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189. The Discourse on the Noble Path

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At that time the World-honored One addressed the monks: There is one path whereby beings can achieve purification, free themselves from worry, sadness, and tears, eradicate dejection, suffering, remorse, and anxiety, and then attain the [right] method, namely noble right concentration with its arising, its supports, and also with its accompaniment of seven factors.41 Regarding noble right concentration I shall explain its arising, its supports, and also its accompaniments.

What are the seven [accompanying factors]? [They are] right view, right intention, right speech, right action, right livelihood, right effort, and right mindfulness. If, through the arising of these seven factors, supported [by them], and accompanied [by them], the mind progresses well and attains unification—this is what is meant by noble right concentration with its arising, with its supports, and with its accompaniment. Why is that? From right view arises right intention, from right intention arises right speech, from right speech arises right action, from right action arises right livelihood, from right livelihood arises right effort, from right effort arises right mindfulness, and from right mindfulness arises right concentration.42 A noble disciple who has in this way rightly concentrated the mind will swiftly eradicate sexual desire, ill will, and delusion. A noble disciple who has in this way rightly liberated the mind swiftly comes to know: "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." He comes to know this as it really is.

Herein right view comes first. If one sees that wrong view is wrong view, then this is right view. If one sees that right view is right view, then this too is right view. What is wrong view?

It is this view, "There is no [efficacy in] giving, there is no [efficacy in] offerings, there is no [efficacy in] reciting hymns, there are no wholesome or evil deeds, there are no results of wholesome or evil deeds, there is neither this world nor that world, there is no [obligation toward one's] father or mother, in the world there are no arahants who have arrived at a wholesome attainment, who are well gone and have progressed well, and who dwell having by their own knowledge and experience realized for themselves this world and the other world"—this is wrong view. 53

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What is right view? It is this view:43 "There is [efficacy in] giving, there is [efficacy in] offerings, there is [efficacy in] reciting hymns, there are wholesome and evil deeds, there are results of wholesome and evil deeds, there are this world and that world, there is [obligation toward one's] father and mother, in the world there are arahants who have arrived at a wholesome attainment, who are well gone and have progressed well, and who dwell having by their own knowledge and experience realized for themselves this world and the other world"—this is right view.

To see that wrong view is wrong view—this is right view; and to see that right view is right view—this too is right view. Having understood it like this, one then strives in the training, wishing to abandon wrong view and to accomplish right view—this is right effort. Through mindfulness a monk abandons wrong view and accomplishes right view—this is right mindfulness. These three factors go together with right view, from view to effort. For this reason, right view comes first. If one sees that wrong intention is wrong intention—this is right <view>.44 If one sees that right intention is right intention—this too is right <view>.

What is wrong intention? Thoughts of sensuality, thoughts of ill will, thoughts of harming—this is wrong intention. What is right intention? Thoughts without sensuality, thoughts without ill will, thoughts of nonharming—this is right intention. To see that wrong intention is wrong intention—this is right <view>; and to see that right intention is right intention—this too is right <view>. Having understood it like this, one then strives in the training, wishing to abandon wrong intention and to accomplish right intention—this is right effort. With mindfulness a monk abandons wrong intention and accomplishes right intention—this is right mindfulness. These three factors go together with right intention, from view to effort. For this reason, right view comes first. If one sees that wrong speech is wrong speech—this is right <view>. If one sees that right speech is right speech—this too is right <view>. What is wrong speech? False speech, divisive speech, harsh speech, and gossip—this is wrong speech. What is right speech? Abstention from false speech, from divisive speech, from harsh speech, and from gossip— this is right speech.

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To see that wrong speech is wrong speech—this is right <view>; and to see that right speech is right speech—this too is right <view>. Having understood it like this, one then strives in the training, wishing to abandon wrong speech and to accomplish right speech—this is right effort. With mindfulness a monk abandons wrong speech and accomplishes right speech—this is right mindfulness. These three factors go together with right speech, from view to effort. For this reason, right view comes first. If one sees that wrong action is wrong action—this is right <view>. If one sees that right action is right action—this too is right <view>. What is wrong action? Killing living beings, taking what is not given, sexual misconduct—this is wrong action. What is right action? Abstention from killing, from taking what is not given, from sexual misconduct— this is right action.

To see that wrong action is wrong action—this is right <view>; and to see that right action is right action—this too is right <view>. Having understood it like this, one then strives in the training, wishing to abandon wrong action and to accomplish right action—this is right effort. With mindfulness a monk abandons wrong action and accomplishes right action—this is right mindfulness. These three factors go together with right action, from view to effort. For this reason, right view comes first. If one sees that wrong livelihood is wrong livelihood—this is right <view>. If one sees that right livelihood is right livelihood—this too is right <view>.

What is wrong livelihood? If someone seeks [requisites] with a dissatisfied mind, has recourse to various inappropriate types of spells, makes a living by wrong forms of livelihood; if he seeks robes by means not in accordance with the Dharma, contrary to the Dharma, seeks food and drink, beds and couches, and medicine, the requisites of life by means contrary to the Dharma—this is wrong livelihood.

What is right livelihood? If someone does not seek [requisites] with a dissatisfied mind, does not have recourse to various inappropriate types of spells, does not make a living by wrong forms of livelihood; if he seeks robes by means in accordance with the Dharma, in conformity with the Dharma; seeks food and drink, beds and couches, and medicine, the requisites of life in conformity with the Dharma—this is right livelihood. 736b

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The Madhyama Āgama (Middle-length Discourses), Volume IV To see that wrong livelihood is wrong livelihood—this is right <view>; and to see that right livelihood is right livelihood—this too is right <view>. Having understood it like this, one strives in the training, wishing to abandon wrong livelihood and to accomplish right livelihood—this is right effort. With mindfulness a monk abandons wrong livelihood and accomplishes right livelihood—this is right mindfulness. These three factors go together with right livelihood, from view to effort. For this reason, right view comes first.

What is right effort?45 For the abandoning of already arisen unwholesome states a monk cultivates ardor, puts forth energy, and is diligent in arousing the mind toward cessation. For the nonarising of not yet arisen unwholesome states he cultivates ardor, puts forth energy, and is diligent in arousing the mind toward cessation. For the arising of not yet arisen wholesome states he cultivates ardor, puts forth energy, and is diligent in arousing the mind toward cessation. For the stabilizing of already arisen wholesome states without loss or regress, for their increase and expansion, for their development and full implementation, he cultivates ardor, puts forth energy, and is diligent in arousing the mind toward cessation. This is right effort. What is right mindfulness? A monk contemplates the body as a body internally, contemplates . . . up to . . . feelings . . . states of mind . . . dharmas as dharmas. This is right mindfulness.

What is right concentration? A monk, secluded from sensual desires, secluded from evil and unwholesome states . . . up to . . . dwells having attained the fourth absorption. This is right concentration. What is right liberation? A monk liberates the mind from sensuality . . . ill will . . . liberates the mind from delusion. This is right liberation. What is right knowledge? A monk knows that the mind has been liberated from sensuality . . . from ill will, knows that the mind has been liberated from delusion. This is right knowledge. The one in training is endowed with eight factors. The arahant, who has destroyed the taints, is endowed with ten factors. What are the eight factors with which the one in training is endowed? [They are] the right view of one in training . . . up to . . . the right concentration of one in training. These are the eight factors with which the one in training is endowed.

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What are the ten factors with which the arahant, who has destroyed the taints, is endowed? [They are] the right view of one beyond training . . . up to . . . the right knowledge of one beyond training. These are the ten factors with which the arahant, who has destroyed the taints, is endowed. Why is this?

One who has right view abandons wrong view, [and thereby] the countless evil and unwholesome states that arise because of wrong view are abandoned and the countless wholesome states that arise because of right view are developed and brought to perfection . . . up to . . . one who has right knowledge abandons wrong knowledge, [and thereby] the countless evil and unwholesome states that arise because of wrong knowledge are abandoned, and the countless wholesome states that arise because of right knowledge are developed and brought to perfection.46

These are twenty wholesome types and twenty unwholesome types. Hence this is spoken of as the teaching on the great forty types, which has set rolling the Brahmā wheel that cannot be stopped or contradicted by any renunciant or brahmin, deva, māra, Brahmā, or anyone else in the world. If some renunciant or brahmin [attempts to stop or contradict] the teaching on the great forty types proclaimed by me, which has set rolling the Brahmā wheel that cannot be stopped or contradicted by any renunciant or brahmin, deva, māra, Brahmā, or anyone else in the world, then they will incur ten kinds of censure in accordance with the Dharma. What are the ten? If [the renunciant or brahmin] condemns right view and commends wrong view, if they [in this way] support and commend renunciants and brahmins who have wrong view, and if they [in this way] contradict the teaching on the great forty types proclaimed by me, which has set rolling the Brahmā wheel that cannot be stopped by any renunciant or brahmin, deva, māra, Brahmā, or by anyone else in the world—then they incur the first kind of censure in accordance with the Dharma. If some renunciant or brahmin condemns . . . up to . . . right knowledge and commends wrong knowledge, if they [in this way] support and commend renunciants and brahmins who have wrong knowledge, and if they [in this way] contradict the teaching on the great forty types proclaimed by me, which has set rolling the Brahmā wheel that cannot be stopped by any renunciant or brahmin, deva, māra, Brahmā, or by anyone else in the 57

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190. The Shorter Discourse on Emptiness

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If some renunciant or brahmin [attempts to stop or contradict] the teaching on the great forty types proclaimed by me, which has set rolling the Brahmā wheel that cannot be stopped or contradicted by any renunciant or brahmin, deva, māra, Brahmā, or by anyone else in the world, then [they will incur] these ten kinds of censure in accordance with the Dharma. Still other renunciants and brahmins, who [practice] squatting and proclaim [the practice of] squatting, who are nihilists and proclaim nihilism, who deny causality, deny action, deny karma, maintaining that whatever good or evil is done is cut off and destroyed then and there—if they contradict the teaching on the great forty types proclaimed by me, which has set rolling the Brahmā wheel that cannot be stopped by any renunciant or brahmin, deva, māra, Brahmā, or by anyone else in the world, then they will be worried and fearful of also incurring censure. Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

190. The Shorter Discourse on Emptiness47

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 venerable Ānanda rose from sitting in meditation and approached the Buddha. Having paid homage with his head at the Buddha's feet, he stepped back, stood to one side, and said: Once the World-honored One was dwelling among the Sakyans, in a town of the Sakyans called Nagaraka. At that time I heard the World-honored One say this: "Ānanda, I dwell much in emptiness." Have I understood well, received well, and remembered well that statement by the Worldhonored One? Then the World-honored One replied:

Ānanda, you truly have understood well, received well, and remembered well that statement by me. Why is that? From then until now I dwell much in emptiness.

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Ānanda, it is just as this Hall of Migāra's Mother is empty of elephants, of horses, of oxen, of sheep, of goods, of grain, and of servants. What it is not empty of, however, is just a sangha of monks. Thus, Ānanda, whatever is not present here, I therefore view as empty; and whatever remains present here, I see as truly present. Ānanda, this is called dwelling in true emptiness, without distortion.

Ānanda, if a monk wishes to dwell much in emptiness, then that monk should not give attention to the perception of a village and not give attention to the perception of people, but should frequently give attention to the unitary perception of [this] forest. In this way he knows that this is empty of the perception of a village and empty of the perception of people. Yet there is nonemptiness, which is just the unitary perception of a forest. [He knows:] "Whatever disturbance there might be, caused by perception of a village, for me that is not present; and whatever disturbance there might be, caused by perception of people, for me that too is not present. There is just the disturbance caused by the unitary perception of a forest." Whatever is not present here, he therefore sees as empty; whatever else is present here, he sees as truly present. Ānanda, this is called dwelling in true emptiness, without distortion.

Again, Ānanda, if a monk wishes to dwell much in emptiness, that monk should not give attention to the perception of people and not give attention to the perception of a forest, but should frequently give attention to the unitary perception of earth.

If that monk sees this earth as having hills and hollows, with groups of snakes, with clumps of thornbushes, with sand and rocks, steep mountain slopes and deep rivers, then he should not attend to it in that way. If [instead] he sees this earth as level and flat like the palm of his hand, then his manner of looking at it is beneficial and should be attended to frequently. Ānanda, it is just as a cow hide, when stretched and fastened with a hundred pegs, fully stretched, has no wrinkles and no creases. [Similarly], if he sees this earth as having hills and hollows, with groups of snakes, with clumps of thornbushes, with sand and rocks, steep mountains and deep rivers, then he should not attend to it in that way. If [instead] he sees this earth as level and flat like the palm of his hand, then his manner of looking at it is beneficial and should be attended to frequently. 59

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In this way he knows that this is empty of the perception of people and empty of the perception of a forest. Yet there is nonemptiness, which is just the unitary perception of earth. [He knows:] "Whatever disturbance there might be, caused by perception of people, for me that is not present; whatever disturbance there might be, caused by perception of a forest, for me that too is not present. There exists only the disturbance caused by the unitary perception of earth."

Whatever is not present here, he therefore sees as empty; whatever else is present there, he sees as truly present. Ānanda, this is called dwelling in true emptiness, without distortion.

Again, Ānanda, if a monk wishes to dwell much in emptiness, that monk should not give attention to the perception of a forest and not give attention to the perception of earth, but should frequently give attention to the unitary perception of the sphere of infinite space. In this way he knows that this is empty of the perception of a forest and empty of the perception of earth. Yet there is nonemptiness, which is just the unitary perception of the sphere of infinite space. [He knows:] "Whatever disturbance there might be, caused by perception of a forest, for me that is not present; whatever disturbance there might be, caused by perception of earth, for me that too is not present. There exists only the disturbance caused by the unitary perception of the sphere of infinite space." Whatever is not present there, he therefore sees as empty; whatever else is there, he sees as truly present. Ānanda, this is called dwelling in true emptiness, without distortion.

Again, Ānanda, if a monk wishes to dwell much in emptiness, that monk should not give attention to the perception of earth and not give attention to the perception of the sphere of infinite space, but should frequently give attention to the unitary perception of the sphere of infinite consciousness.

In this way he knows that this is empty of the perception of earth and empty of the perception of the sphere of infinite space. Yet there is nonemptiness, which is just the unitary perception of the sphere of infinite consciousness. [He knows:] "Whatever disturbance there might be, caused by perception of earth, for me that is not present; whatever disturbance there might be, caused by perception of the sphere of infinite space, for 60

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me that too is not present. There exists only the disturbance caused by the unitary perception of the sphere of infinite consciousness." Whatever is not present there, he therefore sees as empty; whatever else is present there, he sees as truly present. Ānanda, this is called dwelling in true emptiness, without distortion.

Again, Ānanda, if a monk wishes to dwell much in emptiness, that monk should not give attention to the perception of the sphere of infinite space and not give attention to the perception of the sphere of infinite consciousness, but should frequently give attention to the unitary perception of the sphere of nothingness.

In this way he knows that this is empty of the perception of the sphere of infinite space and empty of the perception of the sphere of infinite consciousness. Yet there is nonemptiness, which is just the unitary perception of the sphere of nothingness. [He knows:] "Whatever disturbance there might be, caused by perception of the sphere of infinite space, for me that is not present; whatever disturbance there might be, caused by perception of the sphere of infinite consciousness, for me that too is not present. There exists only the disturbance caused by the unitary perception of the sphere of nothingness."

Whatever is not present there, he therefore sees as empty; whatever else is there, he sees as truly present. Ānanda, this is called dwelling in true emptiness, without distortion.48

Again, Ānanda, if a monk wishes to dwell much in emptiness, that monk should not give attention to the perception of the sphere of infinite consciousness and not give attention to the perception of the sphere of nothingness, but should frequently give attention to the unitary <signless> concentration of mind.49

In this way he knows that this is empty of the perception of the sphere of infinite consciousness and empty of the perception of the sphere of nothingness. Yet there is nonemptiness, which is just the unitary <signless> concentration of mind. [He knows:] "Whatever disturbance there might be, caused by perception of the sphere of infinite consciousness, for me that is not present; whatever disturbance there might be, caused by perception of the sphere of nothingness, for me that too is not present. There exists only the disturbance caused by the <signless> concentration of mind." 61

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The Madhyama Āgama (Middle-length Discourses), Volume IV Whatever is not present there, he therefore sees as empty; whatever else is present there, he sees as truly present. Ānanda, this is called dwelling in true emptiness, without distortion.

He thinks: "My [experience] of <signless> concentration of mind is rooted, it is rooted in formations, it is rooted in intentions. What is rooted in formations, rooted in intentions, I do not delight in that, I do not seek that, I should not dwell in that."50 Knowing like this and seeing like this, his mind is liberated from the taint of sensual desire, from the taint of existence, and from the taint of ignorance. Being liberated, he knows he is liberated. He knows 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 this way he knows that this is empty of the taint of sensual desire, empty of the taint of existence, and empty of the taint of ignorance. Yet there is nonemptiness, which is just this body with the six sense spheres and the life faculty. [He knows:] "Whatever disturbance there might be, caused by the taint of sensual desire, for me that is not present; whatever disturbance there might be, caused by the taint of existence . . . caused by the taint of ignorance, for me that too is not present. There exists only the disturbance caused by this body of mine with the six sense spheres and the life faculty."

Whatever is not present there, he therefore sees as empty; whatever else is present there, he sees as truly present. Ānanda, this is called dwelling in true emptiness, without distortion, namely eradication of the taints, the taintless and unconditioned liberation of the mind.51

Ānanda, whatever tathāgatas, free from attachment and fully awakened, there have been in the past, they all dwelled in this true emptiness, without distortion, namely the eradication of the taints, the taintless and unconditioned liberation of the mind.52 Ānanda, whatever tathāgatas, free from attachment and fully awakened, there will be in the future, they will all dwell in this true emptiness, without distortion, namely the eradication of the taints, the taintless and unconditioned liberation of the mind. Ānanda, I, who am the Tathāgata now, free from attachment and fully awakened, I too dwell in this true emptiness, without distortion, namely 62

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the eradication of the taints, the taintless and unconditioned liberation of the mind.

Ānanda, you should train like this: "I too shall dwell in this true emptiness, without distortion, namely the eradication of the taints, the taintless and unconditioned liberation of the mind." Ānanda, you should train like this. Thus spoke the Buddha. Having heard what the Buddha said, the venerable Ānanda and the monks were delighted and received it respectfully. 191. The Greater Discourse on Emptiness53

Thus have I heard. At one time the Buddha was staying among the Sakyans at Kapilavatthu, in the Nigrodha Park.

At that time, when the night was over, toward dawn, the World-honored One put on his [outer] robe, took his bowl, and entered Kapilavatthu to beg for almsfood. After having partaken of the midday meal, he went to the dwelling of Kāḷakhemaka the Sakyan.

At that time in the dwelling of Kāḷakhemaka the Sakyan numerous beds and seats had been set out, [indicating that] many monks were staying there. Then, the World-honored One came out of the dwelling of Kāḷakhemaka the Sakyan and went to the dwelling of Ghāṭa the Sakyan. At that time the venerable Ānanda and many monks had congregated in the dwelling of Ghāṭa the Sakyan to make robes. The venerable Ānanda saw from afar that the Buddha was coming. Having seen this, he came out to receive the Buddha, took his [outer] robe and bowl, and returned to prepare a seat and draw water for washing his feet.54 When the Buddha had washed his feet and sat down on the seat prepared by the venerable Ānanda in the dwelling of Ghāṭa the Sakyan, he said, "Ānanda, in the dwelling of Kāḷakhemaka the Sakyan numerous beds and seats have been set out, [indicating that] many monks are staying there."

The venerable Ānanda said:

Yes, indeed, World-honored One, in the dwelling of Kāḷakhemaka the Sakyan numerous beds and seats have been set out, [indicating that] many monks are staying there. Why is that? We are now making robes. Then, the World-honored One told Ānanda:

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A monk should not desire clamorous talk, delight in clamorous talk, associate with clamorous talk, desire company, delight in company, associate with company, not desiring to be separated from company, not delighting in dwelling alone in remote places.

If a monk desires clamorous talk, delights in clamorous talk, associates with clamorous talk, desires company, delights in company, associates with company, not desiring to be separated from company, not delighting in dwelling alone in remote places, then it is impossible for him to attain, easily and without difficulty, that which is called happiness: noble happiness, the happiness of dispassion, the happiness of separation, the happiness of stillness, the happiness [that leads to] full awakening, the nonworldly happiness, the happiness [that is not affected by] birth and death. Ānanda, if a monk does not desire clamorous talk, does not delight in clamorous talk, does not associate with clamorous talk, does not desire company, does not delight in company, does not associate with company, desiring to be separated from company, constantly delighting in dwelling alone in remote places, then it is certainly possible for him to attain, easily and without difficulty, that which is called happiness: noble happiness, the happiness of dispassion, the happiness of separation, the happiness of stillness, the happiness [that leads to] full awakening, the nonworldly happiness, the happiness [that is not affected by] birth and death. Ānanda, a monk should not desire clamorous talk, delight in clamorous talk, associate with clamorous talk, desire company, delight in company, and associate with company, not desiring to be separated from company, not delighting in dwelling alone in remote places. If a monk desires clamorous talk, delights in clamorous talk, associates with clamorous talk, desires company, delights in company, and associates with company, not desiring to be separated from company, not delighting in dwelling alone in remote places, then it is impossible for him to attain either the temporary liberation of the mind that is delightful or the permanent liberation of the mind that is unshakeable.

Ānanda, if a monk does not desire clamorous talk, does not delight in clamorous talk, does not associate with clamorous talk, does not desire company, does not delight in company, and does not associate with company, desiring to be separated from company, constantly delighting in 64

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dwelling alone in remote places, then it is certainly possible for him to attain either the temporary liberation of the mind that is delightful or the permanent liberation of the mind that is unshakeable. Why is that? I do not see a single form that I might desire or delight in, since with the decay and change of that form there would at some time arise sorrow and lamentation, sadness, suffering, and vexation. For this reason, I fully and completely awoke to this other abiding, namely dwelling in emptiness externally by transcending all perception of form.55

Ānanda, when I dwell in this abiding, there arises joy. I experience this joy throughout the whole body with right mindfulness and right comprehension. There arises rapture . . . there arises tranquility . . . there arises happiness . . . there arises concentration. I experience this concentration throughout the whole body with right mindfulness and right comprehension. Ānanda, there may be monks, nuns, male lay disciples, or female lay disciples who together come to see me. Then, behaving in such a way toward them, being in such a mental state, secluded and delighting in dispassion, I teach them the Dharma to encourage and help them. Ānanda, if a monk wishes to dwell much in emptiness, then that monk should keep the mind established in inner tranquility so that it becomes unified and concentrated. Having kept the mind established in inner tranquility so that it becomes unified and concentrated, he should attend to internal emptiness.

Ānanda, if a monk speaks like this, "Without keeping the mind established in inner tranquility so that it becomes unified and concentrated, I attend to internal emptiness," you should know that that monk is making great trouble for himself.56

Ānanda, how does a monk keep the mind established in inner tranquility so that it becomes unified and concentrated? A monk completely drenches and pervades this body with rapture and pleasure born of seclusion [experienced in the first absorption], so that no part [of his body] is not pervaded by rapture and pleasure born of seclusion.57

Ānanda, it is just as a person taking a bath, having placed bath powder in a vessel, might sprinkle it with water and knead it into a ball, so that every bit of it, inside and out, is completely drenched and pervaded with the water, with none seeping out.

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In the same way, Ānanda, a monk completely drenches and pervades his body with rapture and pleasure born of seclusion, so that there is no part [of his body] that is not pervaded by rapture and pleasure born of seclusion.

Ānanda, in this way a monk should keep the mind established in inner tranquility so that it becomes unified and concentrated. Keeping the mind established in inner tranquility so that it becomes unified and concentrated, he should attend to internal emptiness. [It may happen that], having attended to internal emptiness, his mind is perturbed, does not advance and progress, does not attain purity, is not established, and is not released by internal emptiness.

Ānanda, if while contemplating, a monk comes to know that on attending to internal emptiness his mind is perturbed, does not advance and progress, does not attain purity, is not established, and is not released by internal emptiness, then that monk should attend to external emptiness. [It may happen that], having attended to external emptiness, his mind is perturbed, does not advance and progress, does not attain purity, is not established, and is not released by external emptiness. Ānanda, if while contemplating, a monk comes to know that on attending to external emptiness his mind is perturbed, does not advance and progress, does not attain purity, is not established, and is not released by external emptiness, then that monk should attend to internal and external emptiness. [It may happen that], having attended to internal and external emptiness, his mind is perturbed, does not advance and progress, does not attain purity, is not established, and is not released by internal and external emptiness.

Ānanda, if while contemplating a monk comes to know that, on attending to internal and external emptiness, his mind is perturbed, does not advance and progress, does not attain purity, is not established, and not released by internal and external emptiness, then that monk should attend to imperturbability. [It may happen that], having attended to imperturbability, his mind is perturbed, does not advance and progress, does not attain purity, is not established, and is not released by imperturbability. Ānanda, if while contemplating, a monk comes to know that on attending to imperturbability his mind is perturbed, does not advance and progress, 66

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does not attain purity, is not established, and is not released by imperturbability, then that monk should repeatedly direct his mind to this or that concentration,58 repeatedly practice it, repeatedly soften [the mind] so that it becomes joyful and tender, absorbed in the pleasure of seclusion. Repeatedly directing his mind to this or that concentration, repeatedly practicing it, repeatedly softening [the mind], so that it becomes joyful and tender, absorbed in the pleasure of seclusion, he should accomplish dwelling in internal emptiness. Having accomplished dwelling in internal emptiness, the mind becomes imperturbable, advances and progresses, attains purity, is established, and is released by internal emptiness. Ānanda, if while contemplating a monk comes to know that he has accomplished dwelling in internal emptiness, that the mind has become imperturbable, advances and progresses, attains purity, is established, and is released by internal emptiness—then this is right comprehension. Ānanda, the monk should then accomplish dwelling in external emptiness. Having accomplished dwelling in external emptiness, the mind becomes imperturbable, advances and progresses, attains purity, is established, and is released by external emptiness. Ānanda, if while contemplating a monk comes to know that he has accomplished dwelling in external emptiness, that the mind has become imperturbable, advances and progresses, attains purity, is established, and is released by external emptiness—then this is right comprehension. Ānanda, the monk should then accomplish dwelling in internal and external emptiness. Having accomplished dwelling in internal and external emptiness, the mind becomes imperturbable, advances and progresses, attains purity, is established, and is released by internal and external emptiness. Ānanda, if while contemplating a monk comes to know that he has accomplished dwelling in internal and external emptiness, that the mind has become imperturbable, advances and progresses, attains purity, is established, and is released by internal and external emptiness—then this is right comprehension.

Ānanda, he should then accomplish dwelling in imperturbability. Having accomplished dwelling in imperturbability, the mind becomes imperturbable, advances and progresses, attains purity, is established, and is released by imperturbability.

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The Madhyama Āgama (Middle-length Discourses), Volume IV Ānanda, if while contemplating, a monk comes to know that he has accomplished dwelling in imperturbability, that the mind has become imperturbable, advances and progresses, attains purity, is established, and is released by imperturbability—then this is right comprehension. Ānanda, if a monk who is dwelling in this tranquil mental abiding wishes to practice walking meditation, then that monk goes out of his meditation hut and practices walking meditation in the open in the shade of the hut, with his faculties established within, the mind not directed outward or backward but perceiving [only] what is in front. After practicing walking meditation like this, his mind does not give rise to covetousness, sadness, or any [other] evil or unwholesome state. This is right comprehension. Ānanda, if a monk who is dwelling in this tranquil mental abiding wishes to sit in concentration, then that monk leaves off the walking meditation, goes to the end of the walking meditation path, spreads his sitting mat, and sits down cross-legged. After having sat in concentration like this, the mind does not give rise to covetousness, sadness, or any [other] evil or unwholesome state. This is right comprehension.59 Ānanda, if a monk who is dwelling in this tranquil mental abiding wishes to think thoughts, then that monk should not think any of the three evil and unwholesome [types of] thought: thoughts of sensual desire, thoughts of ill will, and thoughts of harming, these three evil and unwholesome [types of] thought. [Instead] he should think any of the three wholesome [types of] thought: thoughts of desirelessness, thoughts of non-ill will, and thoughts of nonharming, these three wholesome [types of] thought. After he has been thinking like this, his mind does not give rise to covetousness, sadness, or any [other] evil or unwholesome state. This is right comprehension.60

Ānanda, if a monk who is dwelling in this tranquil abiding wishes to speak, then that monk does not talk ignoble talk related to what is not beneficial, such as talk about kings, talk about thieves, talk about battles and quarrels, talk about food and drink, talk about robes, talk about married women, talk about girls, talk about adulterous women, talk about the world, talk about wrong practices, talk about what is in the ocean—he does not talk such types of irrelevant talk.

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[Instead] he talks noble talk that is related to what is beneficial, that makes the mind malleable, free of darkness and hindrances, such as talk about giving, talk about morality, talk about concentration, talk about wisdom, talk about liberation, talk about knowledge and vision of liberation, talk about self-effacement, talk about not socializing, talk about fewness of desires, talk about contentment, talk about dispassion, talk about abandoning, talk about extinction, talk about sitting in meditation, talk about dependent arising—such talk of renunciants. After he has been talking like this, his mind does not give rise to covetousness, sadness, or any [other] evil or unwholesome state. This is right comprehension. Again, Ānanda, there are the five strands of sensual pleasure, which are pleasurable, thought about by the mind, of desirable appearance, and connected with sensual desire, [namely]: visible forms known by the eye, sounds known by the ear, odors known by the nose, flavors known by the tongue, and tangibles known by the body. If a monk's mind turns to contemplate these five strands of sensual pleasure, if he comes under the influence of these strands of sensual pleasure, then his mind may dwell on them. Why is that? Sooner or later, in regard to these five strands of sensual pleasure, one comes under the influence of these strands of sensual pleasure, and the mind dwells on them.

Ānanda, if a monk, while contemplating these five strands of sensual pleasure, comes to know that he has come under the influence of these strands of sensual pleasure and that his mind is dwelling on them, then that monk should contemplate these various strands of sensual pleasure as impermanent, contemplate their decay, contemplate their fading away, contemplate their cutting off, contemplate their cessation, contemplate abandoning them, giving them up, and separating from them. Then, whatever he has of desire and defilement regarding these five strands of sensual pleasure will cease.

Ānanda, if while contemplating like this, a monk knows that whatever he had of desire and defilement in regard to these five strands of sensual pleasure has been made to cease, this is right comprehension. Again, Ānanda, there are the five aggregates affected by clinging. The material form aggregate affected by clinging . . . feeling . . . perception . . . formations and the consciousness aggregate affected by clinging. 739b

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The Madhyama Āgama (Middle-length Discourses), Volume IV The monk should contemplate their rise and fall thus: "This is material form, this is the arising of material form, this is the cessation of material form, this is feeling . . . perception . . . formations . . . this is consciousness, this is the arising of consciousness, this is the cessation of consciousness." Then, whatever conceit of an "I" he has in regard to these five aggregates affected by clinging, that will cease.

Ānanda, if while contemplating thus the monk comes to know that whatever conceit of an "I" he had in regard to these five aggregates affected by clinging has ceased—this is right comprehension.

Ānanda, this Dharma is entirely desirable, entirely delightful, entirely [worth] thinking about.61 It is without taints, without clinging, beyond the reach of Māra, beyond the reach of the Evil One, beyond the reach of all evil and unwholesome states that defile and are the root of future becoming, that result in vexation and suffering, and that are the cause of birth, old age, disease, and death. This is accomplishment in diligence. Why is that? It is through diligence that all tathāgatas, free from attachment, fully awakened, attained awakening. Through the faculty of diligence there arise the innumerable wholesome states that are in accordance with the factors of the path. Ānanda, for this reason you should train thus: "I will accomplish diligence"—thus you should train.

Ānanda, for what reason do faithful disciples follow the World-honored One and respect him until the end of their lives?

The venerable Ānanda 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, "Ānanda, listen closely and pay proper attention. I will explain it to you in detail." The venerable Ānanda listened to receive the teaching.

The Buddha said:

Ānanda, a faithful disciple does not follow the World-honored One and respect him until the end of his life for the sake of discourses, stanzas, or 70

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expositions, even though, Ānanda, it may be that he has heard those teachings repeatedly over a long period, recited and reviewed them up to a thousand [times], contemplating them in the mind with knowledge, vision, and profound penetration.

Consider talk that is noble talk, related to what is beneficial, which makes the mind malleable, free from all darkness and the hindrances— namely talk about giving, talk about morality, talk about concentration, talk about wisdom, talk about liberation, talk about knowledge and vision of liberation, talk about self-effacement, talk about not socializing, talk about fewness of desires, talk about contentment, talk about dispassion, talk about abandoning, talk about extinction, talk about sitting in meditation, talk about dependent arising—on account of getting, easily and without difficulty, such talk of renunciants, for this a faithful disciple follows the World-honored One and respects him until the end of their life. Ānanda, in the following ways there is trouble for a teacher, trouble for a disciple, and trouble for [a practitioner of] the holy life. Ānanda, what is trouble for a teacher? Suppose there appears in the world a teacher whose approach is by way of thinking and reflection. Established in the approach by way of thinking, he reflects and contemplates separation, being a worldling [but] possessing discernment. He stays in a forest, under a tree in a mountain grove, or he dwells on a lofty crag, in a tranquil place without noise, in seclusion, where there is no evil, where there are no people, a place conducive to seated meditation. It may be that, staying in that place and training energetically in seclusion, he attains a higher state of mind, a happy abiding in the present. Having trained energetically in seclusion, having attained peace and happiness, he later gets a following of disciples—brahmins, householders, people from villages, towns, and countries. Having later got a following of disciples—brahmins, householders, people from villages, towns, and countries—he becomes conceited and [in the end] returns to the household life. Such is trouble for a teacher. Evil and unwholesome states, which defile and are the root of future becoming, which result in vexation and suffering, which are the cause of birth, old age, disease, and death—by these he is troubled. This is what is meant by trouble for a teacher. 71

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Ānanda, what is trouble for a disciple? A disciple of that teacher trains in seclusion. He stays in a forest, under a tree in a mountain grove, or he dwells on a lofty crag, in a tranquil place without noise, in seclusion, where there is no evil, where there are no people, a place conducive to seated meditation. It may be that, staying in that place and training energetically in seclusion, he attains a higher state of mind, a happy abiding in the present.

Having trained energetically in seclusion, having attained peace and happiness, he later gets a following of disciples—brahmins, householders, people from villages, towns, and countries. Having later got a following of disciples—brahmins, householders, people from villages, towns, and countries—he becomes conceited and [in the end] returns to the household life. Such is trouble for a disciple. Evil and unwholesome states, which defile and are the root of future becoming, which result in vexation and suffering, which are the cause of birth, old age, disease, and death—by these he is troubled. This is what is meant by trouble for a disciple. Ānanda, what is trouble for [a practitioner of] the holy life? Suppose that 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, a buddha, an exalted one. He stays in a forest, under a tree in a mountain grove, or he dwells on a lofty crag, in a tranquil place without noise, in seclusion, where there is no evil, where there are no people, a place conducive to seated meditation. Ānanda, for what reason would a tathāgata stay in a forest, under a tree in a mountain grove, or dwell on a lofty crag, in a tranquil place without noise, in seclusion, where there is no evil, where there are no people, a place conducive to seated meditation?62 The venerable Ānanda 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.

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The Buddha said, "Ānanda, listen closely and pay proper attention. I will now explain it to you in detail." The venerable Ānanda listened to receive the teaching.

The Buddha said:

Ānanda, it is not because the Tathāgata wishes to attain what he has not yet attained, wishes to gain what he has not yet gained, wishes to realize what he has not yet realized, that he stays in a forest, under a tree in a mountain grove, or dwells on a lofty crag, in a tranquil place without noise, in seclusion, where there is no evil, where there are no people, a place conducive to seated meditation.

Ānanda, for two reasons the Tathāgata stays in a forest, under a tree in a mountain grove, or dwells on a lofty crag, in a tranquil place without noise, in seclusion, where there is no evil, where there are no people, a place conducive to seated meditation. The first is because it is a happy abiding for himself in the present; the second is because he has compassion for people of later generations, [thinking], "Perhaps people of later generations will follow the example of the Tathāgata and stay in a forest, under a tree in a mountain grove, or dwell on a lofty crag, in a tranquil place without noise, in seclusion, where there is no evil, where there are no people, a place conducive to seated meditation."

Ānanda, for these reasons the Tathāgata stays in a forest, under a tree in a mountain grove, or dwells on a lofty crag, in a tranquil place without noise, in seclusion, where there is no evil, where there are no people, a place conducive to seated meditation.

It may be that, staying in that place and training energetically in seclusion, [a person of a later generation] will attain a higher state of mind, a happy abiding in the present. Having trained energetically in seclusion, having attained peace and happiness, he later gets a following of [practitioners of] the holy life—monks, nuns, male lay disciples, and female lay disciples. Having afterward gotten a following of [practitioners of] the holy life—monks, nuns, male lay disciples, and female lay disciples— he does not become conceited and does not return to the household life. Ānanda, if he has realized imperturbable liberation of the mind, I do not say that there is any obstacle for him. [But] if, despite having formerly 740b

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The Madhyama Āgama (Middle-length Discourses), Volume IV practiced energetically and with diligence, he had attained [only] the four higher states of mind, happy abidings in the present, then it is possible that he loses this [attainment] because of much association with disciples.63 Again, Ānanda, a disciple of that teacher follows his example by staying in a forest, under a tree in a mountain grove, or dwelling on a lofty crag, in a tranquil place without noise, in seclusion, where there is no evil, where there are no people, a place conducive to seated meditation. It may be that, staying in that place and training energetically in seclusion, he attains a higher state of mind, a happy abiding in the present. Having trained energetically in seclusion, having attained peace and happiness, he later gets a following of [practitioners of] the holy life— monks, nuns, male lay disciples, and female lay disciples. Having later got a following of [practitioners of] the holy life—monks, nuns, male lay disciples, and female lay disciples—he becomes conceited and [in the end] returns to the household life. Such is trouble for [a practitioner of] the holy life. Evil and unwholesome states, which defile and are the root of future becoming, which result in vexation and suffering, which are the cause of birth, old age, disease, and death—by these he is troubled. This is what is meant by trouble for [a practitioner of] the holy life. Ānanda, compared with trouble for a teacher and trouble for a disciple, this trouble for [a practitioner of] the holy life is the most disagreeable, displeasing, and undesirable, it is most unthinkable. Ānanda, for this reason you should all behave toward me with loving-kindness. Do not behave with resentment.

Ānanda, how do disciples behave toward their teacher with resentment and not with loving-kindness? Suppose that the venerable teacher speaks to his disciples on the Dharma out of sympathy and concern, seeking their benefit, welfare, peace, and happiness, with a mind of kindness and compassion, [telling them], "This is for your welfare, this is for your happiness, this is for your welfare and happiness." And suppose that those disciples do not behave respectfully and do not practice accordingly; they do not become established in knowledge, and their minds do not progress in the Dharma in accordance with the Dharma; they are unreceptive to the true Dharma, go against the teacher's instruction, and are unable to attain concentration. This 74

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is how disciples behave toward the teacher with resentment and not with loving-kindness.

Ānanda, how do disciples behave toward the teacher with loving-kindness and not with resentment? Suppose that the venerable teacher speaks to his disciples on the Dharma out of sympathy and concern, seeking their benefit, welfare, peace, and happiness, with a mind of kindness and compassion, [telling them], "This is for your welfare, this is for your happiness, this is for your welfare and happiness." And suppose that those disciples behave respectfully and practice accordingly; they become established in knowledge and their minds progress in the Dharma in accordance with the Dharma; they are receptive to the true Dharma, do not go against the teacher's instruction, and are able to attain concentration. This is how disciples behave toward the teacher with loving-kindness and not with resentment. Ānanda, for this reason you should all behave toward me with lovingkindness and not with resentment. Why is that? I do not speak [to you] in the way a potter makes pots. Ānanda, I speak [to you at times] sternly and with urgency, which [may] lead to suffering. Those [of you] who are genuine will certainly be able to stand [the test].64 Thus spoke the Buddha. Having heard what the Buddha said, the venerable Ānanda and the monks were delighted and received it respectfully. 740c

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The [Second] Great Divison

192. The Discourse on Kāḷudāyin65

Thus have I heard. At one time the Buddha, who was traveling in the Aṅga country with a large sangha of monks, arrived at [the town of] Āpaṇa and stayed at Qiánruò Monastery.

Then, toward dawn when the night was over, the World-honored One put on his robes, took his bowl, and entered Āpaṇa to beg for almsfood. After having partaken of the midday meal, he stowed away his robe and bowl, washed his hands and feet and, with a sitting mat over his shoulder, went to a forest wishing to spend the day's abiding there.

The venerable Udāyin too, toward dawn when the night was over, put on his robes, took his bowl, and entered Āpaṇa to beg for almsfood. After having partaken of the midday meal, he stowed away his robe and bowl, washed his hands and feet and, with a sitting mat over his shoulder, followed after the Buddha thinking, "Where the World-honored One now spends the day's abiding, there I too will go for the day's abiding."66 Then the World-honored One entered the forest and went to a tree. He spread his sitting mat under it and sat down cross-legged. The venerable Udāyin too entered that forest and went to a tree not far from the Buddha. He spread his sitting mat under it and sat down cross-legged. At that time, while sitting alone in meditation in that peaceful place and reflecting, the venerable Udāyin had this thought in his mind, "The Worldhonored One has brought us much benefit; the Well-gone One has brought us much peace. The World-honored One has caused us to abandon a multitude of painful states and increase pleasant states. The World-honored One has caused us to abandon countless evil and unwholesome states and increase countless wholesome and sublime states."

In the afternoon the venerable Udāyin rose from sitting in meditation, approached the Buddha, paid homage with his head at the Buddha's feet, 77

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The Madhyama Āgama (Middle-length Discourses), Volume IV stepped back, and sat to one side. The World-honored One said, "Udāyin, do you lack nothing? Are you happy and at ease? Is your vigor as usual?"67 The venerable Udāyin said, "Yes, World-honored One. I lack nothing, I am happy and at ease, and my vigor is as usual."

The World-honored One asked further, "Udāyin, how is it that you lack nothing, that you are happy and at ease, and that your vigor is as usual?" The venerable Udāyin replied:

World-honored One, while sitting alone in meditation in a peaceful place and reflecting, I had this thought in my mind, "The World-honored One has brought us much benefit; the Well-gone One has brought us much peace. The World-honored One has caused us to abandon a multitude of painful states and to increase pleasant states. The World-honored One has caused us to abandon countless evil and unwholesome states and to increase countless wholesome and sublime states."

Long ago the World-honored One told us monks, "Abandon eating after noon!" World-honored One, having heard this we could not bear it, we could not tolerate it. We did not want it, we did not like it. If some faithful brahmin or householder came to the monastery [after noon] to donate a sumptuous offering and make merit, we would receive it with our own hands and eat it. But now the World-honored One was instructing us to abandon this; the Well-gone One was instructing us to put an end to it. We even said, "This great renunciant cannot do away with [our] food!" Yet, out of our extreme respect for the World-honored One's authority and sublime virtues, for this reason, we abandoned eating after midday. Again, long ago the World-honored One told us monks, "Abandon the evening meal!" World-honored One, having heard this, we could not bear it, we could not tolerate it. We did not want it, we did not like it. Of our two [daily] meals this was the superior one, the more excellent one, the better one, the finer one. But now the World-honored One was instructing us to abandon it; the Well-gone One was instructing us to put an end to it. We even said, "This great renunciant cannot do away with [our] food!" World-honored One, long ago a householder would often return home carrying many types of delicious food and beverages. He would instruct his family, "Take these and put them away somewhere. We will all eat them together in the evening, not in the morning." World-honored One, 78

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in every family the best, the most excellent meal was eaten only in the evening, [and] we [were to eat only] in the morning.

Yet the World-honored One was now instructing us to abandon this; the Well-gone One was instructing us to put an end to it. We even said this: "This great renunciant cannot do away with [our] food!" Yet, out of our extreme respect for the World-honored One's authority and sublime virtues, for this reason, we abandoned the evening meal. World-honored One, I further thought, "If a monk enters a village to beg for almsfood at an improper time, he might come across thieves whether at work or not at work; or he might come across a tiger or come across a deer; or he might come across [both] a tiger and a deer; or he might come across a leopard or come across a bear; or he might come across [both] a leopard and a bear; or he might go to a place such that he would come across a fierce elephant, a fierce horse, a fierce bull, or a fierce dog; or he might encounter a nest of snakes; or he might have clods thrown at him; or he might be beaten with sticks; or he might fall into a ditch; or he might fall into a cesspool; or he might tread on a sleeping ox; or he might fall into a deep pit; or he might walk into a thornbush; or he might see an [apparently] empty house and enter it, and having entered it and met a woman, he might be shouted at and accused of having engaged in evil and impure conduct with her."

World-honored One, long ago, on a dark rainy night, when lightning was flashing repeatedly, a monk went to someone's house begging for food at an improper time.68 At that time the housewife was outside the house cleaning a cooking pot. By the light of a lightning flash she saw the monk in the distance and took him to be a ghost. On seeing this, she was so terrified that her body hairs all stood on end. She let out a great shout and then had a miscarriage. She said, "You are a ghost! You are a ghost!" Then that monk said to the housewife, "Sister, I am no ghost. I am a renunciant and right now I have come begging for food." Then the housewife angrily cursed the monk with what is most painful and most evil, saying, "May this renunciant's life faculty soon be cut off! May this renunciant's parents soon die! May this renunciant's lineage become extinct! May this renunciant's belly burst open and be destroyed! Bald-headed renunciant, trapped in your own swarthiness, without descendants and with your lineage 79

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cut off, you would do better to take a sharp knife and cut open your own belly! You should not go begging for almsfood at an improper time of the night. May this renunciant who made me miscarry be punished!" World-honored One, when I recall that, there arises happiness [that such things can no longer happen]. World-honored One, because of this, happiness completely pervades and fills my body, together with right mindfulness and right comprehension, and there arise joy, tranquility, happiness, and concentration. World-honored One, because this happiness completely pervades and fills my body, together with right mindfulness and right comprehension, therefore, World-honored One, I lack nothing, I am happy and at ease, and my vigor is as usual.

The World-honored One expressed his approval:

It is well, it is well, Udāyin, you are now not like those foolish people. When I tell those silly foolish people, "Abandon this [evening meal]!", they say, "This is a small matter. Why would it be worth abandoning? Yet the World-honored One is now instructing us to abandon it; the Well-gone One is making us put an end to it." They even say this: "This great renunciant cannot do away with [our] food!" Yet, by not abandoning it, they become disapproving and intolerant of me and they also become disapproving and intolerant of other monks who are well-disciplined and uphold the rules. Udāyin, those foolish people are bound extremely securely and firmly. They become increasingly agitated, as they are unable to break away, unable to liberate themselves. Udāyin, they are just like a fly that is caught in a drop of saliva and will suffer or die in it.69 Udāyin, if someone were to say that that fly is not caught securely and firmly, that it does not become increasingly agitated, being able to break away, able to liberate itself—would that person be speaking correctly?

The venerable Udāyin said:

No, World-honored One. Why is that? The fly that is caught in a drop of saliva will suffer or die in it. Therefore, World-honored One, that fly is caught extremely securely and firmly. It becomes increasingly agitated, as it is unable to break away, unable to liberate itself. 80

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[The Buddha said:]

[In the same way], Udāyin, when I tell those silly foolish people, "Abandon this [evening meal]!", they say, "This is a small matter. Why would it be worth abandoning? But now the World-honored One is instructing us to abandon it; the Well-gone One is making us put an end to it." They even say this: "This great renunciant cannot do away with [our] food!" Yet by not abandoning it they become disapproving and intolerant of me, and they also become disapproving and intolerant of other monks who are well-disciplined and uphold the rules. Udāyin, those foolish people are bound extremely securely and firmly. They become increasingly agitated, as they are unable to break away, unable to liberate themselves. Udāyin, if I tell clansmen, "Abandon this [evening meal]," they do not say, "This is a small matter. Why would it be worth abandoning? But now the World-honored One is instructing us to abandon it; the Well-gone One is making us put an end to it." They also do not speak like this: "This great renunciant cannot do away with [our] food!"

Then they abandon it. They do not become disapproving and intolerant of me, and they also do not become disapproving and intolerant of other monks who are well-disciplined and uphold the rules.

Udāyin, those clansmen are not bound securely or firmly. They do not become increasingly agitated, as they are able to break away, able to liberate themselves.

Udāyin, they are just like a royal elephant, up to sixty years old, a great proud elephant with body, legs, and tusks complete, full of physical strength, which is securely bound. If in a rage he forcefully twists his body, he will break away from those strong bonds and return to his former place. Udāyin, if someone were to say of this big royal elephant, up to sixty years old, this great proud elephant with body, legs, and tusks complete, full of physical strength, that he is bound extremely securely and firmly, and that he becomes increasingly agitated, as he is unable to break away, unable to liberate himself—would that person be speaking correctly? The venerable Udāyin said:

No, World-honored One. Why is that? That great royal elephant which is up to sixty years old, that great proud elephant with body, legs, and tusks 742a 81

The Madhyama Āgama (Middle-length Discourses), Volume IV complete, full of physical strength, is securely bound. Yet, if in a rage he forcefully twists his body, he will break away from those strong bonds and return to his former place.

World-honored One, for this reason that great royal elephant which is up to sixty years old, that great proud elephant with body, legs, and tusks complete, full of physical strength, is not bound securely and firmly; he does not become increasingly agitated, as he is able to break away, able to liberate himself.

[The Buddha said:]

In the same way, Udāyin, if I say to clansmen. "Abandon this [evening meal]," they do not say, "This is a small matter. Why would it be worth abandoning? But now the World-honored One is instructing us to abandon it; the Well-gone One is making us put an end to it." They also do not speak like this: "This great renunciant cannot do away with [our] food!" Then they abandon it. They do not become disapproving and intolerant of me, and they also do not become disapproving and intolerant of other monks who are well-disciplined and uphold the rules. For this reason, Udāyin, those clansmen are not bound securely or firmly. They do not become increasingly agitated, as they are able to break away, able to liberate themselves.

Udāyin, if I say to foolish people, "Abandon this [evening meal]!", they say, "This is a small matter. Why would it be worth abandoning? But now the World-honored One is instructing us to abandon it; the Well-gone One is making us put an end to it." They even say this: "This great renunciant cannot do away with [our] food!" Yet, by not abandoning it they become disapproving and intolerant of me, and they also become disapproving and intolerant of other monks who are well-disciplined and uphold the rules. Udāyin, those foolish people are bound extremely securely and firmly. They become increasingly agitated, as they are unable to break away, unable to liberate themselves. Udāyin, they are just like a poor man who has no wealth and also no influence. He has a wife who is blind, ugly, and unlovable. He has only a single hut, which is dilapidated and leaking, in which crows perch, so bad that it is not fit to live in. He has one bed which is also falling apart, 82

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so bad it is not fit to lie down on. He has just one pitcher,70 which is damaged and unusable. He sees a monk who, after having partaken of the midday meal, has washed his hands and feet, spread his sitting mat, and is sitting under a tree, pleasantly cool and in harmony, cultivating the higher mind. Seeing this, he thinks, "Renunciants are happy. Renunciants are as if [they have already attained] nirvana. I am bad and without virtue. Why is that? I have a wife who is blind, ugly, and unlovable, [yet] I am unable to leave her. I have only a single hut which is dilapidated and leaking, in which crows perch, so bad that it is not fit to live in, [yet] I am unable to leave it. I have one bed which is also falling apart, so bad it is not fit to lie down on, [yet] I am unable to leave it. I have just one pitcher, which is damaged and unusable, [yet] I am unable to leave it. I would love to be a monk, shaving off hair and beard, donning the yellow robes and, out of faith, giving up the household life and becoming a homeless one to train in the path." Udāyin, if someone were to say, "This poor man, who has no wealth and also no influence, is not bound securely or firmly, he does not become increasingly agitated, as he is able to break away, able to liberate himself"—would that person be speaking correctly? The venerable Udāyin said:

No, World-honored One. Why is that? That poor man has a wife who is blind, ugly, and unlovable, [yet] he is unable to leave her. He has only a single hut which is dilapidated and leaking, in which crows perch, so bad that it is not fit to live in, [yet] he is unable to leave it. He has one bed which is also falling apart, so bad it is not fit to lie down on, [yet] he is unable to leave it. He has just one pitcher, which is damaged and unusable, [yet] he is unable to leave it. He would love to be a monk, shaving off hair and beard, donning the yellow robes and, out of faith, giving up the household life and becoming a homeless one to train in the path. World-honored One, for this reason that poor man who has no wealth and also no influence is bound extremely securely and firmly. He becomes increasingly agitated, as he is unable to break away, unable to liberate himself.

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[The Buddha said:]

In the same way, Udāyin, when I tell foolish people: "Abandon this [evening meal]!" they say, "This is a small matter. Why would it be worth abandoning? But now the World-honored One is instructing us to abandon it; the Well-gone One is making us put an end to it." They even say this: "This great renunciant cannot do away with [our] food!" Yet, by not abandoning it they become disapproving and intolerant of me, and they also become disapproving and intolerant of other monks who are well-disciplined and uphold the rules. For this reason, Udāyin, those foolish people are bound extremely securely and firmly. They become increasingly agitated, as they are unable to break away, unable to liberate themselves.

Udāyin, if I say to clansmen, "Abandon this [evening meal]!", they do not say, "This is a small matter. Why would it be worth abandoning? But now the World-honored One is instructing us to abandon it; the Well-gone One is making us put an end to it." They also do not speak like this: "This great renunciant cannot do away with [our] food!"

Then they abandon it. They do not become disapproving and intolerant of me, and they also do not become disapproving and intolerant of other monks who are well-disciplined and uphold the rules. For this reason, Udāyin, those clansmen are not bound securely or firmly. They do not become increasingly agitated, as they are able to break away, able to liberate themselves.

Udāyin, it is just as a householder or the son of a householder who is very prosperous, has much wealth, livestock, and property beyond imagination, feudatories, manors, and abundant granaries, being endowed with many kinds of requisites of life, with countless male and female slaves, elephants, and horses.

He sees a monk who, after having partaken of the midday meal, has washed his hands and feet, spread his sitting mat, and is sitting under a tree, pleasantly cool and in harmony, cultivating the higher mind. Seeing this, he thinks, "Renunciants are happy. Renunciants are as if [they have already attained] nirvana. Let me leave my great wealth: my gold and treasure, my wealth in grains, elephants, horses, and male and female 84

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slaves. I would love to be a monk, shaving off hair and beard, donning the yellow robes and, out of faith, giving up the household life, and becoming a homeless one to train in the path." Udāyin, if someone were to say, "This householder or son of a householder is bound securely and firmly. He becomes increasingly agitated, as he is unable to break away, unable to liberate himself"—would he be speaking correctly?

The venerable Udāyin said:

No, World-honored One. Why is that? That householder or son of a householder is capable of being separated from his great wealth, his gold and treasure, his wealth in grains, elephants, horses, and male and female slaves. He would love to be a monk, shaving off hair and beard, donning the yellow robes and, out of faith, giving up the household life and becoming a homeless one to train in the path. World-honored One, for this reason that householder or son of a householder is not bound securely and firmly. He does not become increasingly agitated, as he is able to break away, able to liberate himself. [The Buddha said:]

In the same way, Udāyin, if I say to clansmen, "Abandon this [evening meal]," they do not say, "This is a small matter. Why would it be worth abandoning? But now the World-honored One is instructing us to abandon it; the Well-gone One is making us put an end to it." They also do not speak like this: "This great renunciant cannot do away with [our] food!" Then they abandon it. They do not become disapproving and intolerant of me, and they also do not become disapproving and intolerant of other monks who are well-disciplined and uphold the rules. For this reason, Udāyin, those clansmen are not bound securely or firmly. They do not become increasingly agitated, as they are able to break away, able to liberate themselves.

Udāyin, a monk practices giving up. After he has practiced giving up, thoughts related to sensual pleasure arise in him and he is bound by craving and delight. He delights in them. He does not abandon them, does not settle them, does not vomit them out. Udāyin, I say that he is in bondage; 85

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I do not say that he is liberated. Why is that? All fetters are unwholesome, Udāyin; and because fetters are unwholesome, I say he is in bondage; I do not say he is liberated.71

Udāyin, a monk practices giving up. After he has practiced giving up, thoughts related to sensual pleasure arise in him and he is bound by craving and delight. He does not delight in them. He abandons them, settles them, vomits them out. Udāyin, I say that he too is in bondage; I do not say that he is liberated. Why is that? All fetters are unwholesome, Udāyin; and because fetters are unwholesome, I say he is in bondage; I do not say he is liberated.

Udāyin, a monk practices giving up. After he has practiced giving up, at times his mind is forgetful. He has thoughts related to sensual pleasure and he is bound by craving and delight. He is slow in observing them, but quick in eradicating them. Udāyin, it is like an iron ball or an iron plowshare that has been heated in a fire for a whole day. If a person releases two or three drops of water on to it, the drops are slow and discontinuous [in forming], but the water then quickly disappears.

Udāyin, in the same way, a monk practices giving up. After he has practiced abandoning, at times his mind is forgetful. He has thoughts related to sensual pleasure and he is bound by craving and delight. He is slow in observing them but quick in eradicating them. Udāyin, I say that he too is in bondage; I do not say that he is liberated. Why is that? All fetters are unwholesome, Udāyin, and because fetters are unwholesome, I say he is in bondage; I do not say he is liberated.

Udāyin, right at the root of dukkha, [a monk] dwells in the practice for that which is without birth and death, and with the unsurpassable eradication of craving his mind is well liberated. Udāyin, I say this is liberation; I do not say it is bondage. Why is that? All fetters have been eradicated. Udāyin, because all fetters are eradicated, I say this is liberation; I do not say it is bondage.

Udāyin, there is a pleasure that is an ignoble pleasure, a worldly pleasure that is essentially a disease, essentially a carbuncle, essentially a dart and a thorn, that is worldly, that [pertains to] birth and death, which should not be cultivated, should not be practiced, should not be made much of, which I say should definitely not be cultivated.

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Udāyin, there is a pleasure that is a noble pleasure, a pleasure without sensuality, the pleasure of seclusion, the pleasure of calm, the pleasure [leading to] full awakening, which is not worldly and does not [pertain] to birth and death, which should be cultivated, should be practiced, should be made much of, which I say should definitely be cultivated. Udāyin, what is the pleasure that is an ignoble pleasure, a worldly pleasure that is essentially a disease, essentially a carbuncle, essentially a dart and a thorn, that is worldly, that [pertains] to birth and death, which should not be cultivated, should not be practiced, should not be made much of, which I say should definitely not be cultivated? If pleasure and <joy> arise in dependence on the five senses,72 then this is an ignoble pleasure, a worldly pleasure that is essentially a disease, essentially a carbuncle, essentially a dart and a thorn, that it is worldly, that [pertains to] birth and death, which should not be cultivated, should not be practiced, should not be made much of, which I say should definitely not be cultivated.

Udāyin, what is the pleasure that is a noble pleasure, a pleasure without sensuality, the pleasure of seclusion, the pleasure of calm, the pleasure [leading to] full awakening, which is not worldly and does not [pertain] to birth and death, which should be cultivated, should be practiced, should be made much of, which I say should definitely be cultivated? Udāyin, secluded from sensual desires, secluded from evil and unwholesome states . . . up to . . . a monk dwells having attained the fourth absorption. This is the pleasure that is a noble pleasure, a pleasure without sensuality, the pleasure of seclusion, the pleasure of calm, the pleasure [leading to] full awakening, which is not worldly and which does not [pertain] to birth and death, which should be cultivated, should be practiced, should be made much of, which I say should definitely be cultivated. Udāyin, secluded from sensual desires, secluded from evil and unwholesome states, with [directed] awareness and [sustained] contemplation, with rapture and happiness born of seclusion, a monk dwells having attained the first absorption. Noble ones call this perturbable. Herein what is it that noble ones call perturbable? It is the [directed] awareness and [sustained] contemplation that noble ones call perturbable. Herein what [else] do noble ones call perturbable?

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The Madhyama Āgama (Middle-length Discourses), Volume IV Udāyin, with the calming of [directed] awareness and [sustained] contemplation, with inner stillness and mental unification, without [directed] awareness and [sustained] contemplation, with rapture and happiness born of concentration, a monk dwells having attained the second absorption. Noble ones call this perturbable. Herein what is it that nobles ones call perturbable? It is the gaining of joy that noble ones call perturbable. Herein what [else] do nobles ones call perturbable?

Udāyin, secluded from rapture and pleasure, dwelling in equanimity and without seeking anything, with right mindfulness and right comprehension, experiencing happiness with the body, a monk dwells having attained the third absorption, which the noble ones speak of as noble equanimity and mindfulness, a happy abode.73 Noble ones call this perturbable. Herein what is it that noble ones call perturbable? It is the perturbation of mental happiness that the noble ones call perturbable. Herein what do noble ones call imperturbable?

Udāyin, with the cessation of pleasure and the cessation of pain, and with the earlier cessation of rapture and displeasure, with neither-painnor-pleasure, with purity of equanimity and mindfulness, a monk dwells having attained the fourth absorption. Noble ones call this imperturbable. Udāyin, secluded from sensual desires, secluded from evil and unwholesome states, with [directed] awareness and [sustained] contemplation, with rapture and happiness born of seclusion, a monk dwells having attained the first absorption. Udāyin, I say he has not attained separation,74 has not attained abandoning, has not attained going beyond. What is "going beyond" in respect to this?

Udāyin, with the calming of [directed] awareness and [sustained] contemplation, with inner stillness and mental unification, without [directed] awareness and [sustained] contemplation, with rapture and happiness born of concentration, a monk dwells having attained the second absorption. This is what is meant by "going beyond" in respect to this. Udāyin I say he still has not attained separation, has not attained abandoning, has not attained going beyond. What is "going beyond" in respect to this? Udāyin, secluded from rapture and pleasure, dwelling in equanimity and without seeking anything, with right mindfulness and right comprehension, experiencing happiness with the body, a monk dwells having 88

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attained the third absorption, which the noble ones speak of as noble equanimity and mindfulness, a happy abode. This is what is meant by "going beyond" in respect to this. Udāyin, I say he still has not attained separation, has not attained abandoning, has not attained going beyond. What is "going beyond" in respect to this?

Udāyin, with the cessation of pleasure and the cessation of pain, and with the earlier cessation of joy and displeasure, with neither pain nor pleasure, with purity of equanimity and mindfulness, a monk dwells having attained the fourth absorption. This is what is meant by "going beyond" in respect to this. Udāyin, I say he still has not attained separation, has not attained abandoning, has not attained going beyond. What is "going beyond" in respect to this?

Udāyin, by completely transcending perceptions of form, with the cessation of perceptions of sensory impact, unaware of perceptions of diversity, [being instead aware of] infinite space, a monk dwells having attained the sphere of infinite space. This is what is meant by "going beyond" in respect to this. Udāyin, I say he still has not attained separation, has not attained abandoning, has not attained going beyond. What is "going beyond" in respect to this?

Udāyin, by completely transcending the sphere of infinite space, [aware] of infinite consciousness, a monk dwells having attained the sphere of infinite consciousness. This is what is meant by "going beyond' in respect to this. Udāyin, I say he still has not attained separation, has not attained abandoning, has not attained going beyond. What is "going beyond" in respect to this?

Udāyin, by completely transcending the sphere of infinite consciousness, [aware] that "there is nothing," a monk dwells having attained the sphere of nothingness. This is what is meant by "going beyond" in respect to this. Udāyin, I say he still has not attained separation, has not attained abandoning, has not attained going beyond. What is "going beyond" in respect to this?

Udāyin, by completely transcending the sphere of nothingness, [aware] of neither-perception-nor-nonperception, a monk dwells having attained the sphere of neither-perception-nor-nonperception. This is what is meant by "going beyond" in respect to this. Udāyin, I say that, [even] on reaching 89

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