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The Madhyama Āgama (Middle-Length Discourses) Volume IV

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185. The Discourse in the Gosiṅga Sāla Forest (2)

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The Madhyama Āgama (Middle-length Discourses), Volume IV the Dharma are entirely as spoken by me. Sāriputta, listen as I declare what kind of monk would further enhance the Gosiṅga sāla forest. Sāriputta, suppose a monk dwells in dependence on a town or village. When the night is over, toward dawn, he puts on his [outer] robe and takes his bowl and enters the village to beg for almsfood, guarding his body well, restraining his faculties well, with mindfulness well established. Having begged for almsfood and after having partaken of the midday meal, he puts away his [outer] robe and bowl, washes his hands and feet and, with a sitting mat over his shoulder, goes into the forest, or to the base of a tree, or to an empty quiet place.

He spreads his sitting mat and sits down cross-legged [with this intention]: "I shall not rise from this cross-legged sitting posture until the taints have been eradicated." And he indeed does not rise from his cross-legged sitting posture until the taints have been eradicated. Sāriputta, such a monk would further enhance the Gosiṅga sāla forest.

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

185. The Discourse in the Gosiṅga

Sāla Forest (2)20

Thus have I heard. At one time the Buddha was dwelling at Nādikā, staying in the Brick House.

At that time, when the night was over, toward dawn, the World-honored One put on his [outer] robe and took his bowl and entered Nādika to beg for almsfood. Having completed his meal, after noon, he went to the Gosiṅga sāla forest.

At that time in the Gosiṅga sāla forest there were three clansmen staying together: the venerable Anuruddha, the venerable Nandiya, and the venerable Kimbila. Those venerable ones were practicing in the following way.21 Whichever one of them came back first from begging for almsfood, he would set out the seats, draw water, put out the utensils for washing feet, place the foot mat and the cloth for wiping feet, the water containers, and the jar for bathing. If he was able to finish the food he had collected, he would finish it. If there were leftovers, he would place them in containers, cover 24

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them, and put them aside. Having completed his meal, he would store away his bowl, wash his hands and feet and, with a sitting mat over his shoulder, enter a hut to sit in meditation.

Whichever one of them came back last from begging for almsfood would finish the food if he was able to. If it was not enough, he would take enough from the previously leftover food and eat it. If there were leftovers [after he had finished], he would pour them out on to a clear piece of ground or into water that contained no living beings.

He would take the eating utensils and, having washed them clean and wiped them, would put them away to one side. He would gather and roll up the sitting mats, collect the foot mat and gather the cloth for wiping feet, put away the utensils for washing feet, the water containers, and the jar for bathing. He would sweep the dining hall with a broom and take out the sweepings so that all was clean. He would store away his [outer] robe and bowl, wash his hands and feet, and with a sitting mat over his shoulder, enter a hut to sit in meditation.22

In the afternoon, whichever one of those venerable ones was the first to rise from sitting in meditation, he would check to see whether the water containers or the jar for bathing were empty, and if they were, he would take them and go and fill them. If he was able to carry them [after filling them], he would carry them back and set them up to one side. If he was not able to carry one of them, then he would beckon to another monk with his hand, and both of them would lift it together, carry it back, and set it up to one side, all without speaking to each other or asking each other anything. Once in every five days those venerable ones would assemble and either discuss the Dharma together or maintain noble silence. As the World-honored One approached [the Gosiṅga sāla forest], the forest warden, seeing him coming in the distance, sought to stop him by calling out:

Renuciant, renunciant, do not enter this forest! Why is that? In this forest there are three clansmen, the venerable Anuruddha, the venerable Nandiya, and the venerable Kimbila. If they see you, they may disapprove. The World-honored One said, "Forest warden, if they see me, they will certainly approve. They will not disapprove."

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The Madhyama Āgama (Middle-length Discourses), Volume IV Then, the venerable Anuruddha, seeing from afar that the World-honored One was coming, rebuked the forest warden:

Do not admonish the World-honored One, forest warden! Do not admonish the Well-gone One! Why is that? This is our venerable [teacher] who is coming. It is our Well-gone One who is coming.

The venerable Anuruddha came out to receive the World-honored One. He took the Buddha's [outer] robe and bowl. The venerable Nandiya set out a seat for the Buddha, and the venerable Kimbila brought water for the Buddha.

Then the Buddha, having washed his hands and feet, sat down on the seat set out by the venerable [Nandiya]. Having sat down, he asked, "Anuruddha, are you always at ease, lacking nothing?"

The venerable Anuruddha replied, "World-honored One, I am always at ease, lacking nothing."

The World-honored One asked further, "Anuruddha, how is it that you are at ease, lacking nothing?"

The venerable Anuruddha replied:

World-honored One, I think to myself: "It is a great gain for me, a great blessing, to have such companions practicing the holy life with me." Worldhonored One, I constantly practice physical deeds of loving-kindness, whether seen or unseen, toward these companions in the holy life, equally and without discrimination. I practice verbal deeds of loving-kindness . . . I practice mental deeds of loving-kindness, whether seen or unseen, [toward them], equally and without discrimination.

World-honored One, I think to myself: "Let me now set aside my own wishes and follow the wishes of those venerable friends." Then I set aside my own wishes and follow the wishes of those venerable friends. I never have a single disapproving mental state. World-honored One, it is in this way that I am always at ease, lacking nothing.

The venerable Nandiya, on being asked [the same questions], replied in the same way.

Then [the Buddha] also asked the venerable Kimbila, "Are you always at ease, lacking nothing?"

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The venerable Kimbila said, "World-honored One, I am always at ease, lacking nothing."

nothing?"

The venerable Kimbila replied:

[The Buddha] asked, "Kimbila, how is it that you are at ease, lacking World-honored One, I think to myself, "It is a great gain for me, a great blessing, to have such companions practicing the holy life with me." World-honored One, I constantly practice physical deeds of loving-kindness, whether seen or unseen, toward these companions in the holy life, equally and without discrimination. I practice verbal deeds of lovingkindness . . . I practice mental deeds of loving-kindness, whether seen or unseen, [toward them], equally and without discrimination. World-honored One, I think to myself: "Let me now set aside my own wishes and follow the wishes of those venerable friends." Then I set aside my own wishes and follow the wishes of those venerable friends. I never have a single disapproving mental state. World-honored One, it is in this way that I am always at ease, lacking nothing.

The World-honored One praised them, saying:

It is well, it is well, Anuruddha, in this way you are constantly together in harmony, at ease and without dissention, of a single mind, of a single teacher, blending like water and milk. Have you [also] attained any superhuman state, a distinction in peaceful happiness, a tranquil abiding? The venerable Anuruddha replied:

World-honored One, in this way we are [indeed] constantly together in harmony, at ease without dissention, of a single mind, of a single teacher, blending like water and milk, and we have attained a superhuman state, a distinction in peaceful happiness, a tranquil abiding. World-honored One, secluded from sensual desires, secluded from evil and unwholesome states . . . up to . . . we dwell having attained the fourth absorption. World-honored One, in this way we are [indeed] constantly together in harmony, at ease without dissention, of a single mind, of a single teacher, blending like water and milk, and we have attained 27

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The Madhyama Āgama (Middle-length Discourses), Volume IV this superhuman state, this distinction in peaceful happiness, this tranquil abiding.

The World-honored One praised them, saying:

It is well, it is well, Anuruddha, on leaving this tranquil abiding, going beyond it, transcending it, do you attain any other superhuman state, a distinction in peaceful happiness, a tranquil abiding? The venerable Anuruddha replied:

World-honored One, on leaving this tranquil abiding, going beyond it, transcending it, we do attain another superhuman state, a distinction in peaceful happiness, a tranquil abiding.

World-honored One, we dwell pervading one direction with a mind imbued with loving-kindness, likewise the second, the third, and the fourth directions, 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, we dwell pervading the entire world [with a mind] that is boundless, exalted, immeasurable, and well-cultivated. In the same way . . . compassion . . . empathic joy . . . equanimity, free from fetters or resentment, without ill will or contention, we dwell pervading the entire world [with a mind] that is boundless, exalted, immeasurable, and well-cultivated.23

World-honored One, on leaving the [afore-mentioned] tranquil abiding, going beyond it, transcending it, we do attain this other superhuman state, this distinction in peaceful happiness, this tranquil abiding. The World-honored One praised them, saying:

World-honored One, on leaving this tranquil abiding, going beyond it, transcending it, we do attain another superhuman state, a distinction in peaceful happiness, a tranquil abiding.

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World-honored One, transcending all perceptions of form . . . up to . . . we dwell having attained the sphere of neither-perception-nor-nonperception. World-honored One, on leaving the [aforementioned] tranquil abiding, going beyond it, transcending it, we attain this other superhuman state, this distinction in peaceful happiness, this tranquil abiding. The World-honored One praised them, saying:

World-honored One, on leaving this tranquil abiding, going beyond it, transcending it, we do attain another superhuman state, a distinction in peaceful happiness, a tranquil abiding.

World-honored One, we attain the supernormal powers . . . the knowledge of the divine ear . . . the knowledge of the minds of others . . . the knowledge of former lives . . . the knowledge of the passing away and arising [of beings] . . . and, eradicating the taints, we attain the taintless liberation of the mind and liberation through wisdom, in this very life personally understanding and awakening to it; and we dwell having personally realized it, understanding as it really is: "Birth has been ended, the holy life has been established, what had to be done has been done; there will not be another experiencing of existence."24 World-honored One, on leaving the [aforementioned] tranquil abiding, going beyond it, transcending it, we attain this other superhuman state, this distinction in peaceful happiness, this tranquil abiding.

The World-honored One praised them, saying:

World-honored One, on leaving this tranquil abiding, going beyond it, 29

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The Madhyama Āgama (Middle-length Discourses), Volume IV transcending it, we do not attain another superhuman state, a distinction in peaceful happiness, a tranquil abiding.

Then, the World-honored One thought, "These clansmen dwell happily and at ease. Let me now teach them the Dharma." Having had this thought, the World-honored One taught the Dharma to the venerable Anuruddha, the venerable Nandiya, and the venerable Kimbila, exhorting and inspiring them, fully delighting them, teaching them the Dharma with countless skillful means. Having exhorted, and inspired them, fully delighting them, he rose from his seat and left.

Then the venerable Anuruddha, Nandiya, and Kimbila accompanied the World-honored One a little way to see him off and then returned to their dwelling.

The venerable Nandiya and the venerable Kimbila praised the venerable Anuruddha, saying:

It is well! It is well, venerable Anuruddha! We have never before heard the venerable Anuruddha say such things, [namely] that we have such great supernormal powers, great and mighty virtue, great merit, great and mighty power. Yet the venerable Anuruddha praised us extremely highly to the World-honored One.

The venerable Anuruddha praised the venerable Nandiya and Kimbila, saying:

It is well! It is well, venerable ones! I had never before heard the venerable ones say that they are endowed with great supernormal powers, great and mighty virtue, great merit, great and mighty power. However, through knowing the venerable ones' minds with my own mind, I have for a long time known that the venerable ones are endowed with great supernormal powers, great and mighty virtue, great merit, great and mighty power.25 It is for this reason that I said it just like this to the World-honored One. Then, when the night was over, toward dawn, the celestial Dīgha, of fine physique and lofty brilliance, approached the Buddha. Having paid homage with his head at the Buddha's feet, he stepped back, stood to one side, and said to the World-honored One:

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Great Seer, it is of great profit to the Vajjians that the World-honored One is here now and also the three clansmen: the venerable Anuruddha, the venerable Nandiya, and the venerable Kimbila.

The earth spirits, hearing what the celestial Dīgha had said, loudly exclaimed:

Great Seer, it is of great profit to the Vajjians that the World-honored One is present here, and also the three clansmen: the venerable Anuruddha, Nandiya, and Kimbila.

On hearing this from the earth spirits, the sky devas, [namely] the Four Heavenly Kings . . . the devas of the Thirty-three . . . the Yāma devas … the Tusita devas . . . the devas who delight in creating . . . and the devas who wield power over others' creations instantly relayed this exclamation right up to the Brahmā devas:

Great Seer, it is of great profit to the Vajjians that the World-honored One is present here, and also the three clansmen: the venerable Anuruddha, Nandiya, and Kimbila.

The World-honored One replied:

It is like this, celestial Dīgha, it is like this. It is of great profit to the Vajjians that the World-honored One is present here, and also the three clansmen: the venerable Anuruddha, Nandiya, and Kimbila. Celestial Dīgha, the earth spirits, hearing what you said, loudly exclaimed, "Great Seer, it is of great profit to the Vajjians that the Worldhonored One is present here, and also the three clansmen: the venerable Anuruddha, Nandiya, and Kimbila."

On hearing this from the earth spirits, the sky devas, [namely] the Four Heavenly Kings . . . the devas of the Thirty-three . . . the Yāma devas . . . the Tusita devas . . . the devas who delight in creating . . . and the devas who wield power over others' creations, instantly relayed this exclamation right up to the Brahmā devas, "Great Seer, it is of great profit to the Vajjians that the World-honored One is present here, and also the three clansmen: the venerable Anuruddha, Nandiya, and Kimbila."

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186. The Discourse on Investigating

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The Madhyama Āgama (Middle-length Discourses), Volume IV Celestial Dīgha, as for the three households which these three clansmen gave up out of faith, shaving off hair and beard, donning the yellow robes, and becoming homeless to train in the path, if the [members of those] three households recollect these three clansmen's motivation and practice, then they will for a long time attain great profit, ease, and happiness. If [anyone] in that village or town, as well as [any] deva, māra, Brahmā, renunciant, or brahmin, [anyone] from human beings to devas, recollects these three clansmen's motivation and practice, then they will for a long time attain great profit, ease, and happiness. Celestial Dīgha, these three clansmen are endowed with great supernormal powers, great and mighty virtue, great merit, great and mighty power.

Thus spoke the Buddha. Having heard what the Buddha said, those three clansmen and the celestial Dīgha were delighted and received it respectfully. 186. The Discourse on Investigating26

Thus have I heard. At one time the Buddha was dwelling in the Kuru country, in Kammāsadhamma, a town of the Kurus.

At that time the World-honored One said to the monks: If someone, relying on his own mind, does not [have the ability to] know the mind of another as it really is, then he cannot know whether the Worldhonored One is rightly and completely awakened. How [then] could he investigate the Tathāgata?

Then the monks said to the World-honored One:

The World-honored One is the root of the Dharma, the World-honored One is the master of the Dharma, the Dharma comes from the World-honored One. May he explain it! Having heard it, we will fully understand its meaning.

The Buddha said, "Monks, listen closely and pay proper attention. I will explain it to you in detail." The monks listened to receive the instruction. The World-honored One said:

If someone, relying on his own mind, does not [have the ability to] know the mind of another as it really is, then he should investigate the Tathāgata 32

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in two ways: first through visible forms known by the eye, and second through sounds heard by the ear, [as follows]:

"Do defiling mental states knowable through the eye or the ear exist in that venerable one or not?" If, on investigating, one comes to know that defiling mental states knowable through the eye or the ear do not exist in that venerable one, if they are absent, then one should investigate further: "Do mixed mental states knowable through the eye or the ear exist in that venerable one or not?" If, on investigating, one comes to know that mixed mental states knowable through the eye or the ear do not exist in that venerable one, if they are absent, then one should investigate further: "Do pure mental states knowable through the eye or the ear exist in that venerable one or not?" If, on investigating, one comes to know that pure mental states knowable through the eye or the ear do exist in that venerable one, if they are present, then one should investigate further: "Has that venerable one been practicing this Dharma for a long time, or has he been practicing it for just a short time?" If, on investigating, one comes to know that that venerable one has been practicing this Dharma for a long time, not practicing it for just a short time, and if he has been practicing it constantly, then one should investigate further: "Does that venerable one enter meditation for the sake of fame or gain, or does he enter meditation not for the sake of fame or gain?"27 If, on investigating, one comes to know that that venerable one enters meditation without any evil motive, [then one should investigate further].28 Suppose someone makes this declaration: "That venerable one delights in the practice. He is without fear. Free from desire, he does not engage in sensuality. [In him] sensual desire has been eradicated." Then one should ask that [person], "Venerable friend, what is the practice, what is the power, what is the knowledge that enables you, venerable friend, to observe this rightly for yourself and make this declaration: 'That venerable one delights in the practice. He is without fear. Free from desire, he does not engage in sensuality. [In him] sensual desire has been eradicated'?" Suppose he gives this answer, "Venerable friend, I do not know his mind, nor do I know other things [about him]. Yet, that venerable one— whether he is in seclusion, or among the sangha, or in an assembly—as regards material things, I am able to see that venerable one, [to see] whether 731c

The Madhyama Āgama (Middle-length Discourses), Volume IV he is progressing well, and whether through progressing well he has become a master.

"Although I have not come to know it [directly] myself, I have, by asking him face to face, heard that venerable one say this: 'I delight in the practice. I am without fear. Free from desire, I do not engage in sensuality. I have eradicated sensual desire.' "Venerable friend, this is the practice, this is the power, this is the knowledge that enables me to see this rightly for myself and make this declaration: 'That venerable one delights in the practice. He is without fear. Free from desire, he does not engage in sensuality. In him sensual desire has been eradicated.'"

Herein one should further ask the Tathāgata concerning his mental states, whether he has defiling states knowable through the eye or the ear, [or whether] he has realized the attainment in which these states cease completely without remainder; whether he has mixed mental states knowable through the eye or the ear, [or whether] he has realized the attainment in which these states cease completely without remainder; whether he has pure mental states knowable through the eye or the ear, [or whether] he has realized the attainment in which these states cease completely without remainder. The Tathāgata will reply by telling whether he has defiling states knowable through the eye or the ear, [or whether] he has realized the attainment in which these states cease completely without remainder; whether he has mixed states knowable through the eye or the ear, [or whether] he has realized the attainment in which these states cease completely without remainder. As to defiling states knowable through the eye or the ear, the Tathāgata has completely eliminated and uprooted them, so that they will never arise again. As to mixed states knowable through the eye or the ear, the Tathāgata has completely eradicated and uprooted them, so that they will never arise again. As to pure states, just so is my purity, just so is my domain, just so is the [true] renunciant, just so am I accomplished in this true Dharma and discipline.

A disciple who has confidence in the Tathāgata goes to visit him. He behaves respectfully toward the Tathāgata and hears the Dharma from the Tathāgata. The Tathāgata teaches him the Dharma, leading him ever higher, to ever more sublime levels, skillfully discarding black and white. 34

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As the Tathāgata teaches him the Dharma, leading him ever higher, to ever more sublime levels, skillfully discarding black and white, [the disciple] hearing it just like this comes to know thoroughly one [particular aspect of the] Dharma. He attains the highest of all [aspects of] the Dharma, gaining pure confidence in the World-honored One [thus]: "The Worldhonored One is rightly and completely awakened!" Again, one should ask [the disciple], "Venerable friend, what is the practice, what is the power, what is the knowledge, through which you, venerable one, came to know thoroughly one [particular aspect of the] Dharma, attained the highest of all [aspects of the] Dharma, and gained pure confidence in the World-honored One [thus]: 'The World-honored One is rightly and completely awakened'?"

He may answer thus, "Venerable friend, I do not know the mind of the World-honored One, nor do I know other things [about him]. Yet, because of the World-honored One I have such pure confidence. The World-honored One taught me the Dharma, leading me ever higher, to ever more sublime levels, skillfully discarding black and white.

"Venerable friend, in whichever way the World-honored One taught me the Dharma, just like this I heard it. Teaching me the Dharma, the Tathāgata led me ever higher, to ever more sublime levels, skillfully discarding black and white. Hearing it just like this, I came to know thoroughly one [particular aspect of the] Dharma, attained the highest [aspect of the] Dharma, and gained pure confidence in the World-honored One [thus]: 'The World-honored One is rightly and completely awakened!' "Venerable friend, this is the practice, this is the power, this is the knowledge, through which I came to know thoroughly one [particular aspect of the] Dharma, attained the highest [aspect of the] Dharma, and gained pure confidence in the World-honored One [thus]: 'The Worldhonored One is fully and completely awakened!'" If one has such practice and such power, and one's confidence is deeply settled in the Tathāgata, its roots having been established, then this is called confidence that is rooted in seeing, indestructible, and united with knowledge. It cannot be taken away by any renunciant or brahmin, god, māra, or Brahmā, or anyone else in the world. This is how one investigates the Tathāgata, and this is how one comes to fully know the Tathāgata. 35

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187. The Discourse on Declaring the Knowledge [of Awakening]

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

187. The Discourse on Declaring the Knowledge

[of Awakening]29

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: Suppose a monk approaches you and declares that he has attained the knowledge [of awakening]: "I know, as it really is: 'Birth has been ended, the holy life has been established, what had to be done has been done; there will not be another experiencing of existence.'" Hearing this, you should approve of it as good and acceptable, rejoice in it, and receive it respectfully.30 Having approved of it as good and acceptable, having rejoiced in it and received it respectfully, you should further ask that monk this: "Venerable friend, the World-honored One has spoken of the five aggregates affected by clinging, the bodily form aggregate affected by clinging . . . feeling . . . perception . . . formations . . . the consciousness aggregate affected by clinging.31 Venerable friend, knowing what, seeing what in regard to these five aggregates affected by clinging have you attained knowledge such that, through not clinging, the mind has been liberated by the destruction of the taints?" A monk whose taints are destroyed and who has attained the knowledge of having established the holy life, will properly answer like this: "Venerable friends, the bodily form aggregate affected by clinging is without result, empty and void, it is undesirable, it has no permanent existence, it cannot be relied on, and it is of a changing nature. I know it to be like this. "[Whatever] I had of desire, defilement, attachment, bondage, and underlying tendency to bondage and attachment in regard to the bodily form aggregate affected by clinging, that has ceased, faded away, been extinguished, stopped. Having attained this knowledge, through not clinging, the mind has been liberated by the destruction of the taints. "In the same way for feeling . . . perception . . . formations . . . the consciousness aggregate affected by clinging is without result, empty and 36

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void, it is undesirable, it has no permanent existence, it cannot be relied on, and it is of a changing nature. I know it to be like this. "Whatever I had of desire, defilement, attachment, bondage, and underlying tendency to bondage and attachment in regard to the consciousness aggregate affected by clinging, that has ceased, faded away, been extinguished, stopped. Having attained this knowledge, through not clinging, the mind has been liberated by the destruction of the taints. "Venerable friends, knowing like this and seeing like this in regard to these five aggregates affected by clinging, I have attained knowledge and, through not clinging, the mind has been liberated by the destruction of the taints."

A monk whose taints are destroyed, who has attained the knowledge of having established the holy life, will properly answer like this. Hearing this, you should approve of it as good and acceptable, rejoice in it, and receive it respectfully. Having approved of it as good and acceptable, having rejoiced in it and received it respectfully, you should further ask that monk this: "Venerable friend, the World-honored One has taught four nutriments due to which living beings are able to exist and continue growing. What are the four? The first is edible food, coarse and fine; the second is contact; the third is volition; and the fourth is consciousness.32 Venerable friend, knowing what, seeing what in regard to these four nutriments have you attained knowledge such that, through not clinging, the mind has been liberated by the destruction of the taints?" A monk, whose taints are destroyed and who has attained the knowledge of having established the holy life, will properly answer like this: "Venerable friends, being neither elated nor depressed in regard to edible food, not dependent on it, not bound by it, not defiled by it, and not attached to it, I have attained release, attained emancipation, attained total liberation, freed the mind from the perversions. I know as it really is: 'Birth has been ended, the holy life has been established, what had to be done has been done; there will not be another experiencing of existence.' "In the same way for contact . . . volition . . . being neither mentally elated nor depressed in regard to the nutriment that is consciousness, not dependent on it, not bound by it, not defiled by it, and not attached to it, I have attained release, attained emancipation, attained total liberation, 37

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freed the mind from the perversions. I know as it really is: 'Birth has been ended, the holy life has been established, what had to be done has been done; there will not be another experiencing of existence.' "Venerable friends, knowing like this and seeing like this in regard to these four nutriments, I attained knowledge and, through not clinging, the mind has been liberated by the destruction of the taints." A monk, whose taints are destroyed and who has attained the knowledge of having established the holy life, will properly answer like this. Hearing this you should approve of it as good and acceptable, rejoice in it, and receive it respectfully. Having approved of it as good and acceptable, having rejoiced in it and received it respectfully, you should further ask that monk this: "Venerable friend, the World-honored One has taught four [ways of] declaring. What are the four? The first is declaring to have seen [what one has] seen; the second is declaring to have heard [what one has] heard; the third is declaring to have experienced [what one has] experienced; the fourth is declaring to have come to know [what one has] come to know. Venerable friend, knowing what, seeing what in regard to these four [ways of] declaring have you attained knowledge such that through not clinging, the mind has been liberated by the destruction of the taints?" A monk, whose taints are destroyed and who has attained the knowledge of having established the holy life will properly answer like this: "Venerable friends, being neither elated nor depressed in regard to declaring to have seen [what I have] seen, not depending on it, not bound by it, not defiled by it, not attached to it, I have attained release, attained emancipation, attained total liberation, freed the mind from the perversions. I know as it really is: 'Birth has been ended, the holy life has been established, what had to be done has been done; there will not be another experiencing of existence.' "In the same way for [declaring] to have heard [what I have] heard . . . [declaring] to have experienced [what I have] experienced . . . being neither elated nor depressed in regard to [declaring] to have come to know [what I have] come to know, not dependent on it, not bound by it, not defiled by it, not attached to it, I have attained release, attained emancipation, attained total liberation, freed the mind from the perversions. I know as it really is: 'Birth has been ended, the holy life has been established, what had to be done has been done; there will not be another experiencing of existence.' 38

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"Venerable friends, knowing like this and seeing like this in regard to these four [ways of] declaring, I have attained knowledge and, through not clinging, the mind has been liberated by the destruction of the taints." A monk, whose taints are destroyed and who has attained the knowledge of having established the holy life, will properly answer like this. Hearing this, you should approve of it as good and acceptable, rejoice in it, and receive it respectfully. Having approved of it as good and acceptable, having rejoiced in it and received it respectfully, you should further ask that monk this: "Venerable friend, the World-honored One has taught six internal sense spheres: the sense sphere of the eye, of the ear, of the nose, of the tongue, of the body, and of the mind. Venerable friend, knowing what, seeing what in regard to these six internal sense spheres have you attained knowledge such that, through not clinging, the mind has been liberated by the destruction of the taints?"

A monk, whose taints are destroyed and who has attained the knowledge of having established the holy life, will properly answer like this, "Venerable friends, in regard to the eye, as well as eye consciousness and objects to be experienced by eye consciousness, I have complete knowledge. Having come to know these two aspects [of experience], venerable friends, delight [in regard to] the eye, as well as eye consciousness and objects to be experienced by eye consciousness, has ceased. [Through] that cessation, fading, extinction, and stopping I have attained knowledge and, through not clinging, the mind has been liberated by the destruction of the taints. "In the same way for the ear . . . the nose . . . the tongue . . . the body . . . in regard to the mind as well as mind consciousness and objects to be experienced by mind consciousness, I have complete knowledge. These two aspects [of experience] being known, venerable friends, delight [in regard to] the mind, as well as mind consciousness and objects to be experienced by mind consciousness, has ceased. [Through] that cessation, fading, extinction, and stopping I have attained knowledge and, through not clinging, the mind has been liberated by the destruction of the taints. "Venerable friends, knowing like this and seeing like this in regard to these six internal sense spheres, I have attained knowledge and, through not clinging, the mind has been liberated by the destruction of the taints." 39

The Madhyama Āgama (Middle-length Discourses), Volume IV 733a

A monk, whose taints are destroyed and who has attained the knowledge of having established the holy life, will properly answer like this. Hearing this, you should approve of it as good and acceptable, rejoice in it, and receive it respectfully. Having approved of it as good and acceptable, having rejoiced in it and received it respectfully, you should further ask that monk this: "Venerable friend, the World-honored One has taught six elements: the earth element, the water element, the fire element, the wind element, the space element, and the consciousness element. Venerable friend, knowing what, seeing what in regard to these six elements have you attained knowledge such that, through not clinging, the mind has been liberated by the destruction of the taints?"

A monk, whose taints are destroyed and who has attained the knowledge of having established the holy life, will properly answer like this: "Venerable friends, I do not see the earth element as mine, nor [do I see] myself as belonging to the earth element, nor [do I see] the earth element as a self. That is to say, [in regard to] these three [types of] clinging that come into existence in dependence on the earth element, [through] the cessation, fading away, extinction, and stopping of any underlying tendency to attachment,33 I have attained knowledge and, through not clinging, the mind has been liberated by the destruction of the taints.

"In the same way for water . . . fire . . . wind . . . space . . . I do not see the consciousness element as mine, nor [do I see] myself as belonging to the consciousness element, nor [do I see] the consciousness element as a self. That is to say, [in regard to] the three [types of] clinging that come into existence in dependence on the consciousness element, [through] the cessation, fading away, extinction, and stopping of any underlying tendency to attachment, I have attained knowledge and, through not clinging, the mind has been liberated by the destruction of the taints. "Venerable friends, knowing like this and seeing like this in regard to these six elements, I have attained knowledge and, through not clinging, the mind has been liberated by the destruction of the taints." A monk, whose taints are destroyed and who has attained the knowledge of having established the holy life, will properly answer like this. Hearing this, you should approve of it as good and acceptable, rejoice in it, and receive it respectfully. Having approved of it as good and acceptable, 40

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having rejoiced in it and received it respectfully, you should further ask that monk this: "Venerable friend, knowing what, seeing what in regard to this internal body with consciousness and all external signs, are 'I,' 'I'making, and the underling tendency to conceit known to have been totally cut off, uprooted, never to arise again?"

A monk, whose taints are destroyed and who has attained the knowledge of having established the holy life, will properly answer like this: "Venerable friends, formerly when I had not yet gone forth to train in the path, I felt weary of birth, old age, disease, and death, of sorrow, lamentation, and distress, of worry, mourning, dejection, and grief, and wished to abandon this great mass of dukkha. "Venerable friends, feeling weary of this misery, I had this reflection: 'Life in the home is extremely confined, a dusty place; going forth to train in the path is [like] emerging into a great open space. For me now, at home, chained by such chains, it is not possible to manifest completely for my [whole] life the practice of the holy life in purity. Let me rather forsake my wealth, little or much, forsake my relatives, few or many, shave off beard and hair, don the yellow robes, and out of faith leave the home life, become homeless, to train in the path.'

"Venerable friends, at a later time I forsook my wealth, little or much, forsook my relatives, few or many, shaved off beard and hair, donned yellow robes, and out of faith left the home life, became homeless, to train in the path.

"Venerable friends, having gone forth to train in the path, having forsaken the signs of being a family [man] and received the essentials of monkhood, I practiced the precepts, guarded [against breaking] the code of rules, and I also adopted proper conduct and manners, always fearing the slightest fault, upholding the essentials of the training. "Venerable friends, I abstained from killing, had abandoned killing, having discarded sword and club. I had a sense of shame and fear of blame, a mind of loving-kindness and compassion, [wishing to] benefit all [beings], including insects. I purified my mind with regard to killing living beings. "I abstained from taking what was not given, had abandoned taking what was not given. I took [only] what was given, delighting in taking [only] what was given. I was always fond of giving with generosity, rejoicing in 41

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The Madhyama Āgama (Middle-length Discourses), Volume IV it, without stinginess, not expecting a reward. I purified my mind with regard to taking what was not given.

"Venerable friends, I abstained from sexual activity, had abandoned sexual activity. I diligently cultivated the practice of celibacy, was energetic in this immaculate conduct, with unsoiled purity, free of sensual desires, having given up sexual desires. I purified my mind with regard to sexual activity. "Venerable friends, I abstained from false speech, had abandoned false speech. I spoke the truth, delighted in the truth, was unshakably established in speaking the truth, was completely trustworthy, not deceiving [anyone in] the world. I purified my mind with regard to false speech. "Venerable friends, I abstained from divisive speech, had abandoned divisive speech. I engaged in speech that was not divisive, that would not harm others. I did not tell those what I had heard here, out of a wish to harm these; nor did I tell these what I had heard there, out of a wish to harm those. I had the wish to unite those that were divided, delighting in their unity. I did not create factions, did not delight in or praise the [forming of] factions. I purified my mind with regard to divisive speech. "Venerable friends, I abstained from harsh speech, had abandoned harsh speech. Whatever speech there is that is rough and rude in tone, offensive words that grate on the ear, that people neither enjoy nor desire, that cause others suffering and vexation and that do not lead to calmness, such speech I had given up.

"Whatever speech there is that is clear, peaceful, gentle, and beneficial, that is pleasant to the ear and [easily] enters the mind, that is enjoyable and desirable, that gives others happiness, words endowed with meaning, that do not make others afraid and that lead to calmness in others, such speech I spoke. I purified my mind with regard to harsh speech. "Venerable friends, I abstained from frivolous speech, had abandoned frivolous speech. I spoke at the [proper] time, speaking what is true, what is Dharma, what is meaningful, what is peaceful, delighting in speech that is peaceful in all matters at the proper time and in a proper way,34 I would teach well and admonish well. I purified my mind with regard to frivolous speech.

"Venerable friends, I abstained from earning profits, had abandoned earning profits. I had discarded weights and measures and did not accept 42

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goods [on commission], I did not bind people [with debts], I did not try to cheat with measures, nor did I deceive others for the sake of some small profit. I purified my mind with regard to earning profits. "Venerable friends, I abstained from accepting widows or girls, had abandoned accepting widows or girls. I purified my mind with regard to accepting widows or girls.

"Venerable friends, I abstained from accepting servants, had abandoned accepting servants. I purified my mind with regard to accepting servants. "Venerable friends, I abstained from accepting elephants, horses, cattle, or sheep, had abandoned accepting elephants, horses, cattle, or sheep. I purified my mind with regard to accepting elephants, horses, cattle, or sheep. "Venerable friends, I abstained from accepting chickens or swine, had abandoned accepting chickens or swine. I purified my mind with regard to accepting chickens or swine.

"Venerable friends, I abstained from accepting farmlands or marketplaces, had abandoned accepting farmlands or marketplaces. I purified my mind with regard to accepting farmlands or marketplaces. "Venerable friends, I abstained from accepting uncooked rice, wheat, or legumes, had abandoned accepting uncooked rice, wheat, or legumes. I purified my mind with regard to accepting uncooked rice, wheat, or legumes. "Venerable friends, I abstained from alcoholic beverages, had abandoned alcoholic beverages. I purified my mind with regard to alcoholic beverages. "Venerable friends, I abstained from [using] high and wide beds, had abandoned [using] high and wide beds. I purified my mind with regard to high and wide beds.

"Venerable friends, I abstained from [using] flower garlands, necklaces, perfumes, and cosmetics, had abandoned [using] flower garlands, necklaces, perfumes, and cosmetics. I purified my mind with regard to flower garlands, necklaces, perfumes, and cosmetics.

"Venerable friends, I abstained from singing, dancing, and acting, and from going to see or hear them; I had abandoned singing, dancing, and acting, and going to see or hear them. I purified my mind with regard to singing, dancing, and acting, and with regard to going to see or hear them. "Venerable friends, I abstained from accepting gold and silver, had 43

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The Madhyama Āgama (Middle-length Discourses), Volume IV abandoned accepting gold or silver. I purified my mind with regard to accepting gold or silver.

"Venerable friends, I abstained from eating after noon, had abandoned eating after noon. I always took a single meal [per day], not eating at night, training in eating at the [proper] time. I purified my mind with regard to eating after noon.

"Venerable friends, having accomplished this noble aggregate of virtue I also practiced contentment, taking robes [just] to cover the body, taking food [just] to sustain the physical body. Wherever I went, I took my robes and bowl with me, without concerns or longings. I was like a wild goose that flies through the air with [just] its two wings. "Venerable friends, having accomplished this noble aggregate of virtue and supreme contentment, I also guarded the sense faculties, always mindful of blocking thoughts of desire, with clear understanding protecting the mind through mindfulness and attaining perfection [therein], constantly striving to arouse the mind. On seeing a form with the eye I did not grasp at its appearance nor did I savor the form. That is to say, for the sake of restraint, I guarded the eye faculty so that no covetousness, sadness, and worry, evil and unwholesome states would arise in the mind. For that purpose I guarded the eye faculty. "In the same way, on [hearing a sound] with the ear . . . [smelling an odor] with the nose . . . [tasting a flavor] with the tongue . . . [experiencing a tangible] with the body . . . cognizing a mind-object with the mind I did not grasp at its appearance nor did I savor the mind-object. That is to say, for the sake of restraint, I guarded the mind faculty so that no covetousness, sadness, and worry, evil and unwholesome states would arise in the mind. For that purpose I guarded the mind faculty.

"Venerable friends, having accomplished this noble aggregate of virtue and supreme contentment, and this noble guarding of the sense faculties, I practiced right comprehension when going out or coming in, contemplating and distinguishing well when bending or stretching [a limb] or looking down or up; with orderly manners and appearance, I properly wore the outer robe, the other robes, and the bowl; when walking, standing, sitting, and reclining, when sleeping or awake, when talking or keeping silent, I always practiced right comprehension.

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"Venerable friends, having accomplished this noble aggregate of virtue and supreme contentment, this noble guarding of the senses, and having attained right comprehension when going out or coming in, I stayed alone in secluded forests, going to an empty peaceful place at the base of a tree, [or to] a mountain cave, [or to] a heap of straw in an open place, or to a forest, or in a cemetery. Venerable friends, dwelling alone and in seclusion in a forest, or having gone to an empty peaceful place at the base of a tree, I would spread the sitting mat and sit down cross-legged with upright body and upright aspiration, and with mindfulness that was not scattered. "I abandoned and removed covetousness. My mind was free of agitation. Seeing others' wealth and requisites of life, I did not give rise to covetousness with the wish 'May I get it!' I purified my mind of covetousness. In the same way I abandoned ill will . . . sloth-and-torpor . . . restlessnessand-worry . . . doubt and overcame uncertainty. Freeing myself of vacillation in regard to wholesome things, I purified my mind of doubt. "Venerable friends, when I had abandoned these five hindrances, which defile the mind and weaken wisdom, secluded from sensual desires, secluded from evil and unwholesome states . . . up to . . . I dwelled having attained the fourth absorption. Venerable friends, when I had thus attained concentration, with a mind that was purified and without defilement, without affliction, malleable, well steadied, having attained imperturbability, I directed the mind toward knowledge and realization of the destruction of the taints. "Venerable friends, I knew: 'This is dukkha' as it really is; I knew: 'This is the arising of dukkha'; I knew: 'This is the cessation of dukkha'; I knew: 'This is the path leading to the cessation of dukkha,' as it really is. "I knew: 'These are the taints'; I knew: 'This is the arising of the taints'; I knew: 'This is the cessation of the taints'; I knew: 'This is the path leading to the cessation of the taints,' as it really is. "Knowing like this and seeing like this, the mind was liberated from the taint of sensual desire, from the taint of becoming, and from the taint of ignorance. It being liberated, I knew it was liberated, knowing as it really is: 'Birth has been ended, the holy life has been established, what had to be done has been done; there will not be another experiencing of existence.' "Venerable friends, knowing like this and seeing like this in regard to this internal body together with consciousness and all external signs. 'I,' 734a

188. The Discourse to Ajita

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The Madhyama Āgama (Middle-length Discourses), Volume IV 'I'-making, I totally abandoned the underlying tendency to conceit. They are known to have been uprooted, never to arise again." A monk, whose taints are destroyed and who has attained the knowledge of having established the holy life, will properly answer like this. Hearing this, you should approve of it as good and acceptable, rejoice in it, and receive it respectfully. Having approved of it as good and acceptable, having rejoiced in it and received it respectfully, you should further tell that monk this: "Venerable friend, at your first declaration we already approved and rejoiced in it. However, we wished to follow as the venerable one [went] higher and higher, to seek out his wisdom and eloquence in replying. It is for this reason that we pursued the venerable one, asking him again and again."35

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

188. The Discourse to Ajita36

Thus have I heard. At one time the Buddha was staying at Sāvatthī, in the Eastern Park, in the Hall of Migāra's Mother.

At that time, in the afternoon, the World-honored One had risen from sitting in meditation and had come down from the hall to do walking meditation in the open, in the shade of the hall, while giving the monks a detailed exposition of the deep and sublime Dharma.

At that time the heterodox practitioner Ajita, a disciple of the renunciant Paṇḍita, saw from afar that the World-honored One had risen from sitting in meditation and had come down from the hall to do walking meditation in the open, in the shade of the hall, while giving the monks a detailed exposition of the deep and sublime Dharma.

The heterodox practitioner Ajita, a disciple of the renunciant Paṇḍita, approached the Buddha, exchanged friendly greetings, and followed the Buddha as he walked.37 The World-honored One turned to him and said: Ajita, is it true that the renunciant Paṇḍita has thought out five hundred thoughts, [so that] when other renunciants and brahmins, who [supposedly] know all and see all, claim to be without remainder and to know [that 46

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they are] without remainder, they will see that they are wrong and that their claims about themselves are wrong?

The heterodox practitioner Ajita, a disciple of the renunciant Paṇḍita, replied:

Gotama, it is true that the renunciant Paṇḍita has thought out five hundred thoughts, [so that] when other renunciants and brahmins, who [supposedly] know all and see all, claim to be without remainder and to know [that they are] without remainder, they will see that they are wrong and that their claims about themselves are wrong.

The World-honored One asked further:

Ajita, how has the renunciant Paṇḍita thought out five hundred thoughts, [so that] when other renunciants and brahmins, who [supposedly] know all and see all, claim to be without remainder and to know [that they are] without remainder, they will see that they are wrong and that their claims about themselves are wrong?

The heterodox practitioner Ajita, a disciple of the renunciant Paṇḍita, replied:

Gotama, the renunciant Paṇḍita declares this: "[Suppose someone claims], 'Whether I am walking, or standing, or sitting, or lying down, whether I am going to sleep or waking up, whether by day or by night, I know and see constantly and without obstruction.'38

"It may happen that at some time I encounter a charging elephant, a runaway horse, a speeding chariot, rebelling soldiers, a running man, or a running woman. It may be that I am walking along a path like this and encounter a vicious elephant, a vicious horse, a vicious ox, or a vicious dog. It may be that I come upon a cluster of snakes, or have clods thrown at me, or get beaten up with sticks, or fall into a ditch, or fall into a cesspit, or tread on a sleeping cow, or fall into a deep trench, or wander into a thornbush. It may be that, on seeing a village or town, I ask its name or ask the way to it; or on seeing a man or woman, I ask their name. It may be that I see an empty house or enter a family [home] and, having entered, 47

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The Madhyama Āgama (Middle-length Discourses), Volume IV am asked, 'Venerable sir, where are you going?' I answer them, saying, 'Friends, I am on the wrong path.'"

Gotama, the renunciant Paṇḍita has thought out five hundred thoughts like this, [so that] when other renunciants and brahmins who [supposedly] know all and see all claim to be without remainder and to know [that they are] without remainder, they will see that they are wrong. Then the World-honored One left off his walking meditation, went to the end of the walking meditation [path], spread out his sitting mat, and sat down cross-legged. He asked the monks, "Do you recall what I have taught on the subject of wisdom?" The monks remained silent and did not reply. Three times the World-honored One asked the monks, "Do you recall what I have taught on the subject of wisdom?" and three times the monks remained silent and did not reply.

At that time one monk rose from his seat, arranged his robes so as to bare one shoulder, extended his hands with joined palms toward the Buddha and said:

World-honored One, now is the right time. Well-gone One, now is the right time. If the World-honored One teaches the monks on the subject of wisdom, having heard it from the World-honored One the monks will remember it well.

The World-honored One said, "Monks, listen closely and pay proper attention. I shall explain it to you in detail." Then the monks replied, "Yes, indeed. We shall listen to receive the teaching."

The Buddha said:

In general there are two [kinds of] assemblies. The first is called a Dharma assembly and the second is called a non-Dharma assembly. What is a non-Dharma assembly? Suppose there is someone who practices non-Dharma and speaks non-Dharma, and that his assembly also practices non-Dharma and speaks non-Dharma. That non-Dharma person stands before the non-Dharma assembly and speaks of what he himself knows, with false words and untruths. Presenting an analysis and propounding his practice, he conveys 48

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his teaching in an orderly manner. He seeks to cut down others' opinions as corrupt by closely questioning them with an improper manner of speaking. In the true Dharma and discipline, this way of setting out what one knows oneself is not praiseworthy. That non-Dharma person standing before his non-Dharma assembly praises himself saying: "I have wisdom. I have wide knowledge." This situation, where claims regarding wisdom are made in this way, is what is called a non-Dharma assembly. What is a Dharma assembly? Suppose that someone practices Dharma and speaks Dharma, and his assembly also practices Dharma and speaks Dharma. That Dharma person stands before the Dharma assembly and speaks of what he himself knows with words that are true, correct, not false. Presenting an analysis and propounding his practice, he conveys his teaching in an orderly manner. He seeks to cut down others' opinions as corrupt by closely questioning them with a proper manner of speaking. In the true Dharma this way of setting out what one knows oneself is praiseworthy. That Dharma person standing before a Dharma assembly praises himself, saying: "I have wisdom. I have wide knowledge." This situation, where claims regarding wisdom are made in this way, is what is called a Dharma assembly.

For this reason, you should know what is Dharma and what is non-Dharma, what is beneficial and what is not beneficial. Having known what is Dharma and what is non-Dharma, what is beneficial and what is not beneficial, you should train according to Dharma, according to what is beneficial. Having spoken thus, the Buddha got up from his seat and entered his dwelling to sit in meditation.39 At this the monks thought, "Venerable friends, you should know that the World-honored One has got up from his seat and entered his dwelling to sit in meditation, having expressed the meaning of this in brief, without explaining it in detail, [namely], 'For this reason, you should know what is Dharma and what is non-Dharma, what is beneficial and what is not beneficial. Having known what is Dharma and what is non-Dharma, what is beneficial and what is not beneficial, you should train according to Dharma, according to what is beneficial."' They further thought this: "Venerable friends, who would be able to explain in detail the meaning of what the World-honored One has just said in brief?" 49

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The Madhyama Āgama (Middle-length Discourses), Volume IV They further thought this: "The venerable Ānanda is the attendant of the Buddha and knows the Buddha's intentions, and he is often praised by the World-honored One and by his wise companions in the holy life. The venerable Ānanda will be able to explain in detail the meaning of what the Worldhonored One has just said in brief. Venerable friends, let us together approach the venerable Ānanda and request him to explain its meaning. As the venerable Ānanda explains it, we shall receive and remember it well." Thereupon the monks approached the venerable Ānanda, exchanged greetings, stepped back, and sat to one side. They said: The venerable Ānanda should know that the World-honored One got up from his seat and entered his dwelling to sit in meditation, having expressed the meaning of this in brief, without explaining it in detail, [namely], "For this reason, you should know what is Dharma and what is non-Dharma, what is beneficial and what is not beneficial. Having known what is Dharma and what is non-Dharma, what is beneficial and what is not beneficial, you should train according to Dharma, according to what is beneficial." Then we thought this: "Venerable friends, who would be able to explain in detail the meaning of what the World-honored One has just said in brief?" We further thought: "The venerable Ānanda is the attendant of the Buddha and knows the Buddha's intentions and he is often praised by the World-honored One and by his wise companions in the holy life. The venerable Ānanda will be able to explain in detail the meaning of what the World-honored One has just said in brief." May the venerable Ānanda, out of compassion, explain it in detail!

The venerable Ānanda said:

Venerable friends, listen while I tell you a simile. On hearing a simile, wise people understand its meaning. Venerable friends, it is just like a man who wants to find heartwood. In order to find heartwood, he enters the forest, carrying an ax. He sees a great tree possessed of roots, branches, joints, twigs, leaves, flowers, and heartwood. That man does not seize the roots, branches, joints, and heartwood, but seizes only the twigs and leaves. Venerable friends, what you have said is just like that. [Although] the World-honored One was present you left him and have come to ask me the 50

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meaning. Why is that? Venerable friends, please know that the World-honored One is the eye, is knowledge, is meaning, is the Dharma, is the master of the Dharma, is the general of the Dharma. He teaches the true meaning. The revelation of all meanings comes from that World-honored One. Venerable friends, you should have approached the World-honored One to ask about the meaning, [saying], "World-honored One, how is this? What is the meaning of this?" As the World-honored One would have explained it, so you, venerable friends, should have received and remembered it well.

Then the monks said:

Yes, venerable Ānanda, the World-honored One indeed is the eye, is knowledge, is meaning, is the Dharma, is the master of the Dharma, is the general of the Dharma. He teaches the true meaning. The revelation of all meanings comes from the World-honored One. Yet the venerable Ānanda is the attendant of the Buddha and knows the Buddha's intentions. He is often praised by the World-honored One and by his wise companions in the holy life. The venerable Ānanda is able to explain in detail the meaning of what the World-honored One said in brief. May the venerable Ānanda, out of compassion, explain it in detail!

The venerable Ānanda said to the monks:

Venerable friends, listen together to what I shall say. Venerable friends, wrong view is non-Dharma, right view is Dharma. Whatever innumerable evil and unwholesome states arise in dependence on wrong view, these are not beneficial. Whatever innumerable wholesome states arise in dependence on right view, these are beneficial. Venerable friends . . . up to . . . wrong knowledge is non-Dharma, right knowledge is Dharma. Whatever innumerable evil and unwholesome states arise in dependence on wrong knowledge, these are not beneficial. Whatever innumerable wholesome states arise in dependence on right knowledge, these are beneficial.

Venerable friends, regarding the instruction that the World-honored One gave in brief and, without explaining it in detail, got up from his seat and entered his dwelling to sit in meditation, [namely], "For this reason, 51

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The Madhyama Āgama (Middle-length Discourses), Volume IV you should know what is Dharma and what is non-Dharma, what is beneficial and what is not beneficial. Having known what is Dharma and what is non-Dharma, what is beneficial and what is not beneficial, you should train according to the Dharma, according to what is beneficial"—this instruction, which the World-honored One gave in brief, without explaining its meaning in detail, I have explained in detail in this way, employing these phrases and words. Venerable friends, approach the Buddha and set out [my explanation] in full [to him]. As the World-honored One explains its meaning, [you], venerable friends, can receive and remember it. Then the monks, having heard the venerable Ānanda's explanation, having received and remembered it well for recitation, rose from their seats, circumambulated the venerable Ānanda three times, and left. They approached the Buddha, paid homage with their heads, stepped back, and sat to one side. They said:

World-honored One, regarding the instruction that the World-honored One gave us in brief without explaining its meaning in detail, but got up from his seat and entered his dwelling to sit in meditation—the venerable Ānanda has explained it in detail, employing these phrases and words. Having heard it, the World-honored One praised it, saying: It is well, it is well, [Ānanda] is one among my disciples who is endowed with the eye, with knowledge, with Dharma, with meaning. Why is that? Because in regard to what the teacher said to [you] disciples in brief without explaining its meaning in detail, that disciple has explained it in detail employing these phrases and words. As Ānanda has explained it, so you should remember it. Why is that? Contemplating the meaning [of the discourse] according to this explanation is how it should be done. Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

189. The Discourse on the Noble Path40

Thus have I heard. At one time the Buddha was dwelling among the Kurus, in the Kuru town of Kammāsadhamma.

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