants, brahmins, or any other person in the world would despise this bodily conduct.

King Pasenadi of Kosala asked, "Ānanda, what bodily conduct is that?" The venerable Ānanda answered, "Great King, it is unwholesome bodily conduct."

King Pasenadi of Kosala asked, "Ānanda, what is unwholesome bodily conduct?"

The venerable Ānanda answered, "Great King, it is blameworthy bodily conduct."

King Pasenadi of Kosala asked, "Ānanda, what is blameworthy bodily conduct?"

The venerable Ānanda answered, "Great King, it is engaging in bodily conduct that is despised by the wise."

King Pasenadi of Kosala asked: "Ānanda, what is despised by the wise?" The venerable Ānanda answered:

Great King, it is engaging in bodily conduct that harms oneself, harms others, harms both oneself and others; that destroys wisdom and abets the appearance of evil; [conduct] that does not bring attainment of nirvana, [conduct] that does not lead to wisdom, does not lead to awakening, and does not lead to nirvana.377

There are those who do not know as it really is what things are permissible and who also do not know as it really is what things are not permissible. 339

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The Madhyama Āgama (Middle-length Discourses), Volume IV Not knowing as it really is what things are permissible and also not knowing as it really is what things are not permissible, they do not know as it really is what things are acceptable and also do not know as it really is what things are not acceptable.

Not knowing as it really is what things are acceptable and also not knowing as it really is what things are not acceptable, they do not know as it really is which things should be abandoned and also do not know as it really is which things should not be abandoned.

Not knowing as it really is which things should be abandoned and also not knowing as it really is which things should not be abandoned, they do not know as it really is which things should be achieved and also do not know as it really is which things should not be achieved. Not knowing as it really is which things should be achieved and also not knowing as it really is which things should not be achieved, they do not do things that are permissible, but instead do things that are not permissible. Not doing things that are permissible and instead doing things that are not permissible, they do not accept things that should be accepted but instead accept things that should not be accepted.

Not accepting things that should be accepted and instead accepting things that should not be accepted, they do not abandon things that should be abandoned, but instead abandon things that should not be abandoned. Not abandoning things that should be abandoned and instead abandoning things that should not be abandoned, they do not achieve things that should be achieved, but instead achieve things that should not be achieved. Not achieving things that should be achieved and instead achieving things that should not be achieved, they cause things that are unwholesome to increase and things that are wholesome to diminish. For this reason the Tathāgata never acts in such a way.

King Pasenadi of Kosala asked, "Ānanda, why does the Tathāgata never act in such a way?"

The venerable Ānanda answered:

Great King, he is free from desire, desire being extinguished, he is free from anger, anger being extinguished, he is free from ignorance, ignorance being extinguished, the Tathāgata has cut off all unwholesome things and 340

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achieved all wholesome things. He is the instructing teacher, the wonderful teacher, the skillful and well-disposed teacher, the leading charioteer, the well-disposed charioteer, who speaks skillfully, who speaks wonderfully, who being well-disposed speaks skillfully. This is why the Tathāgata never acts in such a way.

King Pasenadi of Kosala praised him, saying:

It is well, it is well, Ānanda! The Tathāgata does not do things that are not permissible. Why is that? Because the Tathāgata is free from attachment and fully awakened. Ānanda, you are a disciple of that teacher, training in the path wishing to attain the unsurpassable peace of nirvana. Even you do not do things that are not permissible. How, then, could the Tathāgata act in such a way? King Pasenadi of Kosala asked:

Ānanda, would the Tathāgata engage in bodily conduct such that intelligent and wise renunciants or brahmins or any other person in the world would not despise this bodily conduct?

The venerable Ānanda answered:

Great King, the Tathāgata certainly engages in bodily conduct such that intelligent and wise renunciants, brahmins, or any other person in the world would not despise this bodily conduct.

King Pasenadi of Kosala asked, "Ānanda, what bodily conduct is that?" The venerable Ānanda answered, "Great King, it is wholesome bodily conduct."

conduct?"

conduct."

duct?"

King Pasenadi of Kosala asked, "Ānanda, what is wholesome bodily The venerable Ānanda answered, "Great King, it is blameless bodily King Pasenadi of Kosala asked, "Ānanda, what is blameless bodily con-The venerable Ānanda answered, "Great King, it is bodily conduct of the kind that is not despised by the wise."

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King Pasenadi of Kosala asked, "Ānanda, what is not despised by the wise?" The venerable Ānanda answered:

Great King, it is engaging in bodily conduct that does not harm oneself, does not harm others, does not harm either oneself or others; [conduct] that awakens wisdom and does not abet the appearance of evil; [conduct] whereby one attains nirvana, [conduct] that leads to wisdom, leads to awakening, and leads to nirvana.

[There are those who] know as it really is what things are permissible and also know as it really is what things are not permissible. Knowing as it really is what things are permissible and knowing as it really is what things are not permissible, they know as it really is what things are acceptable and know as it really is what things are not acceptable. Knowing as it really is what things are acceptable and knowing as it really is what things are not acceptable, they know as it really is which things should be abandoned and know as it really is which things should not be abandoned.

Knowing as it really is which things should be abandoned and knowing as it really is which things should not be abandoned, they know as it really is which things should be achieved and know as it really is which things should not be achieved.

Knowing as it really is which things should be achieved and knowing as it really is which things should not be achieved, they do things that are permissible and do not do things that are not permissible. Doing things that are permissible and not doing things that are not permissible, they accept things that should be accepted, and do not accept things that should not be accepted.

Accepting things that should be accepted and not accepting things that should not be accepted, they abandon things that should be abandoned and do not abandon things that should not be abandoned. Abandoning things that should be abandoned and not abandoning things that should not be abandoned, they achieve things that should be achieved and do not achieve things that should not be achieved. Achieving things that should be achieved and not achieving things that should not be achieved, they cause things that are unwholesome to diminish 342

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and things that are wholesome to increase. This is why the Tathāgata certainly acts in such a way. King Pasenadi of Kosala, asked, "Ānanda, why does the Tathāgata certainly act in such a way?"

The venerable Ānanda answered:

Great King, he is free from desire, desire being extinguished, he is free from anger, anger being extinguished, he is free from ignorance, ignorance being extinguished, the Tathāgata has cut off all unwholesome things and achieved all wholesome things. He is the instructing teacher, the wonderful teacher, the skillful and well-disposed teacher, the leading charioteer, the well-disposed charioteer, who speaks well, who speaks wonderfully, who being well-disposed speaks skillfully. This is why the Tathāgata certainly acts in such a way.

King Pasenadi of Kosala praised him, saying:

It is well, it is well, Ānanda! The Tathāgata certainly does [only] things that are permissible. Why is that? Because the Tathāgata is free from attachment and fully awakened. Ānanda, you are a disciple of this teacher, training in the path, wishing to attain the unsurpassable peace of nirvana. Even you do [only] things that are permissible; how then could the Tathāgata not act in such a way? Ānanda has spoken well and I am now delighted. Ānanda has spoken to the point and I am extremely delighted. If Ānanda were permitted to accept the revenue of a village, I would give him the revenue of a village as a reward for his teaching. Ānanda, if Ānanda were permitted to accept elephants, horses, cattle, and sheep, I would give him elephants, horses, cattle, and sheep as a reward for his teaching. Ānanda, if Ānanda were permitted to accept women and girls, I would give him women and girls as a reward for his teaching. Ānanda, if Ānanda were permitted to accept gold and jewels, I would give him gold and jewels as a reward for his teaching. But Ānanda is not permitted to accept any such things. [However], in my home in Kosala I have a garment, [a kind of cloak] called a bāhitika. It is the best [of all cloth]. It was sent [to me] as a token of trust by a king, packed in an empty parasol case. Ānanda, of all the cotton cloth in my 343