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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 train in this rule and in the sublime Dharma, which is the domain of the World-honored One. Assaji and Punabbasuka, 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. Do not disobey the World-honored One and the sangha of monks.109 Hearing this, Assaji and Punabbasuka replied:

Venerable Ones, we eat 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, we are without preoccupation, without pursuit, and without sickness and pain. Our bodies are light, strong, and healthy, and we are happy and at ease. Why should we give up something in the present in expectation of something in the future?

In the same way [it went] a second and a third time.110 The group of many monks was unable to get Assaji and Punabbasuka to give up that evil wrong view. They rose from their seats, took leave of them, and left. They approached the Buddha. Having paid homage with their heads at the Buddha's feet, stepped back, and stood to one side, they said:

World-honored One, in this Kīṭāgiri there are two monks, one called Assaji and the second called Punabbasuka, who were formerly landlords, heads of temples, and clan leaders. They eat 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 are without preoccupation, without pursuit, and without sickness and pain. Their bodies are light, strong, and healthy, and they are happy and at ease.

World-honored One, having heard this, we 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 117

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The Madhyama Āgama (Middle-length Discourses), Volume IV 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 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 of the sangha all respectfully train in this rule and in the sublime Dharma, which is the domain of the World-honored One. Assaji and Punabbasuka, 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. Do not disobey the World-honored One and the sangha of monks." Hearing this, Assaji and Punabbasuka replied, "Venerable Ones, we eat 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, we are without preoccupation, without pursuit, and without sickness and pain. Our bodies are light, strong, and healthy, and we are happy and at ease. Why should we give up something in the present in expectation of something in the future?" In the same way [it went] a second and a third time. World-honored One, being unable to get Assaji and Punabbasuka to give up that evil wrong view, we rose from our seats, took leave of them, and left. Hearing this, the World-honored One said to a certain monk, "Approach the monks Assaji and Punabbasuka and say this: 'Assaji and Punabbasuka, the World-honored One summons you.'"

Hearing this, the monk [said], "Yes, World-honored One," rose from his seat, paid homage at the Buddha's feet, circumambulated him three times, and left. He approached the monks Assaji and Punabbasuka and said this: "Assaji and Punabbasuka, the World-honored One summons you." Hearing this, Assaji and Punabbasuka approached the Buddha, paid homage with their heads at the Buddha's feet, stepped back, and sat to one side. 118

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The World-honored One asked them:

Assaji and Punabbasuka, is it true that a group of many monks approached you and said to you, "Monks 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 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 of the sangha all respectfully train in this rule and in the sublime Dharma, which is the domain of the World-honored One. Assaji and Punabbasuka, 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 body will be light, strong, and healthy, and you will be happy and at ease. Do not disobey the World-honored One and the sangha of monks!" Assaji and Punabbasuka, hearing this, you said to the monks:, "Venerable Ones, we eat 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, we are without preoccupation, without pursuit, and without sickness and pain. Our bodies are light, strong, and healthy, and we are happy and at ease. Why should we give up something in the present in expectation of something in the future?"

In the same way [it went] a second and a third time. Assaji and Punabbasuka, being unable to get you to give up that evil wrong view, the monks rose from their seats, took leave of you and left? Assaji and Punabbasuka replied, "That is true."

The World-honored One said:

Assaji and Punabbasuka, do you know me to have taught the Dharma in this way: "If someone experiences pleasant feeling, then after they have 119

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Assaji and Punabbasuka replied:

Yes, we know the World-honored One to have taught the Dharma in this way: "If someone experiences pleasant feeling, then after they have experienced pleasant feeling, [evil and] unwholesome states increase and wholesome states decrease. If someone experiences painful feeling, then after they have experienced painful feeling, [evil and] unwholesome states decrease and wholesome states increase."

The World-honored One scolded the monks Assaji and Punabbasuka: You foolish men! From where do you know me to have taught the Dharma in this way? You foolish men! From whose mouth have you heard it, that you know me to have taught the Dharma in this way? You foolish men! What I have never stated, you take me to have stated. You foolish men!112 When you were being spoken to by the group of many monks, it would have been proper and in accordance with the Dharma for you to reply, "We do not know. We should ask these monks."

At that time the World-honored One said to the [group of many] monks: Do you too know me to have taught the Dharma in this way: "If someone experiences pleasant feeling, then after they have experienced pleasant feeling, [evil and] unwholesome states increase and wholesome states decrease. If someone experiences painful feeling, then after they have experienced painful feeling, [evil and] unwholesome states decrease and wholesome states increase"?

The group of many monks replied, "No, World-honored One." The World-honored One asked them again, "How do you know me to have taught the Dharma?"

The group of many monks replied:

World-honored One, we know the World-honored One to have taught the 120

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Dharma in this way: "It may be that for someone experiencing pleasant feeling, evil and unwholesome states increase and wholesome states decrease; [or] it may be that for someone experiencing pleasant feeling, evil and unwholesome states decrease and wholesome states increase. It may be that for someone experiencing painful feeling, evil and unwholesome states increase and wholesome states decrease; [or] it may be that for someone experiencing painful feeling, evil and unwholesome states decrease and wholesome states increase." World-honored One, we know the World-honored One to have taught the Dharma in this way. Hearing this, the World-honored One praised the monks, saying: It is well, it is well, as you say, it may be that for someone experiencing pleasant feeling, evil and unwholesome states increase and wholesome states decrease; [or] it may be that for someone experiencing pleasant feeling, evil and unwholesome states decrease and wholesome states increase. It may be that for someone experiencing painful feeling, evil and unwholesome states increase and wholesome states decrease; [or] it may be that for someone experiencing painful feeling, evil and unwholesome states decrease and wholesome states increase. Why is that? I indeed speak in this way: "It may be that for someone experiencing pleasant feeling, evil and unwholesome states increase and wholesome states decrease; [or] it may be that for someone experiencing pleasant feeling, evil and unwholesome states decrease and wholesome states increase. It may be that for someone experiencing painful feeling, evil and unwholesome states increase and wholesome states decrease; [or] it may be that for someone experiencing painful feeling, evil and unwholesome states decrease and wholesome states increase." If I had not known as it really is, had not seen, had not understood, had not grasped, had not completely and rightly realized that there are pleasant feelings with which [evil and] unwholesome states increase and wholesome states decrease, then it would not be proper for me to recommend the abandoning of these pleasant feelings. If I had not known as it really is, had not seen, had not understood, had not grasped, had not completely and rightly realized that there are pleasant feelings with which evil and unwholesome states decrease and 751a

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The Madhyama Āgama (Middle-length Discourses), Volume IV wholesome states increase, then it would not be proper for me to recommend the cultivation of these pleasant feelings. If I had not known as it really is, had not seen, had not understood, had not grasped, had not completely and rightly realized that there are painful feelings with which evil and unwholesome states increase and wholesome states decrease, then it would not be proper for me to recommend the abandoning of these painful feelings. If I had not known as it really is, had not seen, had not understood, had not grasped, had not completely and rightly realized that there are painful feelings with which evil and unwholesome states decrease and wholesome states increase, then it would not be proper for me to recommend the cultivation of these painful feelings.113 Because I have known as it really is, have seen, have understood, have grasped, have completely and rightly realized that there are pleasant feelings with which evil and unwholesome states increase and wholesome states decrease, therefore I recommend the abandoning of these pleasant feelings. Because I have known as it really is, have seen, have understood, have grasped, have completely and rightly realized that there are pleasant feelings with which evil and unwholesome states decrease and wholesome states increase, therefore I recommend the cultivation of these pleasant feelings. Because I have known as it really is, have seen, have understood, have grasped, have completely and rightly realized that there are painful feelings with which evil and unwholesome states increase and wholesome states decrease, therefore I recommend the abandoning of these painful feelings. Because I have known as it really is, have seen, have understood, have grasped, have completely and rightly realized that there are painful feelings with which evil and unwholesome states decrease and wholesome states increase, therefore I recommend the cultivation of these painful feelings. Why is that?

I do not recommend cultivating all bodily pleasure and I also do not recommend not cultivating all bodily pleasure. I do not recommend cultivating all bodily pain and I also do not recommend not cultivating all bodily pain. I do not recommend cultivating all mental pleasure and I also do not recommend not cultivating all mental pleasure. I do not recommend cultivating all mental pain and I also do not recommend not cultivating all mental pain.114 122

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Of what bodily pleasure do I say that it is not to be cultivated? If a bodily pleasure is being cultivated and evil and unwholesome states increase and wholesome states decrease, then I say of such bodily pleasure that it is not to be cultivated.

Of what bodily pleasure do I say that it is to be cultivated? If a bodily pleasure is being cultivated and evil and unwholesome states decrease and wholesome states increase, then I say of such bodily pleasure that it is to be cultivated.

Of what bodily pain do I say that it is not to be cultivated? If a bodily pain is being cultivated and evil and unwholesome states increase and wholesome states decrease, then I say of such bodily pain that it is not to be cultivated.

Of what bodily pain do I say that it is to be cultivated? If a bodily pain is being cultivated and evil and unwholesome states decrease and wholesome states increase, then I say of such bodily pain that it is to be cultivated. Of what mental pleasure do I say that it is not to be cultivated? If a mental pleasure is being cultivated and evil and unwholesome states increase and wholesome states decrease, then I say of such mental pleasure that it is not to be cultivated.

Of what mental pleasure do I say that it is to be cultivated? If a mental pleasure is being cultivated and evil and unwholesome states decrease and wholesome states increase, then I say of such mental pleasure that it is to be cultivated.

Of what mental pain do I say that it is not to be cultivated? If a mental pain is being cultivated and evil and unwholesome states increase and wholesome states decrease, then I say of such mental pain that it is not to be cultivated.

Of what mental pain do I say that it is to be cultivated? If a mental pain is being cultivated and evil and unwholesome states decrease and wholesome states increase, then I say of such mental pain that it is to be cultivated. One knows as it really is things that should be cultivated and one knows as it really is things that should not be cultivated. Having known as it really is things that should be cultivated and having known as it really is things that should not be cultivated, one then does not cultivate things that should not be cultivated and one cultivates things that should be cultivated. When 123

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one does not cultivate things that should not be cultivated, and cultivates things that should be cultivated, evil and unwholesome states decrease and wholesome states increase.115

I do not say that all monks [need to] practice with diligence and I also do not say that all monks do not [need to] practice with diligence. Of what monks do I say that they do not [need to] practice with diligence? [I say this:] "If a monk is liberated in both ways. How is a monk liberated in both ways? If a monk dwells having directly experienced the eight liberations and, having seen with wisdom, knows that his taints are destroyed, then such a monk is liberated both ways."116 Of this monk I say that he does not [need to] practice with diligence. Why is that? This venerable one formerly practiced with diligence; it is impossible that this venerable one was formerly negligent. For this reason I say that this monk does not [need to] practice with diligence. [I also say this:] "If a monk who, not being liberated in both ways, is liberated by wisdom. How is a monk liberated by wisdom? If a monk dwells not having directly experienced the eight liberations, [yet] having seen with wisdom, knows that his taints are destroyed, then such a monk is liberated by wisdom."

Of this monk I say that he does not [need to] practice with diligence. Why is that? This venerable one has formerly practiced with diligence; it is impossible that this venerable one was formerly negligent. For this reason I say that this monk does not [need to] practice with diligence. Of these two [types of] monks I say that they do not [need to] practice diligently.

Of what monks do I say that they do [need to] practice with diligence? [I say this] if a monk is not liberated in both ways and not liberated by wisdom, but is a body witness. How is a monk a body witness? If a monk dwells having directly experienced the eight liberations but does not know, through having seen with wisdom, that the taints are destroyed, then such a monk is a body witness.

Of such a monk I say that he does [need to] practice with diligence. What fruit do I see in this monk practicing with diligence, on account of which I say that this monk does [need to] practice with diligence? 124

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If this monk seeks [to cultivate] the faculties, learns from good friends, and appropriately practices abiding in tranquility, then, by eradicating the taints, he will attain the taintless liberation of the mind and liberation through wisdom. In this very life, he will dwell having personally understood, personally awakened, and personally realized, understanding as it really is: "Birth has been ended, the holy life has been established, what had to be done has been done; there will not be another experiencing of existence." I see such fruit in this monk practicing with diligence, and therefore I say that this monk does [need to] practice with diligence. [I say this also:] "If a monk is not liberated in both ways, not liberated by wisdom, and not a body witness, but has arrived at view. How does a monk arrive at view? If a monk has consistently firm faith in the Buddha, the Dharma, and the Sangha, in accordance with the Dharma as he has heard it, and through wisdom gains increased insight and increased acceptance of it, then such a monk has arrived at view." Of such a monk I say that he does [need to] practice with diligence. What fruit do I see in this monk practicing with diligence, on account of which I say that this monk does [need to] practice with diligence? If this monk seeks [to cultivate] the faculties, learns from good friends, and appropriately practices abiding in tranquility, then, by eradicating the taints, he will attain the taintless liberation of the mind and liberation through wisdom. In this very life, he will dwell having personally understood, personally awakened, and personally realized, understanding as it really is: "Birth has been ended, the holy life has been established, what had to be done has been done; there will not be another experiencing of existence." I see such fruit in this monk practicing with diligence, and therefore I say that this monk does [need to] practice with diligence. [I say this also:] "If a monk is not liberated in both ways, not liberated by wisdom, not a body witness, and has not arrived at view, but is liberated by faith. How is a monk liberated by faith? If a monk has consistently firm faith in the Buddha, the Dharma, and the Sangha, in accordance with the Dharma as he has heard it, and through wisdom gains insight and acceptance of it, which are less than those of one arrived at view, then such a monk is liberated by faith."

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Of such a monk I say that he does [need to] practice with diligence. What fruit do I see in this monk practicing with diligence, on account of which I say that this monk does [need to] practice with diligence? If this monk seeks [to cultivate] the faculties, learns from good friends, and appropriately practices abiding in tranquility, then, by eradicating the taints, he will attain the taintless liberation of the mind and liberation through wisdom. In this very life, he will dwell having personally understood, personally awakened, and personally realized, understanding as it really is: "Birth has been ended, the holy life has been established, what had to be done has been done; there will not be another experiencing of existence." I see such fruit in this monk practicing with diligence; therefore I say that this monk does [need to] practice with diligence. [I say this also:] "If a monk is not liberated in both ways, not liberated by wisdom, not a body witness, not arrived at view, and not liberated by faith, but is a Dharma follower. How is a monk a Dharma follower? If a monk has consistently firm faith in the Buddha, the Dharma, and the Sangha, in accordance with the Dharma as he has heard it, and he has [not yet],117 through wisdom, gained increased insight and increased acceptance of it, then such a monk is a Dharma follower."118

Of such a monk I say that he does [need to] practice with diligence. What fruit do I see in this monk practicing with diligence, on account of which I say that this monk does [need to] practice with diligence? If this monk seeks [to cultivate] the faculties, learns from good friends, and appropriately practices abiding in tranquility, then he will certainly attain one of two fruits: either final knowledge here and now or, if there is a remainder [of clinging], attainment of nonreturning. I see such fruit in this monk practicing with diligence, and therefore I say that this monk does [need to] practice with diligence.

[I say this also:] "If a monk is not liberated in both ways, not liberated by wisdom, not a body witness, not arrived at view, not liberated by faith, and not a Dharma follower, but is a faith follower. How is a monk a faith follower? If a monk has consistently firm faith in the Buddha, the Dharma, and the Sangha, in accordance with the Dharma as he has heard it, and has [not yet] through wisdom gained insight and acceptance of it, which are less than those of a Dharma follower, then such a monk is a faith follower." 126

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Of such a monk I say that he does [need to] practice with diligence. What fruit do I see in this monk practicing with diligence, on account of which I say that this monk does [need to] practice with diligence? If this monk seeks [to cultivate] the faculties, learns from good friends, and appropriately practices abiding in tranquility, then he will certainly attain one of two fruits: either final knowledge here and now or, if there is a remainder [of clinging], attainment of nonreturning. I see such fruit in this monk practicing with diligence, and therefore I say that this monk does [need to] practice with diligence.

Of all these monks I say that they do [need to] practice with diligence. I do not say that all monks attain final knowledge, and I also do not say that all monks attain final knowledge at the outset; rather, gradual practice and training gives rise to the results. By accepting instruction and accepting admonition, monks attain final knowledge. This is how monks attain final knowledge.

How is it that gradual practice and training gives rise to the results, that by accepting instruction and accepting admonition monks attain final knowledge? How is it that monks attain final knowledge? Suppose that someone who has faith approaches [a teacher]; having approached, he pays respect; having paid respect, he listens to the Dharma with unified mind; having listened to the Dharma with unified mind, he memorizes the Dharma; having memorized the Dharma, he reflects on it; having reflected on it, he weighs it up; having weighed it up, he examines it; having examined it, the noble disciple directly realizes it, with wisdom and superior insight.

He thinks, "[Until now] I had never directly realized this truth, being without wisdom and superior insight. Now I have directly realized this truth with wisdom and superior insight." In this way gradual practice and training leads to the results. After accepting instruction and accepting admonition, monks attain final knowledge. This is how monks attain final knowledge. Then the World-honored One said, "Assaji and Punabbasuka, there is a teaching called 'in four phrases,' which I wish to teach you. Do you wish to know it?"119

Assaji and Punabbasuka said, "World-honored One, who are we? How could we understand the Dharma?"

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Then the World-honored One thought, "These foolish men! They have transgressed my true Dharma and discipline and have long been far removed from it." [He said]:

Even if a teacher of Dharma and discipline is greedily attached to food, not detached from food, his disciples should not quickly become negligent in their practice—how much more so if [the teacher] is myself, who am not greedily attached to food but remote and detached from food. A faithful disciple should speak like this: "The World-honored One is my teacher; I am the World-honored One's disciple. The World-honored One teaches me the Dharma; the Well-gone One teaches me the Dharma. May I for a long time derive benefit [from it]! May I attain welfare, peace, and happiness [from it]!"120

A faithful disciple who has done much in the domain of the World-honored One, who has found much welfare in the domain of the World-honored One, who has practiced much in the domain of the World-honored One, who has entered the domain of the World-honored One and become stable in the domain of the World-honored One—if he wanders in the eastern region, he will certainly be at ease, without the multitude of sufferings; if he wanders in the southern region . . . the western region . . . the northern region, he will certainly be at ease, without the multitude of sufferings.121 If a faithful disciple has done much in the domain of the World-honored One, has found much welfare in the domain of the World-honored One, has practiced much in the domain of the World-honored One, has entered the domain of the World-honored One and become stable in the domain of the World-honored One—of him I do not say merely that he is established in wholesome conditions, let alone that he regresses; rather [I say] that he will increase in wholesome conditions, by day and by night, without regressing. If a faithful disciple has done much in the domain of the World-honored One, has found much welfare in the domain of the World-honored One, has practiced much in the domain of the World-honored One, has entered the domain of the World-honored One and become stable in the domain of the World-honored One, then he will certainly attain one of two fruits: either final knowledge here and now or, if there is a remainder [of clinging], attainment of nonreturning.

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

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Thus have I heard. At one time the Buddha was dwelling among the Vajjians, staying at the village of Sāma.

At that time the novice Cuṇḍa had been spending the rains retreat in Pāvā. In Pāvā there was a Nigaṇṭha called Ñātaputta, who had [just] died. Not long after his death the disciples of the Nigaṇṭha Ñātaputta had broken up into factions and there was a lack of communal harmony. They had all been speaking divisively, no longer conducting their affairs harmoniously. They had been mutually entangling themselves in arguments, disputing acrimoniously with one another, [saying,] "I know this teaching; you do not know it. How could you know any teaching as I know it? I am coherent; you are incoherent. I am consistent; you are inconsistent. What should be stated first, you have stated last; what should be stated last, you have stated first. I am victorious over you; you are no match for me.123 When I ask you something, you are unable to reply; I have already defeated you. Let me ask you again; if you make a move, I will entangle you again."

Ever more mutually arrogant, they had kept trying to outdo one another in discussion, and no one was there to reprove them. The white-clothed lay disciples of the Nigaṇṭha Ñātaputta had all become dissatisfied with these [monastic] disciples of the Nigaṇṭha Ñātaputta. Why was that? It was because of the bad doctrine and discipline that he had taught, which did not provide a way out [of dukkha], did not lead to full awakening. Not taught by a wellgone one, it was falling apart and unstable,124 lacking anything reliable. The teacher they venerated was not a tathāgata, not free from attachment and fully awakened.

Then, having completed the rains retreat, the three months being over, having mended his robes, the novice Cuṇḍa took his robes and bowl and approached the village of Sāma to stay in a siṃsapā grove north of the village of Sāma.125 The novice Cuṇḍa approached the venerable Ānanda and, having arrived, paid homage at his feet, stepped back, and sat to one side. The venerable Ānanda said, "Venerable friend Cuṇḍa, where have you come from? In what place did you spend the rains retreat?"

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The Madhyama Āgama (Middle-length Discourses), Volume IV The novice Cuṇḍa said:

Venerable Ānanda, I have come from Pāvā. I spent the rains retreat in Pāvā. Venerable Ānanda, in Pāvā there was a Nigaṇṭha called Nātaputta, who had [just] died. Not long after his death the disciples of the Nigaṇṭha Ñātaputta had broken up into factions, and there was a lack of communal harmony. They have all been speaking divisively, no longer conducting their affairs harmoniously. They have been mutually entangling themselves in arguments, disputing acrimoniously with one another, [saying,] "I know this teaching; you do not know it. How could you know any teaching as I know it? I am coherent; you are incoherent. I am consistent; you are inconsistent. What should be stated first, you have stated last; what should be stated last, you have stated first. I am victorious over you; you are no match for me. When I ask you something, you are unable to reply; I have already defeated you. Let me ask you again; if you make a move, I will entangle you again." Ever more mutually arrogant, they have kept trying to outdo one another in discussion, and no one has been there to reprove them. The whiteclothed lay disciples of the Nigaṇṭha Ñātaputta have all become dissatisfied with these [monastic] disciples of the Nigaṇṭha Ñātaputta. Why is that? It is because of the bad doctrine and discipline that he taught, which does not provide a way out [of dukkha], does not lead to full awakening. Not taught by a well-gone one, it is falling apart and unstable, lacking anything reliable. The teacher they venerated was not a tathāgata, not free from attachment and fully awakened.

On hearing this, the venerable Ānanda said:

Venerable friend Cuṇḍa, given what you have said, we should go and see the Buddha and respectfully present it to the World-honored One. Venerable friend Cuṇḍa, let us now together approach the Buddha and tell the Worldhonored One about this matter. It may be that because of this we will get to hear a special teaching from the World-honored One. Then the venerable Ānanda and the novice Cuṇḍa together approached the Buddha and paid homage with their heads at the Buddha's feet. The venerable Ānanda stepped back and stood to one side, and the novice Cuṇḍa stepped back and sat to one side.126

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The venerable Ānanda said:

World-honored One, today the novice Cuṇḍa approached me, paid homage with his head at my feet, stepped back, and sat to one side. I said, "Venerable friend Cuṇḍa, where have you come from? In what place did you spend the rains retreat?" The novice Cuṇḍa said, "Venerable Ānanda, I have come from Pāvā, I spent the rains retreat at Pāvā. Venerable Ānanda, in Pāvā there was a Nigaṇṭha called Ñātaputta, who had just died. Not long after his death the disciples of Nigaṇṭha Ñātaputta had broken up into factions, and there was a lack of communal harmony. They have all been speaking divisively, no longer conducting their affairs harmoniously. They have been mutually entangling themselves in arguments, disputing acrimoniously with one another, [saying,] 'I know this teaching; you do not know it. How could you know any teaching as I know it? I am coherent; you are incoherent. I am consistent; you are inconsistent. What should be stated first, you have stated last; what should be stated last, you have stated first. I am victorious over you; you are no match for me. When I ask you something, you are unable to reply; I have already defeated you. Let me ask you again; if you make a move, I will entangle you again.' "Ever more mutually arrogant, they have kept trying to outdo one another in discussion, and no one has been there to reprove them. The white-clothed lay disciples of the Nigaṇṭha Ñātaputta have all become dissatisfied with these [monastic] disciples of the Nigaṇṭha Ñātaputta. Why is that? It is because of the bad doctrine and discipline that he taught, which does not provide a way out [of dukkha], does not lead to full awakening. Not taught by a well-gone one, it is falling apart and unstable, lacking anything reliable. The teacher they venerated was not a tathāgata, not free from attachment and fully awakened."

World-honored One, on hearing this, I became afraid and alarmed, the hairs on my body stood up on end, [and I thought,] "Let not any monk give rise to such a dispute in the sangha after the World-honored One has passed away! Such disputation would be to the detriment of many persons, the suffering of many persons; it would not be to their benefit, not for their welfare, not for their peace and happiness. It might even give rise to extreme suffering and distress among devas and human beings." 131

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World-honored One, [sometimes] I see a monk seated before the Worldhonored One, being deeply respectful toward the World-honored One, well restrained in the presence of the Well-gone One.127 World-honored One, on seeing this I think, "Suppose that, after the World-honored One has passed away, this monk were to cause the arising of disputes within the sangha, disputes such as would be to the detriment of many people, the suffering of many people, not to their benefit, not for their welfare, not for their peace and happiness, such as might even give rise to extreme suffering and distress among devas and human beings."

At this the World-honored One asked:

Ānanda, in your view, what kind of dispute within the sangha is such that this dispute would be to the detriment of many persons, the suffering of many persons, not to their benefit, not for their welfare, not for their peace and happiness, such as might even give rise to extreme suffering and distress among devas and human beings?128 The venerable Ānanda replied:

World-honored One, there could be a dispute that is [not] about the higher morality, the higher mind, or the higher insight which, having once arisen within the sangha, could keep on arising. World-honored One, such a dispute would be to the detriment of many persons, making for the suffering of many persons; it would not be to their benefit, not for their welfare, not for their peace and happiness; it might even give rise to extreme suffering and distress among devas and human beings. The World-honored One said:

Ānanda, there could be a dispute about some very slight matter, namely one that is [not] about the higher morality, the higher mind, or the higher insight.129 [However], Ānanda, if there did exist a dispute about the path [or] about the stages of the path which, having once arisen within the sangha, would keep on arising, then, Ānanda, such a dispute would [indeed] be to the detriment of many people, making for the suffering of many people; it would not be to their benefit, not for their welfare, not for their peace and happiness.

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Ānanda, do you see here [even] two monks who are of differing opinions, giving rise to a dispute: "This is Dharma; this is not Dharma. This is the discipline; this is not the discipline. This is an offense; this is not an offense. It is a minor [offense]; it is a grave [offense]. It can be atoned for; it cannot be atoned for. It can be restrained; it cannot be restrained. There is a remainder; there is no remainder. It has occurred; it has not occurred"? Ānanda, [is this] what you think of?

There is the collection of my teachings, which I came to understand by myself, awakened to by myself, realized by myself, namely: the four establishments of mindfulness, the four right efforts, the four bases of [supernormal] power, the five faculties, the five powers, the seven awakening factors, and the eight factors of the noble path [which can forestall such dispute].

[However], Ānanda, the Nigaṇṭha Ñātaputta was not actually omniscient, though he himself claimed to be omniscient.130 Ānanda, if the Nigaṇṭha Ñātaputta had been all-knowing and all-seeing, then he would have set forth for his disciples the "six roots of disputation," so that, on hearing a dispute, a disciple could settle it himself. Then the venerable Ānanda, extending his hands with joined palms toward the Buddha, said:

World-honored One, now is the right time, Well-gone One, now is the right time. If the World-honored One teaches the monks about the six roots of disputation, then having heard it from the World-honored One, the monks will receive it and remember it well.

The World-honored One said, "Ānanda, listen closely and pay proper attention. I will explain it to you in detail." The venerable Ānanda said, "Certainly. We shall listen to receive the teaching." The Buddha said:

Ānanda, suppose a person is entangled in the bondage of anger and resentment [which is the first of the six roots of disputation]. Ānanda, being entangled in the bondage of anger and resentment, that person becomes disrespectful of the teacher, cannot see the Dharma, and does not keep the precepts. Being disrespectful of the teacher, not seeing the Dharma, 133

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and not keeping the precepts, he gives rise to a dispute within the sangha, a dispute that is to the detriment of many people, makes for the suffering of many people; it will not be to their benefit, not for their welfare, not for their peace and happiness, even giving rise to extreme suffering and distress among devas and human beings.

Ānanda, in the case of such a dispute, if you see, internally or externally, that [the root of it] has not been eliminated, then, in order to cut off this dispute [at its root], you should quickly seek a means, and train [in applying it] with utmost diligence, with right mindfulness and right comprehension, and with unremitting endurance.

Ānanda, it is just as a person whose head is on fire or whose clothes are on fire will quickly seek a means to save his head or to save his clothes.131 In the same way, in the case of a dispute, if you see, internally or externally, that it has not been eliminated, then, in order to cut off this dispute [at its root] you should quickly seek a means, and train [in applying it] with utmost diligence, with right mindfulness and right comprehension, and with unremitting endurance.

Ānanda, in the case of such a dispute, if you see, internally or externally, that it has been eliminated [at its root], then you should strongly protect that [state of] mind, being constantly diligent, because of wishing to settle this dispute. In this way you will cut off the root of this dispute. Ānanda, just as a person whose head is on fire or whose clothes are on fire will quickly seek a means to save his head or to save his clothes, in the same way, in the case of a dispute, if you see, internally or externally, that it has been eliminated [at its root], you should strongly protect that [state of] mind, being constantly diligent, because of wishing to settle this dispute. In this way, with regard to this dispute, you will cut off the root of it. It is the same with [the other five roots of disputation]: silent sulking . . . avarice and envy . . . flattery and deceit . . . shamelessness and recklessness . . . evil desire and wrong view of a person who is of an evil nature and unable to restrain himself.132 Ānanda, if a person has evil desire and wrong view, and is of an evil nature and unable to restrain himself, then he is disrespectful to the teacher, does not see the Dharma, and does not keep the precepts. Being disrespectful to the teacher, not seeing the Dharma, and not keeping the precepts, he gives rise in the sangha to a 134

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dispute, a dispute such as would be to the detriment of many people, the suffering of many people; it would not be to their benefit, not for their welfare, not for their peace and happiness, even giving rise to extreme suffering and distress among devas and human beings.

Ānanda, in the case of such a dispute, if you see, internally or externally, that [the root of it] has not been eliminated, then, in order to cut off [the root of] this dispute you should quickly seek a means, and train [in applying it] with utmost diligence, with right mindfulness and right comprehension, and with unremitting endurance.

Ānanda, just as a person whose head is on fire or whose clothes are on fire will quickly seek a means to save his head or to save his clothes, in the same way, in the case of a dispute, if you see, internally or externally, that [the root of it] has not been eliminated, then, in order to cut off [the root of] this dispute you should quickly seek a means, and train [in applying it] with utmost diligence, with right mindfulness and right comprehension, and with unremitting endurance.

Ānanda, in the case of such a dispute, if you see, internally or externally, that [the root of it] has been eliminated, then you should strongly protect that [state of] mind, being constantly diligent, because of wishing to settle this dispute. In this way you will cut off the root of this dispute. Ānanda, just as a person whose head is on fire or whose clothes are on fire will quickly seek a means to save his head or to save his clothes, in the same way, in the case of a dispute, if you see, internally or externally, that [the root of it] has been eliminated, then you should strongly protect that state of mind, being constantly diligent, because of wishing to settle this dispute. In this way, with regard to this dispute, you will cut off the root of it. Again, Ānanda, there are seven kinds of settlement of litigation.133 One: settlement of litigation by encounter; two: settlement of litigation by [loss of] memory; three: settlement of litigation by non-insanity; four: settlement of litigation by self-confession; five: settlement of litigation by [pronouncement of] <bad character>;134 six: settlement of litigation by circulating around; seven: settlement of litigation that is like a broom for sweeping away excrement.

Ānanda, what is settlement of litigation by encounter? How is some litigation decided through the so-called settlement of litigation by encounter? 135

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Ānanda, one person reproves one person, protected by the Dharma and the discipline, in accordance with the instructions of the respected teacher, and this encounter delights them.135 One person [reproves] two persons . . . one person [reproves] many persons . . . one person reproves a sangha, protected by the Dharma and the discipline, in accordance with the instructions of the respected teacher, and this encounter delights them. Two persons reprove two persons, protected by the Dharma and the discipline, in accordance with the instructions of the respected teacher, and this encounter delights them. Two persons [reprove] many persons . . . two persons [reprove] a sangha . . . two persons reprove one person, protected by the Dharma and the discipline, in accordance with the instructions of the respected teacher, and this encounter delights them. Many persons reprove many persons, protected by the Dharma and the discipline, in accordance with the instructions of the respected teacher, and this encounter delights them. Many persons [reprove] a sangha . . . many persons [reprove] one person . . . many persons reprove two persons, protected by the Dharma and the discipline, in accordance with the instructions of the respected teacher, and this encounter delights them. A sangha reproves a sangha, protected by the Dharma and the discipline, in accordance with the instructions of the respected teacher, and this encounter delights them. A sangha [reproves] one person . . . a sangha [reproves] two persons . . . a sangha reproves many persons, protected by the Dharma and the discipline, in accordance with the instructions of the respected teacher, and this encounter delights them.

Ānanda, this is what is called settlement of litigation by encounter. This is how a certain kind of litigation is decided through the so-called settlement of litigation by encounter.

Ānanda, what is settlement of litigation by [loss of] memory? How is some litigation decided through the so-called settlement of litigation by [loss of] memory? Ānanda, suppose that a certain person has violated the precepts but does not remember doing so. Seeing this, the monks say to him, "You have violated the precepts but you do not remember doing so.136 You should request from the sangha settlement by [loss of] memory and the sangha will together grant the venerable one settlement by [loss of] memory."

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Ānanda, that monk should approach a place where the sangha is assembled in harmony, arrange his robe so as to bare one shoulder, take off his sandals, join the sangha, and pay homage with his head at the feet of the monk who is the most senior and most venerated of them.137 Kneeling down and extending his hands with joined palms, he should say to the monk who is the most senior and most venerated of them, "Venerable sirs, hear this! I have violated the precepts but do not remember doing so. I now request from the sangha settlement by [loss of] memory. May the sangha, assembled in harmony, grant me settlement by [loss of] memory!" Ānanda, for that monk the sangha, assembled in harmony, grants settlement by [loss of] memory, in accordance with the Dharma and the discipline, in accordance with the instructions of the respected teacher, and the encounter delights them. Ānanda, this is what is called settlement of litigation by [loss of] memory. This is how a certain kind of litigation is decided through the so-called settlement of litigation by [loss of] memory. Ānanda, what is settlement of litigation by non-insanity? How is some litigation decided through the so-called settlement of litigation by noninsanity? Ānanda, suppose that insanity has arisen in a person and his mind is deranged. Insanity having arisen in him and his mind being deranged, he performs many impure actions that are contrary to the Dharma of a renunciant, that do not accord with practice of the Dharma; and he is declared to have committed an offense.

At a later time he returns to his original mental condition. Seeing this, the [other] monks say to him,138 "Formerly insanity had arisen in you and your mind was deranged. Insanity having arisen in you and your mind being deranged, you performed many impure actions that are contrary to the Dharma of a renunciant, that do not accord with practice of the Dharma; and you were declared to have committed an offense. Venerable friend, you later returned to your original mental condition. Venerable friend, request from the sangha settlement by non-insanity. The sangha will together grant the venerable one settlement by non-insanity." Ānanda, that monk should approach a place where the sangha is assembled in harmony, arrange his robe so as to bare one shoulder, take off his sandals, join the sangha, and pay homage with his head at the feet of the monk who is the most senior and most venerated of them. Kneeling down 137

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The Madhyama Āgama (Middle-length Discourses), Volume IV and extending his hands with palms together, he should say to the monk who is the most senior and most venerated of them, "Venerable sirs, hear this! Insanity once arose in me and my mind was deranged. Insanity having arisen in me and my mind being deranged, I performed many impure actions that do not [conform to] the Dharma of a renunciant, that do not accord with the practice of the Dharma, and I was declared to have committed an offense. I have since returned to my original mental condition. I now request from the sangha settlement by non-insanity. May the sangha, assembled in harmony, grant me settlement by non-insanity!" Ānanda, for that monk the sangha, assembled in harmony, grants settlement by non-insanity, according to the Dharma and the discipline, in accordance with the instructions of the respected teacher, and the encounter delights them. Ānanda, this is what is called settlement of litigation by non-insanity. This is how a certain kind of litigation is decided through the so-called settlement of litigation by non-insanity. Ānanda, what is settlement of litigation by self-confession? How is some litigation decided through the so-called settlement of litigation by self-confession? Ānanda, suppose that some person has violated the precepts. He may have acknowledged this or he may not have acknowledged it. He may remember it or he may not remember it. Ānanda, that monk should approach a place where the sangha is assembled in harmony, arrange his robe so as to bare one shoulder, take off his sandals, join the sangha, and pay homage with his head at the feet of the monk who is the most senior and most venerated of them. Kneeling down and extending his hands with joined palms, he should say to the monk who is the most senior and most venerated of them, "Venerable sirs, hear this! I have violated such and such precepts. I have now come before the monk who is the most senior and most venerated of you with the sincere intention of confessing it, of revealing it personally, not daring to hide it. I shall guard myself more skillfully, so as not to do it again later." Ānanda, the sangha of monks should ask that monk, "Does the venerable one himself see his violation?" He should answer, "I myself truly see my violation." The sangha should tell him, "Guard yourself more skillfully so as not to do it again!" Ānanda, this is what is called settlement 138

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of litigation by self-confession. This is how a certain kind of litigation is decided through the so-called settlement of litigation by self-confession. Ānanda, what is settlement of litigation by [pronouncement of] <bad character>? How is some litigation decided through the so-called settlement of litigation by [pronouncement of] <bad character>? Ānanda, suppose that a person does not know shame and does not regret what has been seen or heard [about him], and is therefore suspected by others of having evil desires. Having committed an offense, he on the one hand declares that he [does not] know about it,139 and on the other hand declares that he [does not] see it [as an offense]. Having on the one hand declared that he does [not] know about it, he on the other hand declares that he [does not] see it [as an offense]; and having on the one hand declared that he [does not] see it [as an offense], he on the other hand declares that he does [not] know about it. When among the sangha he on the one hand declares that he does [not] know about it, and when among the sangha he on the other hand declares that he [does not] see it [as an offense]. Having on the one hand declared that he [does not] know about it, he on the other hand declares that he [does not] see it [as an offense]; and having on the one hand declared that he [does not] see it [as an offense], he on the other hand declares that he [does not] know about it.140 Ānanda, for that monk the sangha, assembled in harmony, grants the settlement by [pronouncement of] <bad character>, "Sir, you are being unprincipled and unreasonable. Sir, you are being evil and unskillful. Why is that?

"Sir, having committed an offense, you on the one hand declare that you do [not] know about it and on the other hand declare that you do [not] see it [as an offense]. Having on the one hand declared that you do [not] know about it, you on the other hand declare that you do [not] see it [as an offense]; and having on the one hand declared that you do [not] see it [as an offense], you on the other hand declare that you know [you have done it]. "When among the sangha, you on the one hand declare that you do [not] know about it, and when among the sangha you on the other hand declare that you do [not] see it [as an offense]. Having on the one hand declared that you do [not] know about it, you on the other hand declare that you do [not] see it [as an offense]; and having on the one hand declared 139

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The Madhyama Āgama (Middle-length Discourses), Volume IV that you do [not] see it [as an offense], you on the other hand declare that you do [not] know about it."

Ānanda, this is what is called settlement of litigation by [pronouncement of] <bad character>. This is how a certain kind of litigation is decided through the so-called settlement of litigation by [pronouncement of] bad character. Ānanda, what is settlement of litigation by circulating around? How is some litigation decided through the so-called settlement of litigation by circulating around? Ānanda, [suppose that] two monks have various differences of opinion, and that this gives rise to disputation such as, "This is Dharma; this is not Dharma. This is discipline; this is not discipline. This is an offense; this is not an offense. This is a light [offense]; this is a grave [offense]. This can be talked about; this cannot be talked about. This can be restrained; this cannot be restrained. There is a remainder; there is no remainder. This can be atoned for; this cannot be atoned for." Ānanda, those monks [can] settle this litigation in various ways. If it is settled in [those] various ways, then this litigation should be declared settled. If it is not settled in [those] various ways, then the sangha should be told about this litigation. If it is settled within the sangha, then this litigation should be declared settled. If it is not settled within the sangha, then, Ānanda, if there are monks living nearby who have memorized the discourses, memorized the discipline, and memorized the summaries,141 then these monks should together go to them and inform them about this litigation. If the dispute is settled on the way, then that litigation should be declared settled. If the dispute is not settled on the way, then they should again present this litigation to the sangha. If it is settled within the sangha, then this litigation should be declared settled. If it is [again] not settled within the sangha, then, Ānanda, if [there are] many companions who [can] help them, ones who have memorized the discourses, memorized the discipline, and memorized the summaries, then, Ānanda, those [learned] monks should settle this litigation; [they should] instruct [the monks] by way of the Dharma and by way of the discipline, in accordance with the instructions of the respected Teacher, so that the encounter delights them. Ānanda, this is what is called settlement of litigation by circulating around. This is how a certain kind of litigation is decided through the so-called settlement of litigation by circulating around. 140

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Ānanda, what is settlement of litigation that is like a broom for sweeping away excrement? How is some litigation decided through the so-called settlement of litigation that is like a broom for sweeping away excrement? Suppose that there is a dwelling place where the monks of the sangha are arguing bitterly, disputing acrimoniously with one another; and suppose, Ānanda, that those monks have become divided into two factions. Then, Ānanda, after they have divided into two factions, whichever monk in one of the factions is the most senior and most venerated, or the next below him in status, whoever is the leader, or the next below him in status, this monk, Ānanda, should address those [other] monks, saying, "Venerable friends, listen! We are being unprincipled and unreasonable; we are being evil and unskillful. Why is that? Having gone forth out of faith in this well-declared Dharma and discipline, having left home and become homeless to train in the path, here we are, arguing bitterly, disputing acrimoniously with one another. "Venerable friends, given this disputation, [let] those of us who have been violating the precepts get rid of our grave offenses, get rid of our associations with the household life. On behalf of myself and on behalf of those venerable friends [who agree with me], I now address you venerable friends with the sincere intention of confessing this, of personally stating and revealing it, not daring to hide it. Henceforth I shall guard myself more skillfully so as not to do it again later." Ānanda, if in this faction there is no monk who disagrees, then, Ānanda, this monk should approach the second faction. Having approached it, he should pay homage with his head at the feet of the monk who is the most senior and most venerated of them. Kneeling down and extending his hands with palms together, he should say to the monk who is the most senior and most venerated of them, "Venerable sirs, listen! We are being unprincipled and unreasonable; we are being evil and unskillful. Why is that? Having gone forth out of faith in this well-declared Dharma and discipline, having left home and become homeless to train in the path, here we are arguing bitterly, disputing acrimoniously with one another. "Venerable friends, given this disputation, [let] those of us who have been violating the precepts get rid of our grave offenses, get rid of our associations with the household life. On behalf of myself and on behalf 141

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of those venerable friends [who agree with me], I now address you venerable friends with the sincere intention of confessing it, of personally stating and revealing it, not daring to hide it. Henceforth I shall guard myself more skillfully so as not to do it again later." Ānanda, that monk should say to this monk, "Venerable friend, do you yourself see your offense?" He should answer, "I myself truly see my offense." That one should tell him, "Henceforth guard yourself more skillfully, so as not to do it again!" The same is then to be done by the second faction. Ānanda, this is the settlement that is like a broom for sweeping away excrement. This is how some litigation is decided through the so-called settlement of litigation that is like a broom for sweeping away excrement. Ānanda, I will now teach you six principles of cordiality. Listen closely, listen closely and pay proper attention!

The venerable Ānanda replied, "Certainly. [We] shall listen to receive the instruction."

The Buddha said:

What are the six? [One practices] bodily acts of loving-kindness toward one's companions in the holy life.

This principle is a principle of cordiality,142 a principle of affection, a principle of joy, which makes for being liked, makes for being esteemed, makes for being respected, makes for being revered, makes for cultivation, makes for bringing together, for becoming a renunciant, for gaining mental unification, for gaining energy, for attaining nirvana. [One practices] verbal acts of loving-kindness. . . . [One practices] mental acts of loving-kindness. . . . Whatever benefits of the Dharma one has gained in accordance with the Dharma—the food that one has got oneself, even what is in one's bowl— such benefits one shares with one's companions in the holy life. This principle is a principle of cordiality, a principle of affection, a principle of joy, which makes for being liked, makes for being esteemed, makes for being respected, makes for being revered, makes for cultivation, makes for bringing together, for becoming a renunciant, for gaining mental unification, for gaining energy, for attaining nirvana. 142