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The Madhyama Āgama (Middle-length Discourses), Volume IV the sphere of neither-perception-nor-nonperception he still has not attained separation, has not attained abandoning, has not attained going beyond.75 Udāyin, is there a single fetter, which has remained for much or little time for those of whom I have said that they have not achieved separation, have not achieved abandoning, have not achieved going beyond; [a fetter] of which I say that it should not be abandoned?

The venerable Udāyin said: "There is not, World-honored One." The World-honored One praised him, saying:76

It is well, it is well, Udāyin! You are not like those foolish people. When I say to 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 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.

Thus spoke the Buddha. Having heard what the Buddha said, the venerable Udāyin was delighted and received it respectfully.

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193. The Discourse on Moliya Phagguṇa77

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

At that time Moliya Phagguṇa was frequently associating with the nuns. If people said something about the nuns in the presence of the monk Moliya Phagguṇa, then on hearing it he would become angry and displeased, even going so far as to quarrel with them. If people said something about the monk Moliya Phagguṇa in the presence of the nuns, then on hearing it the nuns would become angry and displeased, even going so far as to quarrel with them. Many monks heard of this and approached the Buddha. Having paid homage with their heads at the Buddha's feet, they stepped back, sat to one side, and said:

World-honored One, Moliya Phagguṇa frequently associates with the nuns. If people say something about the nuns in the presence of the monk Moliya Phagguṇa, then on hearing it, he becomes angry and displeased, even going so far as to quarrel with them. If people say something about the monk Moliya Phagguṇa in the presence of the nuns, then on hearing it, the nuns become angry and displeased, even going so far as to quarrel with them.

On hearing this, the World-honored One said to one monk, "Approach the monk Moliya Phagguṇa and tell him, 'The World-honored One summons you.'" On hearing this, the monk [said], "Yes, World-honored One," rose from his seat, paid homage with his head at the Buddha's feet, circumambulated him three times, and left. He approached the monk Moliya Phagguṇa and told him, "The World-honored One summons you." On hearing this, the monk Moliya Phagguṇa approached the Buddha, paid homage to the Buddha, stepped back, and sat to one side.

The World-honored One said:

Phagguṇa, is it true that you frequently associate with the nuns; that if people say something about the nuns in your presence, then on hearing it you become angry and displeased, even going so far as to quarrel with them; and that if people say something about you in the presence of the nuns, then 91

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The Madhyama Āgama (Middle-length Discourses), Volume IV on hearing it the nuns become angry and displeased, even going so far as to quarrel with them? Phagguṇa, is it true that it is like this with you?" [Moliya] Phagguṇa replied, "It is true, World-honored One." The World-honored One asked further, "Phagguṇa, have you not, out of faith, given up the household life and become homeless to train in the path?" Phagguṇa replied, "I have, World-honored One."

The World-honored One said:

Phagguṇa, since you have, out of faith, given up the household life and become homeless to train in the path, you should train [as follows]. If you have desires and thoughts based on the household life, abandon them! If you have desires and thoughts based on dispassion, practice them, cultivate them, make much of them! Phagguṇa, you should train in this way.78 Then the World-honored One asked the monks, "Have you not, out of faith, given up the household life and become homeless to train in the path?" The monks replied, "We have, World-honored One."

The World-honored One said further to the monks:

Since you have, out of faith, given up the household life and become homeless to train in the path, you should train [as follows]. If you have desires and thoughts based on the household life, abandon them! If you have desires and thoughts based on dispassion, practice them, cultivate them, make much of them! You should train in this way. A long time ago I told the monks, "Whether a monk is of much renown or of little renown, he [should] always and without exception train in eating just one meal [each day].79 Having trained in eating just one meal [a day], he will be without preoccupation, without pursuit, and without sickness and pain. His body will be light, strong, and healthy. He will be happy and at ease."

Those monks, both those of much renown and those of little renown, all without exception trained in eating just one meal [a day]. Having trained in eating just one meal [a day], they were without preoccupation, without pursuit, and without sickness and pain. Their bodies were light, strong, and healthy. They were happy and at ease. Those monks pleased my mind and I did not often [need to] reprimand them. Based on this, the monks 92

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developed mindfulness and practiced the Dharma in accordance with the Dharma.

It is just like a horse-drawn chariot. The charioteer mounts it and, holding the bridle in his left hand and the whip in his right hand, proceeds at will along roads in any of the eight directions. In the same way the monks pleased my mind and I did not often [need to] reprimand them. Based on this, the monks developed mindfulness and practiced the Dharma in accordance with the Dharma. It is just like a grove of sāla trees on good ground, with a forester who is intelligent, wise, and not neglectful. At appropriate times he attends to the roots of the sāla trees, repeatedly applying manure with a hoe, irrigating it with water, leveling the high parts, and filling in the hollows. If weeds grow up alongside [a tree], he pulls them out and discards them. If [saplings] grow that are twisted and crooked, not straight, he uproots them and puts them aside. If branches grow crosswise or crookedly, he removes them.

If new [saplings] that are straight and attractive grow up close by, he attends to them at appropriate times, repeatedly applying manure with a hoe and irrigating it with water. In this way that sāla tree grove on good ground comes to flourish. In the same way the monks pleased my mind and I did not often [need to] reprimand them.80

I do not say that [a monk] is well-spoken and respectful if he behaves thus just for the sake of robes, bowl, food and drink, bed, and medicines, the various requisites of life.81 Why is that? If a monk does not receive these [requisites], he may not be well-spoken and respectful; he might qualify as being by nature not well-spoken and respectful. If [however] there is a monk who for the sake of seclusion, being based in seclusion and established in seclusion, is well-spoken and respectful and qualifies as being by nature well-spoken and respectful, then I say that he is well-spoken and respectful. Why is that?

Suppose there is a [monk] who is well-disciplined and well-behaved, namely because others do not utter bad speech. If others do not utter bad speech, he does not become angry or displeased. He does not become stuck in a tangle of worry, nor become filled with hatred and dislike. He does not display any bad quality. Seeing this, the [other] monks think, 93

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"This venerable one is patient, humble, and tolerant. He is well-disciplined, well-settled, and at peace."

If [however], others utter bad speech, then he becomes angry and displeased. He becomes stuck in a tangle of worry and filled with hatred and dislike. He displays bad qualities. Seeing this, the [other] monks think, "This venerable one is bad-natured, impatient, corrupt, and coarse. He is not settled, not disciplined, and not at peace." Why is that? Monks, long ago there was a housewife named Vedehikā who was very rich. She had much wealth, livestock, and property beyond measure, feudatories, manors, and abundant granaries, as well as possessing many kinds of requisites of life. At that time the housewife Vedehikā's reputation had spread widely in all directions to this effect: "The housewife Vedehikā is patient, tolerant, and gentle. She is well-disciplined, well-settled, and at peace." At that time the housewife Vedehikā had as her principal attendant a maidservant named Kālī, who was nimble, well-spoken, and good at her work, whether small or great. That maidservant Kālī thought, "The reputation of my mistress, the housewife Vedehikā, has spread widely in all directions to this effect: 'The housewife Vedehikā is patient, tolerant, and gentle. She is well-disciplined, well-settled, and at peace.' Let me now test my mistress, the housewife Vedehikā: does she actually become angry or does she actually not become angry?"

Then the maidservant Kālī remained lying [in bed] rather than getting up early. The lady shouted at her, "Kālī! Why did you not get up early?" Hearing this, the maidservant Kālī thought, "My mistress, the housewife Vedehikā, actually does become angry. It is not true that she does not become angry. It is only because I am good at doing the housework, good at managing [the house], and good at maintaining it that the reputation of my mistress, the housewife Vedehikā, has spread widely in all directions to this effect: 'The housewife Vedehikā is patient, tolerant, and gentle. She is well-disciplined, well-settled, and at peace.' Let me now further test my mistress, the housewife Vedehikā: does she actually become angry or does she actually not become angry?"

Then the maidservant Kālī [again] remained lying [in bed], not getting up until extremely late. The lady shouted at her, "Kālī, why didn't you get up until extremely late?" Hearing this, the maidservant Kālī thought, 94

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"My mistress, the housewife Vedehikā, actually does become angry. It is not true that she does not become angry. It is only because I am good at doing the housework, good at managing [the house], and good at maintaining it that the reputation of my mistress, the housewife Vedehikā, has spread widely in all directions to this effect: 'The housewife Vedehikā is patient, tolerant, and gentle. She is well-disciplined, well-settled, and at peace.' Let me now further test my mistress, the housewife Vedehikā: does she actually become angry or does she actually not become angry?" Then the maidservant Kālī remained lying [in bed], not getting up until the afternoon. The lady shouted at her: "Kālī, why did you get up only in the afternoon? I do not do that myself and I have not told you to do it. This maidservant Kālī does not follow my instructions. This maidservant Kālī is disrespectful toward me."

Then she became very angry and filled with hatred. Three veins stood out on her forehead and her face became contorted. She personally went and shut the doors, took a big cane in her hand, and hit [Kālī] on the head. The head was injured and began bleeding.

Then the maidservant Kālī, with her head injured and bleeding, went out and told the neighbors, accusing her [mistress] in various ways and telling many people about it, "Sirs! Do you see in this the behavior of a practitioner of patience, tolerance, and gentleness, of one who is welldisciplined, well-settled, and at peace? She has scolded me, saying, 'Kālī, why did you get up only in the afternoon? I do not do that myself and I have not told you to do it. This maidservant Kālī does not follow my instructions. This maidservant Kālī is disrespectful toward me.' Then she became very angry and filled with hatred. Three veins stood out on her forehead and her face became contorted. She personally came and shut the doors, took a big cane in her hand, and hit me on the head. My head was injured and began bleeding."

Then a very bad report about the housewife Vedehikā spread in all directions to this effect: "The housewife Vedehikā is evil by nature. She is impatient, corrupt, and coarse. She is not settled, not disciplined, and not at peace."

In the same way, suppose there is a [monk] who is well-disciplined and well-behaved. He is reckoned as such because no other person is there 95

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uttering bad speech. If no other person is uttering bad speech, he does not become angry or displeased. He does not become stuck in a tangle of worry, nor become filled with hatred and dislike. He does not display any bad quality. Seeing this, the [other] monks think, "This venerable one is patient, humble, mild, and tolerant. He is well-disciplined, well-settled, and at peace."

If [however] another person does utter bad speech, then [that monk] becomes angry and displeased. He becomes stuck in a tangle of worry and filled with hatred and dislike. He displays bad qualities. Seeing this, the [other] monks think, "This venerable one is bad-natured, impatient, corrupt, and coarse. He is not settled, not disciplined, and not at peace." Again, there are five ways of speaking82 Another person's speech may be timely or untimely, truthful or untruthful, gentle or harsh, kindly or angry, meaningful or trivial.

When someone speaks in any of these five ways, if your mind changes or your mouth says something bad, then I say that because of that you are definitely in decline. You should train so that when someone speaks in any of these five ways, your mind will not change, your mouth will be free of bad speech, and based on that you generate a mental attitude of loving-kindness and compassion toward people who are hostile. With your mind imbued with loving-kindness, dwell pervading one direction [with it], likewise the second, the third, and the fourth directions, and also the four intermediate directions and above and below, all around, everywhere. With your mind imbued with loving-kindness, free from fetters or resentment, without ill will or contention, dwell pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and wellcultivated. In the same way, with your mind imbued with compassion . . . with empathic joy . . . with equanimity, free from fetters or resentment, without ill will or contention, dwell pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well-cultivated. You should train in this way.83

It is just as if a person were to come along holding a big shovel and were to say, "I am able to make this great earth become non-earth." Then he digs and digs [the earth] in various places, pollutes it by spitting and urinating on it, and curses it, saying, "Let this great earth become non-earth!" What 96

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do you think? Would that person be able, by these means, to make this great earth become non-earth?

The monks replied:

No, World-honored One. Why is that? This great earth is very deep and extremely wide, beyond measure. Therefore that person is not able, by these means, to make this great earth become non-earth. World-honored One, that man will just tire himself in vain.

[The Buddha said:]

In the same way, there are these five ways of speaking. Another person's speech may be timely or untimely, truthful or untruthful, gentle or harsh, kindly or angry, meaningful or trivial. When someone speaks in any of these five ways, if your mind changes or your mouth utters bad speech, then I say that because of that you are definitely in decline. You should train so that, when someone speaks in any of these five ways, your mind will not change, your mouth will be free of bad speech, and based on that you generate a mental attitude of loving-kindness and compassion toward people who speak [in that way]. Practice with a mental attitude resembling the earth, free from fetters or resentment, without ill will or contention. Dwell pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well-cultivated. You should train in this way. It is just as if a person holding a large grass torch were to say, "With this grass torch I will heat the water of the Ganges [River] and make it boil." What do you think, will that person be able, by this means, to heat the water of the Ganges and make it boil?84

The monks replied:

No, World-honored One. Why is that? World-honored One, the water of the Ganges is very deep and extremely wide, beyond measuring. Therefore, that person would not be able, by this means, to heat the water of the Ganges and make it boil. World-honored One, that man will just tire himself in vain.

[The Buddha said:]

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The Madhyama Āgama (Middle-length Discourses), Volume IV In the same way, there are these five ways of speaking. Another person's speech may be timely or untimely, truthful or untruthful, gentle or harsh, kindly or angry, meaningful or trivial. When someone speaks in any of these five ways, if your mind changes or your mouth utters bad speech, then I say that because of that you are definitely in decline. You should train so that, when someone speaks in any of these five ways, your mind will not change, your mouth will be free of bad speech, and based on that you generate a mental attitude of loving-kindness and compassion toward people who speak [in that way]. Practice with a mental attitude resembling the water of the Ganges, free from fetters or resentment, without ill will or contention. Dwell pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well-cultivated. You should train in this way.

It is just as if a painter or a painter's apprentice were to come along carrying various colors and say, "I will trace forms and images in empty space and adorn them with these colored paints." What do you think? Will that painter or that painter's apprentice be able, by this means, to trace forms and images in empty space and adorn them with colored paints? The monks replied:

No, World-honored One. Why is that? World-honored One, empty space is nonmaterial, invisible, and without resistance. Therefore that painter or that painter's apprentice is not able, by this means, to trace forms and images in empty space and adorn them with colored paints. World-honored One, that painter or that painter's apprentice will just tire himself in vain. [The Buddha said:]

In the same way, there are these five ways of speaking. Another person's speech may be timely or untimely, truthful or untruthful, gentle or harsh, kindly or angry, meaningful or trivial. When someone speaks in any of these five ways, if your mind changes or your mouth utters bad speech, then I say that because of that you are definitely in decline. You should train so that, when someone speaks in any of these five ways, your mind will not change, your mouth will be free of bad speech, and based on that you generate a mental attitude of loving-kindness and 98

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compassion toward people who speak [in this way]. Practice with a mental attitude resembling empty space, free from fetters or resentment, without ill will or contention. Dwell pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well-cultivated. You should train in this way.

It is just like a cat-skin bag that is pliant and has been cured so as to become very soft and to make no crackling sound, to be devoid of any crackling sound. Suppose there is a person who punches it with his fists, throws stones at it, beats it with a stick, cuts it with a knife, or flings it on to the ground. What do you think? That cat-skin bag which is pliant and has been cured so as to become very soft and to make no crackling sound, to be devoid of any crackling sound—will it again make a crackling sound? The monks replied:

No, World-honored One. Why is that? World-honored One, that cat-skin bag is pliant and has been cured so as to become very soft and to make no crackling sound, to be devoid of any crackling sound. Therefore, it will no longer make a crackling sound.

[The Buddha said:]

In the same way, monks, if other people punch you, stone you, beat you with sticks, or cut you with knives; and if, while you are being punched, stoned, beaten with sticks, or cut with knives, your mind changes or your mouth utters bad speech, then I say that because of that you are definitely in decline.85

You should train so that if others punch you, stone you, beat you with sticks, or cut you with knives, your mind does not change, you will not utter bad speech, and based on that you should arouse a mental attitude of loving-kindness and compassion toward the people who beat you. Practice with a mental attitude resembling a cat-skin bag, free from fetters or resentment, without ill will or contention. Dwell pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and wellcultivated. You should train in this way. If thieves were to come along and cut you apart, section by section, with a sharp saw; and if while being cut apart, section by section, by those 99

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thieves with a sharp saw, your mind were to change or you were to utter bad speech, then I say you would, for that reason, certainly be in decline. You should train so that if thieves were to come by and cut you apart, section by section, with a sharp saw, your mind would not change, you would not utter bad speech to those who were cutting you up and, based on that, you should generate a mental attitude of loving-kindness and compassion.

With your mind imbued with loving-kindness, you should dwell [mentally] pervading one direction, likewise the second, the third, and the fourth directions, and also the four intermediate directions and above and below, all around, everywhere. With a mind imbued with loving-kindness, free from fetters or resentment, without ill will or contention, you should dwell pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well-cultivated. In the same way with a mind imbued with compassion . . . with empathic joy . . . with equanimity, free from fetters or resentment, without ill will or contention, you should dwell pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well-cultivated. You should train in this way.86 Then the World-honored One praised the monks, saying: It is well, it is well, you should repeatedly recollect the simile of being cut up with a sharp saw as a teaching for renunciants. Having repeatedly recollected the simile of being cut up with a sharp saw as a teaching for renunciants, would you ever encounter [the situation of] being unable to endure hearing others directing unpleasant and bad speech at you? The monks replied, "No, World-honored One."

The World-honored One again praised the monks, saying: It is well, it is well, you should repeatedly recollect the simile of being cut up with a sharp saw as a teaching for renunciants. Having repeatedly recollected the simile of being cut up with a sharp saw as a teaching for renunciants, if you wander in the eastern region, you will certainly be at ease, free of affliction by the multitude of sufferings. If you wander in the southern region . . . the western region . . . the northern region, you will certainly be at ease, free of affliction by the multitude of sufferings.87 100

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It is well, it is well, you should repeatedly recollect the simile of being cut up with a sharp saw as a teaching for renunciants. If you repeatedly recollect the simile of being cut up with a sharp saw as a teaching for renunciants, then I do not say merely that you are established in wholesome states, let alone that you will regress. Rather [I say] that by day and by night you will increase in wholesome states and will not regress. It is well, it is well, you should repeatedly recollect the simile of being cut up with a sharp saw as a teaching for renunciants. Having repeatedly recollected the simile of being cut up with a sharp saw as a teaching for renunciants, you will certainly attain either of two fruits: you will attain final knowledge here and now or, if there is a remainder [of clinging], you will attain nonreturning.

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

194. The Discourse to Bhaddāli88

Thus have I heard. At one time the Buddha was staying at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's Park, spending the rains retreat together with a large sangha of monks.

At that time the World-honored One said to the monks:

I eat [just] one meal [a day]. Eating [just] one meal [a day], I am without preoccupation, without pursuit, and without sickness and pain. My body is light, strong, and healthy. I am happy and at ease. You too should train in eating [just] one meal [a day]. Having [trained in] eating [just] one meal [a day], you will be without preoccupation, without pursuit, and without sickness and pain. Your bodies will be light, strong, and healthy. You will be happy and at ease.

At that time the venerable Bhaddāli was among the assembly. Then the venerable Bhaddāli rose from his seat, arranged his robe so as to bare one shoulder, extended his hand with joined palms toward the Buddha, and said: World-honored One, I cannot endure eating [just] one meal [a day]. Why is that? If I eat [just] one meal [a day], that is equivalent to not having 101

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finished. I feel upset and regretful. World-honored One, for this reason I cannot endure eating [just] one meal [a day].

The World-honored One said:

Bhaddāli, if I accept an invitation [to a meal], you can accompany me. I permit you to take [a part of] it away and then eat it [later in the day, reckoning this as just] one meal. Bhaddāli, in this way you will be happy and be able to sustain yourself.

The venerable Bhaddāli said further:

World-honored One, in this way I still cannot endure eating [just] one meal [a day]. Why is that? If I eat [just] one meal [a day], that is equivalent to not having finished. I feel upset and regretful. World-honored One, for this reason I cannot endure eating [just] one meal [a day]. Three times the World-honored One said to the monks:89 I eat [just] one meal [a day]. Eating [just] one meal [a day], I am without preoccupation, without pursuit, and without sickness and pain. My body is light, strong, and healthy. I am happy and at ease. You too should train in eating [just] one meal [a day]. Having [trained in] eating [just] one meal [a day], you will be without preoccupation, without pursuit, and without sickness and pain. Your bodies will be light, strong, and healthy. You will be happy and at ease.

Up to three times the venerable Bhaddāli rose from his seat, arranged his robe so as to bare one shoulder, extended his hands with joined palms toward the Buddha and said:

World-honored One, I cannot endure eating [just] one meal [a day]. Why is that? If I eat [just] one meal [a day], that is equivalent to not having finished. I feel upset and regretful. World-honored One, for this reason I cannot endure eating [just] one meal [a day].

Up to three times the World-honored One said:

Bhaddāli, if I accept an invitation [to a meal], you can accompany me. I permit you to take [part of] it away and then eat it [later in the day, reckoning 102

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this as just] one meal. Bhaddāli, in this way you will be happy and be able to sustain yourself.

Up to three times the venerable Bhaddāli said:

World-honored One, in this way I still cannot endure eating [just] one meal [a day]. Why is that? If I eat [just] one meal [a day], that is equivalent to not having finished. I feel upset and regretful. World-honored One, for this reason I cannot endure eating [just] one meal [a day]. At that time the World-honored One promulgated the rule for the sangha of monks that they should eat [just] one meal [a day]. All of the monks in the sangha respectfully trained in that rule, and in the entire sublime Dharma, which is the domain of the World-honored One. Only the venerable Bhaddāli said that he could not endure it. He rose from his seat and left. Why was that? It was because he would not fully train in the rules, and in the entire sublime Dharma, which is the domain of the World-honored One.90 Thereafter the venerable Bhaddāli kept to himself, and for the whole rains retreat he did not present himself to the World-honored One. Why was that? It was because he would not fully train in the rules, and in the entire sublime Dharma, which is the domain of the World-honored One.

At that time the monks were making a robe for the Buddha, [thinking,] "Having completed the rains retreat at Sāvatthī, the three months being over, his robes being mended, the World-honored One will take his robes and bowl and wander among the people."

The venerable Bhaddāli heard that the monks were making a robe for the Buddha, [thinking,] "Having completed the rains retreat at Sāvatthī, the three months being over, his robes being mended, the World-honored One will take his robes and bowl and wander among the people."

Hearing this, the venerable Bhaddāli approached the monks. On seeing from afar the venerable Bhaddāli coming, the monks said [to him]: Venerable Bhaddāli, you should know that we are making this robe for the Buddha, [thinking,] "Having completed the rains retreat at Sāvatthī, the three months being over, his robes being mended, the World-honored One will take his robes and bowl and wander among the people." Bhaddāli, you should discipline yourself well in this matter, lest it later bring you much trouble. 103

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The Madhyama Āgama (Middle-length Discourses), Volume IV Having heard these words, the venerable Bhaddāli approached the Buddha, paid homage with his head at the Buddha's feet, and said: World-honored One, I have truly committed a transgression. I have truly committed a transgression. I was like a fool, like an ignorant person, like one who does not understand, like one who is unskilled. Why is that? The World-honored One promulgated the rule on eating [just] one meal [a day] for the sangha of monks. All of the monks in the sangha respectfully trained in that rule, and in the sublime Dharma, which is the domain of the World-honored One. I alone said that I could not tolerate it, rose from my seat, and left. Why is that? Because I did not fully train in the rules and in the Dharma, which is the domain of the World-honored One. The World-honored One said:

Bhaddāli, at that time you did not recognize this: "Many monks and nuns are spending the rains retreat at Sāvatthī. They know me and see me [and they think], 'There is the monk called Bhaddāli, a disciple of the Worldhonored One. He does not fully train in the rules and in the sublime Dharma, which is the domain of the World-honored One.'" Bhaddāli, at that time did you not recognize this?91

Bhaddāli, at that time did you not know this: "Many male and female lay disciples live in Sāvatthī. They know me and see me [and they think]: 'There is the monk called Bhaddāli, a disciple of the World-honored One, who does not fully train in the rules and in the sublime Dharma, which is the domain of the World-honored One'" Bhaddāli, at that time did you not recognize this?

Bhaddāli, at that time did you not know this: "Many heterodox practitioners, renunciants and brahmins, are spending the rains retreat at Sāvatthī. They know me and see me [and they think]: 'There is the monk called Bhaddāli, a disciple of the renunciant Gotama, who is reputed for his virtue, and [this disciple] does not fully train in the rules, and in the sublime Dharma, which is the domain of the World-honored One.'" Bhaddāli, at that time did you not recognize this?

Bhaddāli, suppose there is a monk who is liberated in both ways and I tell him: "Come, [lie down] in the mud!"92 Bhaddāli, what do you think, 104

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[regarding] that monk who has been instructed by me; would that monk stand still or move away?

The venerable Bhaddāli replied, "No, [he would not stand still or move away, but would lie down in the mud]."

The World-honored One said:

Bhaddāli, suppose there is a monk who is not liberated both ways but is liberated by wisdom . . . is not liberated by wisdom but is a body witness . . . is not a body witness but is one who has arrived at view . . . not one who has arrived at view but is liberated by faith . . . is not liberated by faith but is a Dharma follower . . . is not a Dharma follower but is a faith follower, and I tell him, "Come, [lie down] in the mud!" Bhaddāli, what do you think [regarding] that monk who has been instructed by me; would that monk stand still or move away?

The venerable Bhaddāli replied, "No, [he would not stand still or move away, but would lie down in the mud]."

The World-honored One said:

Bhaddāli, what do you think? At that time were you a faith follower . . . a Dharma follower . . . one liberated by faith . . . one who has arrived at view . . . a body witness . . . one who is liberated by wisdom . . . or one liberated in both ways?

The venerable Bhaddāli replied, "No, [I was none of those]." The World-honored One said, "Bhaddāli, at that time were you not like a vacant room?"

Then the venerable Bhaddāli, having been rebuked to his face by the World-honored One, was sad and distressed within. He hung his head in silence, unable to reply, as if immersed in thought.93 Then, having rebuked the venerable Bhaddāli to his face, and wishing to cheer him up again, the World-honored One said:

At that time, Bhaddāli, you lacked the peacefulness with regard to me that comes from faith in the Dharma; you lacked the peacefulness that comes from love for the Dharma; you lacked the peacefulness that comes from being at peace in the Dharma. Why was that?

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For the sangha of monks I had promulgated the rule on eating [just] one meal [a day]. All [other] monks in the sangha respectfully trained in that rule, and in the entire sublime Dharma, which is the domain of the World-honored One. You alone said that you could not endure it, rose from your seat, and left. Why was that? It was because you would not fully train in the rules, and in the sublime Dharma, which is the domain of the World-honored One.

The venerable Bhaddāli said:

It is true. Why is that? The World-honored One had, for the sangha of monks, promulgated the rule on eating [just] one meal [a day]. All [other] monks in the sangha respectfully trained in that rule, and in the entire sublime Dharma, which is the domain of the World-honored One. I alone said that I could not endure it, rose from my seat, and left. Why was that? It was because I would not fully train in the rules, and in the entire sublime Dharma, which is the domain of the World-honored One. May the World-honored One forgive my fault! Having seen my fault, I of myself regret my transgression. From now on I will be disciplined and will not do it again. The World-honored One said:

It is like this, Bhaddāli. You were truly like a fool, like an ignorant person, like one who does not understand, like one who is unskilled. Why is that? For the sangha of monks I had promulgated the rule on eating [just] one meal [a day]. All [other] monks in the sangha respectfully trained in that rule, and in the entire sublime Dharma, which is the domain of the Worldhonored One. You alone said that you could not endure it, rose from your seat, and left. Why was that? It was because you would not fully train in the rules, and in the entire sublime Dharma, which is the domain of the World-honored One.

Bhaddāli, having committed a transgression, and having seen it, you regret it of yourself, and from now on you will discipline yourself and not do it again. Bhaddāli, in this way within this noble Dharma and discipline there is benefit, not decline if, having thus committed a transgression, you see it and regret it of yourself, and from now on you discipline yourself and do not do it again.

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Bhaddāli, what do you think? Suppose that a monk does not fully train in the rules. He stays in a forest, under a tree in a mountain forest, 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 sitting in meditation. Staying in that secluded place, he practices energetically to attain a higher state of mind, a happy abiding in the present. Having stayed in that secluded place and practiced energetically to attain peace and happiness,94 he is censured by the World-honored One for his morality, he is censured by devas and his wise companions in the holy life, and he is censured by himself for his morality. Being censured by the World-honored One for his morality, being censured by devas and his wise companions in the holy life, and being censured by himself for his morality, he does not [experience] the arising of delight. Delight not having arisen, joy does not arise. Joy not having arisen, bodily tranquility does not arise. Bodily tranquility not having arisen, he does not experience happiness. Not having experienced happiness, his mind does not become concentrated. Bhaddāli, a noble disciple whose mind has not become concentrated will not see as it really is and know it as it really is.95

Bhaddāli, what do you think? Suppose that a monk trains fully in the rules. He stays in a forest, under a tree in a mountain forest, 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. Staying in that secluded place, he practices energetically to attain a higher state of mind, a happy abiding in the present. Having stayed in that secluded place and practiced energetically to attain peace and happiness, he is not censured by the World-honored One for his morality, he is not censured by devas and his wise companions in the holy life, and he is not censured by himself for his morality. Not being censured by the World-honored One for his morality, not being censured by devas and his wise companions in the holy life, and not being censured by himself for his morality, he [experiences] the arising of delight. Delight having arisen, joy arises. Joy having arisen, bodily tranquility arises. Bodily tranquility having arisen, he experiences happiness. Having experienced happiness, his mind becomes concentrated. 107

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Bhaddāli, a noble disciple whose mind has become concentrated will see as it really is and know as it really is. Having seen as it really is and known as it really is, secluded from sensual desires, secluded from evil and unwholesome states, with [directed] awareness and [sustained] contemplation, with rapture and happiness born of seclusion, he dwells having attained the first absorption.

Bhaddāli, at that time he is reckoned to have attained the first higher state of mind, a happy abiding in the present, which he attains easily, without difficulty. He dwells happily, without fear, at peace and at ease, which makes for his advance toward nirvana.96

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, he dwells having attained the second absorption. Bhaddāli, at that time he is reckoned to have attained the second higher state of mind, a happy abiding in the present, which he attains easily, without difficulty. He dwells happily, without fear, at peace and at ease, which makes for his advance toward nirvana.

Secluded from rapture and pleasure, dwelling in equanimity and without seeking anything, with right mindfulness and right comprehension, experiencing happiness with the body, he dwells having attained the third absorption, which the noble ones speak of as noble equanimity and mindfulness, a happy abode. Bhaddāli, at that time he is reckoned to have attained the third higher state of mind, a happy abiding in the present, which he attains easily, without difficulty. He dwells happily, without fear, at peace and at ease, which makes for his advance toward nirvana.

With the cessation of pleasure and the cessation of pain, and with the earlier cessation of rapture and displeasure, with neither-pain-nor-pleasure, with purity of equanimity and mindfulness, he dwells having attained the fourth absorption.

Bhaddāli, at that time he is reckoned to have attained the fourth higher state of mind, a happy abiding in the present, which he attains easily, without difficulty. He dwells happily, without fear, at peace and at ease, which makes for his advance toward nirvana.

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With his mind concentrated and purified in this way, without defilement, without affliction, malleable, well steadied, having gained mental imperturbability, he trains in the realization of the higher knowledge of recollection of past lives. He recalls countless former lives traversed by him in the past, together with his activities and appearance [in those lives]: one birth, two births, a hundred births, a thousand births, eons of [world] expansion, eons of [world] contraction, countless eons of [world] expansion and contraction, [recalling], "[I was] that living being named So-and-so; I went through these past experiences, I was born there, with this family name and this given name; I had this type of life and this type of food and drink; I experienced this type of pleasure and pain; my life span was like this, I survived this long, and my life ended like this. Dying here I was reborn there; dying there I was reborn here. I was reborn here with this family name and this given name; I had this type of life and this type of food and drink; I experienced this type of pleasure and pain; my life span was like this, I survived this long, and my life ended like this." Bhaddāli, at that time he is reckoned to have attained this first higher knowledge on the basis of having earlier been without negligence. He delighted in staying in seclusion, and practiced energetically; lack of knowledge was eradicated and knowledge arose, darkness was destroyed and understanding accomplished, ignorance was eradicated and understanding arose, namely by realizing the higher knowledge of recollecting past lives. With his mind concentrated and purified in this way, without defilement, without affliction, malleable, well steadied, having gained mental imperturbability, he trains in the realization of the higher knowledge of the birth and death [of beings]. With the divine eye, which is purified and surpasses [the vision of normal] men, he sees beings as they die and are reborn, handsome or ugly, superior or inferior, as they come and go between good and bad realms of existence, in accordance with the [previous] deeds of these living beings.

He sees as it really is that, if these living beings practiced evil bodily conduct, evil verbal and mental conduct, if they reviled noble ones, held wrong views, and acted in fulfillment of wrong views, then because of these causes and conditions, at the breaking up of the body, after death, they certainly go to a bad realm of existence, being reborn in hell. 109

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The Madhyama Āgama (Middle-length Discourses), Volume IV If these living beings practiced excellent bodily conduct, excellent verbal and mental conduct, if they did not revile noble ones, held right views, and acted in fulfillment of right views, then because of these causes and conditions, at the breaking up of the body, after death, they certainly go to a good realm of existence, being reborn in heavenly realms. Bhaddāli, at that time he is reckoned to have attained the second higher knowledge on the basis of having earlier been without negligence. He delighted in staying in seclusion, and practiced energetically; lack of knowledge was eradicated and knowledge arose; darkness was destroyed and understanding accomplished; ignorance was eradicated and understanding arose, namely by realizing the higher knowledge of the birth and death [of beings].

With his mind concentrated and purified in this way, without defilement, without affliction, malleable, well steadied, having gained mental imperturbability, he trains in realizing the higher knowledge of the eradication of the taints.

He knows as it really is: "This is dukkha." He knows [as it really is]: "This is the arising of dukkha." He knows [as it really is]: "This is the cessation of dukkha." He knows as it really is: "This is the path to the cessation of dukkha." He knows as it really is: "These are the taints." He knows [as it really is]: "This is the arising of the taints." He knows [as it really is]: "This is the cessation of the taints." He knows as it really is: "This is the path to the cessation of the taints."

Knowing in this way and seeing in this way, his mind is liberated from the taint of sensual desire . . . from the taint of existence . . . and his mind is liberated from the taint of ignorance. It being liberated, he knows it is liberated, knowing as it really is: "Birth is ended, the holy life has been established, what had to be done has been done; there will not be another experiencing of existence."

Bhaddāli, at that time he is reckoned to have attained this third higher knowledge on the basis of having earlier been without negligence. He delighted in staying in seclusion, and practicing energetically; lack of knowledge was eradicated and knowledge arose; darkness was destroyed and understanding accomplished; ignorance was eradicated and understanding 110

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arose, namely by realizing the higher knowledge of the eradication of the taints.

At this the venerable Bhaddāli rose from his seat, arranged his robe so as to bare one shoulder, extended his hands with joined palms toward the Buddha, and said:

World-honored One, what is the cause, what is the reason that monks who have equally violated the rules are in some cases punished and in some cases not punished?

The World-honored One replied:

Bhaddāli, suppose that a monk has repeatedly violated the rules. Because he has repeatedly violated the rules, he is scolded by his companions in the holy life regarding what has been seen or heard and what is suspected from that. Being scolded by his companions in the holy life regarding what has been seen or heard and what is suspected from that, he speaks evasively about other unrelated matters; or he becomes angry and full of hate, venting fury and wide-ranging hatred; or he harasses the sangha, is disdainful toward the sangha, speaking like this: "I will now [not] do what pleases and satisfies the sangha and is agreeable to it,"97 expressing this kind of mental attitude.

Bhaddāli, the monks then think, "This venerable one has repeatedly violated the rules. Because he has repeatedly violated the rules, he has been scolded by his companions in the holy life regarding what has been seen or heard and what is suspected from that. Being scolded by his companions in the holy life regarding what has been seen or heard and what has been suspected from that, he speaks evasively about other unrelated matters; or he becomes angry and full of hate, venting fury and wideranging hatred; or he harasses the sangha, is disdainful toward the sangha, speaking like this: 'I will now [not] do what pleases and satisfies the sangha and is agreeable to it.'" Having seen this, Bhaddāli, the monks say, "Venerable ones, we should see to it that [this investigation] continues for a long time." Bhaddāli, in this way the monks see to it that [that investigation] continues for a long time. 111

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The Madhyama Āgama (Middle-length Discourses), Volume IV Suppose that a monk has repeatedly violated the rules. Because he has repeatedly violated the rules, he is scolded by his companions in the holy life regarding what has been seen or heard and what is suspected from that. Being scolded by his companions in the holy life regarding what has been seen or heard and what is suspected from that, he does not speak evasively about other unrelated matters; nor does he become angry and full of hate, venting fury and wide-ranging evil; nor does he harass the sangha, nor is he disdainful toward the sangha. He does not speak like this: "I will now [not] do what pleases and satisfies the sangha and is agreeable to it." He does not express this kind of mental attitude. Bhaddāli, the monks then think, "This venerable one has repeatedly violated the rules. Because he has repeatedly violated the rules, he has been scolded by his companions in the holy life regarding what has been seen or heard and what is suspected from that. Being scolded by his companions in the holy life regarding what has been seen or heard and what is suspected from that, he does not speak evasively about other unrelated matters; nor does he become angry and full of hate, venting fury and wide-ranging evil; nor does he harass the sangha, nor is he disdainful toward the sangha. He does not speak like this: 'I will now [not] do what pleases and satisfies the sangha and is agreeable to it.'" Having seen this, they say, "Venerable ones, we should see to it that [this investigation] is soon finalized." Bhaddāli, in this way the monks see to it that [that investigation] is soon finalized. In the case of a light violation of the precepts it is also like this. Bhaddāli, suppose that a monk has [a little] faith and [a little] love [for the Dharma] and is [a little] at peace [in the Dharma].98 [The examining monks think,] "At present this monk has [a little] faith and [a little] love [for the Dharma] and is [a little] at peace [in the Dharma]. If we punish this venerable one, then because of that the [little] faith and [little] love [for the Dharma] and the state of being [a little] at peace [in the Dharma] of this venerable one will certainly be cut off. Let us now together carefully protect this venerable one." So the monks together carefully protect him. Bhaddāli, he is just like a person who has <only> one eye.99 All of his relatives, out of sympathy and concern, seeking his benefit, welfare, peace, and happiness, together carefully protect him, so that this person is not [afflicted] by cold and heat, [afflicted] by hunger and thirst, [afflicted] by 112

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disease, [afflicted] by worry, [afflicted] by disease and worry, so that he is not [afflicted] by dust, not [afflicted] by smoke, not [afflicted] by dust and smoke. Why is that? His relatives carefully protect him because they fear that he might lose that one eye.

Bhaddāli, in the same way, when a monk has a little faith and a little love [for the Dharma] and is a little at peace [in the Dharma], [the monks think], "Now this monk has a little faith and a little love [for the Dharma] and is a little at peace [in the Dharma]. If we punish this venerable one, then because of that the little faith and little love [for the Dharma] and the being a little at peace [in the Dharma] of this venerable one will certainly be cut off. Let us now together carefully protect this venerable one." For this reason the monks together carefully protect him, just as the relatives protect the man with one eye.

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

World-honored One, what is the cause, what is the reason that in former times, when few rules had been promulgated, many monks observed and upheld them? What is the cause, what is the reason that now, when the World-honored One has promulgated many rules, few monks observe and uphold them?100

The World-honored One replied:

Bhaddāli, when the sangha of monks had not acquired [worldly] gains, the sangha did not delight in fine things.101 When the sangha of monks had acquired [worldly] gains, the sangha then found delight in fine things. Delight in fine things having arisen, the World-honored One, wishing to cut off this delight in fine things, established rules for his disciples. In the same way for becoming very famous . . . elders becoming known to the king . . . being of great merit . . . having much learning.102 Bhaddāli, when the sangha did not yet have much learning, the sangha did not delight in fine things. When the sangha came to be of much learning, the sangha came to delight in fine things. Delight in fine things having 749a

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The Madhyama Āgama (Middle-length Discourses), Volume IV arisen, the World-honored One, wishing to cut off this delight in fine things, promulgated rules for his disciples.

Bhaddāli, I establish rules for disciples not [just] for the sake of cutting off taints in the present. I establish rules for disciples [also] for the sake of cutting off taints in the future. Therefore, Bhaddāli, I establish rules for disciples for the sake of cutting off taints, leading them to accept my instruction.

Bhaddāli, long ago I gave the monks a teaching with the simile of a thoroughbred horse. What is the reason herein that you do not remember?103 The venerable Bhaddāli said:

World-honored One, there was a reason here. What was it? The Worldhonored One had promulgated the rule on eating [just] one meal [a day] for the monks. All of the monks in the sangha respectfully trained in that rule, and in the sublime Dharma, which is the domain of the World-honored One. I alone said that I could not endure it, rose from my seat and left. That was because I did not fully train in the rules and in the entire sublime Dharma, which is the domain of the World-honored One. Herein, Worldhonored One, this was the reason. The World-honored One said further:

Bhaddāli, this was not the only reason here. Bhaddāli, when I gave the monks the teaching with the simile of the thoroughbred horse, you certainly did not attend to it single-mindedly, you did not respect it well, you did not listen with attention. Bhaddāli, there was another reason here. Then the venerable Bhaddāli rose from his seat, arranged his robe 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 for the World-honored One to give the monks the teaching with the simile of the thoroughbred horse. Having heard it from the Worldhonored One, the monks will receive it and remember it well.104 The World-honored One said:

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Bhaddāli, it is just as a knowledgeable horse trainer gets a fine thoroughbred horse [and subdues it]. That knowledgeable [horse] trainer first subdues its mouth [with the bit]. Having had its mouth subdued, the horse is not happy about moving around. At times it wants [to move]; at times it does not want to. Why is that? Because it has not yet been [fully] subdued. Bhaddāli, once the fine thoroughbred horse has been subdued by the trainer [by means of the bit], the first [stage of] subduing has been accomplished. The horse trainer then subdues it to wearing the harness and keeping in step. Once trained in wearing the harness and keeping in step, it is made to gallop. [Finally] it is made to attack.105 It is then fit for a king to ride, being of the highest rank.

[Before] it had been perfectly pacified and subdued in all respects, and made thoroughly familiar with the trainer's commands, [the horse] was not happy about moving around, at times wanting [to move], at times not wanting to. Why is that? It is because it was being subdued by stages. Bhaddāli, once the horse trainer has accomplished the process of subduing it by stages, at that time the fine thoroughbred horse is tamed, well-tamed. It has attained the highest taming, the foremost and highest taming, the highest rank. Having attained the foremost rank, it is then suitable to be ridden by a king, to be fed with royal fodder, and to be called a royal horse. Bhaddāli, in the same way, when a noble, fine, and knowledgeable person has accomplished the ten stages of one beyond training—the right view of one beyond training . . . up to . . . the right knowledge of one beyond training—at that time he is tamed, well-tamed. He has attained the highest taming, attained the foremost and highest taming, the highest tranquility. He has attained the foremost tranquility. He has discarded all crookedness, discarded all impurity, discarded all fear, discarded all delusion, discarded all flattery, settled all dust, washed away all filth, and he is without attachment. He is worthy of reverence, worthy of esteem, worthy of respect, worthy of offerings, an excellent field of merit for all devas and human beings.

Thus spoke the Buddha. Having heard what the Buddha said, the venerable Bhaddāli and the monks were delighted and received it respectfully. 115

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The Madhyama Āgama (Middle-length Discourses), Volume IV 195. The Discourse to Assaji106

Thus have I heard. At one time the Buddha was dwelling in the Kāsi country together with a large sangha of monks.

While dwelling at a certain place, he addressed the monks: I eat only during the day.107 Eating only during the day, I am without preoccupation, without pursuit, and without sickness or pain. My body is light, strong, and healthy, and I am happy and at ease. You too should train in eating only during the day. Eating only during the day, you will be without preoccupation, without pursuit, and without sickness and pain. Your bodies will be light, strong, and healthy, and you will be happy and at ease.

At that time the World-honored One promulgated the rule on eating only during the day for the sangha of monks. The monks in the sangha all respectfully trained in this rule and in the sublime Dharma, which is the domain of the Worldhonored One. Then the World-honored One proceeded in stages to Kīṭāgiri and stayed in a grove of siṃsapā trees north of the village of Kīṭāgiri. At that time in Kīṭāgiri there were two monks, one called Assaji and a second called Punabbasuka, who had formerly been landlords, heads of temples, and clan leaders.108 They ate in the morning, in the evening, and during the day beyond noon. Eating in the morning, in the evening, and during the day beyond noon, they were without preoccupation, without pursuit, and without sickness and pain. Their bodies were light, strong, and healthy, and they were happy and at ease.

Having heard this, a group of many monks approached the monks Assaji and Punabbasuka and said to them:

Assaji and Punabbasuka, the World-honored One has been dwelling in the Kāsi country together with a large sangha of monks. While dwelling in a certain place, he said to the monks, "I eat only during the day. Eating only during the day, I am without preoccupation, without pursuit, and without sickness and pain. My body is light, strong, and healthy, and I am happy and at ease. You too should train in eating only during the day. Eating only during the day, you will be without preoccupation, without 116