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The Madhyama Āgama (Middle-Length Discourses) Volume IV

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197. The Discourse to Upāli

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Whatever moral conduct is not deficient, not defective, not defiled, not otherwise, [firm] like the earth, not swayed by others, praised by noble ones as adequate and well-maintained—such moral conduct 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. Whatever noble view is emancipating, clear vision that penetrates profoundly, capable of rightly eradicating dukkha—such view 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. Ānanda, when I spoke earlier of six principles of cordiality, it was of these that I was speaking.

Ānanda, if you [monks] settle and completely cut off these six roots of disputation, and use these seven kinds of settlement of litigation—[up to] the settlement of litigation that is like a broom for sweeping away excrement—to settle any dispute that arises in the sangha, and [if you] also practice these six principles of cordiality, then, Ānanda, in this way you will [dwell] together in harmony after I am gone: happy, free of disputation, united and of a single mind, united and with a single teaching, blending like water and milk, dwelling and practicing happily, just as when I was present.143

Thus spoke the Buddha. Having heard what the Buddha said, the venerable Ānanda and the [other] monks were delighted and received it respectfully. 197. The Discourse to Upāli144

Thus have I heard. At one time the Buddha was dwelling at Campa, on the bank of the river Ganges.

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At that time, in the afternoon, the venerable Upāli rose from sitting in meditation and approached the Buddha. Having paid homage with his head at the Buddha's feet, he stepped back, sat to one side, and said: World-honored One, if a completely assembled sangha of monks perform a transaction that is different [from what is appropriate to the case] and declare a transaction that is different [from what is appropriate to the case], then is this a transaction in accordance with the Dharma, a transaction in accordance with the discipline?

The World-honored One replied, "It is not, Upāli." The venerable Upāli asked further:

World-honored One, if a completely assembled sangha of monks should do it by [the procedure for settlement of litigation called] encounter but instead do it by [loss of] memory, or if they should do it by [loss of] memory but instead do it by encounter, then is this a transaction in accordance with the Dharma, a transaction in accordance with the discipline? The World-honored One replied, "It is not, Upāli." The venerable Upāli asked further:

World-honored One, if a completely assembled sangha of monks should do it by [loss of] memory but instead do it by non-insanity, or if they should do it by non-insanity but instead do it by [loss of] memory, then is this a transaction in accordance with the Dharma, a transaction in accordance with the discipline? The World-honored One replied, "It is not, Upāli." The venerable Upāli asked further:

World-honored One, if a completely assembled sangha of monks should do it by non-insanity but instead do it by self-confession, or if they should do it by self-confession but instead do it by non-insanity, then is this a transaction in accordance with the Dharma, a transaction in accordance with the discipline?

The World-honored One replied, "It is not, Upāli." The venerable Upāli asked further:

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World-honored One, if a completely assembled sangha of monks should do it by self-confession but instead do it by [pronouncement of] <bad character>, or if they should do it by [pronouncement of] <bad character> but instead do it by self-confession, then is this a transaction in accordance with the Dharma, a transaction in accordance with the discipline? The World-honored One replied, "It is not, Upāli." The venerable Upāli asked further:

World-honored One, if a completely assembled sangha of monks should do it by [pronouncement of] <bad character> but instead reprove, or if they should reprove but instead do it by [pronouncement of] <bad character>, then is this a transaction in accordance with the Dharma, a transaction in accordance with the discipline? The World-honored One replied, "It is not, Upāli." The venerable Upāli asked further:

World-honored One, if a completely assembled sangha of monks should reprove but instead demote, or if they should demote but instead reprove, then is this a transaction in accordance with the Dharma, a transaction in accordance with the discipline?

The World-honored One replied, "It is not, Upāli." The venerable Upāli asked further:

World-honored One, if a completely assembled sangha of monks should demote but instead promote, or if they should promote but instead demote, then is this a transaction in accordance with the Dharma, a transaction in accordance with the discipline?

The World-honored One replied, "It is not, Upāli." The venerable Upāli asked further:

World-honored One, if a completely assembled sangha of monks should promote but instead expel, or if they should expel but instead promote, then is this a transaction in accordance with the Dharma, a transaction in accordance with the discipline?

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The World-honored One replied, "It is not, Upāli." The venerable Upāli asked further: "World-honored One, if a completely assembled sangha of monks should expel but instead remind, or if they should remind but instead expel, then is this a transaction in accordance with the Dharma, a transaction in accordance with the discipline? The World-honored One replied, "It is not, Upāli." The venerable Upāli asked further:

World-honored One, if a completely assembled sangha of monks should remind but instead correct at the root, or if they should correct at the root but instead remind, then is this a transaction in accordance with the Dharma, a transaction in accordance with the discipline? The World-honored One replied, "It is not, Upāli." The venerable Upāli asked further:

World-honored One, if a completely assembled sangha of monks should correct at the root but instead send away, or if they should send away but instead correct at the root, then is this a transaction in accordance with the Dharma, a transaction in accordance with the discipline? The World-honored One replied, "It is not, Upāli." The venerable Upāli asked further:

World-honored One, if a completely assembled sangha of monks should send away but instead prescribe penance, or if they should prescribe penance but instead send away, then is this a transaction in accordance with the Dharma, a transaction in accordance with the discipline? The World-honored One replied, "It is not, Upāli." The venerable Upāli asked further:

World-honored One, if a completely assembled sangha of monks should prescribe penance but instead correct, or if they should correct but instead prescribe penance, then is this a transaction in accordance with the Dharma, a transaction in accordance with the discipline? The World-honored One replied:

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It is not, Upāli. Upāli, if a completely assembled sangha of monks perform a transaction that is different [from what is appropriate to the case] and declare a transaction that is different [from what is appropriate to the case], then this is a transaction that is not in accordance with the Dharma, a transaction that is not in accordance with the discipline; and that sangha is at fault. Upāli, if a completely assembled sangha of monks should do it by encounter but instead do it by [loss of] memory, or if they should do it by [loss of] memory but instead do it by encounter, then this is a transaction that is not in accordance with the Dharma, a transaction that is not in accordance with the discipline; and that sangha too is at fault. Upāli, if a completely assembled sangha of monks should do it by [loss of] memory but instead do it by non-insanity, or if they should do it by non-insanity but instead do it by [loss of] memory, then this is a transaction that is not in accordance with the Dharma, a transaction that is not in accordance with the discipline; and that sangha too is at fault. Upāli, if a completely assembled sangha of monks should do it by noninsanity but instead do it by self-confession, or if they should do it by self-confession but instead do it by non-insanity, then this is a transaction that is not in accordance with the Dharma, a transaction that is not in accordance with the discipline; and that sangha too is at fault. Upāli, if a completely assembled sangha of monks should do it by selfconfession but instead do it by [pronouncement of] <bad character>, or if they should do it by [pronouncement of] <bad character> but instead do it by self-confession, then this is a transaction that is not in accordance with the Dharma, a transaction that is not in accordance with the discipline; and that sangha too is at fault.

Upāli, if a completely assembled sangha of monks should do it by [pronouncement of] <bad character> but instead reprove, or if they should reprove but instead do it by [pronouncement of] <bad character>, then this is a transaction that is not in accordance with the Dharma, a transaction that is not in accordance with the discipline; and that sangha too is at fault. Upāli, if a completely assembled sangha of monks should reprove but instead demote, or if they should demote but instead reprove, then this is a transaction that is not in accordance with the Dharma, a transaction that is not in accordance with the discipline; and that sangha too is at fault. 147

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Upāli, if a completely assembled sangha of monks should demote but instead promote, or if they should promote but instead demote, then this is a transaction that is not in accordance with the Dharma, a transaction that is not in accordance with the discipline; and that sangha too is at fault. Upāli, if a completely assembled sangha of monks should promote but instead expel, or if they should expel but instead promote, then this is a transaction that is not in accordance with the Dharma, a transaction that is not in accordance with the discipline; and that sangha too is at fault. Upāli, if a completely assembled sangha of monks should expel but instead remind, or if they should remind but instead expel, then this is a transaction that is not in accordance with the Dharma, a transaction that is not in accordance with the discipline; and that sangha too is at fault. Upāli, if a completely assembled sangha of monks should remind but instead correct at the root, or if they should correct at the root but instead remind, then this is a transaction that is not in accordance with the Dharma, a transaction that is not in accordance with the discipline; and that sangha too is at fault.

Upāli, if a completely assembled sangha of monks should correct at the root but instead send away, or if they should send away but instead correct at the root, then this is a transaction that is not in accordance with the Dharma, a transaction that is not in accordance with the discipline; and that sangha too is at fault.

Upāli, if a completely assembled sangha of monks should send away but instead prescribe penance, or if they should prescribe penance but instead send away, then this is a transaction that is not in accordance with the Dharma, a transaction that is not in accordance with the discipline; and that sangha too is at fault.

Upāli, if a completely assembled sangha of monks should prescribe penance but instead correct, or if they should correct but instead prescribe penance, then this is a transaction that is not in accordance with the Dharma, a transaction that is not in accordance with the discipline; and that sangha too is at fault.

Upāli, if a completely assembled sangha of monks perform a transaction that is appropriate [to the case] and then declare this transaction, then this 148

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is a transaction in accordance with the Dharma, a transaction in accordance with the discipline; and that sangha is not at fault. Upāli, if a completely assembled sangha of monks should do it by encounter and then do it by encounter . . . should do it by [loss of] memory and then do it by [loss of] memory . . . should do it by non-insanity and then do it by non-insanity . . . should do it by self-confession and then do it by self-confession . . . should do it by [pronouncement of] <bad character> and then do it by [pronouncement of] <bad character> . . . should reprove and then reprove . . . should demote and then demote . . . should promote and then promote . . . should expel and then expel . . . should remind and then remind . . . should correct at the root and then correct at the root . . . should send away and then send away . . . should prescribe penance and then prescribe penance . . . should correct and then correct, then this is a transaction in accordance with the Dharma, a transaction in accordance with the discipline; and that sangha is not at fault. Upāli, you should train in doing the transaction that is appropriate to the case and then declare this transaction. Do by encounter what should be done by encounter. Do by [loss of] memory what should be done by [loss of] memory. Do by non-insanity what should be done by non-insanity. Do by self-confession what should be done by self-confession. Do by [pronouncement of] <bad character> what should be done by [pronouncement of] <bad character>. Reprove who should be reproved. Demote who should be demoted. Promote who should be promoted. Expel who should be expelled. Remind who should be reminded. Discipline from the outset who should be disciplined from the outset. Correct at the root who should be corrected at the root. Send away who should be sent away. Prescribe penance for who should be prescribed penance. Discipline who should be disciplined. Upāli, you should train in this way.

Thus spoke the Buddha. Having heard what the Buddha said, the venerable Upāli and the [other] monks were delighted and received it respectfully. 198. The Discourse on the Stages

of Taming145

Thus have I heard. At one time the Buddha was dwelling at Rājagaha, staying in the Bamboo Grove at the Squirrels' Sanctuary.

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The Madhyama Āgama (Middle-length Discourses), Volume IV At that time the novice Aciravata was also dwelling at Rājagaha, staying in a meditation hut in the forest. At that time Prince Jīvasena, who was roaming about in the afternoon, came to where the novice Aciravata was staying. Having exchanged greetings with him, he stepped back, sat to one side, and said, "Venerable Aciravata, I would like to ask a question. Am I permitted to ask it?"

The novice Aciravata replied, "Good prince, ask what you wish to ask. Having heard it, I will consider it."

The prince asked, "Aciravata, is it true that in this Dharma and discipline a monk who is not negligent and who practices diligently attains unification of mind?"

The novice answered, "Good prince, it is true that in this Dharma and discipline a monk who is not negligent and who practices diligently attains unification of mind." The prince asked further:

Venerable Aciravata, would you tell me in full, according to what you have heard and according to what you have learned through recitation, how in this Dharma and discipline a monk who is not negligent and who practices diligently attains unification of mind?

The novice answered:

Good prince, I am not able to tell you in full, according to the Dharma as I have heard it and according to what I have learned through recitation, how in this Dharma and discipline a monk who is not negligent and who practices diligently attains unification of mind. Good prince, if I were to tell the good prince, according to the Dharma as I have heard it and according to what I have learned through recitation, how in this Dharma and discipline a monk who is not negligent and who practices diligently attains unification of mind, the good prince might not understand; and that would be wearisome for me.

The prince said to the novice:

Venerable Aciravata, you are not being ambushed by anyone. With what reason in mind are you retreating? Venerable Aciravata, tell me, according 150

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to the Dharma as you have heard it and according to what you have learned through recitation, how in this Dharma and discipline a monk who is not negligent and who practices diligently attains unification of mind. If I understand, then that is good. If I do not understand, then I will not ask you any more questions about anything.

Then the novice Aciravata told Prince Jīvasena, according to the Dharma as he had heard it and according to what he had learned through recitation, how in this Dharma and discipline a monk who is not negligent and who practices diligently attains unification of mind.

Then Prince Jīvasena said:

Venerable Aciravata, it is impossible that in this Dharma and discipline a monk who is not negligent and who practices diligently should attain unification of mind.

Having declared it impossible, he promptly got up from his seat and left without bidding farewell.

Not long after Prince Jīvasena had left, the novice Aciravata approached the Buddha. Having paid homage with his head [at the Buddha's feet], he stepped back, sat to one side, and told the Buddha the whole conversation with Prince Jīvasena.

Having heard it, the World-honored one said to the novice: Aciravata, let it be! How could Prince Jīvasena grasp [what you were talking about]? He engages in sensual pleasures, he is attached to sensual pleasures, consumed by craving for sensual pleasures, subject to the fever of sensual pleasures. As to the stage [of meditation attained by] abandoning sensual pleasures, by abandoning the craving for sensual pleasures, by abandoning the fever of sensual pleasures, by knowledge of dispassion, by vision of dispassion, by realization of dispassion, that Prince Jīvasena should [get to] know and see this stage, that is not possible. Why is that? Aciravata, it is [because] Prince Jīvasena constantly engages in sensual pleasures. Aciravata, it is just as with taming four [kinds of beings]; taming elephants, taming horses, taming oxen, and taming people. In each case two [kinds of beings] to be tamed resist taming and two [kinds of beings] to be tamed accept taming. Aciravata, what do you think? That these two 151

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[kinds of beings] to be tamed which resist taming, which have never been tamed and, never having been tamed, are at the stage of being untamed— that they should experience the tamed state, that is not possible. That these two [kinds of beings] to be tamed which accept taming, which have been well-tamed and, having been well-tamed, have [gone beyond] the stage of being untamed146—that they should experience the tamed state, that is certainly possible.

So, Aciravata, let it be! How could Prince Jīvasena get [what you were talking about]? He engages in sensual pleasures, he is attached to sensual pleasures, consumed by craving for sensual pleasures, subject to the fever of sensual pleasures. As to the stage [of meditation attained by] abandoning sensual pleasures, by abandoning the craving for sensual pleasures, by abandoning the fever of sensual pleasures, by knowledge of dispassion, by vision of dispassion, by realization of dispassion—that the prince should [get to] know or see this stage, that is not possible. Why is that? Aciravata, it is [because] Prince Jīvasena constantly engages in sensual pleasures. Aciravata, it is just as if there were a great rocky mountain not far from a village, which is without cavities, without crevices, solid, without hollows, firm and immovable, being altogether a single [mass]. Suppose that two men are wanting to see [the view]. One of the men quickly climbs up the mountain; the second man stays at the bottom of the mountain. The man on top of the rocky mountain sees that on the [other] side of the rocky mountain there is beautiful level ground, with scenic gardens, woodland groves, clear springs, flower ponds, and long flowing rivers. Having seen this, the man on top of the mountain says to the man at the bottom of the mountain, "Did you [ever] see that on the [other] side of the mountain there is beautiful level ground, with scenic gardens, woodland groves, clear springs, flower ponds, and long flowing rivers?" The man standing at the bottom of the mountain replies, "From what I see of the mountain, that on its [other] side there should be beautiful level ground, with scenic gardens, woodland groves, clear springs, flower ponds, and long flowing rivers, that is not possible."

Then the man on top of the rocky mountain quickly comes down. He takes hold of the man at the bottom of the mountain and quickly leads him up. Having reached the top of the rocky mountain, he asks him, "Do you 152

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[now] see that on the [other] side of the mountain there is beautiful level ground, with scenic gardens, woodland groves, clear springs, flower ponds, and long flowing rivers?" The other man replies, "Only now do I see it." Then [the first man] again asks the other man, "At first you said that to see this was not possible, but now you say you see it. What is the reason for this?" The other man replies, "At first my [view] was obstructed by the mountain, so I could not see it."

The elephant catcher returned to the head-anointed warrior king and said, "Your Majesty, the forest elephant has been caught; he is bound and out in the open. May Your Majesty do as he pleases!" Hearing this, the head-anointed warrior king said [to his skilled elephant tamer], "Skilled elephant tamer, now quickly tame this forest elephant. Make him submit so that he becomes a well-tamed elephant. When he is well-tamed, come back and tell me."

Having received the king's instructions, the skilled elephant tamer took hold of a large post, placed it on his right shoulder, and went to where the forest elephant was. He planted the post in the ground and bound the forest elephant to it by the neck. He did this to control [the elephant's] intentions of enjoying the forest, to remove its thoughts of desire for the forest, detain 153

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him from the forest and weary him of it, so that he would enjoy villages and towns, and develop a liking for human beings. The skilled elephant tamer began by providing [the forest elephant] with fodder and drink. Aciravata, once that forest elephant had accepted the first fodder and drink from the elephant tamer, the skilled elephant tamer thought, "Now this forest elephant will certainly survive. Why is that? [It is because] this forest elephant has for the first time accepted fodder and drink." Once that forest elephant had accepted the first fodder and drink from the elephant tamer, the skilled elephant tamer addressed him with soft, agreeable words, "Lie down, get up! Go, come back! Take up, put down! Bend, stretch!" That forest elephant, on being addressed by the elephant tamer with soft, agreeable words, lay down and got up, went and came back, took up and put down, bent and stretched. In this way the forest elephant followed the instructions of the elephant tamer. Aciravata, once that forest elephant had obeyed the instructions of the elephant tamer, the skilled elephant tamer bound his two front feet, his [two] back feet, his two hind parts, his two flanks, his tail, his forehead, his ears, his tusks, and also his trunk. He got a man holding a goad to mount [the elephant's] head, and many [other] men to stand in front of it holding swords, shields, spears, lances, halberds, hatchets, and axes. Holding a sharp halberd in his hand, the skilled elephant tamer stood in front of the forest elephant and said, "I will now train you in imperturbability. I will train you not to move."

While being trained in imperturbability by the elephant tamer, that forest elephant did not lift his front feet and did not move his back feet. His two hind parts, his two flanks, his tail, his forehead, his ears, his tusks, and his trunk all did not move. In this way the forest elephant submitted to the elephant tamer by remaining imperturbable.

Aciravata, when that forest elephant submitted to the elephant tamer by remaining imperturbable, at that time he was putting up with swords, shields, spears, lances, halberds, hatchets, and axes, and with the sound of loud shouting. If there was any yelling, blowing of conchs, beating of drums, or striking of bells, he was capable of enduring it all. Once that forest elephant was capable of enduring that, at that time he was tamed, well-tamed; he had achieved the higher taming, achieved the unsurpassable 154

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taming. [Being also endowed with] superior swiftness, unsurpassable swiftness, he was fit to be ridden by a king, to receive fodder from a king's granary, and to be called a royal elephant.

It is the same, Aciravata, at the time when there appears in the world a tathāgata, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, leader on the path of Dharma, teacher of devas and human beings, called a buddha, an exalted one. He has known and realized for himself this world [with its] devas and māras, [with its] Brahmās, [with its] renunciants and brahmins, from human beings to devas, and he dwells having himself achieved realization. He teaches the Dharma, which is sublime in the beginning, sublime in the middle, and sublime in the end, with its meaning and phrasing, endowed with purity, and he reveals the holy life. That Dharma taught by him is heard by a householder's son. On hearing it, the householder's son gains faith in the Dharma taught by the Tathāgata. Having gained faith, he shaves off his hair and beard, puts on monastic robes and out of faith leaves home and becomes homeless to train in the path. Aciravata, at that time the noble disciple comes out into the open, just as the king's forest elephant [came out of the forest]. Just as a forest elephant has lust, desire, delight, and attachment, namely for staying in the forest, Aciravata, in the same way devas and human beings have desire, lust, delight, and attachment, namely for the five strands of sensual pleasure, for visible forms, sounds, odors, tastes, and tangibles. The Tathāgata begins by taming that monk, "You should maintain purity of body and livelihood, maintain purity of speech . . . and of mind and livelihood." When the noble disciple maintains purity of body and livelihood, maintains purity of speech . . . and of mind and livelihood, the Tathāgata tames the monk further,148 "You should contemplate the body as a body internally . . . up to . . . contemplate feelings, mental states, and dharmas as dharmas."

When the noble disciple contemplates the body as a body internally . . . up to . . . contemplates feelings, mental states, and dharmas as dharmas, then the four establishments of mindfulness are present in the mind of the noble disciple. They bind his mind, control intentions of delighting in the household [life], and remove thoughts of desire for the household [life], 155

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The Madhyama Āgama (Middle-length Discourses), Volume IV detain him from the household [life] and weary him of it. They cause him to delight in the true Dharma and to develop noble morality. Aciravata, it is just as the elephant tamer, having received the order from the head-anointed warrior king, took hold of a large post, placed it on his right shoulder, went to where the forest elephant was, planted the post in the ground, and bound the forest elephant to it by the neck. This controlled [the elephant's] intentions of delighting in the forest and removed his thoughts of desire for the forest, detained him from the forest and wearied him of it. It caused him to delight in villages and towns and to develop a liking for human beings.

In the same way, Aciravata, the four establishings of mindfulness are present in the mind of the noble disciple. They bind his mind, control his intentions of delighting in the household [life], and remove thoughts of desire for the household [life], detain him from the household [life] and weary him of it. They cause him to delight in the true Dharma, and to develop noble morality.

When the noble disciple contemplates the body as a body internally . . . up to . . . contemplates feelings, mental states, and dharmas as dharmas, then the Tathāgata tames the monk further, "You should contemplate the body as a body internally, without thinking thoughts related to sensual pleasures . . . up to . . . contemplate feelings, mental states, dharmas as dharmas, without thinking thoughts related to what is not Dharma." When the noble disciple contemplates the body as a body internally without thinking thoughts related to sensual pleasures . . . up to . . . contemplates feelings, mental states, dharmas as dharmas, without thinking thoughts related to what is not Dharma, then in this way the noble disciple is following the instructions of the Tathāgata.

Aciravata, it is just as the forest elephant which, on being addressed by the elephant tamer with soft and agreeable words, lay down and got up, went and came back, took up and put down, bent and stretched, in this way the forest elephant followed the instructions of the elephant tamer.149 In the same way, Aciravata, when the noble disciple contemplates the body as a body internally, without thinking thoughts related to sensual pleasures . . . up to . . . contemplates feelings, mental states, dharmas as dharmas, 156

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without thinking thoughts related to what is not Dharma, then in this way the noble disciple is following the instructions of the Tathāgata. When the noble disciple follows the instructions of the Tathāgata, the Tathāgata further tames the monk, "You should dwell secluded from sensual desires, secluded from evil and unwholesome states . . . up to . . . attain and dwell having attained the fourth absorption."150 When the noble disciple dwells secluded from sensual desires, secluded from evil and unwholesome states . . . up to . . . attains and dwells having attained the fourth absorption, then in this way the noble disciple has followed the Tathāgata and become established in imperturbability. Aciravata, it is just as when, through being instructed in imperturbability by the elephant tamer, the forest elephant did not lift his front feet, did not move his back feet, his two hind parts, his two flanks, his tail, his forehead, his ears, his tusks, and also his trunk, then in this way the forest elephant was following the elephant tamer's instructions on imperturbability.151 In the same way, Aciravata, when the noble disciple dwells secluded from sensual desires, secluded from evil and unwholesome states . . . up to . . . attains and dwells having achieved the fourth absorption, then in this way the noble disciple has followed the Tathāgata and become established in imperturbability. When, by following the Tathāgata, the noble disciple has become established in imperturbability, at that time he is capable of enduring affliction by hunger and thirst, cold and heat, mosquitoes and gadflies, flies and fleas, wind and sun. He is also capable of enduring abusive words and being beaten with sticks. Any diseases of the body causing the utmost pain, such as to make him wish to end his life, all of these unpleasant afflictions he is able to endure.

Aciravata, it is just as the forest elephant, when he submitted to the elephant tamer and remained imperturbable, put up with swords, shields, spears, lances, halberds, hatchets, and axes, and the sound of loud shouting. He was capable of enduring any yelling, blowing of conchs, beating of drums, and striking of bells. All of that he was able to endure.152 In the same way, Aciravata, when by following the Tathāgata, the noble disciple has become established in imperturbability, at that time he is 157

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capable of enduring affliction by hunger and thirst, cold and heat, mosquitoes and gadflies, flies and fleas, wind and sun. He is also capable of enduring abusive words and being beaten with sticks. Any diseases of the body causing the utmost pain, such as to make him wish to end his life, all of these unpleasant afflictions he is able to endure. Aciravata, when the noble disciple, through following the Tathāgata, is able to put up [with all of this], at that time he is tamed, well-tamed, has reached the higher taming, the supreme taming; he has reached the higher peace, the supreme peace; he has discarded all crookedness, fear, stupidity, and deceitfulness; he has become pure, has settled the dust, become free of dirt, free of impurity; he is worthy of praise, worthy of being invited, worthy of reverence, worthy of respect, truly worthy of offerings, an excellent field of merit for all devas and human beings.153 Aciravata, it is just as that forest elephant, when he had become capable of enduring all, at that time he was tamed, well-tamed, had achieved the higher taming, had achieved the unsurpassable taming, [was endowed with] superior swiftness, unsurpassable swiftness, was fit to be ridden by a king, to receive fodder from a king's granary, and to be called a royal elephant.

In the same way, Aciravata, when the noble disciple, through following the Tathāgata, is able to put up [with all of this], at that time he is tamed, well-tamed, has achieved the higher taming, the supreme taming; has attained the higher peace, the supreme peace; he has discarded all crookedness, fear, stupidity, and deceitfulness; he has become pure, has settled the dust, become free of dirt, free of impurity; he is worthy of praise, worthy of being invited, worthy of reverence, worthy of respect, truly worthy of offerings, an excellent field of merit for all devas and human beings. Aciravata, a young forest elephant who dies untamed is reckoned to have "died untamed," a middle-aged elephant . . . an old elephant who dies untamed is reckoned to have "died untamed." Aciravata, a young noble disciple who dies untamed is reckoned to have "died untamed," a middle-aged noble disciple . . . an old noble disciple who dies untamed is reckoned to have "died untamed."154

Aciravata, a young forest elephant who dies well-tamed is reckoned to have "died well-tamed," a middle-aged elephant . . . an old elephant 158

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who dies well-tamed is reckoned to have "died well-tamed." Aciravata, a young noble disciple who dies well-tamed is reckoned to have "died well-tamed," a middle-aged noble disciple . . . an old noble disciple who dies well-tamed is reckoned to have "died well-tamed." Thus spoke the Buddha. Having heard what the Buddha said, the novice Aciravata and the monks were delighted and received it respectfully. 199. The Discourse on the Stages of the Fool

and the Wise155

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

At that time the World-honored One addressed the monks, "I will now teach you the nature of being foolish and the nature of being wise. Listen closely, listen closely and pay proper attention!" Then the monks listened to receive the instruction.

The Buddha said:

What is the nature of foolishness? A fool has three characteristics that mark him as foolish, that show him to be foolish, and possessing which he qualifies as a fool and is said to be foolish. What are the three? A fool thinks evil thoughts, speaks evil speech, and does evil deeds. This is why he is a fool and is said to be foolish.

If a fool did not think evil thoughts, did not speak evil speech, and did not do evil deeds, then he would not be reckoned a fool and said to be foolish. It is because a fool thinks evil thoughts, speaks evil speech, and does evil deeds that he is reckoned a fool and said to be foolish. Right here and now a fool experiences three types of distress in body and mind. What are the three types of distress in body and mind that a fool experiences? Whatever he is doing, be it sitting in an assembly meeting, or being in a street or alley, or in a marketplace, or at a crossroads, there is talk about matters relating to fools: "A fool kills living beings, takes what is not given, engages in sexual misconduct, speaks falsehood . . . up to . . . has wrong view, and possesses countless other evil and unwholesome qualities."156 Having seen that someone possesses countless evil and unwholesome qualities, other people speak badly of him. 159

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Hearing this, the fool then thinks, "Having seen that someone possesses countless evil and unwholesome qualities, other people speak badly of him. I too possess these countless evil and unwholesome qualities. If they knew this, they would speak badly of me." This is the first type of distress in body and mind that a fool experiences right here and now. Again, a fool sees the king's men arresting a criminal and subjecting him to various kinds of painful punishment: cutting off his hands, cutting off his feet, cutting off both his hands and his feet, cutting off his ears, cutting off his nose, cutting off both his ears and his nose; or slicing strips off him, or tearing out his beard, or tearing out his hair, or tearing out both his beard and his hair; or putting him in a cage and setting fire to his clothes; or wrapping him in straw and setting fire to it; or placing him in the belly of the "iron donkey," or in the mouth of the "iron pig," or in the mouth of the "iron tiger" and then heating it over a fire; or placing him in a copper cauldron or an iron cauldron and stewing him; or cutting him into pieces, or stabbing him with a sharp fork, or hooking him with iron hooks, or laying him down on an iron bed and scalding him with boiling oil, or seating him in an iron mortar and pounding him with an iron pestle, or having him be bitten by poisonous snakes, or whipping him with whips, or beating him with sticks, or hitting him with clubs, or impaling him alive, or cutting off his head. Seeing this, the fool thinks, "Being known to the king and arrested for possessing countless evil and unwholesome qualities, one will be punished like this.157 I too possess these countless evil and unwholesome qualities. If the king knew this, he would have me too subjected to painful punishment." Such is the second type of distress in body and mind that a fool experiences right here and now.

Again the fool engages in evil bodily conduct, engages in evil verbal and mental conduct. Suppose he becomes sick and experiences pain.158 As he is sitting or lying on a bed, or sitting or lying on a bench, or sitting or lying on the ground, great pain, extreme suffering arises in his body such as to make him wish to end his life. At that time his evil bodily conduct, evil verbal and mental conduct hangs over him. It is just as, in the late afternoon when the sun is going down behind a tall mountain, the shadow hangs over the ground; in the same way his evil bodily conduct, evil verbal and mental conduct hangs over him at 160

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that time. He thinks, "This is my evil bodily conduct, evil verbal and mental conduct hanging over me. In former times I have not done what is meritorious; I have done much evil.

"If there is a place for those who have done evil, who have been fierce and brutal, who have been unprincipled in their affairs, who have not done what is meritorious and not done what is wholesome, who have not made for themselves a lifelong reliable refuge from fear, then I will be going to that bad place."

From this arises regret; and regret having arisen, [he knows] that he will die unworthy, that his life will end in an unwholesome way. This is the third type of distress in body and mind that the fool experiences right here and now.

Again, the fool engages in evil bodily conduct, engages in evil verbal and mental conduct. Having engaged in evil bodily conduct, engaged in evil verbal and mental conduct, because of this condition, with the breaking up of the body at death he will certainly go to a bad destiny and be reborn in hell. On being reborn there he will experience the painful consequences, which are entirely unwanted, displeasing, such as the mind would not like to think about.

If it is said, "It is entirely unwanted, displeasing, such as the mind would not like to think about," then it is about hell that this is said. Why is that? Hell is entirely unwanted, displeasing, such as the mind would not like to think about.

At that time one monk 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, how is the suffering in hell?" The World-honored One replied, "Monk, hell cannot be completely described—that is, the suffering in hell. Monk, hell is pure suffering." The monk asked again, "World-honored One, can the meaning of this be expressed through a simile?"

The World-honored One replied:

The meaning of this can be expressed through a simile. Monk, it is just as if the king's men, having caught a thief, were to bring him to the headanointed warrior king and say, "Your Majesty, this thief has committed a 161

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crime. May Your Majesty punish him." The head-anointed warrior king says, "You go in the morning and punish this man's crime by stabbing him a hundred times with spears."

On receiving the instruction, the king's men go in the morning and punish him by stabbing him a hundred times with spears; [yet] that man is still alive. The head-anointed warrior king asks them, "How is that man?" The king's men reply, "Your Majesty, that man is still alive." The head-anointed warrior king says again, "You go at midday and again stab him a hundred times with spears."

On receiving the instruction, the king's men go at midday and again stab him a hundred times with spears, [yet] that man is still alive. The head-anointed warrior king again asks them, "How is that man?" The king's men reply, "Your Majesty, that man is still alive." The head-anointed warrior king again says, "You go at sundown and again stab him a hundred times with spears."

On receiving the instruction the king's men go at sundown and again stab him a hundred times with spears; [yet] that man is still alive. However, that man's body is completely perforated, broken up, and destroyed. No part of it, even the size of the hole in a coin, remains intact. The headanointed warrior king asks them, "How is that man?" The king's men reply, "Your Majesty, that man is still alive. However, his body is completely perforated, broken up, and destroyed. No part of it, even the size of the hole in a coin, remains intact."

Monks, what do you think? When that man was stabbed with spears three hundred times in a single day, would he have experienced distress, extreme anguish, and pain in body and mind because of this? The monks replied:

World-honored One, he would have already experienced extreme pain on being stabbed by one spear, let alone being stabbed three hundred times by spears.159 How could that person not have experienced distress, extreme anguish, and pain in body and mind?

Then the World-honored One took in his hand a pebble as small as a pea and said, "Monks, do you see this pebble as small as a pea that I have taken in my hand?"

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The monks replied, "We see it, World-honored One."

The World-honored One asked them further:

Monks, what do you think? If this pebble, small as a pea, that I have taken in my hand, is compared with the Himalaya, king of mountains, which is the larger?

The monks replied:

Compared with the pebble, small as a pea, that the World-honored One has taken in his hand, the Himalaya, king of mountains, is a hundred times larger, a thousand times, ten thousand, a hundred thousand times larger, immeasurably, incalculably, incomparably larger, larger beyond reckoning, since the Himalaya, king of mountains, is extremely large, exceedingly large. The World-honored One said:

Monks, it is just as, compared with the pebble, small as a pea, that I have taken in my hand, the Himalaya, king of mountains, is a hundred times greater, a thousand times, ten thousand, a hundred thousand times greater, immeasurably, incalculably, incomparably greater, greater beyond reckoning, since the Himalaya, king of mountains, is extremely large, exceedingly large. In the same way, monks, compared with the distress, extreme anguish, and pain in body and mind experienced by that man because he was stabbed with spears three hundred times in a single day, the suffering in hell is a hundred times greater, a thousand times, ten thousand, a hundred thousand times greater, immeasurably, incalculably, incomparably greater, greater beyond reckoning, since the suffering in hell is extremely painful, exceedingly painful.

Monks, how is the suffering in hell? When living beings are reborn in hell, as soon as they have been born there, the guardians of hell seize them with their hands and, with blazing red-hot iron axes, chop and trim their bodies so that they become octagonal or hexagonal,160 square or round, tall or short, neat or unshapely.

Being tortured in this way, [those beings] are overwhelmed by pain for very many years, up to hundreds or thousands, experiencing immeasurable pain, extremely severe and acute pain; yet after all they do not die 163

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until their evil and unwholesome deeds have been exhausted. Such is the suffering in hell.

Monks, how is the suffering in hell?161 When living beings are reborn in hell, as soon as they have been born there, the guardians of hell seize them with their hands and, with blazing red-hot iron hatchets, chop and trim their bodies so that they become octagonal or hexagonal, square or round, tall or short, neat or unshapely.

Monks, how is the suffering in hell? When living beings are reborn in hell, as soon as they have been born there, the guardians of hell seize them with their hands and force them to sit on blazing red-hot iron spears. With iron pincers they force their mouths open and then place in their mouths blazing red-hot iron balls, which burn their lips, burn their tongue, burn their palate,162 burn their throat, burn their heart, burn their stomach, and then come out of the body lower down.

Monks, how is the suffering in hell? When living beings are reborn in hell, as soon as they have been born there, the guardians of hell seize them with their hands, and force them to sit on blazing red-hot iron stakes. With iron pincers they force their mouths open and then pour molten copper into their mouths, which burns their lips, burns their tongue, burns their palate, burns their throat, burns their heart, burns their stomach, and then comes out of the body lower down.

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Monks, how is the suffering in hell? When living beings are reborn in hell, as soon as they have been born there, the guardians of hell seize them with their hands and force them to lie down on their backs on a blazing red-hot iron floor, and punish them with the fivefold fixing: they nail both hands and both feet [to the floor] with iron nails, and nail their belly with another nail.

Monks, how is the suffering in hell? When living beings are reborn in hell, as soon as they have been born there, the guardians of hell seize them with their hands, and force them to lie down on the blazing red-hot iron floor. Pulling out their tongue, they stretch it [and fix it] with a hundred nails so that it is without wrinkles and does not shrink. It is just like using a hundred nails to stretch an ox hide so that it is without wrinkles and does not shrink.

In the same way, [when] living beings are reborn in hell, as soon as they have been born there, the guardians of hell seize them with their hands and force them to lie down on the blazing red-hot iron floor. Pulling out their tongue, they stretch it [and fix it] with a hundred nails so that it is without wrinkles and does not shrink.

Monks, how is the suffering in hell? When living beings are reborn in hell, as soon as they have been born there, the guardians of hell seize them with their hands, and tear off their skin from head to feet or tear off their skin from feet to head. [Then] they bind them to a chariot and drag them back and forth on the blazing red-hot iron floor.

Being tortured in this way, [those beings] are overwhelmed by pain for very many years, up to hundreds or thousands, experiencing immeasurable 165

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Monks, how is the suffering in hell? When living beings are reborn in hell, as soon as they have been born there, the guardians of hell force them down on the ground and, having taken what is blazing red-hot and burning, they force them to take it in their hands and sprinkle it over their own bodies.

Being tortured in this way, [those beings] are overwhelmed by pain for very many years, up to hundreds and thousands, experiencing immeasurable pain, extremely severe and acute pain; yet after all they do not die until their evil and unwholesome deeds have been exhausted. Such is the suffering in hell.

Monks, how is the suffering in hell? When living beings are reborn in hell, as soon as they are born there, the guardians of hell force them to go up and down a blazing red-hot mountain of fire. When they put one foot down, the flesh, skin, and blood are completely burned up, and when they lift up that foot, the flesh, skin, and blood become again as before. Being tortured in this way, [those beings] are overwhelmed by pain for very many years, up to hundreds or thousands, experiencing immeasurable pain, extremely severe and acute pain; yet after all they do not die until their evil and unwholesome deeds have been exhausted. Such is the suffering in hell.

Monks, how is the suffering in hell? When living beings are reborn in hell, as soon as they have been born there, the guardians of hell seize them with their hands and, having lifted them up above a big blazing red-hot iron cauldron, they put them upside down into that iron cauldron. They are tossed up and down and in the [eight] directions, and froth comes out of their bodies, surrounding them as they cook.

It is just as when big beans, lentils, pod beans, bitter beans, and mustard seed are placed into a cauldron, with plenty of water and a very hot fire below, the beans in it are tossed up and down and in the [eight] directions, and become surrounded by their own froth as they cook. In the same way, when living beings are reborn in hell, as soon as they have been born there, the guardians of hell seize them with their hands 166

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and, having lifted them up above a big blazing red-hot iron cauldron, they put them upside down into that iron cauldron. They are tossed up and down and in the [eight] directions, and froth comes out of their bodies, surrounding them as they cook.

Monks, how is the suffering in hell? Among the hells there is one hell called the Six Sensory Contacts.163 When living beings are reborn in it, as soon as they have been born there, the forms they see with their eyes are not enjoyable, not likable. [Finding them] truly not enjoyable, not likable, the mind does not desire them; they are truly not desirable. The mind does not delight in them, as they are truly not delightful. The sounds they hear with the ear . . . the odors they smell with the nose . . . the flavors they taste with the tongue . . . the tangibles they feel with the body . . . the mind-objects they cognize with their minds are not enjoyable, not likable. [Finding them] truly not enjoyable, not likable, the mind does not desire them; they are truly not desirable. The mind does not delight in them, as they are truly not delightful. Such is the suffering in hell. Monks, I could with countless skillful means describe to you those hells, and describe the situation in those hells; but the suffering in those hells cannot be completely described, since hell is pure suffering. Monks, the fool may at some time emerge from hell and be reborn as an animal. Life as an animal is also very painful.

Monks, how is the suffering of animals?164 Some of the living beings that are reborn among animals are born in darkness, grow up in darkness, and die in darkness. Which [animals] are they? They are earth-dwelling worms. At an earlier time the fool, out of greedy attachment to tasty food, engaged in evil bodily conduct, engaged in evil verbal and mental conduct. Having engaged in evil bodily conduct, engaged in evil verbal and mental conduct, because of that reason, with the breaking up of the body at death he is reborn among animals that are born in darkness, grow up in darkness, and die in darkness. Such is the suffering of animals. 761a

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Monks, how is the suffering of animals? Some of the living beings that are reborn among animals are born in the bodies [of others], grow up in the bodies [of others], and die in the bodies [of others]. Which [animals] are they? They are called ulcer worms.

At an earlier time the fool, out of greedy attachment to tasty food, engaged in evil bodily conduct, engaged in evil verbal and mental conduct. Having engaged in evil bodily conduct, engaged in evil verbal and mental conduct, because of that reason, with the breaking up of the body at death he is reborn among animals that are born in the bodies [of others], grow up in the bodies [of others], and die in the bodies [of others]. Such is the suffering of animals.

Monks, how is the suffering of animals? Some living beings are reborn among animals that are born in water, grow up in water, and die in water. Which [animals] are they? They are fish, sea monsters (makaras), tortoises, alligators, water serpents, timis, timiṅgalas, and timirapiṅgalas.165 At an earlier time the fool, out of greedy attachment to tasty food, engaged in evil bodily conduct, engaged in evil verbal and mental conduct. Having engaged in evil bodily conduct, engaged in evil verbal and mental conduct, because of that reason, with the breaking up of the body at death he is reborn among animals that are born in water, grow up in water, and die in water. Such is the suffering of animals.

Monks, how is the suffering of animals? Some living beings are reborn among animals that eat by chewing on fresh grass, shrubs, and trees. Which [animals] are they? They are elephants, horses, camels, cows, donkeys, deer, water buffalo, and swine. At an earlier time the fool, out of greedy attachment to tasty food, engaged in evil bodily conduct, engaged in evil verbal and mental conduct. Having engaged in evil bodily conduct, engaged in evil verbal and mental conduct, because of that reason, with the breaking up of the body at death he is reborn among animals that eat by chewing fresh grass, shrubs, and trees. Such is the suffering of animals.

Monks, how is the suffering of animals? Some living beings are reborn among animals that, on smelling the odor of human feces and urine, run toward it and eat it as food.

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It is just as boys and girls, on smelling the odor of food and drink, run toward it [saying,] "That is food, that is food!"166

In the same way, monks, some living beings are reborn among animals that, on smelling the odor of human feces and urine, run toward it and eat it as food. Which [animals] are they? They are chickens, pigs, dogs, jackals, crows, and [the animals called] julouluo and julengjia.167 At an earlier time the fool, out of greedy attachment to tasty food, engaged in evil bodily conduct, engaged in evil verbal and mental conduct. Having engaged in evil bodily conduct, engaged in evil verbal and mental conduct, because of that reason, with the breaking up of the body at death he is reborn among animals that feed on excrement and filth. Such is the suffering of animals.

Monks, I could with countless skillful means describe to you those animals and describe the situation of animals; but the suffering of animals cannot be completely described, since the life of animals is pure suffering. Monks, for the fool to emerge from being an animal and return to be born as a human being is extremely difficult. Why is that? Among animals there is no practice of benevolence and virtue. They do not act according to the principles of proper conduct. They do not act in a refined and wholesome way. Those animals eat one another. The strong eat the weak; the big eat the small.

Monks, it is as if this earth were completely immersed in water and there were a blind turtle with a life span of countless hundreds and thousands of years; and on the surface of the water, being blown about by the wind, there were a small, light wooden plank with just a single hole through it. Monks, what do you think? Would the head of that blind turtle get to go into the single hole in that small, light wooden plank? The monks replied, "World-honored One, it might get to go into it, but only after a very long time and with great difficulty." The World-honored One said:

Monks, perhaps after a hundred years have passed the blind turtle, coming from the east, raises its head once, [but] that small wooden plank with just a single hole has been blown by an easterly wind toward the south. 169

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The Madhyama Āgama (Middle-length Discourses), Volume IV Perhaps after a hundred years have passed the blind turtle, coming from the south, raises its head once, [but] that plank with a single hole has been blown by a southerly wind toward the west.

Perhaps after a hundred years have passed the blind turtle, coming from the west, raises its head once, [but] that plank with a single hole has been blown by a westerly wind toward the north. Perhaps after a hundred years have passed the blind turtle, coming from the north, raises its head once, [but] that plank with a single hole has been blown by a northerly wind in all directions. Monks, what do you think? Would the head of that blind turtle get to go into the one hole in this plank? The monks replied, "World-honored One, it might get to go into it, but only after a very long time and with great difficulty." [The World-honored One said]:

Monks, in the same way, for the fool to emerge from being an animal and return to be born as a human being is extremely difficult. Why is that? Among animals there is no practice of benevolence and virtue. They do not act according to the principles of proper conduct; they do not act in a refined and wholesome way. Those animals eat one another. The strong eat the weak; the big eat the small.

Monks, if the fool at some time emerges from being an animal and returns to be born as a human being, then he will be in some inferior family of a lowly clan, debased and poor, with meager food and drink, getting food only with great difficulty.

Which are such [families]? They are families of prison guards, workers, artisans, and potters, such relatively lowly families that are debased and poor, with meager food and drink, getting food only with great difficulty. Born into such a family, at birth he may be blind, or lame, or with a withered arm, or hunchbacked, or left-handed, with a bad complexion, having a face like a sheep, ugly, of short life span, and at the service of others. He engages in evil bodily conduct, engages in evil verbal and mental conduct. Having engaged in evil bodily conduct, engaged in evil verbal and mental conduct, because of that reason, with the breaking up of the body at death he will again go to a bad destiny, being reborn in hell. 170

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It is like two men gambling. One of them, on making his first draw, acts in such a way that he loses his male and female servants and loses his wife and children. [Then after] drawing again [and losing] he is hung upside down in a smoke-filled room [as punishment for nonpayment]. He thinks, "I have nothing to eat or drink. On my first draw I acted in such a way that I lost my male and female servants and lost my wife and children. [Then after] drawing again, I was hung upside down in a smoke-filled room." Monks, this way of acting—[whereby] he lost his male and female servants, lost his wife and children, and [then after] drawing again, was hung upside down in a smoke-filled room—is trifling [compared with] the ways of acting one might engage in, namely engaging in evil bodily conduct, engaging in evil verbal and mental conduct. Monks, having engaged in evil bodily conduct, engaged in evil verbal and mental conduct, because of this, conditioned by this, with the breaking up of the body at death one will go to a bad destiny, being reborn in hell. Monks, these ways of acting are most unwished for, truly displeasing, not such as the mind would think about. Monks, have I not taught you completely about the nature of foolishness?

The monks replied, "Yes, the World-honored One has indeed taught us completely about the nature of foolishness."

The World-honored One said:

What is the nature of wisdom? The wise man has three characteristics that mark him as wise, that show him to be wise, and possessing which he qualifies as a wise man and is said to be wise. What are the three? It is because a wise man thinks wholesome thoughts, speaks wholesome speech, and does wholesome deeds that he is a wise man and is said to be wise. If a wise man did not think wholesome thoughts, did not speak wholesome speech, and did not do wholesome deeds, then he would not be reckoned a wise man and said to be wise. It is because a wise man thinks wholesome thoughts, speaks wholesome speech, and does wholesome deeds that he is reckoned a wise man and is said to be wise. Right here and now the wise man experiences three types of delight in body and mind. What are the three types of delight in body and mind that a wise man experiences right here and now?

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Whatever the wise man is doing, be it sitting in an assembly meeting, or being in a street or alley, or in a marketplace, or at a crossroads, there is talk about matters relating to wise men: "A wise man has abandoned killing and abstains from killing . . . taking what is not given . . . engaging in sexual misconduct . . . speaking falsehood . . . up to . . . has abandoned wrong view and acquired right view; and he possesses countless other wholesome qualities."168 Having seen that someone possesses countless wholesome qualities, other persons praise him.

Hearing this, the wise man then thinks, "Having seen that someone possesses countless wholesome qualities, other people praise him. I too possess these countless wholesome qualities. If they knew, they would praise me." This is the first type of delight in body and mind that a wise man experiences right here and now.

Again, a wise man sees the king's men arresting a criminal and subjecting him to various kinds of painful punishment: cutting off his hands, cutting off his feet, cutting off both his hands and his feet, cutting off his ears, cutting off his nose, cutting off both his ears and his nose; or slicing strips off him, or tearing out his beard, or tearing out his hair, or tearing out both his beard and his hair; or putting him in a cage and setting fire to his clothes; or wrapping him in straw and setting fire to it; or placing him in the belly of the "iron donkey,"' or in the mouth of the "iron pig," or in the mouth of the "iron tiger," and then heating it over a fire; or placing him in a copper cauldron or an iron cauldron and stewing him; or cutting him into pieces, or stabbing him with a sharp fork, or hooking him with iron hooks, or laying him down on an iron bed and scalding him with boiling oil, or seating him in an iron mortar and pounding him with an iron pestle, or having him be bitten by poisonous snakes, or whipping him with whips, or beating him with sticks, or hitting him with clubs, or impaling him alive, or cutting off his head.

Seeing this, the wise man thinks, "Being known to the king and arrested for possessing countless evil and unwholesome qualities, one would be subjected to such punishment. I do not possess these countless evil and unwholesome qualities. If the king came to know this, he would certainly not have me subjected to such punishment." Such is the second type of delight in body and mind that a wise man experiences right here and now. 172

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Again, the wise man engages in sublime bodily conduct, engages in sublime verbal and mental conduct. Suppose he becomes sick and experiences pain. As he is sitting or lying on a bed, or sitting or lying on a bench, or sitting or lying on the ground, great pain, extreme suffering arises in his body such as to make him wish to end his life. At that time his sublime bodily conduct, sublime verbal and mental conduct hangs over him. It is just as in the late afternoon when the sun is going down behind a tall mountain, the shadow hangs over the ground. In the same way his sublime bodily conduct, sublime verbal and mental conduct hangs over him at that time. He thinks, "This is my sublime bodily conduct, sublime verbal and mental conduct hanging over me. In former times I have not done what is evil; I have done much that is meritorious. If there is a place for those who have not done evil, who have not been fierce and brutal, who have not been unprincipled in their affairs, who have done what is meritorious, done what is wholesome, who have made for themselves a lifelong reliable refuge from fear, then I will be going to that good place." From this arises absence of regret; and absence of regret having arisen, [he knows] he will die worthy, his life will end in a wholesome way. This is the third type of delight in body and mind that a wise man experiences right here and now.

Again, the wise man engages in sublime bodily conduct, engages in sublime verbal and mental conduct. Having engaged in sublime bodily conduct, engaged in sublime verbal and mental conduct, because of that reason, with the breaking up of the body at death he will certainly ascend to a good destiny and be reborn up in heaven. On being reborn in heaven he will experience a happy fruition, which is entirely wanted, entirely pleasing, such that the mind likes to think about.

If one thinks, "'Entirely wanted, entirely pleasing, such that the mind likes to think about,' then this is said about the good realms of existence. Why is that? The good realms of existence are entirely wanted, entirely pleasing, such as the mind likes to think about."

At that time one monk 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, how is the happiness in the good realms of existence?" 173

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The Madhyama Āgama (Middle-length Discourses), Volume IV The World-honored One replied:

Monk, the good realms of existence cannot be completely described— that is, the happiness in the good realms of existence. The good realms of existence are pure happiness.

The monk asked again, "World-honored One, can the meaning of this be expressed through a simile?"

The World-honored One replied:

The meaning of this can be expressed through a simile. It is just as when a wheel-turning monarch possesses the seven treasures and the four types of human supernormal power.169 Monk, what do you think? Possessing the seven treasures and the four types of human supernormal power, would the wheel-turning monarch because of that experience supreme delight in body and mind?

The monk replied:

World-honored One, possessing one treasure or one human supernormal power, one would already experience supreme delight. How could the wheel-turning monarch not be supremely delighted at possessing the seven treasures and the four types of human supernormal power? Then the World-honored One took in his hand a pebble as small as a pea and said, "Monks, do you see the pebble, small as a pea, that I have taken in my hand?"

The monks replied, "We see it, World-honored One." The World-honored One asked them further:

Monks, what do you think? If this pebble, small as a pea, that I have taken in my hand is compared with the Himalaya, king of mountains, which is the larger?

The monks replied:

Division 16

immeasurably, incalculably, incomparably larger, larger beyond reckoning, since the Himalaya, king of mountains, is extremely large, exceedingly large. The World-honored One said:

Monks, it is just as, compared with the pebble, small as a pea, that I have taken in my hand, the Himalaya, king of mountains, is a hundred times larger, a thousand times larger, ten thousand, a hundred thousand times larger, immeasurably, incalculably, incomparably larger, larger beyond reckoning, since the Himalaya, king of mountains, is extremely large, exceedingly large.

In the same way, monks, compared with the supreme delight in body and mind experienced by the wheel-turning monarch who possesses the seven treasures and the four types of human supernormal power, the divine happiness of the good realms of existence is a hundred times greater, a thousand times, ten thousand, a hundred thousand times greater, immeasurably, incalculably, incomparably greater, since the good realms of existence are pure happiness. Monks, how is the happiness in the good realms of existence? There is a good destiny called the Six Sensory Contacts.170 When living beings are reborn in it, as soon as they have been born there, the forms they see with their eyes are enjoyable, likable. [Finding them] truly enjoyable, likable, the mind desires them; they are truly desirable. The mind delights in them, as they are truly delightful.

The sounds they hear with the ear . . . the odors they smell with the nose . . . the flavors they taste with the tongue . . . the tangibles they feel with the body . . . the mind-objects they cognize with their minds are enjoyable, likable. [Finding them] truly enjoyable, likable, the mind desires them; they are truly desirable. The mind delights in them, as they are truly delightful. Such is the happiness of the good realms of existence. Monks, I could with countless skillful means describe to you those good realms of existence, and describe the situation in those good realms of existence; but the happiness in those good realms of existence cannot be completely described, since the good realms of existence are pure happiness. Monks, the wise man may at some time come down from the good realms of existence to be reborn among human beings. The family [into 175

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