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215. The Discourse on Attaining the Best

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The Madhyama Āgama (Middle-length Discourses), Volume IV home in Kosala this bāhitika is the best. Why is that? This bāhitika cloth is sixteen hands long and eight hands wide. I will present this bāhitika cloth to Ānanda for his teaching. Ānanda may make three robes from it. Please accept it to increase the merit of my family in Kosala for a long time! The venerable Ānanda answered, "Please stop, please stop, Great King. Though my heart is pleased and satisfied [by your kindness]. I already have three robes, which I have accepted."

King Pasenadi of Kosala said:

May Ānanda permit me to tell a simile. The wise, on hearing a simile, understand its implication. During the rainy season this Aciravatī River fills up and overflows its banks. Has Ānanda seen this? The venerable Ānanda replied, "I have seen it."

King Pasenadi of Kosala said:

In the same way, if Ānanda has three robes, he may give them to monks, nuns, or male or female novices in training. If Ānanda accepts this bāhitika and has three robes made from it, he will increase the merit of my family in Kosala for a long time.

The venerable Ānanda accepted it from King Pasenadi of Kosala by remaining silent.

Then King Pasenadi of Kosala, understanding that the venerable Ānanda had accepted it by remaining silent, presented the bāhitika cloth to the venerable Ānanda as a reward for his teaching, rose from his seat, circumambulated [Ānanda] three times, and left. Not long after he had left, the venerable Ānanda took the bāhitika cloth, and went to the Buddha. Having paid homage at the Buddha's feet and stood back to one side, he said:

World-honored One, today this bāhitika cloth was given to me by King Pasenadi of Kosala as a reward for my teaching. May the World-honored One step on the bāhītika cloth with both feet so that the merit of the [king's] family in Kosala may increase for a long time.378

Then the World-honored One stepped on the bāhitika cloth with both feet 344

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and said, "Now, Ānanda, tell me all that you discussed with King Pasenadi of Kosala."

At this, the venerable Ānanda told the Buddha everything that he had discussed with King Pasenadi of Kosala. Extending his hands with joined palms he said:

Speaking in this way, did I not misrepresent the World-honored One? Was it spoken truly according to the Dharma, spoken in the spirit of the Dharma? Was there no transgression with regard to the Dharma?379 The World-honored One said:

Speaking in this way you did not misrepresent me. You spoke truly and in accordance with the Dharma. You spoke in the spirit of the Dharma and there was no transgression with regard to the Dharma. Ānanda, if King Pasenadi of Kosala had asked me with this meaning, with these phrases, with these words, then I would have answered him with this meaning, with these phrases, with these words. Ānanda, you should bear its meaning in mind in this way, as you have spoken it. Why is that? What you have said conveys the meaning.

Thus spoke the Buddha. Having heard what the Buddha said, the venerable Ānanda and the other monks were delighted and received it respectfully. 215. The Discourse on Attaining the Best380

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

At that time the World-honored One told the monks:

Within the realm of King Pasenadi of Kosala, as far as his command extends, there King Pasenadi of Kosala is the foremost one. [Yet even] for King Pasenadi of Kosala there is change and alteration. Contemplating this, the learned noble disciple becomes disenchanted. Being disenchanted, he becomes dispassionate about the foremost one, not to mention inferior ones. The realm of the sun and moon, [that is to say,] wherever their light shines, all the region in which their light shines, is called the thousandfold world-system. In the thousandfold world-system there are a thousand 345

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The Madhyama Āgama (Middle-length Discourses), Volume IV suns, a thousand moons, a thousand [continents called] Pubbavideha, a thousand [called] Jambudīpa, a thousand [called] Aparagoyāna, a thousand [called] Uttarakuru, and a thousand mountains [called] Sumeru; [there are] a thousand of the Four Great Heavenly Kings, a thousand sons of the Four Heavenly Kings, a thousand of the devas of the Thirty-three, a thousand of the deva king Sakka, a thousand of the deva Yāma, a thousand sons of the deva Yāma, a thousand Tusita devas, a thousand sons of the Tusita devas, a thousand of the devas that delight in their own creation, a thousand sons of the devas that delight in their own creation, a thousand of the devas that delight in others' creations, a thousand sons of the devas that delight in others' creations, a thousand Brahmā worlds, and a thousand individual Brahmās.381

Among these there is one Brahmā, [namely] Mahābrahmā, who is greatly venerated as the father who created [all] beings, who existed in the past and will exist [forever]. [Yet even] for Mahābrahmā there is change and alteration. Contemplating this, the learned noble disciple becomes disenchanted. Being disenchanted, he becomes dispassionate about the foremost one, not to mention inferior ones. At a later time this world will come to destruction. When this world comes to destruction, [certain] beings will be reborn among the devas of Radiance. There they will acquire a form that is mind-made and complete in every respect. Their limbs will not wither, nor will their senses decline. They will feed on joy, their form will be pure and immaculate. With radiant bodies, they will fly through space. They will dwell there for a very long time. [Yet even] for the devas of Radiance there is change and alteration. Contemplating this, the learned noble disciple becomes disenchanted. Being disenchanted, he becomes dispassionate about the foremost one, not to mention inferior ones.

Again, there are four perceptions.382 A monk may have perception of the limited, perception of the great, perception of the immeasurable, or perception of nothingness. [Yet even] for living beings who delight in such perceptions and are mentally resolved on them, there is change and alteration. Contemplating this, the learned noble disciple becomes disenchanted. Being disenchanted, he becomes dispassionate about the foremost one, not to mention inferior ones.

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Again, there are eight spheres of transcendence. What eight? A monk, while perceiving forms internally, contemplates externally forms that are limited, beautiful or ugly. Having transcended these forms, he knows it; having transcended them, he sees it. Having such a perception is the first sphere of transcendence.

Again, a monk, while perceiving forms internally, contemplates externally forms that are immeasurable, beautiful or ugly. Having transcended these forms, he knows; having transcended them, he sees. Having such a perception is the second sphere of transcendence.

Again, a monk, while not perceiving any forms internally, contemplates forms externally that are limited, beautiful or ugly. Having transcended these forms, he knows it; having transcended them, he sees it. Having such a perception is the third sphere of transcendence. Again, a monk, while not perceiving any forms internally, contemplates forms externally that are immeasurable, beautiful, or ugly. Having transcended these forms, he knows it; having transcended them, he sees it. Having such a perception is the fourth sphere of transcendence. Again, a monk, while not perceiving any forms internally, contemplates externally forms that are blue, blue in color, blue in appearance, bluetinted. It is just as the blue water lily is blue, blue in color, blue in appearance, blue-tinted; and it is just as a fine cloth from Benares that, being well pressed and ironed, may have been dyed a bright blue, blue in color, blue in appearance, blue-tinted.

In the same way a monk while not perceiving any forms internally, contemplates externally forms that are blue, blue in color, blue in appearance, blue-tinted. [His mind becomes] immeasurable. [Having become] immeasurable, his mind is cleansed and fresh, happy and free from ill will. Having transcended these forms, he knows it; having transcended them, he sees it. Having such a perception is the fifth sphere of transcendence. Again, a monk, while not perceiving any forms internally, contemplates externally forms that are yellow, yellow in color, yellow in appearance, yellow-tinted. It is just as the yellow hibiscus is yellow, yellow in color, yellow in appearance, yellow-tinted;383 and it is just as a fine cloth from Benares that, being well pressed and ironed, may have been dyed a bright yellow, yellow in color, yellow in appearance, yellow-tinted. 347

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In the same way a monk, while not perceiving any forms internally, contemplates externally forms that are yellow, yellow in color, yellow in appearance, yellow-tinted. [His mind becomes] immeasurable. [Having become] immeasurable, his mind is cleansed and fresh, happy and free from ill will. Having transcended these forms, he knows it; having transcended them, he sees it. Having such a perception is the sixth sphere of transcendence.

Again, a monk, while not perceiving any forms internally, contemplates externally forms that are red, red in color, red in appearance, red-tinted. It is just as the kaṇṇikāra flower is red, red in color, red in appearance, red-tinted; and it is just as a fine cloth from Benares that, being well pressed and ironed, may have been dyed a bright red, red in color, red in appearance, red-tinted. In the same way a monk, while not perceiving any forms internally, contemplates externally forms that are red, red in color, red in appearance, red-tinted. [His mind becomes] immeasurable. [Having become] immeasurable, his mind is cleansed and fresh, happy and free from ill will. Having transcended these forms, he knows it; having transcended them, he sees it. Having such a perception is the seventh sphere of transcendence. Again, a monk, while not perceiving any forms internally, contemplates externally forms that are white, white in color, white in appearance, whitetinted. It is just as the planet <Venus> is white in color,384 white in appearance, white-tinted; and it is just as a fine cloth from Benares that, being dyed, well pressed and ironed, may have been dyed a bright white, white in color, white in appearance, white-tinted.

In the same way a monk, while not perceiving any form internally, contemplates externally forms that are white, white in color, white in appearance, white-tinted. [His mind becomes] immeasurable. [Having become] immeasurable, his mind is cleansed and fresh, happy and free from ill will. Having transcended these forms, he knows it; having transcended them, he sees it. Having such a perception is the eighth sphere of transcendence.

[Yet even] for living beings who delight in such spheres of transcendence and are mentally resolved on them, there is change and alteration. Contemplating this, the learned noble disciple becomes disenchanted. 348

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Being disenchanted, he becomes dispassionate about the foremost one, not to mention inferior ones.

Again, there are ten all-encompassing spheres (kasiṇa). What are the ten? Here a monk cultivates the unity of the sphere of infinite earth, attending to it above, below, and in all directions as undivided. He cultivates the unity of the sphere of infinite water . . . the sphere of infinite fire . . . the sphere of infinite wind . . . the sphere of infinite blue . . . the sphere of infinite yellow . . . the sphere of infinite red . . . the sphere of infinite white . . . the sphere of infinite space . . . the sphere of infinite consciousness as the tenth, attending to it above, below, and in all directions as undivided. [Yet even] for living beings who delight in such all-encompassing spheres and are mentally resolved on them, there is change and alteration. Contemplating this, the learned noble disciple becomes disenchanted. Being disenchanted, he becomes dispassionate about the foremost one, not to mention inferior ones.

This is the foremost of teachings about purification, designated as the foremost, namely, "I am not, I do not exist." And for the purpose of its realization a path has been designated.

This is the foremost among heterodox views, the best among heterodox views, namely, "Completely transcending perceptions of form . . . up to . . . he enters and dwells in the sphere of neither-perception-nor-nonperception." This is the foremost among realizations here and now: seeking to attain nirvana. Among realizations here and now nirvana is designated the best, that is: seeing with wisdom, as it really is, the arising of the six sense spheres, their ceasing, the gratification in them, and separation from them. And for the purpose of its realization a path has been designated. Again, there are four modes of abandoning. What are the four? There is abandoning that is pleasant and slow, abandoning that is pleasant and quick, abandoning that is painful and slow, and abandoning that is painful and quick. Of these, the abandoning that is pleasant and slow I declare to be inferior because it is pleasant and slow.385

[Of these], as for the abandoning that is pleasant and quick, I declare to be <superior> because it is pleasant and quick.386 Of these, as for the abandoning that is painful and slow, I also declare it to be inferior because it is painful and slow. As for the abandoning that 349

216. The Discourse on What Arises from Affection

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The Madhyama Āgama (Middle-length Discourses), Volume IV is painful and quick, because it is painful and quick, I have not proclaimed this [type of] abandoning widely and made it known among devas and humankind, so it cannot be said to be widely proclaimed. I have, [however], proclaimed widely my [type of] abandoning, and made it known among devas and humankind, so it can be said to be widely proclaimed. What do I mean by "my [type of] abandoning," which I have proclaimed widely and made known among devas and humankind?

It is the eightfold path, right view . . . up to . . . right concentration— these are the eight. This is my [type of] abandoning, which I have proclaimed widely and made known among devas and humankind, and which can therefore be said to be widely known. This I have done. Renunciants and brahmins have, with empty falsehoods and lies, evil and untrue, misrepresented me [by saying], "He declares the annihilation of living beings that really exist. The renunciant Gotama declares annihilation. He declares the annihilation of living beings that really exist." [But] this is not so. This is not what I teach. [I say,] "The Tathāgata has, in the here and now, abandoned all.387 He has attained peace, stillness, cessation [of dukkha], nirvana."

At that time the monks, having heard what the Buddha said, were delighted and received it respectfully.

216. The Discourse on What Arises

from Affection388

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

At that time there was a brahmin whose only son, whom he loved greatly and doted on, and whom he never tired of looking at, suddenly died. After his death, the brahmin grieved, could not eat or drink, and would not dress [properly] or use scented unguents. He would only go to the charnel ground where the child had been laid to rest, and weep in recollection of him. Then, while wandering about, the brahmin approached the Buddha and, having exchanged greetings, stepped back and sat to one side. The World-honored One said, "Brahmin, why do your faculties appear unsettled now?"

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The brahmin answered:

How could my faculties be settled now? Why is that? My only son, whom I loved greatly and doted on, and whom I never tired of looking at, died suddenly. Since his death I have been grieving. I am unable to eat or drink and do not dress [properly] or use scented unguents. I only go to the charnel ground where the child had been laid to rest, and weep in recollection of him. The World-honored One said, "It is like this, brahmin; it is like this, brahmin. Whenever affection arises, there then arise grief, lamentation, sorrow, pain, depression, and vexation."

The brahmin said:

Gotama, how can you say that whenever affection arises, there then arise grief, lamentation, sorrow, pain, depression, and vexation? Gotama, you should know that whenever affection arises, there arise joy and happiness in the mind.

Three times the World-honored One spoke like this, "It is like this, brahmin; it is like this, brahmin. Whenever affection arises, there arise grief, lamentation, sorrow, pain, depression, and vexation." And three times the brahmin said to him, "Gotama, how can you say that whenever affection arises, there arise grief, lamentation, sorrow, pain, depression, and vexation? Gotama, you should know that whenever affection arises, there arise joy and happiness in the mind." Then the brahmin, having heard what the Buddha said, did not agree. Having expressed only disagreement, he then rose from his seat and left, shaking his head.

At that time, in front of the entrance to Jeta's Grove, a group of many youths from the town were gambling together. Having seen them in the distance, the brahmin thought, "There is no one in the world more clever or wise than a gambler. Let me now approach them and tell them the whole discussion that I have had with Gotama." Then the brahmin went to where the group of many youths from the town were gambling together and told them the whole discussion that he had had with the World-honored One. Having heard it, the group of many youths from the town that were gambling said:

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The Madhyama Āgama (Middle-length Discourses), Volume IV Brahmin, how can he say that whenever affection arises, there arise grief, lamentation, sorrow, pain, depression, and vexation? Brahmin, he should know that whenever affection arises, there arise joy and happiness in the mind.

On hearing this, the brahmin thought, "What these gamblers say agrees with what I say." And he left, nodding his head.

Then the story got around until it reached the king's palace. The king of Kosala, Pasenadi, heard that the renunciant Gotama had spoken like this, "Whenever affection arises, there arise grief, lamentation, sorrow, pain, depression, and vexation." He told Queen Mallikā, "I hear that the renunciant Gotama has said, 'Whenever affection arises, there arise grief, lamentation, sorrow, pain, depression, and vexation.'"

Hearing this, Queen Mallikā said, "It is like this, Great King; it is like this, Great King. Whenever affection arises, there arise grief, lamentation, sorrow, pain, depression, and vexation."

King Pasenadi of Kosala said to Queen Mallikā:

Hearing the explanations of the teacher, the disciple will certainly agree. The renunciant Gotama is your teacher, therefore you speak like this. You are his disciple, therefore you speak like this, "Whenever affection arises, there arise grief, lamentation, sorrow, pain, depression, and vexation." Queen Mallikā said, "Great King, if you do not believe it, you can go and ask him yourself, or you can send a messenger."389

Then King Pasenadi of Kosala, told the brahmin Nāḷijaṅgha: Go to the renunciant Gotama and on my behalf ask the renunciant Gotama 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. Speak like this: "King Pasenadi of Kosala inquires if the noble one is healthy and strong in body, comfortable, and free of ailments. Is he dwelling at ease with his usual vigor?" [Then ask him,] "Did the renunciant Gotama really speak like this: 'Whenever affection arises, there arise grief, lamentation, sorrow, pain, depression, and vexation'?" Nāḷijaṅgha, whatever the renunciant Gotama says to this, you should receive and remember well. Why is that? Such a person would never speak falsehood.

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The brahmin Nāḷijaṅgha, having received the king's order, went to the Buddha. Having exchanged greetings, he stepped back and sat to one side. He said:

Gotama, King Pasenadi of Kosala, inquires if the noble one is healthy and strong in body, comfortable and free from ailments. Is he dwelling at ease with his usual vigor? Has the renunciant Gotama really spoken like this, "Whenever affection arises, there arise grief, lamentation, sorrow, pain, depression, and vexation"?

The World-honored One said:

Nāḷijaṅgha, let me ask you something. Answer according to your understanding. What do you think, Nāḷijaṅgha? Suppose there is a person whose mother has died and he has become deranged.390 His mind being greatly troubled, he tears off his clothes and walks naked around the streets, speaking like this, "Friends, have you seen my mother? Friends, have you seen my mother?" Nāḷijaṅgha, on the basis of this case one can know that whenever affection arises, there arise grief, lamentation, sorrow, pain, depression, and vexation.

It is the same when a person's father . . . brother . . . older sister . . . younger sister . . . daughter-in-law dies and he becomes deranged. His mind being greatly troubled, he tears off his clothes and walks naked around the streets, speaking like this, "Friends, have you seen my daughter-in-law? Friends, have you seen my daughter-in-law?" Nāḷijaṅgha, on the basis of this case one can know that whenever affection arises, there arise grief, lamentation, sorrow, pain, depression, and vexation. Nāḷijaṅgha, formerly there was a man whose wife temporarily returned to her family. Her relatives wanted to force her to remarry. When the woman learned of this, she quickly returned to her husband's house and told her husband, "My lord, you should know that my relatives now want to force me to marry another man. What are we to do?" Then that man took the woman by the arm and led her inside. He spoke like this, "Together we will attain the next world. Together we will attain the next world." Then he took a sharp knife and killed his wife and himself. Nāḷijaṅgha, on the basis of this case one can know that whenever affection arises, there arise grief, lamentation, sorrow, pain, depression, and vexation.

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217. The Discourse at Aṭṭhakanāgara

The Madhyama Āgama (Middle-length Discourses), Volume IV The brahmin Nāḷijaṅgha, hearing what the Buddha said, received and remembered it well. He rose from his seat, circumambulated [the Buddha] three times, and left. Returning to King Pasenadi of Kosala, he said: Your Majesty, the renunciant Gotama indeed spoke like this: "Whenever affection arises, there arise grief, lamentation, sorrow, pain, depression, and vexation."391

Hearing this, King Pasenadi of Kosala told Queen Mallikā, "The renunciant Gotama indeed spoke like this: 'Whenever affection arises, there arise grief, lamentation, sorrow, pain, depression, and vexation.'" Queen Mallikā said:

Great King, let me ask the Great King something. Answer according to your understanding. What do you think? Does the king feel affection for [his son], General Viḍūḍabha?

He answered, "Yes, I truly feel affection [for him]." Mallikā asked further, "If something untoward were to happen to General Viḍūḍabha, how would the king feel about that?"

He answered:

Mallikā, if something untoward were to happen to General Viḍūḍabha, I would certainly feel grief, lamentation, sorrow, pain, depression, and vexation.

Mallikā said, "On the basis of this case, one can know this: 'Whenever affection arises, there arise grief, lamentation, sorrow, pain, depression, and vexation.'"

Mallikā asked further:

Does the king feel affection for his senior minister Sirivaḍḍha . . . feel affection for his [royal] elephant Ekapuṇḍarīka . . . feel affection for [his only] daughter Vajīrī . . . feel affection for [his other wife] Vāsabhā . . . feel affection for [his realms of] Kāsi and Kosala?392 He answered, "Yes, I truly feel affection [for them]." Mallikā asked again, "If something untoward were to happen to Kāsi and Kosala, how would the king feel about that?"

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He answered:

Mallikā, all of the five strands of sensual pleasure that I am endowed with and enjoy derive from these two realms. If something untoward were to happen to Kāsi and Kosala, I would even be without livelihood. How, then, could I not give rise to grief, lamentation, sorrow, pain, depression, and vexation?

Mallikā said, "On the basis of this case, one can know that whenever affection arises, there arise grief, lamentation, sorrow, pain, depression, and vexation."

Mallikā asked the king further, "What do you think? Do you feel affection for me?"

Again the king answered, "Yes, I truly feel affection for you." Mallikā asked again, "If one day something untoward were to happen to me, how would the king feel about that?"

He answered, "Mallikā, if one day something untoward were to happen to you, I would certainly feel grief, lamentation, sorrow, pain, depression, and vexation."

Mallikā said, "On the basis of this case, one can know that whenever affection arises, there arise grief, lamentation, sorrow, pain, depression, and vexation."

King Pasenadi of Kosala, said:

Mallikā, from this day on, because of this, the renunciant Gotama is my teacher, and I am his disciple. Mallikā, I now take refuge in the Buddha, the Dharma, and the Sangha of monks. May the World-honored One receive me as a lay disciple, from this day on until the end of life. I take refuge [in him] for my whole life.393

Thus spoke the Buddha. Having heard what the Buddha said, King Pasenadi of Kosala and Queen Mallikā were delighted and received it respectfully. 217. The Discourse at Aṭṭhakanāgara394

Thus have I heard. At one time, not long after the Buddha's final nirvana, there was a group of well-known and virtuous senior monks staying in the Rooster's Park near the city of Pāṭaliputta.

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The Madhyama Āgama (Middle-length Discourses), Volume IV At that time the householder Dasama of Aṭṭhakanāgara had gone to Pāṭaliputta bearing many goods of high quality, to do business by selling them. Then the householder Dasama of Aṭṭhakanāgara sold those many goods of high quality quickly and at a large profit, which made him leap up with great joy. Leaving the city of Pāṭaliputta, he went to the Rooster's Park, the abode of many well-known and virtuous senior monks. He paid homage with his head at their feet, stepped back, and sat to one side. Then the wellknown and virtuous senior monks taught him the Dharma. They exhorted and inspired him, fully delighting him, teaching him the Dharma with countless skillful means. Having exhorted and inspired him, fully delighting him, they remained silent.

Then, after the senior monks had taught him the Dharma, exhorted and inspired him, fully delighting him, the householder Dasama of Aṭṭhakanāgara said, "Venerable sirs, where is the venerable Ānanda now? I would like to go and visit him."395

The senior monks answered, "Householder, the venerable Ānanda is now staying in Vesālī, in the Gabled Hall by the Monkey Lake. If you would like to visit him, you can go there."

Then the householder Dasama of Aṭṭhakanāgara rose from his seat, paid homage with his head at the senior monks' feet, circumambulated them three times, and left.

He went to where the venerable Ānanda was. Having paid homage with his head at his feet, stepped back, and sat to one side, he said, "Venerable Ānanda, I would like to ask a question. Am I permitted to ask it?" The venerable Ānanda said, "Householder, ask whatever you wish to ask. Having heard it, I will consider it."

The householder asked:

Venerable Ānanda, the World-honored One, the Tathāgata, free from attachment and fully awakened, who had attained the eye of wisdom and had seen the supreme benefit, did he teach one teaching whereby a noble disciple can make an end of all taints without remainder and attain liberation of the mind? The venerable Ānanda answered, "Yes, he did."

The householder asked:

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Venerable Ānanda, what is this one teaching taught by the World-honored One, the Tathāgata, free from attachment and fully awakened, who had attained the eye of wisdom and had seen the highest truth, whereby a noble disciple can make an end of all taints without remainder and attain liberation of the mind?

The venerable Ānanda answered:

Householder, a learned noble disciple secluded from sensual desires, secluded from evil, unwholesome states . . . up to . . . dwells having attained the fourth absorption. Relying on this attainment, he then contemplates dharmas as dharmas.396

Relying on this attainment and contemplating dharmas as dharmas, being established in it, he may attain the cessation of the taints. This is possible. If, however, [despite] being established in that, he does not achieve the cessation of the taints, then it may be that, because of [contemplating] this Dharma, because of his desire for the Dharma, his love for the Dharma, his joy in the Dharma, his delight in the Dharma, his enjoyment and delight in it, he cuts off the five lower fetters and will be reborn spontaneously <in between> and attain final nirvana there.397 Attaining the condition of nonreturn, he will never return to this [world].

Again, householder, the learned noble disciple, with a mind imbued with loving-kindness, dwells pervading one direction, likewise the second, the third, and the fourth direction, and also the four intermediate directions, above, and below, all around, everywhere. With a mind imbued with loving-kindness, free of fetters or resentment, without ill will or contention, he dwells pervading the entire world [with a mind] that is boundless, exalted, immeasurable, and well-cultivated. In the same way he imbues his mind with compassion . . . with empathic joy . . . with equanimity, free of fetters or resentment, without ill will or contention, he dwells pervading the entire world [with a mind] that is boundless, exalted, immeasurable, and well-cultivated. Relying on this attainment, he then contemplates dharmas as dharmas. Relying on this attainment and contemplating dharmas as dharmas, being established in it, he may attain the cessation of the taints. This is possible. If, however, [despite] being established in that, he does not attain the cessation 357

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The Madhyama Āgama (Middle-length Discourses), Volume IV of the taints, then it may be that, because of [contemplating] this Dharma, because of his desire for the Dharma, his love for the Dharma, his joy in the Dharma, his delight in the Dharma, his enjoyment and delight in it, he cuts off the five lower fetters and will be reborn spontaneously <in between> and attain final nirvana there. Attaining the condition of nonreturn, he will never return to this [world]. This is one teaching taught by the Tathāgata, free from attachment and fully awakened, who had attained the eye of wisdom and had seen the highest truth, whereby a noble disciple will make an end of all taints without remainder and attain liberation of the mind. Again, householder, the learned noble disciple completely transcends perception of form . . . up to . . . dwells having attained the sphere of neither-perception-nor-nonperception.398 [Relying] on this attainment, he then contemplates dharmas as dharmas. Relying on this attainment and contemplating dharmas as dharmas, being established in it, he may attain the cessation of the taints. This is possible. If, however, [despite] being established in that, he does not attain the cessation of the taints, then it may be that, because of [contemplating] this Dharma, because of his desire for the Dharma, his love for the Dharma, his joy in the Dharma, his delight in the Dharma, his enjoyment and delight in it, he cuts off the five lower fetters and will be reborn spontaneously <in between> and attain final nirvana there. Attaining the condition of nonreturn, he will never return to this [world]. This is one teaching taught by the Tathāgata, free from attachment and fully awakened, who had attained the eye of wisdom and had seen the highest truth, whereby a noble disciple will make an end of all taints without remainder and attain liberation of the mind. Then the householder Dasama of Aṭṭhakanāgara rose from his seat, arranged his robe so as to bare one shoulder, extended his hands with joined palms and said:

Marvelous, venerable Ānanda! Extraordinary! I asked the venerable Ānanda about one door to the deathless and the venerable Ānanda has at once explained to me twelve Dharma doors to the deathless.399 Now, by using these twelve Dharma doors, by relying on them, one will certainly emerge to safety.

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Venerable Ānanda, it is as if, not far from a village, there were a large house with twelve doors. A man for some reason enters the house, and another man comes along who, not wishing for this man's benefit, gain, and safety, sets fire to the house.

Venerable Ānanda, the man [in the house] will certainly escape through [one of] the twelve doors and reach safety for himself. In the same way, I asked the venerable Ānanda about one door to the deathless and the venerable Ānanda has at once explained to me twelve Dharma doors to the deathless. Now by using these twelve doors, by relying on them, one will certainly emerge to safety. Venerable Ānanda, the teaching and discipline of the brahmins contain unwholesome teachings and disciplines, but even the brahmins make offerings to their teacher. How, then, could I fail to make offerings to the great teacher, the venerable Ānanda!

Then the householder Dasama of Aṭṭhakanāgara spent the night preparing an offering of fine dishes, delicious, plentiful, and easy to digest. Having prepared this food, in the morning he spread out sitting mats and invited the monastic communities of both the Rooster's Park and Vesālī to gather in a certain place. He personally brought water for washing, and with his own hands served up fine dishes, delicious, plentiful, and easy to digest. Having let everybody eat his fill, he put away the utensils and finally brought water for washing. He purchased a building worth five hundred and presented it as a separate gift to the venerable Ānanda. The venerable Ānanda accepted it and presented it for the common use of the sangha.400 This is what the venerable Ānanda said. Having heard what the venerable Ānanda had said, the householder Dasama of Aṭṭhakanāgara was delighted and received it respectfully.

218. The [First] Discourse by Anuruddha

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

At that time, in the afternoon, some monks rose from their meditation and approached the venerable Anuruddha. Having paid homage with their heads at his feet, they stepped back and sat to one side. They said, "We would like to ask a question. If permitted, may we venture to state it?" 359

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The Madhyama Āgama (Middle-length Discourses), Volume IV The venerable Anuruddha answered, "Venerable friends, ask whatever you wish to ask. Having heard it, I will consider it." Then the monks asked, "What does it mean for a monk to die well, to die a good death?"

The venerable Anuruddha answered:

Venerable friends, suppose that a monk, secluded from sensual desires, secluded from evil and unwholesome states . . . up to . . . dwells having attained the fourth absorption. Such a monk is said to die well, to die a good death.

Then the monks asked further, "Is this the best way for a monk to die? Is this the best death?"

The venerable Anuruddha answered:

Venerable friends, this is not the best way for a monk to die. It is not the best death. Again, venerable friends, suppose a monk attains the supernormal powers . . . the divine hearing . . . knowledge of the minds of others . . . knowledge of former existences . . . knowledge of death and rebirth . . . and the cessation of the taints. Being without taints, [he attains] liberation of the mind, liberation through wisdom. In this very life he personally attains understanding and awakening, and dwells having personally realized it. He understands 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." Such a monk is said to die well, to die a good death.

Then the monks asked further, "Is this the best way for a monk to die? Is this the best death?"

The venerable Anuruddha answered, "Venerable friends, this is [indeed] the best way for a monk to die. This is the best death." Then the monks, having heard what the venerable Anuruddha had said, having received and remembered it well, rose from their seats, paid homage at the venerable Anuruddha's feet, circumambulated him three times, and left. This is what the venerable Anuruddha said. Having heard what the venerable Anuruddha had said, the monks were delighted and received it respectfully. 360

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219. The [Second] Discourse by Anuruddha

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

At that time, in the afternoon, some monks rose from their meditation and approached the venerable Anuruddha. Having paid homage with their heads at his feet, they stepped back and sat to one side. They said, "We would like to ask a question. If permitted, may we venture to state it?" The venerable Anuruddha answered, "Venerable friends, ask whatever you wish to ask. Having heard it, I will consider it." Then the monks asked, "What does it mean for a monk to die untroubled, to die an untroubled death?"

The venerable Anuruddha answered:

Venerable friends, suppose that a monk has straight views and has adopted the moral precepts cherished by the noble ones. Such a monk is said to die untroubled, to die an untroubled death."

Then the monks asked further, "Is this the best way for a monk to die untroubled, the best way to die an untroubled death?" The venerable Anuruddha answered:

Venerable friends, this is not the best way for a monk to die untroubled, to die an untroubled death. Again, venerable friends, suppose that a monk internally contemplates the body as a body . . . feelings . . . [states of] mind… dharmas as dharmas. Such a monk is said to die untroubled, to die an untroubled death.

Then the monks asked further, "Is this the best way for a monk to die untroubled, the best way to die an untroubled death?" The venerable Anuruddha answered:

Venerable friends, this is not the best way for a monk to die untroubled, to die an untroubled death. Again, venerable friends, suppose that a monk with a mind imbued with loving-kindness dwells pervading one direction, likewise the second, the third, and the fourth direction, and also the four intermediate directions, above and below, all around, everywhere. With 361

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The Madhyama Āgama (Middle-length Discourses), Volume IV a mind imbued with loving-kindness, without fetters or resentment, without ill will or contention, he dwells pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well-cultivated. Likewise, he imbues his mind with compassion . . . with empathic joy . . . with equanimity, without fetters or resentment, without ill will or contention, he dwells pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well-cultivated. Such a monk is said to die untroubled, to die an untroubled death.

Then the monks asked further, "Is this the best way for a monk to die untroubled, the best way to die an untroubled death?" The venerable Anuruddha answered:

Venerable friends, this is not the best way for a monk to die untroubled, to die an untroubled death. Again, venerable friends, suppose that a monk, completely transcending perception of form . . . up to . . . dwells having attained the sphere of neither-perception-nor-nonperception. Such a monk is said to die untroubled, to die an untroubled death. Then the monks asked further, "Is this the best way for a monk to die untroubled, the best way to die an untroubled death?" The venerable Anuruddha answered:

Venerable friends, this is not the best way for a monk to die untroubled, to die an untroubled death. Again, venerable friends, suppose that a monk, transcending the sphere of neither-perception-nor-nonperception, dwells personally experiencing the cessation of perception and knowing, and observes with wisdom that all taints have been eradicated. Such a monk is said to die untroubled, to die an untroubled death. Then the monks asked further, "Is this the best way for a monk to die untroubled, the best way to die an untroubled death?" The venerable Anuruddha answered, "Venerable friends, this is [indeed] the best way for a monk to die untroubled, to die an untroubled death." Then the monks, having heard what the venerable Anuruddha had said, received and remembered it well. They rose from their seats, paid homage with their heads at the venerable Anuruddha's feet, circumambulated him three times, and left.

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This is what the venerable Anuruddha said. Having heard what the venerable Anuruddha had said, the monks were delighted and received it respectfully. 220. The Discourse on Views401

Thus have I heard. At one time, not long after the final nirvana of the Buddha, the venerable Ānanda was staying at Rājagaha, in the Bamboo Grove, the Squirrels' Sanctuary.

At that time there was a brahmin, a heterodox practitioner who had been a friend of the venerable Ānanda before Ānanda had gone forth. Wandering about in the afternoon, this brahmin approached the venerable Ānanda. Having exchanged greetings, he stepped back, sat to one side and said to the venerable Ānanda, "I would like to ask a question. Am I permitted to ask it?" The venerable Ānanda answered, "Brahmin, ask whatever you wish to ask. Having heard it, I will consider it."

The brahmin who was a heterodox practitioner asked this: There are these views that were abandoned and set aside [by the Buddha], on which no exhaustive statement was made [by him], namely, "the world is eternal," "the world is not eternal"; "the world is finite,"' 'the world is infinite"; "the life-force is the same as the body," 'the life-force is different from the body"; "the Tathāgata exists after death," "the Tathāgata does not exist after death," "the Tathāgata both exists and does not exist after death," "the Tathāgata neither exists nor does not exist after death." Did the renunciant Gotama understand these views as they should be understood? The venerable Ānanda answered:

Brahmin, concerning these views, which the World-honored One, the Tathāgata, free from attachment and fully awakened, abandoned and set aside, on which he did not make an exhaustive statement, namely, "the world is eternal," "the world is not eternal"; "the world is finite," "the world is infinite"; "the life-force is the same as the body," "the life-force is different from the body"; "the Tathāgata exists after death," "the Tathāgata does not exist after death," "the Tathāgata both exists and does not exist after death," "the Tathāgata neither exists nor does not exist after death"—the Worldhonored One, the Tathāgata, free from attachment and fully awakened, understood these views as they should be understood.

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The Madhyama Āgama (Middle-length Discourses), Volume IV 804a

The brahmin who was a heterodox practitioner asked further: Concerning these views that the renunciant Gotama abandoned and set aside, on which he did not make an exhaustive statement, namely, "the world is eternal," "the world is not eternal"; "the world is finite," "the world is infinite"; "the life-force is the same as the body," "the life-force is different from the body"; "the Tathāgata exists after death," "the Tathāgata does not exist after death," "the Tathāgata both exists and does not exist after death," "the Tathāgata neither exists nor does not exist after death"—how did the renunciant Gotama understand these views as they should be understood?

The venerable Ānanda answered:

Brahmin, concerning these views, namely, "the world is eternal," "the world is not eternal"; "the world is finite," "the world is infinite"; "the life-force is the same as the body," "the life-force is different from the body"; "the Tathāgata exists after death," "the Tathāgata does not exist after death," "the Tathāgata both exists and does not exist after death," "the Tathāgata neither exists nor does not exist after death"—why did the World-honored One, the Tathāgata, free from attachment and fully awakened, abandon them, set them aside, and not make an exhaustive statement on them?

Brahmin, heterodox practitioner have views like this,402 cling to them like this, attend to them like this, generate them like this, arrive at the next life like this, namely, "the world is eternal," "the world is not eternal"; "the world is finite," "the world is infinite"; "the life-force is the same as the body," "the life-force is different from the body"; "the Tathāgata exists after death," "the Tathāgata does not exist after death," "the Tathāgata both exists and does not exist after death," "the Tathāgata neither exists nor does not exist after death." [Yet] all of these views the World-honored One, the Tathāgata, free from attachment and fully awakened, abandoned, set aside, without making an exhaustive statement on them. Thus did he understand these views, and thus should these views be understood [by us]. The brahmin who was a heterodox practitioner said, "I now take refuge in Ānanda."

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The venerable Ānanda told him, "Brahmin, do not take refuge in me. Since I myself have taken refuge in the Buddha, you too should take refuge in him."

The brahmin who was a heterodox practitioner said:

Ānanda, I now take refuge in the Buddha, the Dharma, and the Sangha of monks. May the World-honored One receive me as a lay disciple,403 from this day on until the end of life, I take refuge for my whole life. This is what the venerable Ānanda said. Having heard what the venerable Ānanda said, the brahmin who [formerly] was a heterodox practitioner was delighted and received it respectfully.

221. The Discourse with the Simile

of the Arrow404

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 Māluṅkyāputta had gone to a secluded place to meditate. He had this thought in his mind:

There are these views, namely, "the world is eternal," "the world is not eternal"; "the world is finite," "the world is infinite"; "the life-force is the same as the body," "the life-force is different from the body"; "the Tathāgata exists after death," "the Tathāgata does not exist after death," "the Tathāgata both exists and does not exist after death," "the Tathāgata neither exists nor does not exist after death." The World-honored One has abandoned these views, set them aside, not made an exhaustive statement on them. I do not like that; I cannot bear that; I do not approve of that. If the World-honored One definitely affirms to me "the world is eternal," then I will train in the holy life under him. If the World-honored One does not definitely affirm to me "the world is eternal," then, after closely questioning him, I will give up [the holy life] and leave. It is the same with "the world is not eternal"; "the world is finite," "the world is infinite"; "the lifeforce is the same as the body," "the life-force is different from the body"; "the Tathāgata exists after death," "the Tathāgata does not exist after death," "the Tathāgata both exists and does not exist after death," "the Tathāgata 365

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The Madhyama Āgama (Middle-length Discourses), Volume IV neither exists nor does not exist after death." If the World-honored One definitely affirms to me, "this is true and anything else is false," then I will train in the holy life under him. If the World-honored One does not definitely affirm to me, "this is true and anything else is false," then, after closely questioning him, I will give up [the holy life] and leave. Then the venerable Māluṅkyāputta rose from his meditation seat in the late afternoon and approached the Buddha. Having paid homage with his head at [the Buddha's] feet, he stepped back, sat to one side, and said: World-honored One, I had gone to a secluded spot to meditate and had this thought in my mind: "There are these views, namely, 'the world is eternal,' 'the world is not eternal'; 'the world is finite,' 'the world is infinite'; 'the life-force is the same as the body,' 'the life-force is different from the body'; 'the Tathāgata exists after death,' 'the Tathāgata does not exist after death,' 'the Tathāgata both exists and does not exist after death,' 'the Tathāgata neither exists nor does not exist after death.' The Worldhonored One has abandoned these views, set them aside, not made an exhaustive statement on them. I do not like that; I cannot bear that; I do not approve of that.

"If the World-honored One definitely knows that the world is eternal, then let the World-honored One tell me so! If the World-honored One definitely does not know that the world is eternal, then let him say directly that he does not know it!

"It is the same with 'the world is not eternal'; 'the world is finite,' 'the world is infinite'; 'the life force is the same as the body,' 'the life-force is different from the body'; 'the Tathāgata exists after death,' 'the Tathāgata does not exist after death,' 'the Tathāgata both exists and does not exist after death,' 'the Tathāgata neither exists nor does not exist after death.' "If the World-honored One definitely knows 'this is true and anything else is false,' then let the World-honored One tell me so! If the Worldhonored One does not know 'this is true and anything else is false,' then let him say directly that he does not know it!"405

The World-honored One asked, "Māluṅkyāputta, have I ever said to you, 'Come and train in the holy life under me, and I will tell you that 'the world is eternal'?"

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Mālunkyāputta answered, "No, World-honored One."

[The World-honored One said:]

It is the same with "the world is not eternal"; "the world is finite," "the world is infinite"; "the life-force is the same as the body," "the life force is different from the body"; "the Tathāgata exists after death," "the Tathāgata does not exist after death," "the Tathāgata both exists and does not exist after death," "the Tathāgata neither exists nor does not exist after death." Have I ever said to you, "Come and train in the holy life under me, and I will tell you that this is true and anything else is false"? Māluṅkyāputta answered: "No, World-honored One."

[The World-honored One said:]

Māluṅkyāputta, have you ever said to me "I will train in the holy life under the World-honored One if the World-honored One definitely affirms to me 'the world is eternal'"?

Māluṅkyāputta answered, "No, World-honored One."

[The World-honored One said:]

It is the same with "the world is not eternal"; "the world is finite," "the world is infinite"; "the life-force is the same as the body," "the life-force is different from the body"; "the Tathāgata exists after death," "the Tathāgata does not exist after death," "the Tathāgata both exists and does not exist after death," "the Tathāgata neither exists nor does not exist after death." Have you ever said to me, "I will train in the holy life under the World-honored One if the World-honored One definitely affirms to me that this is true and anything else is false"?

Māluṅkyāputta answered, "No, World-honored One."

The World-honored One said:

Māluṅkyāputta, so I have never said these things to you and you also have never said them to me. You foolish man! Why misrepresent me with what is vain?

At this, having been rebuked to his face by the World-honored One, the venerable Māluṅkyāputta was sad and depressed. He hung his head in silence, being unable to reply, as if immersed in thought.

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At this the World-honored One, having rebuked Māluṅkyāputta to his face, told the monks:

If some foolish person thinks like this: "Unless the World-honored One definitely affirms to me 'the world is eternal,' I will not train in the holy life under the World-honored One," then this foolish person will never attain understanding, and in the meantime he will die. It is the same with "the world is not eternal"; "the world is finite," "the world is infinite"; "the life-force is the same as the body," "the life-force is different from the body"; "the Tathāgata exists after death," "the Tathāgata does not exist after death," "the Tathāgata both exists and does not exist after death," "the Tathāgata neither exists nor does not exist after death." If some foolish person thinks like this: "Unless the World-honored One definitely affirms to me that this is true and anything else is false, I will not train in the holy life under the World-honored One," then this foolish person will never attain understanding, and in the meantime he will die. He is just like a man whose body has been wounded by a poisoned arrow and who, because of this poisoned arrow, is suffering extreme pain. He sees that his kinsmen and relatives, out of sympathy and concern about the wound and seeking his benefit and well-being, have called a surgeon to deal with the arrow. But the [wounded] man thinks, "The arrow cannot be pulled out yet. I must first learn the family name and personal name of the person [who shot the arrow], [I must learn] if he is tall or short, stout or slim, of dark or light complexion or neither dark nor light, if he is from the warrior, brahmin, merchant, or worker caste, if he is from the east, south, west, or north.

"The arrow cannot be pulled out yet. I must first learn if the bow was made of wood from the thorny cudrania tree, from the mulberry tree, from the zelkova tree, or from horn. The arrow cannot be pulled out yet. I must first learn if the bow grip was made from ox sinew, or deer sinew, or silk. The arrow cannot be pulled out yet. I must first learn if the color of the bow was black, white, red, or yellow. The arrow cannot be pulled out yet. I must first learn if the bowstring was made from sinew, silk, ramie, or hemp. The arrow cannot be pulled out yet. I must first learn if the shaft of the arrow was made from wood or from bamboo.

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"The arrow cannot be pulled out yet. I must first learn if the string used for the fletching was made from ox sinew, deer sinew, or silk. The arrow cannot be pulled out yet. I must first learn if the feather used for the fletching was that of a piaofang bird, a vulture, a kunji bird, or a crane. The arrow cannot be pulled out yet. I must first learn if the arrowhead is long and pointed, barbed on one side, or barbed on both sides. The arrow cannot be pulled out yet. I must first learn the family name and personal name of the smith who made the arrowhead, and if he is tall or short, stout or slender, of dark or light complexion or neither dark nor light, if he is from the warrior, brahmin, merchant, or worker caste, if he is from the east, south, west, or north." This person [who thinks thus] will never get to know [all this], and in the meantime he will die.

If some foolish person thinks like this, "Unless the World-honored One definitely affirms to me 'the world is eternal,' I will not train in the holy life under the World-honored One," then this foolish person will never attain understanding, and in the meantime he will die. It is the same with "the world is not eternal"; "the world is finite," "the world is infinite"; "the life-force is the same as the body," "the life-force is different from the body"; "the Tathāgata exists after death," "the Tathāgata does not exist after death," "the Tathāgata both exists and does not exist after death," "the Tathāgata neither exists nor does not exist after death." If some foolish person thinks like this, "Unless the World-honored One definitely affirms to me that this is true and anything else is false, I will not train in the holy life under the World-honored One," then this foolish person will never attain understanding, and in the meantime he will die. To train in the holy life under me because of holding the view "the world is eternal"—that is not how it should be. It is the same with "the world is not eternal"; "the world is finite," "the world is infinite"; "the life-force is the same as the body," "the life-force is different from the body"; "the Tathāgata exists after death," "the Tathāgata does not exist after death," "the Tathāgata both exists and does not exist after death," "the Tathāgata neither exists nor does not exist after death." To train in the holy life under me because of holding these views—that is not how it should be.

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The Madhyama Āgama (Middle-length Discourses), Volume IV Not to train in the holy life under me because of holding the view "the world is eternal"—that is not how it should be. It is the same with "the world is not eternal"; "the world is finite," "the world is infinite"; "the life-force is the same as the body," "the life-force is different from the body"; "the Tathāgata exists after death," "the Tathāgata does not exist after death," "the Tathāgata both exists and does not exist after death," "the Tathāgata neither exists nor does not exist after death." Not to train in the holy life under me because of holding these views—that is not how it should be.

To train in the holy life under me because of not holding the view "the world is eternal"—that is not how it should be. It is the same with "the world is not eternal"; "the world is finite," "the world is infinite"; "the life-force is the same as the body," "the life-force is different from the body"; "the Tathāgata exists after death," "the Tathāgata does not exist after death," "the Tathāgata both exists and does not exist after death," "the Tathāgata neither exists nor does not exist after death." To train in the holy life under me because of not holding these views—that is not how it should be.

[Not] to train in the holy life under me because of not holding the view "the world is eternal"—that is not how it should be. It is the same with "the world is not eternal"; "the world is finite," "the world is infinite"; "the life-force is the same as the body," "the life-force is different from the body"; "the Tathāgata exists after death," "the Tathāgata does not exist after death," "the Tathāgata both exists and does not exist after death," "the Tathāgata neither exists nor does not exist after death." Not to train in the holy life under me because of not holding these views—that is not how it should be.

If "the world is eternal," there still is birth, old age, disease, death, sorrow, lamentation, grief, and vexation. In this way this whole great mass of dukkha arises. It is the same if "the world is not eternal"; "the world is finite," "the world is infinite"; "the life-force is the same as the body," "the life-force is different from the body"; "the Tathāgata exists after death," "the Tathāgata does not exist after death," "the Tathāgata both exists and does not exist after death," "the Tathāgata neither exists nor does not exist after death." There still is birth, old age, disease, death, sorrow, lamentation, sorrow, pain, and vexation. In this way this whole great mass of dukkha arises.

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"The world is eternal." I have not definitely declared this. Why have I not definitely declared this? It is not connected with the purpose [of my teaching], it is not connected with the teaching [itself], it is not the root of the holy life; it does not lead to wisdom, it does not lead to awakening, it does not lead to nirvana. Therefore I have not definitely declared it. It is the same with "the world is not eternal"; "the world is finite," "the world is infinite"; "the life-force is the same as the body," "the life-force is different from the body"; "the Tathāgata exists after death," "the Tathāgata does not exist after death," "the Tathāgata both exists and does not exist after death," "the Tathāgata neither exists nor does not exist after death." I have not definitely declared this. Why have I not definitely declared this? It is not connected with the purpose [of my teaching], it is not connected with the teaching [itself], it is not the root of the holy life; it does not lead to wisdom, it does not lead to awakening, it does not lead to nirvana. Therefore I have not definitely declared it. What are the teachings that I have definitely declared? I have definitely declared dukkha, the arising of dukkha, the cessation of dukkha, and the path to the cessation of dukkha. This I have definitely declared. And why have I definitely declared this? It is connected with the purpose [of my teaching], it is connected with the teaching [itself], it is the root of the holy life; it leads to wisdom, it leads to awakening, it leads to nirvana. Therefore I have definitely declared it. Thus, I do not declare what should not be declared and I declare what should be declared. You should remember this and train yourselves accordingly. Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

222. The Discourse on Ordered Expositions

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

At that time the World-honored One addressed the monks: A person who wants to abandon ignorance should develop the four establishments of mindfulness. How does a person who wants to abandon ignorance develop the four establishments of mindfulness? There is a time 371

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when a tathāgata appears in the world, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, a leader on the path of Dharma, a teacher of devas and human beings, known as a buddha, an exalted one. He abandons . . . up to . . . the five hindrances, which defile the mind and weaken wisdom; and he internally contemplates the body as a body, contemplates feeling . . . mental states . . . dharmas as dharmas. This is how a person who wants to abandon ignorance should develop the four establishments of mindfulness. The same applies for repeatedly abandoning [ignorance], attaining liberation from it, transcending it, rooting it out, extinguishing it, completely knowing it, and understanding it with discrimination. A person who wants to understand ignorance with discrimination should develop the four establishments of mindfulness. How does a person who wants to understand ignorance with discrimination develop the four establishments of mindfulness? There is a time when a tathāgata appears in the world, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, a leader on the path of Dharma, a teacher of devas and human beings, known as a buddha, an exalted one. He abandons . . . up to . . . the five hindrances, which defile the mind and weaken wisdom; and he internally contemplates the body as a body, contemplates feeling . . . mental states… dharmas as dharmas. This is how a person who wants to understand ignorance with discrimination should develop the four establishments of mindfulness. A person who wants to abandon ignorance should develop the four right efforts. How does a person who wants to abandon ignorance develop the four right efforts? There is a time when a tathāgata appears in the world, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, a leader on the path of Dharma, a teacher of devas and human beings, known as a buddha, an exalted one. He abandons . . . up to . . . the five hindrances, which defile the mind and weaken wisdom; and he energetically exerts the mind, engenders the wish, and seeks skillful means to abandon any evil, unwholesome states that have already arisen. He energetically exerts the mind, engenders the wish, and seeks skillful means 372

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not to let arise any evil, unwholesome states that have not yet arisen. He energetically exerts the mind, engenders the wish, and seeks skillful means to let arise any good, wholesome states that have not yet arisen. He energetically exerts the mind, engenders the wish, and seeks skillful means to maintain, not to neglect, not to let regress, but to enhance and extend to completion all good, wholesome states that have already arisen. This is how a person who wants to abandon ignorance should develop the four right efforts.

The same applies for repeatedly abandoning [ignorance], attaining liberation from it, transcending it, rooting it out, extinguishing it, completely knowing it, and understanding it with discrimination. A person, who wants to understand ignorance with discrimination should develop the four right efforts. How does a person who wants to understand ignorance with discrimination develop the four right efforts? There is a time when a tathāgata appears in the world, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, a leader on the path of Dharma, a teacher of devas and human beings, known as a buddha, an exalted one. He abandons . . . up to . . . the five hindrances, which defile the mind and weaken wisdom; and he energetically exerts the mind, engenders the intention, and seeks skillful means to abandon any evil, unwholesome states that have already arisen. He energetically exerts the mind, engenders the intention, and seeks skillful means not to let arise any evil, unwholesome states that have not yet arisen. He energetically exerts the mind, engenders the intention, and seeks skillful means to let arise any good, wholesome states that have not yet arisen. He energetically exerts the mind, engenders the intention, and seeks skillful means to maintain, not to neglect, not to let regress, but to enhance and extend to completion all good, wholesome states that have already arisen. This is how a person who wants to understand ignorance with discrimination should develop the four right efforts. A person, who wants to abandon ignorance, should develop the four bases of supernormal power. How does a person, who wants to abandon ignorance develop the four bases of supernormal power? There is a time when a tathāgata appears in the world, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower 373

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of the world, an unsurpassable person, a leader on the path of Dharma, a teacher of devas and human beings, known as a buddha, an exalted one. He abandons . . . up to . . . the five hindrances, which defile the mind and weaken wisdom; and he develops the basis for supernormal power that possesses concentration due to intention, which is based on separation, dispassion, and cessation, and leads to the uncreated; likewise he develops the basis for supernormal power that possesses concentration due to energy . . . ; that possesses concentration due to mind . . . ; he develops the basis for supernormal power that possesses concentration due to investigation, which is based on separation, dispassion, and cessation, and leads to the uncreated. This is how a person who wants to abandon ignorance should develop the four bases of supernormal power. The same applies for repeatedly abandoning [ignorance], attaining liberation from it, transcending it, rooting it out, extinguishing it, completely knowing it, and understanding it with discrimination. A person who wants to understand ignorance with discrimination should develop the four bases of supernormal power. How does a person who wants to understand ignorance with discrimination develop the four bases of supernormal power? There is a time when a tathāgata appears in the world, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, a leader on the path of Dharma, a teacher of devas and human beings, known as a buddha, an exalted one. He abandons . . . up to . . . the five hindrances, which defile the mind and weaken wisdom; and he develops the basis for supernormal power that possesses concentration due to intention, which is based on separation, dispassion, and cessation, and leads to the uncreated; likewise he develops the basis for supernormal power that possesses concentration due to energy . . . ; that possesses concentration due to mind . . . ; he develops the basis for supernormal power that possesses concentration due to investigation, which is based on separation, dispassion, and cessation, and leads to the uncreated. This is how a person who wants to understand ignorance with discrimination should develop the four bases of supernormal power. A person who wants to abandon ignorance should develop the four absorptions. How does a person who wants to abandon ignorance develop 374

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the four absorptions? There is a time when a tathāgata appears in the world, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, a leader on the path of Dharma, a teacher of devas and human beings, known as a buddha, an exalted one. He abandons . . . up to . . . the five hindrances, which defile the mind and weaken wisdom; and secluded from sensual desires, secluded from evil, unwholesome states . . . up to . . . he dwells having attained the fourth absorption. This is how a person who wants to abandon ignorance should develop the four absorptions. The same applies for repeatedly abandoning [ignorance], attaining liberation from it, transcending it, rooting it out, extinguishing it, completely knowing it, and understanding it with discrimination. A person who wants to understand ignorance with discrimination should develop the four absorptions. How does a person, who wants to understand ignorance with discrimination develop the four absorptions? There is a time when a tathāgata appears in the world, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, a leader on the path of Dharma, a teacher of devas and human beings, known as a buddha, an exalted one. He abandons . . . up to . . . the five hindrances, which defile the mind and weaken wisdom; and secluded from sensual desires, secluded from evil, unwholesome states . . . up to . . . he dwells having attained the fourth absorption. This is how a person who wants to understand ignorance with discrimination should develop the four absorptions.

A person who wants to abandon ignorance should develop the five faculties. How does a person who wants to abandon ignorance develop the five faculties? There is a time when a tathāgata appears in the world, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, a leader on the path of Dharma, a teacher of devas and human beings, known as a buddha, an exalted one. He abandons . . . up to . . . the five hindrances, which defile the mind and weaken wisdom; and he develops the faculty of faith, of energy, of mindfulness, of concentration, and the faculty of wisdom. This is how a person who wants to abandon ignorance should develop the five faculties.

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The same applies for repeatedly abandoning [ignorance], attaining liberation from it, transcending it, rooting it out, extinguishing it, completely knowing it, and understanding it with discrimination. A person who wants to understand ignorance with discrimination should develop the five faculties. How does a person who wants to understand ignorance with discrimination develop the five faculties? There is a time when a tathāgata appears in the world, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, a leader on the path of Dharma, a teacher of devas and human beings, known as a buddha, an exalted one. He abandons . . . up to . . . the five hindrances, which defile the mind and weaken wisdom; and he develops the faculty of faith, of energy, of mindfulness, of concentration, and the faculty of wisdom. This is how a person who wants to understand ignorance with discrimination should develop the five faculties. A person who wants to abandon ignorance should develop the five powers. How does a person who wants to abandon ignorance develop the five powers? There is a time when a tathāgata appears in the world, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, a leader on the path of Dharma, a teacher of devas and human beings, known as a buddha, an exalted one. He abandons . . . up to . . . the five hindrances, which defile the mind and weaken wisdom; and he develops the power of faith, of energy, of mindfulness, of concentration, and the power of wisdom. This is how a person who wants to abandon ignorance should develop the five powers.

The same applies for repeatedly abandoning [ignorance], attaining liberation from it, transcending it, rooting it out, extinguishing it, completely knowing it, and understanding it with discrimination. A person who wants to understand ignorance with discrimination should develop the five powers. How does a person who wants to understand ignorance with discrimination develop the five powers? There is a time when a tathāgata appears in the world, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, a leader on the path of Dharma, a teacher of devas and human beings, known as a buddha, an exalted one. He abandons . . . up 376

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to . . . the five hindrances, which defile the mind and weaken wisdom; and he develops the power of faith, of energy, of mindfulness, of concentration, and the power of wisdom. This is how a person who wants to understand ignorance with discrimination should develop the five powers. A person who wants to abandon ignorance should develop the seven factors of awakening. How does a person who wants to abandon ignorance develop the seven factors of awakening? There is a time when a tathāgata appears in the world, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, a leader on the path of Dharma, a teacher of devas and human beings, known as a buddha, an exalted one. He abandons . . . up to . . . the five hindrances, which defile the mind and weaken wisdom; and he develops the awakening factor of mindfulness, which is based on separation, dispassion, and cessation, and leads to the uncreated. Likewise he develops the [awakening factor of investigation of] dharmas, of energy, of joy, of tranquility, of concentration . . . He develops the awakening factor of equanimity, which is based on separation, dispassion, and cessation, and leads to the uncreated. This is how a person who wants to abandon ignorance should develop the seven factors of awakening. The same applies for repeatedly abandoning [ignorance], attaining liberation from it, transcending it, rooting it out, extinguishing it, completely knowing it, and understanding it with discrimination. A person who wants to understand ignorance with discrimination should develop the seven factors of awakening. How does a person who wants to understand ignorance with discrimination develop the seven factors of awakening? There is a time when a tathāgata appears in the world, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, a leader on the path of Dharma, a teacher of devas and human beings, known as a buddha, an exalted one. He abandons . . . up to . . . the five hindrances, which defile the mind and weaken wisdom; and he develops the awakening factor of mindfulness, which is based on separation, dispassion, and cessation, and leads to the uncreated. Likewise he develops the [awakening factor of investigation of] dharmas, of energy, of joy, of tranquility, of concentration . . . He develops the awakening factor of equanimity, which is 377

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based on separation, dispassion, and cessation, and leads to the uncreated. This is how a person who wants to understand ignorance with discrimination, should develop the seven factors of awakening. A person who wants to abandon ignorance should develop the noble eightfold path. How does a person who wants to abandon ignorance develop the noble eightfold path? There is a time when a tathāgata appears in the world, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, a leader on the path of Dharma, a teacher of devas and human beings, known as a buddha, an exalted one. He abandons . . . up to . . . the five hindrances, which defile the mind and weaken wisdom; and he develops right view . . . up to . . . right concentration; these are the eight. This is how a person who wants to abandon ignorance should develop the noble eightfold path.

The same applies for repeatedly abandoning [ignorance], attaining liberation from it, transcending it, rooting it out, extinguishing it, completely knowing it, and understanding it with discrimination. A person who wants to understand ignorance with discrimination should develop the noble eightfold path. How does a person who wants to understand ignorance with discrimination develop the noble eightfold path? There is a time when a tathāgata appears in the world, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, a leader on the path of Dharma, a teacher of devas and human beings, known as a buddha, an exalted one. He abandons . . . up to . . . the five hindrances, which defile the mind and weaken wisdom; and he develops right view . . . up to . . . right concentration; these are the eight. This is how a person who wants to understand ignorance with discrimination should develop the noble eightfold path. A person who wants to abandon ignorance should develop the ten allencompassing spheres (kasiṇa). How does a person who wants to abandon ignorance develop the ten all-encompassing spheres? There is a time when a tathāgata appears in the world, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, a leader on the path of Dharma, a teacher of devas and human beings, known as a buddha, an exalted one. 378

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He abandons . . . up to . . . the five hindrances, which defile the mind and weaken wisdom; and he develops, as the first, the all-encompassing sphere of earth, [attending to it] in all the four directions as well as above and below, as undivided and boundless. Likewise he develops the all-encompassing sphere of water . . . the all-encompassing sphere of fire . . . the all-encompassing sphere of wind . . . the all-encompassing sphere of blue . . . the allencompassing sphere of yellow . . . the all-encompassing sphere of red . . . the all-encompassing sphere of white . . . the all-encompassing sphere of infinite space . . . he develops, as the tenth, the all-encompassing sphere of infinite consciousness, [attending to it] in all the four directions as well as above and below, as undivided and boundless. This is how a person who wants to abandon ignorance should develop the ten all-encompassing spheres. The same applies for repeatedly abandoning [ignorance], attaining liberation from it, transcending it, rooting it out, extinguishing it, completely knowing it, and understanding it with discrimination. A person who wants to understand ignorance with discrimination should develop the ten allencompassing spheres. How does a person who wants to understand ignorance with discrimination develop the ten all-encompassing spheres? There is a time when a tathāgata appears in the world, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, a leader on the path of Dharma, a teacher of devas and human beings, known as a buddha, an exalted one. He abandons . . . up to . . . the five hindrances, which defile the mind and weaken wisdom; and he develops, as the first, the all-encompassing sphere of earth, [attending to it] in all the four directions as well as above and below, as undivided and boundless. Likewise he develops the all-encompassing sphere of water . . . the all-encompassing sphere of fire . . . the all-encompassing sphere of wind . . . the all-encompassing sphere of blue . . . the all-encompassing sphere of yellow . . . the all-encompassing sphere of red . . . the all-encompassing sphere of white . . . the allencompassing sphere of infinite space . . . he develops, as the tenth, the all-encompassing sphere of infinite consciousness, in all the four directions as well as above and below, as undivided and boundless. This is how a person who wants to understand ignorance with discrimination should develop the ten all-encompassing spheres.

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The Madhyama Āgama (Middle-length Discourses), Volume IV A person who wants to abandon ignorance should develop the ten qualities of one beyond training. How does a person who wants to abandon ignorance develop the ten qualities of the one beyond training? There is a time when a tathāgata appears in the world, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, a leader on the path of Dharma, a teacher of devas and human beings, known as a buddha, an exalted one. He abandons . . . up to . . . the five hindrances, which defile the mind and weaken wisdom; and he develops the right view of the one beyond training . . . up to . . . the right insight of the one beyond training. This is how a person, who wants to abandon ignorance, should develop the ten qualities of the one beyond training.

The same applies for repeatedly abandoning [ignorance], attaining liberation from it, transcending it, rooting it out, extinguishing it, completely knowing it, and understanding it with discrimination. A person who wants to understand ignorance with discrimination should develop the ten qualities of the one beyond training. How does a person who wants to understand ignorance with discrimination develop the ten qualities of the one beyond training? There is a time when a tathāgata appears in the world, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, a leader on the path of Dharma, a teacher of devas and human beings, known as a buddha, an exalted one. He abandons . . . up to . . . the five hindrances, which defile the mind and weaken wisdom; and he develops the right view of the one beyond training . . . up to . . . the right insight of the one beyond training. This is how a person who wants to understand ignorance with discrimination should develop the ten qualities of the one beyond training.

As with ignorance, so it is with formations. As with formations, so it is with consciousness. As with consciousness, so it is with name-andform. As with name-and-form, so it is with the six sense spheres. As with the six sense spheres, so it is with contact. As with contact, so it is with feelings. As with feelings, so it is with craving. As with craving, so it is with clinging. As with clinging, so it is with becoming. As with becoming, so it is with birth. [As with birth, so it is with old age and death.] 380

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A person who wants to abandon old age and death should develop the four establishments of mindfulness. How does a person who wants to abandon old age and death develop the four establishments of mindfulness? There is a time when a tathāgata appears in the world, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, a leader on the path of Dharma, a teacher of devas and human beings, known as a buddha, an exalted one. He abandons . . . up to . . . the five hindrances, which defile the mind and weaken wisdom; and he internally contemplates the body as a body, contemplates feeling . . . mental states . . . dharmas as dharmas. This is how a person who wants to abandon old age and death should develop the four establishments of mindfulness.

The same applies for repeatedly abandoning [old age and death], attaining liberation from them, transcending them, rooting them out, extinguishing them, completely knowing them, and understanding them with discrimination. A person who wants to understand with discrimination old age and death should develop the four establishments of mindfulness. How does a person who wants to understand with discrimination old age and death develop the four establishments of mindfulness? There is a time when a tathāgata appears in the world, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, a leader on the path of Dharma, a teacher of devas and human beings, known as a buddha, an exalted one. He abandons . . . up to . . . the five hindrances, which defile the mind and weaken wisdom; and he internally contemplates the body as a body, contemplates feeling . . . mental states . . . dharmas as dharmas. This is how a person who wants to understand with discrimination old age and death should develop the four establishments of mindfulness. A person who wants to abandon old age and death should develop the four right efforts. How does a person who wants to abandon old age and death develop the four right efforts? There is a time when a tathāgata appears in the world, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, a leader on the path of Dharma, a teacher of devas and human beings, known as a buddha, an exalted one. He abandons . . . 381

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The Madhyama Āgama (Middle-length Discourses), Volume IV up to . . . the five hindrances, which defile the mind and weaken wisdom; and he exerts the mind, engenders the intention, and seeks skillful means to abandon any evil, unwholesome states that have already arisen. He exerts the mind, engenders the intention, and seeks skillful means not to let arise any evil, unwholesome states that have not yet arisen. He exerts the mind, engenders the intention, and seeks skillful means to let arise any good, wholesome states that have not yet arisen. He exerts the mind, engenders the intention, and seeks skillful means to maintain, not to neglect, not to let regress, but to enhance and extend to completion all good, wholesome states that have already arisen. This is how a person who wants to abandon old age and death should develop the four right efforts. The same applies for repeatedly abandoning [old age and death], attaining liberation from them, transcending them, rooting them out, extinguishing them, completely knowing them, and understanding them with discrimination. A person who wants to understand with discrimination old age and death should develop the four right efforts. How does a person who wants to understand with discrimination old age and death develop the four right efforts? There is a time when a tathāgata appears in the world, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, a leader on the path of Dharma, a teacher of devas and human beings, known as a buddha, an exalted one. He abandons . . . up to . . . the five hindrances, which defile the mind and weaken wisdom; and he exerts the mind, engenders the intention and seeks skillful means to abandon any evil, unwholesome states that have already arisen. He exerts the mind, engenders the intention and seeks skillful means not to let arise any evil, unwholesome states that have not yet arisen. He exerts the mind, engenders the intention and seeks skillful means to let arise any good, wholesome states that have not yet arisen. He exerts the mind, engenders the intention and seeks skillful means to maintain, not to neglect, not to let regress, but to enhance and extend to completion all good, wholesome states that have already arisen. This is how a person who wants to understand with discrimination old age and death should develop the four right efforts.

A person who wants to abandon old age and death should develop the four bases of supernormal power. How does a person who wants to abandon 382

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old age and death develop the four bases of supernormal power? There is a time when a tathāgata appears in the world, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, a leader on the path of Dharma, a teacher of devas and human beings, known as a buddha, an exalted one. He abandons . . . up to . . . the five hindrances, which defile the mind and weaken wisdom; and he develops the basis for supernormal power that possesses concentration due to intention, which is based on separation, dispassion, and cessation, and leads to the uncreated; likewise he develops the basis for supernormal power that possesses concentration due to energy. . . ; that possesses concentration due to mind. . . ; he develops the basis for supernormal power that possesses concentration due to investigation, which is based on separation, dispassion, and cessation, and leads to the uncreated. This is how a person who wants to abandon old age and death should develop the four bases of supernormal power. The same applies for repeatedly abandoning [old age and death], attaining liberation from them, transcending them, rooting them out, extinguishing them, completely knowing them, and understanding them with discrimination. A person who wants to understand with discrimination old age and death should develop the four bases of supernormal power. How does a person who wants to understand with discrimination old age and death develop the four bases of supernormal power? There is a time when a tathāgata appears in the world, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, a leader on the path of Dharma, a teacher of devas and human beings, known as a buddha, an exalted one. He abandons . . . up to . . . the five hindrances, which defile the mind and weaken wisdom; and he develops the basis for supernormal power that possesses concentration due to intention, which is based on separation, dispassion, and cessation, and leads to the uncreated; likewise he develops the basis for supernormal power that possesses concentration due to energy. . . ; that possesses concentration due to mind. . . ; he develops the basis for supernormal power that possesses concentration due to investigation, which is based on separation, dispassion, and cessation, and leads to the uncreated. This is how a person who wants to understand with discrimination old age and death should develop the four bases of supernormal power. 383

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A person who wants to abandon old age and death, should develop the four absorptions. How does a person who wants to abandon old age and death develop the four absorptions? There is a time when a tathāgata appears in the world, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, a leader on the path of Dharma, a teacher of devas and human beings, known as a buddha, an exalted one. He abandons . . . up to . . . the five hindrances, which defile the mind and weaken wisdom; and secluded from sensual desires, secluded from evil, unwholesome states . . . up to . . . he dwells having attained the fourth absorption. This is how a person who wants to abandon old age and death, should develop the four absorptions.

The same applies for repeatedly abandoning [old age and death], attaining liberation from them, transcending them, rooting them out, extinguishing them, completely knowing them, and understanding them with discrimination. A person who wants to understand with discrimination old age and death should develop the four absorptions. How does a person who wants to understand with discrimination old age and death develop the four absorptions? There is a time when a tathāgata appears in the world, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, a leader on the path of Dharma, a teacher of devas and human beings, known as a buddha, an exalted one. He abandons . . . up to . . . the five hindrances, which defile the mind and weaken wisdom; and secluded from sensual desires, secluded from evil, unwholesome states . . . up to . . . he dwells having attained the fourth absorption. This is how a person who wants to understand with discrimination old age and death should develop the four absorptions.

A person who wants to abandon old age and death, should develop the five faculties. How does a person who wants to abandon old age and death develop the five faculties? There is a time when a tathāgata appears in the world, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, a leader on the path of Dharma, a teacher of devas and human beings, known as a buddha, an exalted one. He abandons . . . up to . . . 384

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the five hindrances, which defile the mind and weaken wisdom; and he develops the faculties of faith, of energy, of mindfulness, of concentration, and the faculty of wisdom. This is how a person who wants to abandon old age and death, should develop the five faculties. The same applies for repeatedly abandoning [old age and death], attaining liberation from them, transcending them, rooting them out, extinguishing them, completely knowing them, and understanding them with discrimination. A person who wants to understand with discrimination old age and death should develop the five faculties. How does a person who wants to understand with discrimination old age and death develop the five faculties? There is a time when a tathāgata appears in the world, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, a leader on the path of Dharma, a teacher of devas and human beings, known as a buddha, an exalted one. He abandons . . . up to . . . the five hindrances, which defile the mind and weaken wisdom; and he develops the faculties of faith, of energy, of mindfulness, of concentration, and the faculty of wisdom. This is how a person who wants to understand with discrimination old age and death should develop the five faculties. A person who wants to abandon old age and death, should develop the five powers. How does a person who wants to abandon old age and death develop the five powers? There is a time when a tathāgata appears in the world, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, a leader on the path of Dharma, a teacher of devas and human beings, known as a buddha, an exalted one. He abandons . . . up to . . . the five hindrances, which defile the mind and weaken wisdom; and he develops the power of faith, of energy, of mindfulness, of concentration, and the power of wisdom. This is how a person who wants to abandon old age and death, should develop the five powers.

The same applies for repeatedly abandoning [old age and death], attaining liberation from them, transcending them, rooting them out, extinguishing them, completely knowing them, and understanding them with discrimination. A person who wants to understand with discrimination old age and death should develop the five powers. How does a person 385

The Madhyama Āgama (Middle-length Discourses), Volume IV 808c

who wants to understand with discrimination old age and death develop the five powers? There is a time when a tathāgata appears in the world, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, a leader on the path of Dharma, a teacher of devas and human beings, known as a buddha, an exalted one. He abandons . . . up to . . . the five hindrances, which defile the mind and weaken wisdom; and he develops the power of faith, of energy, of mindfulness, of concentration, and the power of wisdom. This is how a person who wants to understand with discrimination old age and death should develop the five powers. A person who wants to abandon old age and death, should develop the seven factors of awakening. How does a person who wants to abandon old age and death develop the seven factors of awakening? There is a time when a tathāgata appears in the world, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, a leader on the path of Dharma, a teacher of devas and human beings, known as a buddha, an exalted one. He abandons . . . up to . . . the five hindrances, which defile the mind and weaken wisdom; and he develops the awakening factor of mindfulness, which is based on separation, dispassion, and cessation, and leads to the uncreated. Likewise he develops the [awakening factor of investigation of] dharmas . . . energy . . . joy . . . tranquility . . . concentration. . . . He develops the awakening-factor of equanimity, which is based on separation, dispassion, and cessation, and leads to the uncreated. This is how a person who wants to abandon old age and death, should develop the seven factors of awakening.

The same applies for repeatedly abandoning [old age and death], attaining liberation from them, transcending them, rooting them out, extinguishing them, completely knowing them, and understanding them with discrimination. A person who wants to understand with discrimination old age and death should develop the seven factors of awakening. How does a person who wants to understand with discrimination old age and death develop the seven factors of awakening? There is a time when a tathāgata appears in the world, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower of 386

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the world, an unsurpassable person, a leader on the path of Dharma, a teacher of devas and human beings, known as a buddha, an exalted one. He abandons . . . up to . . . the five hindrances, which defile the mind and weaken wisdom; and he develops the awakening factor of mindfulness, which is based on separation, dispassion, and cessation, and leads to the uncreated. Likewise he develops the [awakening factor of investigation of] dharmas . . . energy . . . joy . . . tranquility . . . concentration. . . . He develops the awakening-factor of equanimity, which is based on separation, dispassion, and cessation, and leads to the uncreated. This is how a person who wants to understand with discrimination old age and death should develop the seven factors of awakening.

A person who wants to abandon old age and death, should develop the noble eightfold path. How does a person who wants to abandon old age and death develop the noble eightfold path? There is a time when a tathāgata appears in the world, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, a leader on the path of Dharma, a teacher of devas and human beings, known as a buddha, an exalted one. He abandons . . . up to . . . the five hindrances, which defile the mind and weaken wisdom; and he develops right view . . . up to . . . right concentration; these are the eight. This is how a person who wants to abandon old age and death should develop the noble eightfold path.

The same applies for repeatedly abandoning [old age and death], attaining liberation from them, transcending them, rooting them out, extinguishing them, completely knowing them, and understanding them with discrimination. A person who wants to understand with discrimination old age and death should develop the noble eightfold path. How does a person who wants to understand with discrimination old age and death develop the noble eightfold path? There is a time when a tathāgata appears in the world, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, a leader on the path of Dharma, a teacher of devas and human beings, known as a buddha, an exalted one. He abandons . . . up to . . . the five hindrances, which defile the mind and weaken wisdom; and he develops right view . . . up to . . . right concentration; these are the 387

The Madhyama Āgama (Middle-length Discourses), Volume IV 809a

eight. This is how a person who wants to understand with discrimination old age and death should develop the noble eightfold path. A person who wants to abandon old age and death, should develop the ten all-encompassing spheres. How does a person who wants to abandon old age and death develop the ten all-encompassing spheres? There is a time when a tathāgata appears in the world, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, a leader on the path of Dharma, a teacher of devas and human beings, known as a buddha, an exalted one. He abandons . . . up to . . . the five hindrances, which defile the mind and weaken wisdom; and he develops, as the first, the all-encompassing sphere of earth, [attending to it] in all the four directions as well as above and below as undivided and boundless. Likewise he develops the all-encompassing sphere of water . . . the all-encompassing sphere of fire . . . the all-encompassing sphere of wind . . . the all-encompassing sphere of blue . . . the all-encompassing sphere of yellow . . . the all-encompassing sphere of red . . . the all-encompassing sphere of white . . . the allencompassing sphere of infinite space . . . he develops, as the tenth, the all-encompassing sphere of infinite consciousness, in all the four directions as well as above and below as undivided and boundless. This is how a person who wants to abandon old age and death should develop the ten all-encompassing spheres.

The same applies for repeatedly abandoning [old age and death], attaining liberation from them, transcending them, rooting them out, extinguishing them, completely knowing them, and understanding them with discrimination. A person who wants to understand with discrimination old age and death should develop the ten all-encompassing spheres. How does a person who wants to understand with discrimination old age and death develop the ten all-encompassing spheres? There is a time when a tathāgata appears in the world, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, a leader on the path of Dharma, a teacher of devas and human beings, known as a buddha, an exalted one. He abandons . . . up to . . . the five hindrances, which defile the mind and weaken wisdom; and he develops, as the first, the all-encompassing sphere 388

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of earth, [attending to it] in all the four directions as well as above and below as undivided and boundless. Likewise he develops the all-encompassing sphere of water . . . the all-encompassing sphere of fire . . . the allencompassing sphere of wind . . . the all-encompassing sphere of blue . . . the all-encompassing sphere of yellow . . . the all-encompassing sphere of red . . . the all-encompassing sphere of white . . . the all-encompassing sphere of infinite space . . . he develops as tenth the all-encompassing sphere of infinite consciousness, in all the four directions as well as above and below as undivided and boundless. This is how a person who wants to understand with discrimination old age and death should develop the ten all-encompassing spheres.

A person who wants to abandon old age and death should develop the ten qualities of the one beyond training. How does a person who wants to abandon old age and death develop the ten qualities of the one beyond training? There is a time when a tathāgata appears in the world, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, a leader on the path of Dharma, a teacher of devas and human beings, known as a buddha, an exalted one. He abandons . . . up to . . . the five hindrances, which defile the mind and weaken wisdom; and he develops the right view of the one beyond training . . . up to . . . the right insight of the one beyond training. This is how a person who wants to abandon old age and death, should develop the ten qualities of the one beyond training. The same applies for repeatedly abandoning [old age and death], attaining liberation from them, transcending them, rooting them out, extinguishing them, completely knowing them, and understanding them with discrimination. A person who wants to understand with discrimination old age and death should develop the ten qualities of the one beyond training. How does a person who wants to understand with discrimination old age and death develop the ten qualities of the one beyond training? There is a time when a tathāgata appears in the world, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, a leader on the path of Dharma, a teacher of devas and human beings, known as a buddha, an exalted one. He abandons . . . up to . . . the five hindrances, which defile 389