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The Madhyama Āgama (Middle-Length Discourses) Volume IV

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200. The Discourse on [the Monk] Ariṭṭha

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which he is born] is one that enjoys extremely great riches, immeasurable wealth, with an abundance of all kinds of livestock, feudal lands, and manors, with plenty of rice and other grains, and with all the various requisites of life. Which are [these families]? They are families of great warrior householders, families of great brahmin householders, families of great merchant householders, and others that enjoy extremely great riches, immeasurable wealth, with an abundance of all kinds of livestock, feudatories, and manors, with plenty of rice and other grains, and with all the various requisites of life. Being born into such a family, he is good-looking and lovable, respected by many people, extremely famous, greatly powerful, loved by many people, and thought of by many people. He 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 this, conditioned by this, with the breaking up of the body at death, he will in turn go to a good destiny, being reborn in heaven. It is like two men gambling. One of them, on making his first draw, acts in such a way that he gains much wealth. He thinks, "I did not work in the fields, yet on making my first draw I acted in such a way that I gained much wealth."

Monks, this way of acting, [whereby] he gained much wealth, is trivial [compared with] these [other] ways of acting, namely engaging in sublime bodily conduct, engaging in sublime verbal and mental conduct. Having engaged in sublime bodily conduct, engaged in sublime verbal and mental conduct, because of this, conditioned by this, with the breaking up of the body at death one will in turn go to a good destiny, being reborn in heaven. Monks, these ways of acting are highly wanted, most pleasing, such that the mind would most like to think about. Monks, have I not taught you completely about the nature of being a wise man? The monks replied, "Yes, the World-honored One has indeed taught us completely about the nature of being a wise man."

The World-honored One said:

Such is the nature of a fool and the nature of a wise man. You should 176

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understand the nature of a fool and the nature of a wise man. Having understood the nature of a fool and the nature of a wise man, give up the nature of a fool and take up the nature of a wise man! You should train yourselves in this way.171

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

200. The Discourse on [the Monk] Ariṭṭha172

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

At that time the monk Ariṭṭha, a former vulture killer, had given rise to this evil view: "As I understand the Dharma taught by the World-honored One, there is no obstruction in engaging in sensuality." On hearing this, the monks approached the monk Ariṭṭha and asked him, "Ariṭṭha, is it true that you say this: 'As I understand the Dharma taught by the World-honored One, there is no obstruction in engaging in sensuality'?" Then Ariṭṭha replied, "Venerable ones, it is true that, as I understand the Dharma taught by the World-honored One, there is no obstruction in engaging in sensuality."

The monks reprimanded Ariṭṭha, saying:

You, should not say this! Do not misrepresent the World-honored One! It is not good to misrepresent the World-honored One. The World-honored One does not say this. Ariṭṭha, there is obstruction in sensuality. The Worldhonored One has with countless skillful means spoken of the obstruction in sensuality.173 Ariṭṭha, you should quickly give up this evil view. [Despite] being reprimanded by the monks, the monk Ariṭṭha held on strongly to this evil view and one-sidedly stated, "This is true. Anything else is false." [The exchange] went like this three times. Being unable to get the monk Ariṭṭha to give up this evil view, those many monks rose from their seats and left. They approached the Buddha, paid homage with their heads at the Buddha's feet, stepped back, and sat to one side. They said:

World-honored One, the monk Ariṭṭha has given rise to this evil view: 177

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The Madhyama Āgama (Middle-length Discourses), Volume IV "As I understand the Dharma taught by the World-honored One, there is no obstruction in engaging in sensuality."

World-honored One, on hearing this, we approached the monk Ariṭṭha and asked him, "Ariṭṭha, is it true that you say this: 'As I understand the Dharma taught by the World-honored One, there is no obstruction in engaging in sensuality'?"

The monk Ariṭṭha answered us, saying, "Venerable ones, it is true that, as I understand the Dharma taught by the World-honored One, there is no obstruction in engaging in sensuality."

World-honored One, we reprimanded him, saying, "Ariṭṭha, you should not say this! Do not misrepresent the World-honored One! It is not good to misrepresent the World-honored One. The World-honored One does not say this. Ariṭṭha, there is obstruction in sensuality. The World-honored One has with countless skillful means spoken of the obstruction in sensuality. Ariṭṭha, you should quickly give up this evil view." [Despite] being reprimanded by us, he held on strongly to this evil view and one-sidedly stated, "This is true; anything else is false." [The exchange] went like this three times. Being unable to get the monk Ariṭṭha to give up this evil view, we rose from our seats and left. On hearing this, the World-honored One told one monk, "Approach the monk Ariṭṭha and say this: 'The World-honored One summons you.'" Then [that] one monk, having received the instruction from the Worldhonored One, rose from his seat, paid homage with his head at the Buddha's feet, circumambulated him three times, and left. Approaching the monk Ariṭṭha, he said to him, "The World-honored One summons you." The monk Ariṭṭha approached the Buddha, paid homage with his head at the Buddha's feet, stepped back, and sat to one side. The World-honored One asked him, "Ariṭṭha, is it true that you say this: 'As I understand the Dharma taught by the World-honored One, there is no obstruction in engaging in sensuality'?"

Ariṭṭha replied, "World-honored One, it is true that, as I understand the Dharma taught by the World-honored One, there is no obstruction in engaging in sensuality."

The World-honored One reprimanded him, saying:

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Ariṭṭha, how is it that you understand the Dharma taught by me in this way? From whose mouth have you heard that I teach the Dharma in this way? You foolish man! How is it that you say one-sidedly what I have not said one-sidedly? You foolish man! On hearing the reprimand by all the monks, you should then have answered according to the Dharma. I shall now ask the monks about this.

Then the World-honored One asked the monks, "Do you too similarly understand the Dharma taught by me in this way: 'There is no obstruction in engaging in sensuality'?"

Then the monks replied, "We do not."

The World-honored One asked them, "How do you understand the Dharma taught by me?"

The monks replied:

We understand the Dharma taught by the World-honored One in this way: "There is obstruction in sensuality." The World-honored One has taught that sensuality is an obstruction.

Sensuality is like a skeleton; the World-honored One has taught that sensuality is like a skeleton. Sensuality is like a piece of meat; the World-honored One has taught that sensuality is like a piece of meat. Sensuality is like a torch; the World-honored One has taught that sensuality is like a torch. Sensuality is like a fiery pit; the World-honored One has taught that sensuality is like a fiery pit. Sensuality is like a poisonous snake; the Worldhonored One has taught that sensuality is like a poisonous snake. Sensuality is like a dream; the World-honored One has taught that sensuality is like a dream. Sensuality is like borrowed goods; the World-honored One has taught that sensuality is like borrowed goods. Sensuality is like fruit on a tree; the World-honored One has taught that sensuality is like fruit on a tree.174 In this way we understand the Dharma taught by the World-honored One. The World-honored One praised them, saying:

It is well, it is well, monks, that you understand me to have taught the Dharma in this way. Why is that?

I do indeed say that there is obstruction in sensuality; I teach that sensuality is an obstruction. Sensuality is like a skeleton; I teach that sensuality 179

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The Madhyama Āgama (Middle-length Discourses), Volume IV is like a skeleton. Sensuality is like a piece of meat; I teach that sensuality is like a piece of meat. Sensuality is like a torch; I teach that sensuality is like a torch.

Sensuality is like a fiery pit; I teach that sensuality is like a fiery pit. Sensuality is like a poisonous snake; I teach that sensuality is like a poisonous snake. Sensuality is like a dream; I teach that sensuality is like a dream. Sensuality is like borrowed goods; I teach that sensuality is like borrowed goods. Sensuality is like fruit on a tree; I teach that sensuality is like fruit on a tree.

The World-honored One praised them, saying:

It is well, it is well, that you understand me to have taught the Dharma in this way.175 But this fool Ariṭṭha has a confused grasp of both the meaning and the phrasing [of it]. Because he has his own confused grasp of it, he misrepresents me and harms himself. He commits a transgression and an offense. He is doing a disfavor to his wise companions in the holy life, and has committed a serious offense. You foolish man! Do you understand this evil and unwholesome situation?176

Then the monk Ariṭṭha, having been rebuked to his face by the Worldhonored One, felt sad and distressed. He hung his head in silence, unable to reply, as if immersed in thought.

Then the World-honored One, having rebuked the monk Ariṭṭha to his face, said to the monks:

If you completely understand the meaning of the teachings taught by me, then you should remember them in this way. If you do not completely understand the meaning of the teachings taught by me, then you should ask me or your wise companions in the holy life. Why is that? [It is because] there may be a fool with a confused grasp of the meaning and phrasing [of the teachings] who, because of his own confused grasp, has such and such an understanding of those teachings, that is, of the discourses (sutta), stanzas (geyya), expositions (veyyākaraṇa), verses (gāthā), causes (nidāna), inspired utterances (udāna), heroic tales (apadāna), [what has been] "thus said" (itivuttaka), birth stories (jātaka), answers to questions (ve dalla), marvels (abbhutadhamma), and explanations of meaning (upadesa).177 180

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He argues, [claiming] that he understands their meaning. Without having grasped them, he says that he has understood their meaning.178 His professed understanding of these teachings does not get at their meaning. Instead he experiences much suffering and tires himself for nothing. Why is that? It is because of his confused grasp of the teachings. He is like a man who, wishing to catch a snake, goes in search of a snake. As he searches for a snake while walking in the jungle, he sees a very big snake. Then, [approaching it] from the front, he grasps its middle part with his hands. The snake turns around, raises its head, and bites his hands, feet, and other limbs. That man is unable to get the snake for the sake of which he went searching; he does not get that benefit. Instead he experiences extreme suffering and tires himself for nothing. Why is that? It is because he does not properly understand the method for grasping snakes. In the same way there may be a fool with a confused grasp of the meaning and phrasing [of the teachings] who, because of his own confused grasp, has such and such an understanding of those teachings, that is, of the discourses, stanzas, expositions, verses, causes, inspired utterances, heroic tales, [what has been] "thus said," birth stories, answers to questions, marvels, and explanations of meaning.

He argues, [claiming] that he understands their meaning. Without having grasped them, he says that he has understood their meaning. His professed understanding of these teachings does not get at their meaning. Instead he experiences extreme suffering and tires himself for nothing. Why is that? It is because of his confused grasp of the teachings. There may [however], be a clansman who is not confused and has a good grasp of the meaning and phrasing [of the teachings] who, because he is not confused and has a good grasp of them, has such and such an understanding of the teachings, that is, of discourses, stanzas, expositions, verses, causes, inspired utterances, heroic tales, [what has been] "thus said," birth stories, answers to questions, marvels, and explanations of meaning. He does not argue, [not claiming] that he understands their meaning. Only after having grasped them does he say that he has understood their meaning. His professed understanding of these teachings gets at their meaning. He does not experience extreme suffering and also does not tire himself. Why is that? It is because he does not have a confused grasp of the teachings. 181

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The Madhyama Āgama (Middle-length Discourses), Volume IV He is like a man who, wishing to catch a snake, goes in search of a snake. While he is searching for a snake, holding an iron staff and walking in the jungle, he sees a very big snake. He first holds down the snake's head with the iron staff, then he grasps its head with his hand. Although that snake opposes him and coils its tail around his hands, feet, and other limbs, it cannot bite him. That man is able to catch the snake for the sake of which he went searching. He achieves this purpose, does not experience extreme suffering, and also does not tire himself. Why is that? It is because he properly understands the method for grasping snakes. In the same way, there may be a clansman who is not confused and has a good grasp of the meaning and the phrasing [of the teachings] who, because he is not confused and has a good grasp of them, has such and such an understanding of the teachings, that is, of the discourses, stanzas, expositions, verses, causes, inspired utterances, heroic tales, [what has been] "thus said," birth stories, answers to questions, marvels, and explanations of meaning. He does not argue [claiming] that he understands their meaning. Only after having grasped them does he say that he has understood their meaning. His professed understanding of these teachings gets at their meaning. He does not experience extreme suffering and also does not tire himself. Why is that? It is because he does not have a confused grasp of the teachings. I have long taught you the teachings as resembling a raft, wanting you to give them up, not wanting you to cling to them. Why have I long taught you the teachings as resembling a raft, wanting you to give them up, not wanting you to cling to them?

It is just as if there were a mountain river, very deep and extremely wide, a long stream with a swift current, and with much material floating in it, also with no ferry boat and no bridge. Suppose a man comes along who has a matter to attend to on the other bank and wants to cross over. As he is seeking [a means] to cross over, he thinks, "Now, this mountain river is very deep and extremely wide, a long stream with a swift current, and with much material floating in it, also with no ferry boat and no bridge. I have a matter to attend to on the other bank and want to cross over. By what skillful means can I safely reach the other bank?" He further thinks, "Let me now gather grass and sticks on this bank, bind them together into a raft, and having boarded it, cross over."

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So he gathers grass and sticks on the [near] bank, binds them together into a raft and, having boarded it, crosses over. Having safely arrived there, he thinks, "Now, this raft has been of much benefit to me. Boarding this raft has enabled me to cross over safely from that bank to this bank. Let me now, putting it on my right shoulder or on my head, carry it along as I go." He then puts the raft on his right shoulder or on his head to carry it along as he goes.

What do you think? With such an idea,179 would he derive benefit from doing this with the raft?

Then the monks replied, "He could not."

The World-honored One said:

Doing what with the raft could that man derive benefit? The man thinks [again], "Now, I have derived much benefit from this raft. Boarding this raft has enabled me to cross over safely from that bank to this bank. Should I now rather put this raft back in the water or put it on the bank, abandon it there, and go?" So the man puts the raft back in the water or puts it on the bank, abandons it there, and goes. What do you think? Would he derive benefit from doing this with the raft?

Then the monks replied, "He benefits."

The World-honored One said:

In the same way, I have long taught you the teachings as resembling a raft, wanting you to [be prepared to] let go of them, not wanting you to cling to them. If you understand that I have long taught you the teachings as resembling a raft, then you should [be prepared to] let go of these teachings; how much more so [should you let go of] whatever is contrary to these teachings.

Again, there are six occasions for views.180 What are the six? Whatever bodily form, past, future, or present, internal or external, subtle or gross, sublime or not sublime, near or far—all of that does not belong to me; I am not that; and it is not my self. Wisely contemplating in this way, a monk knows it as it really is.

Whatever feeling . . . whatever perception . . . [whatever formations]181 . . . whatever view that "That does not belong to me, I am not 764c

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The Madhyama Āgama (Middle-length Discourses), Volume IV that, I shall not exist, I shall not possess [anything]"—all of that does not belong to me, I do not belong to that, and it is not my self.182 Wisely contemplating in this way, he knows it as it really is. Whatever view, what is seen, heard, cognized, and known, what is obtained, what is observed, what is reflected on by the mind, what goes from this world to that world and from that world to this world—all of that does not belong to me; I am not that, and it is not my self. Wisely contemplating in this way, he knows it as it really is. Whatever view that "This is the self, this is the world, this I am; in the next world I shall exist eternally, without change, permanent, not subject to wearing out and extinction"—all of that does not belong to me. I am not that, and it is not my self. Wisely contemplating in this way, he knows it as it really is.

At this, 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, can there be fear due to an internal cause?" The World-honored One replied, "There can be."

The monk asked further, "World-honored One, how can there be fear due to an internal cause?"

The World-honored One replied:

Monk, someone has a view like this and speaks like this, "That which I lacked in former times, suppose I cannot get it [now]." Having a view like this and speaking like this, he becomes worried and vexed. He wails, beats his breast, and is deranged. Monk, in this way there can be fear due to an internal cause.183

The monk, having praised the World-honored One, asked further, "Worldhonored One, can there be absence of fear due to an internal cause?" The World-honored One replied, "There can be."

The monk asked again, "World-honored One, how can there be absence of fear due to an internal cause?"

The World-honored One replied:

Monk, someone does not have a view like this and does not speak like this: "That which I lacked in former times, suppose I cannot get it [now]." Not 184

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having a view like this and not speaking like this, he is not worried and not vexed. He does not wail, does not beat his breast, and is not deranged. Monk, in this way there can be absence of fear due to an internal cause. The monk, having praised the World-honored One, asked further, "Worldhonored One, can there be fear due to an external cause?" The World-honored One replied, "There can be."

The monk asked further, "World-honored One, how can there be fear due to an external cause?"

The World-honored One replied:

Monk, someone has a view like this and speaks like this: "This is the self, this is the world, this am I. In the next world I shall exist." Having a view like this and speaking like this, he encounters the Tathāgata, or he encounters a disciple of the Tathāgata who is intelligent, wise, eloquent, and accomplished in wisdom. He is taught by the Tathāgata or by a disciple of the Tathāgata a teaching for the eradication of all identity. He is taught a teaching for the abandoning of all taints, of all "I"-[making] and "mine"making, and for the eradication of the underlying tendency to conceit. When he is taught by the Tathāgata or by a disciple of the Tathāgata a teaching for the eradication of all identity, a teaching for the abandoning of all taints, of all "I"-[making] and "mine"-making, and for the eradication of the underlying tendency to conceit, he becomes worried and vexed. He wails, beats his breast, and is deranged. He speaks in this way: "I will be destroyed and will no longer exist." Why is that? What that monk has said [appears to him] for a long time undesirable, displeasing, and unthinkable. What that monk has practiced much makes him become worried and vexed, makes him wail, beat his breast, and become deranged. In this way, monk, there can be fear due to an external cause. The monk, having praised the World-honored One, asked further, "Worldhonored One, can there be absence of fear due to an external cause?" The World-honored One replied, "There can be."

The monk asked further, "World-honored One, how can there be absence of fear due to an external cause?"

The World-honored One replied:

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Monk, someone does not have a view like this and does not speak like this: "This is the self, this is the world, this am I. In the next world I shall exist." Not having a view like this and not speaking like this, he encounters the Tathāgata or he encounters a disciple of the Tathāgata who is intelligent, wise, eloquent, and accomplished in wisdom. He is taught by the Tathāgata or by a disciple of the Tathāgata a teaching for the eradication of all identity, for the abandoning of all taints, of all "I"-[making] and "mine"-making, and for the eradication of the underlying tendency to conceit. When he is taught by the Tathāgata or by a disciple of the Tathāgata a teaching for the eradication of all identity, a teaching for the abandoning of all taints, of all "I"-[making] and "mine"-making, for the eradication of the underlying tendency to conceit, then he is not worried and not vexed, does not wail, does not beat his breast, and is not deranged. He does not speak like this: "I will be destroyed and will no longer exist." Why is that? What that monk has said [appears to him] for a long time desirable, pleasing, memorable. What the monk has practiced much makes him not become worried, not vexed, not wailing, not beating his breast, and not deranged. In this way, monk, there can be absence of fear due to an external cause. Then the monk praised the World-honored One saying, "It is well, it is well." Having praised [the Buddha, saying] "It is well," having heard what the Buddha had said, he received and retained it well for reciting, and then fell silent. At this the World-honored One praised the monks, saying: It is well, it is well, monks, could one cling to something conducive to clinging in such a way that, having clung to it, one would not become worried, not become vexed, not wail, not beat one's breast, and not become deranged? Do you see anything conducive to clinging that one could cling to yet not become worried, not become vexed, not wail, not beat one's breast, and not become deranged?

The monks replied, "No, World-honored One."

The World-honored One praised the monks, saying:

It is well, it is well, could one be dependent on a view that is conducive to dependence such that, being dependent on that view, one would not become worried, not become vexed, not wail, not beat one's breast, and 186

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not become deranged? Do you see any view conducive to dependence that one could be dependent on yet not become worried, not become vexed, not wail, not beat one's breast, and not become deranged? The monks replied, "We do not, World-honored One."

The World-honored One praised them, saying:

It is well, it is well. You could cling to a body if it were a body such as remains permanently without change, not of a nature to wear out and cease. [But] do you see a body that you could cling to, a body such as remains permanently without change, not of a nature to wear out and cease? The monks replied, "No, World-honored One."

The World-honored One praised them, saying:

It is well, it is well. It is said [by some] that the "I" exists because of the self, that without a self there is no "I."184 Yet, this self and what belongs to a self cannot be found, cannot be designated; and the existence in the mind of a [legitimate] occasion for views, for bondage, attachment, and underlying tendencies also cannot be found, cannot be designated. Monks, is this not just like the view proposed and held continuously as his view by the monk Ariṭṭha, the former vulture killer?

The monks replied, "It is like this, World-honored One. It is just like the view proposed and held continuously as his view by the monk Ariṭṭha, the former vulture killer."

[The Buddha said:]

Again, there are six occasions for views.185 What are the six? Monks, whatever bodily form, past, future, or present, internal or external, subtle or gross, sublime or not sublime, near or far—all of that does not belong to me, I am not that, and it is not my self. Wisely contemplating in this way, one knows it as it really is.

Whatever feeling . . . whatever perception . . . [whatever formation] . . . whatever view that "that does not belong to me,186 I am not that, I shall not exist, I shall not possess [anything]"—all of "that does not belong to me, I am not that, and it is not my self." Wisely contemplating in this way, one knows it as it really is.

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Whatever view, what is seen, heard, cognized, and known, what is received, what is observed, what is reflected on by the mind, what goes from this world to that world, and what goes from that world to this world— all of that does not belong to me, I do not belong to that, and it is not my self. Wisely contemplating in this way, one knows it as it really is. Whatever view that "this is the self, this is the world, this I am; in the next world I shall exist eternally, without change, permanent, not of a nature to wear out and cease"—all of that does not belong to me, I am not that, and it is not my self. Wisely contemplating in this way, one knows it as it really is.

Whatever monk does not see these six occasions for views as a self and also does not see them as belonging to a self—not seeing them in this way, he does not cling to this world. Not clinging to this world, he is without fear. Through being without fear, he attains final nirvana, knowing as it really is: "Birth is ended, the holy life has been established, what had to be done has been done; there will not be another experiencing of existence." He is said to be a monk who has crossed over the moat, who has gone beyond the moat, who has demolished the wall, who is without a gate, who is a mirror of noble wisdom.

How has the monk crossed over the moat? The moat of ignorance has ceased to exist; it has been understood, cut off at its root, demolished, and will not arise again. This is how the monk has crossed over the moat. How has the monk gone beyond the moat? Craving for becoming has ceased to exist; it has been understood, cut off at its root, demolished, and will not arise again. This is how the monk has gone beyond the moat. How has the monk demolished the wall? The limitless [cycle of] birth and death has ceased to exist; it has been understood, cut off at its root, demolished, and will not arise again. This is how the monk has demolished the wall. How is the monk without a gate? The five lower fetters have ceased to exist; they have been understood, cut off at their root, demolished, and will not arise again. This is how the monk has attained the state of being without a gate.

How is the monk a mirror of noble wisdom? The "I am" conceit has ceased to exist; it has been understood, cut off at its root, demolished, and will not arise again. This is how the monk is a mirror of noble wisdom. 188

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This is what is meant by a monk who has crossed over the moat, has gone beyond the moat, has demolished the wall, is without a gate, and is a mirror of noble wisdom.

In this way he is a rightly liberated tathāgata. Indra with his devas, Īsāna, and Brahmā with his assembly seek a basis on which the consciousness of a tathāgata depends, but are unable to find one. A tathāgata has become Brahmā, a tathāgata has become cool, a tathāgata is without heat, a tathāgata is not otherwise, it is like this, I say. Renunciants and brahmins misrepresent me, saying what is false and untrue, namely, "The renunciant Gotama proclaims annihilation. He proclaims the cutting off and destruction of a truly existing living being." I do not make proclamations about what, in this context, is [in any case] devoid of self. I do, [however], proclaim the Thus-gone One to be without worry right here and now.187

If other persons curse the Tathāgata, strike the Tathāgata, and angrily criticize him, then the Tathāgata is not angry because of that. He is without hatred, ultimately having a mental attitude of nonharming. If [other] persons curse the Tathāgata, strike him, or angrily criticize him, what is the mental attitude of the Tathāgata at that time? The Tathāgata thinks, "What I did in the past, what I created in the past: that is the cause of this." The Tathāgata has this mental attitude toward those who curse the Tathāgata, strike him, or angrily criticize him.

If other persons revere the Tathāgata, support, respect, and esteem him, the Tathāgata is not joyful because of that, not delighted, not mentally happy because of that. If other persons revere the Tathāgata, support, respect, and esteem him, what is the mental attitude of the Tathāgata? The Tathāgata thinks, "What I have now come to understand and what I have abandoned: that is the cause of this." The Tathāgata has this mental attitude if persons revere the Tathāgata, support, respect, and esteem him. Then the World-honored One said to the monks:

Other persons may curse you, strike you, and angrily criticize you; or they may revere you, support, respect, and esteem you. You should not be angry because of that but should be without hatred, not giving rise to a mental attitude of harming; and you should also not be joyful and delighted, not 189

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becoming happy. Why is that? [You should think,] "We are without a self or what belongs to a self."188

It is just as if right now, outside the gate of this Jeta's Grove, other persons were to take away the parched grass and dried-up sticks to burn or to use as they wished. What do you think? Would that parched grass and those dried-up sticks think, "Other persons are taking us away to burn or to use as they wish"?189

The monks replied, "No, World-honored One."

[The Buddha said:]

It is the same if other persons curse you, strike you, or angrily criticize you, or if they revere you, support, respect, and esteem you. You too should not be angry because of that but should be without hatred, not giving rise to a mental attitude of harm; and you should not be joyful and delighted, not becoming happy. Why is that? [You should think,] "We are without a self or what belongs to a self."

My teaching is well spoken, revealed and disseminated without deficiency, transmitted and propagated to devas and human beings. In my teaching, being thus well-spoken, revealed and disseminated without deficiency, transmitted and propagated to devas and human beings, those who are liberated through right wisdom, on passing away will not be designated, they are without limit.

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My teaching is well spoken, revealed and disseminated without deficiency, transmitted and propagated to devas and human beings. My teaching being thus well spoken, revealed and disseminated without deficiency, transmitted and propagated to devas and human beings, those who have eradicated three fetters, having attained stream-entry, will not fall into evil conditions, and are assured of progress toward full awakening after returning at most seven times to the realms of devas or human beings. Having returned [at most] seven times, they will attain the ending of dukkha.190 My teaching is well spoken, revealed and disseminated without deficiency, transmitted and propagated to devas and human beings. My teaching being thus well spoken, revealed, and disseminated without deficiency, transmitted and propagated to devas and human beings, those who have faith and who delight in me will, on passing away, all be reborn in a good destiny, like those [mentioned] previously that have a remainder. Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

201. The Discourse on [the Monk] Sāti191

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

At that time the monk Sāti, the son of a fisherman, had given rise to this evil view: "As I understand the Dharma taught by the World-honored One, it is this present consciousness that will be reborn, not another." Having heard this, the [other] monks approached the monk Sāti and asked him:

Sāti, is it true that you say this: "As I understand the Dharma taught by the World-honored One, it is this present consciousness that will be reborn, not another"?

The monk Sāti replied:

Venerable ones, it is true that, as I understand the Dharma taught by the World-honored One, it is this present consciousness that will be reborn, not another.

Then the monks reprimanded the monk Sāti, saying:

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The Madhyama Āgama (Middle-length Discourses), Volume IV You should not say this! Do not misrepresent the World-honored One! It is not good to misrepresent the World-honored One. The World-honored One does not say this. Monk Sāti, this present consciousness arises subject to causes and conditions. The World-honored One has with countless skillful means stated that consciousness arises subject to causes and conditions. The conditions being present, consciousness arises; the conditions being absent, it ceases. Monk Sāti, you should quickly give up this evil view. [Despite] being reprimanded by the monks, the monk Sāti held on strongly to this evil view and one-sidedly stated, "This is true; anything else is false." [The exchange] went like this three times.

Having been unable to get the monk Sāti to give up this evil view, the group of many monks rose from their seats and left. They approached the Buddha, paid homage with their heads at the Buddha's feet, stepped back, and sat to one side. They said:

World-honored One, the monk Sāti has given rise to this evil view: "As I understand the Dharma taught by the World-honored One, it is this present consciousness that will be reborn, not another." World-honored One, having heard this, we approached the monk Sāti and asked him, "Sāti, is it true that you say this: 'As I understand the Dharma taught by the World-honored One, it is this present consciousness that will be reborn, not another'?" The monk Sāti replied to us, "Venerable ones, it is true that, as I understand the Dharma taught by the World-honored One, it is this present consciousness that will be reborn, not another." World-honored One, we reprimanded him, saying, "Monk Sāti, you should not say this! Do not misrepresent the World-honored One! It is not good to misrepresent the World-honored One. The World-honored One does not say this. Monk Sāti, this present consciousness arises subject to causes and conditions. The World-honored One has with countless skillful means stated that consciousness arises subject to causes and conditions. The conditions being present, consciousness arises; the conditions being absent, it ceases. Monk Sāti, you should quickly give up this evil view." [Despite] being reprimanded by us, he strongly held on to this evil view and one-sidedly stated, "This is true; anything else is false." [The exchange] 192

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went like this three times. World-honored One, being unable to get the monk Sāti to give up this evil view, we rose from our seats and left. Having heard this, the World-honored One told one monk, "You approach the monk Sāti and say this to him: 'The World-honored One summons you.'" Then that one monk, having received the instruction from the World-honored One, rose from his seat, paid homage with his head at the Buddha's feet, circumambulated him three times, and left. He approached the monk Sāti and said to him, "The World-honored One summons you." The monk Sāti approached the Buddha, paid homage with his head at the Buddha's feet, stepped back, and sat to one side.

The World-honored One asked him:

Is it true that you say this: "As I understand the Dharma taught by the World-honored One, it is this present consciousness that will be reborn, not another"?

The monk Sāti replied:

World-honored One, it is true that, as I understand the Dharma taught by the World-honored One, it is this present consciousness that will be reborn, not another.

The World-honored One asked him, "What is this consciousness?" The monk Sāti replied:

World-honored One, this consciousness is what speaks, feels, acts, instructs, appears, and manifests; that is, it is what does good and evil deeds and experiences their results.

The World-honored One reprimanded him, saying:

Sāti, how is it that you understand the Dharma taught by me in this way? From whose mouth have you heard that I teach the Dharma in this way? You foolish man, how is it that you one-sidedly state what I have not stated one-sidedly? You foolish man, being reprimanded by all the monks who heard it, you should then have answered according to the Dharma. I shall now ask the monks about this.

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Then the World-honored One asked the monks, "Do you too understand the Dharma taught by me in this way: 'It is this present consciousness that will be reborn, not another'?"

Then the monks replied, "No."

The World-honored One asked them, "How do you understand the Dharma taught by me?"

The monks replied:

As we understand the Dharma taught by the World-honored One, consciousness arises subject to causes and conditions. The World-honored One has taught that consciousness arises subject to causes and conditions. The conditions being present, consciousness arises; the conditions being absent, it ceases. It is in this way that we understand the Dharma taught by the World-honored One.

The World-honored One praised them:

It is well, it is well, monks, that you understand the Dharma taught by me in this way. Why is that? I indeed say that consciousness arises subject to causes and conditions. I have taught that consciousness arises subject to causes and conditions. The conditions being present, consciousness arises; the conditions being absent, it ceases. According to what conditions its arising, consciousness is called after that condition. [If] consciousness arises conditioned by the eye and visible forms, then the consciousness arisen in this way is called eye consciousness. In the same way, [if] consciousness arises conditioned by the ear . . . the nose . . . the tongue . . . the body . . . the mind and mind objects, the consciousness arisen in this way is called mind consciousness.192

It is just as with fire, according to what conditions its arising, it is called after that condition. A fire that arises conditioned by wood is called a wood fire. A fire conditioned by grass or by a dung heap is called a grass [fire] or a dung heap fire.

In the same way, according to what conditions its arising, consciousness is called after that condition. [If] consciousness arises conditioned by the eye and visible forms, the consciousness arisen in this way is called eye consciousness. In the same way, [if] consciousness arises conditioned by 194

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the ear . . . the nose . . . the tongue . . . the body . . . the mind and mind objects, the consciousness arisen in this way is called mind consciousness. The World-honored One praised them, saying:

It is well, it is well that you understand me to have taught the Dharma in this way. But this fool, the monk Sāti, has a confused grasp of both the meaning and the phrasing [of it]. Because of his own confused grasp, he misrepresents me and harms himself. He commits a transgression and an offense. He is doing a disfavor to his wise companions in the holy life, and has committed a major offense. You foolish man, do you understand this evil, unwholesome situation?

Then the monk Sāti, having been rebuked to his face by the World-honored One, was sad and distressed. He hung his head in silence, unable to reply, as if immersed in thought.193

Then the World-honored One, having rebuked the monk Sāti to his face, said to the monks:

I shall teach you the ultimate Dharma, which is free from affliction and free from heat, permanent and unchanging, as it is contemplated by the wise. Listen closely, listen closely and pay proper attention. Then the monks listened to receive the teaching.

The Buddha said, "Do you see that this <comes to be>?"194 The monks replied, "Yes, World-honored One."

The World-honored One said, "Do you see that this <comes to be due to nutriment>?"195

The monks replied, "Yes, World-honored One."

The World-honored One said, "Do you see that, once <nutriment> has ceased, all that <comes to be> is also of a nature to cease?" The monks replied, "Yes, World-honored One."

The World-honored One said, "Do you see that this has <come to be>?" The monks replied, "Yes, World-honored One."

The World-honored One said, "Do you see that this has <come to be due to nutriment>?"

The monks replied, "Yes, World-honored One."

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The Madhyama Āgama (Middle-length Discourses), Volume IV The World-honored One said, "Do you see that <once nutriment has ceased>, all that has come to be is also of a nature to cease?" The monks replied, "Yes, World-honored One."

The World-honored One said, "Are you in no doubt that this <comes to be>?" The monks replied, "We are in no [doubt], World-honored One." The World-honored One said, "Are you in no doubt that this <comes to be due to nutriment>?"

The monks replied, "We are in no [doubt], World-honored One." The World-honored One said, "Are you in no doubt that once <nutriment> has ceased, all that has <come to be> is also of a nature to cease?" The monks replied, "We are in no [doubt], World-honored One." The World-honored One said, "On thus wisely seeing as it really is that this <comes to be>, does all doubt cease?"

The monks replied, "Yes, World-honored One."

The World-honored One said, "On thus wisely seeing as it really is that this <comes to be due to nutriment>, does all doubt cease?" The monks replied, "Yes, World-honored One."

The World-honored One said, "On thus wisely seeing as it really is that once <nutriment> has ceased, all that <comse to be> is also of a nature to cease, does all doubt cease?"

The monks replied, "Yes, World-honored One."

The World-honored One said, "Are you in no doubt that this has <come to be>?"

The monks replied, "Yes, World-honored One."

The World-honored One said, "Are you in no doubt that this has <come to be due to nutriment>?"

The monks replied, "Yes, World-honored One."

The World-honored One said, "Are you in no doubt that once <nutriment> has ceased, all that has <come to be> is also of a nature to cease?" The monks replied, "Yes, World-honored One."

The World-honored One praised them, saying:

It is well, it is well that you understand it in this way and see it in this way. If, [however], you were to say "This view of mine is so clear and pure!" and if you were to cling to it, cherish it, guard it, and be unwilling to let go of it, then would you have understood the teaching I have for a 196

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long time taught you about the Dharma as resembling a raft, as being for opening up a channel that had been blocked?196

The monks replied, "No, World-honored One."

The World-honored One praised them, saying:

It is well, it is well that you understand it in this way and see it in this way. If you were to say "This view of mine is so clear and pure!" and yet you do not cling to it, do not cherish it, do not guard it, but are willing to let go of it, then would you have understood the teaching that I have for a long time taught you about the Dharma as resembling a raft, as being for opening up a channel that had been blocked?

The monks replied, "Yes, World-honored One."

The World-honored One praised them:

It is well, it is well, if heterodox practitioners come and ask you, "Venerable friends, as to this view of yours, so clear and pure, what is its meaning, what is its purpose, what is its virtue?"—how will you reply?197 The monks replied:

World-honored One, if heterodox practitioners come and ask us, "Venerable friends, as to this view of yours, so clear and pure, what is its meaning, what is its purpose, what is its virtue?"—then we will reply in this way: "Venerable friends, it is for the sake of disenchantment, for the sake of dispassion, for the sake of knowing and seeing as it really is." World-honored One, if heterodox practitioners come and ask us, then we will reply in this way. The World-honored One praised them, saying:

It is well, it is well, if heterodox practitioners come and ask you, then you should reply in this way. Why is that? [Because] this is what is to be explained and contemplated.

[Monks, you should contemplate the four nutriments]. The first is edible food, coarse and fine; the second is contact; the third is volition; and the fourth is consciousness.

What is the cause of these four nutriments, how do they arise, from what are they born, based on what do they exit? Those four nutriments 197

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are caused by craving, they arise from craving, from craving they are born, and based on craving they exist.

What is the cause of craving, how does it arise, from what is it born, based on what does it exit? Craving is caused by feeling, it arises from feeling, from feeling it is born, and based on feeling it exists. What is the cause of feeling, how does it arise, from what is it born, based on what does it exit? Feeling is caused by contact, it arises from contact, from contact it is born, and based on contact it exists. What is the cause of contact, how does it arise, from what is it born, based on what does it exit? Contact is caused by the six sense spheres, it arises from the six sense spheres, from the six sense spheres it is born, and based on the six sense spheres it exists.

What is the cause of the six sense spheres, how do they arise, from what are they born, based on what do they exit? The six sense spheres are caused by name-and-form, they arise from name-and-form, from nameand-form they are born, and based on name-and-form they exist. What is the cause of name-and-form, how does it arise, from what is it born, based on what does it exit? Name-and-form is caused by consciousness, it arises from consciousness, from consciousness it is born, and based on consciousness it exists.

What is the cause of consciousness, how does it arise, from what is it born, based on what does it exit? Consciousness is caused by formations, it arises from formations, from formations it is born, and based on formations it exists. What is the cause of formations, how do they arise, from what are they born, based on what do they exit? Formations are caused by ignorance, they arise from ignorance, from ignorance they are born, and based on ignorance they exist.

Thus, conditioned by ignorance there are formations; conditioned by formations there is consciousness; conditioned by consciousness there is name-and-form; conditioned by name-and-form there are the six sense spheres; conditioned by the six sense spheres there is contact; conditioned by contact there is feeling; conditioned by feeling there is craving; conditioned by craving there is clinging; conditioned by clinging there is becoming; conditioned by becoming there is birth; conditioned by birth 198

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there is old age and death, worry and sadness, crying and weeping, sorrow and pain, dejection and vexation. In this way this entire great mass of dukkha arises.198

Conditioned by birth there is old age and death. What do you think regarding this statement that conditioned by birth there is old age and death? The monks replied:

World-honored One, conditioned by birth there is old age and death; this is what we [too] think. Why is that? [Because] conditioned by birth there is indeed old age and death.

[The Buddha said,] "Conditioned by becoming there is birth. What do you think regarding this statement that conditioned by becoming there is birth?" The monks replied:

World-honored One, conditioned by becoming there is birth; this is what we [too] think. Why is that? [Because] conditioned by becoming there is indeed birth.199

[The Buddha said,] "Conditioned by clinging there is becoming. What do you think regarding this statement that conditioned by clinging there is becoming?"

The monks replied:

World-honored One, conditioned by clinging there is becoming; this is what we [too] think. Why is that? [Because] conditioned by clinging there is indeed becoming.

[The Buddha said,] "Conditioned by craving there is clinging. What do you think regarding this statement that conditioned by craving there is clinging?" The monks replied:

World-honored One, conditioned by craving there is clinging; this is what we [too] think. Why is that? [Because] conditioned by craving there is indeed clinging.

[The Buddha said,] "Conditioned by feeling there is craving. What do you think regarding this statement that conditioned by feeling there is craving?" 199

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The Madhyama Āgama (Middle-length Discourses), Volume IV The monks replied:

World-honored One, conditioned by feeling there is craving; this is what we [too] think. Why is that? [Because] conditioned by feeling there is indeed craving.

[The Buddha said,] "Conditioned by contact there is feeling. What do you think regarding this statement that conditioned by contact there is feeling?" The monks replied:

World-honored One, conditioned by contact there is feeling; this is what we [too] think. Why is that? [Because] conditioned by contact there is indeed feeling.

[The Buddha said:]

Conditioned by the six sense spheres there is contact. What do you think regarding this statement that conditioned by the six sense spheres there is contact?

The monks replied:

World-honored One, conditioned by the six sense spheres there is contact; this is what we [too] think. Why is that? [Because] conditioned by the six sense spheres there is indeed contact.

[The Buddha said:]

Conditioned by name-and-form there are the six sense spheres. What do you think regarding this statement that conditioned by name-and-form there are the six sense spheres?

The monks replied:

World-honored One, conditioned by name-and-form there are the six sense spheres; this is what we [too] think. Why is that? [Because] conditioned by name-and-form there are indeed the six sense spheres. [The Buddha said:]

Conditioned by consciousness there is name-and-form. What do you think 200

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regarding this statement that conditioned by consciousness there is nameand-form? The monks replied:

World-honored One, conditioned by consciousness there is name-andform; this is what we [too] think. Why is that? [Because] conditioned by consciousness there is indeed name-and-form.

[The Buddha said,] "Conditioned by formations there is consciousness. What do you think regarding this statement that conditioned by formations there is consciousness?"

The monks replied:

World-honored One, conditioned by formations there is consciousness; this is what we [too] think. Why is that? [Because] conditioned by formations there is indeed consciousness. [The Buddha said,] "Conditioned by ignorance there are formations. What do you think regarding this statement that conditioned by ignorance there are formations?"

The monks replied:

World-honored One, conditioned by ignorance there are formations; this is what we [too] think. Why is that? [Because] conditioned by ignorance there are indeed formations.

Thus, conditioned by ignorance there are formations; conditioned by formations there is consciousness; conditioned by consciousness there is nameand-form; conditioned by name-and-form there are the six sense spheres; conditioned by the six sense spheres there is contact; conditioned by contact there is feeling; conditioned by feeling there is craving; conditioned by craving there is clinging; conditioned by clinging there is becoming; conditioned by becoming there is birth; conditioned by birth there is old age and death, worry and sadness, crying and weeping, sorrow and pain, dejection and vexation. In this way this entire great mass of dukkha arises. The World-honored One praised them, [saying:]

It is well, it is well, monks, that you say this. Why is that? [Because] I 201

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The Madhyama Āgama (Middle-length Discourses), Volume IV too say this:200 conditioned by ignorance there are formations; conditioned by formations there is consciousness; conditioned by consciousness there is name-and-form; conditioned by name-and-form there are the six sense spheres; conditioned by the six sense spheres there is contact; conditioned by contact there is feeling; conditioned by feeling there is craving; conditioned by craving there is clinging; conditioned by clinging there is becoming; conditioned by becoming there is birth; conditioned by birth there is old age and death, worry and sadness, crying and weeping, sorrow and pain, dejection and vexation. In this way this entire great mass of dukkha arises.

With the cessation of birth, old age and death cease. What do you think regarding this statement that with the cessation of birth, old age and death cease?

The monks replied:

World-honored One, with the cessation of birth, old age and death cease; this is what we [too] think. Why is that? [Because] with the cessation of birth, old age and death do indeed cease.

[The Buddha said,] "With the cessation of becoming, birth ceases. What do you think regarding this statement that with the cessation of becoming, birth ceases?"

The monks replied:

World-honored One, with the cessation of becoming, birth ceases; this is what we [too] think. Why is that? [Because] with the cessation of becoming, birth does indeed cease. [The Buddha said,] "With the cessation of clinging, becoming ceases. What do you think regarding this statement that with the cessation of clinging, becoming ceases?"

The monks replied:

World-honored One, with the cessation of clinging, becoming ceases; this is what we [too] think. Why is that? [Because] with the cessation of clinging, becoming does indeed cease. 202

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[The Buddha said,] "With the cessation of craving, clinging ceases. What do you think regarding this statement that with the cessation of craving, clinging ceases?" The monks replied:

World-honored One, with the cessation of craving, clinging ceases; this is what we [too] think. Why is that? [Because] with the cessation of craving, clinging does indeed cease.

[The Buddha said,] "With the cessation of feeling, craving ceases. What do you think regarding this statement that with the cessation of feeling, craving ceases?"

The monks replied:

World-honored One, with the cessation of feeling, craving ceases; this is what we [too] think. Why is that? [Because] with the cessation of feeling, craving does indeed cease.

[The Buddha said,] "With the cessation of contact, feeling ceases. What do you think regarding this statement that with the cessation of contact, feeling ceases?"

The monks replied:

World-honored One, with the cessation of contact, feeling ceases; this is what we [too] think. Why is that? [Because] with the cessation of contact, feeling does indeed cease.

[The Buddha said:]

With the cessation of the six sense spheres, contact ceases. What do you think regarding this statement that with the cessation of the six sense spheres, contact ceases?

The monks replied:

World-honored One, with the cessation of the six sense spheres, contact ceases; this is what we [too] think. Why is that? [Because] with the cessation of the six sense spheres, contact does indeed cease. 203

The Madhyama Āgama (Middle-length Discourses), Volume IV [The Buddha said:]

With the cessation of name-and-form, the six sense spheres cease. What do you think regarding this statement that with the cessation of nameand-form, the six sense spheres cease? The monks replied:

World-honored One, with the cessation of name-and-form, the six sense spheres cease; this is what we [too] think. Why is that? [Because] with the cessation of name-and-form, the six sense spheres do indeed cease. [The Buddha said:]

With the cessation of consciousness, name-and-form ceases. What do you think regarding this statement that with the cessation of consciousness, name-and-form ceases?

The monks replied:

World-honored One, with the cessation of consciousness, name-and-form ceases; this is what we [too] think. Why is that? [Because] with the cessation of consciousness, name-and-form does indeed cease. [The Buddha said:]

With the cessation of formations, consciousness ceases. What do you think regarding this statement that with the cessation of formations, consciousness ceases? The monks replied:

World-honored One, with the cessation of formations, consciousness ceases; this is what we [too] think. Why is that? [Because] with the cessation of formations, consciousness does indeed cease. [The Buddha said:]

With the cessation of ignorance, formations cease. What do you think regarding this statement that with the cessation of ignorance, formations cease?

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The monks replied:

World-honored One, with the cessation of ignorance, formations cease; this is what we [too] think. Why is that? [Because] with the cessation of ignorance, formations do indeed cease.

Thus, with the cessation of ignorance, formations cease; with the cessation of formations, consciousness ceases; with the cessation of consciousness, name-and-form ceases; with the cessation of name-and-form, the six sense spheres cease; with the cessation of the six sense spheres, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, clinging ceases; with the cessation of clinging, becoming ceases; with the cessation of becoming, birth ceases; with the cessation of birth, old age and death cease, worry and sadness, crying and weeping, sorrow and pain, dejection and vexation can come to cease. In this way this entire great mass of dukkha ceases. The World-honored One praised them, [saying:]

It is well, it is well, monks, that you say this. Why is that? I too say that with the cessation of ignorance, formations cease; with the cessation of formations, consciousness ceases; with the cessation of consciousness, nameand-form ceases; with the cessation of name-and-form, the six sense spheres cease; with the cessation of the six sense spheres, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, clinging ceases; with the cessation of clinging, becoming ceases; with the cessation of becoming, birth ceases; with the cessation of birth, old age and death cease, worry and sadness, crying and weeping, sorrow and pain, dejection and vexation can come to cease. In this way this entire great mass of dukkha ceases. The World-honored One praised them, [saying:]

It is well, it is well. Knowing in this way, seeing in this way, would you think, in relation to the past, "In past times did I exist? In past times did I not exist? How did I exist in past times? From what cause did I exist in past times?" The monks replied, "No, World-honored One."

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The Madhyama Āgama (Middle-length Discourses), Volume IV The World-honored One praised them, [saying:] It is well, it is well. Knowing in this way, seeing in this way, would you think, in relation to the future, "In the future will I exist? In the future will I not exist? How will I exist in the future? From what cause will I exist in the future?"

The monks replied, "No, World-honored One." The World-honored One praised them, [saying:] It is well, it is well. Knowing in this way, seeing in this way, would you have inner doubt, thinking, "What is this? How is this? From where did this living being come? Where will it go? From what cause does it exist? From what cause will it exist?"

The monks replied, "No, World-honored One." The World-honored One praised them, [saying:] It is well, it is well. Knowing in this way, seeing in this way, would you intentionally kill your parents, harm an arahant disciple of the Buddha,201 cause a rift in the noble sangha, or with evil intent toward the Buddha [cause] the Tathāgata's blood to flow?202 The monks replied, "No, World-honored One." The World-honored One praised them, [saying:] It is well, it is well. Knowing in this way, seeing in this way, would you intentionally violate the precepts, give up the precepts, and abandon the path?

The monks replied, "No, World-honored One." The World-honored One praised them, [saying:] It is well, it is well. Knowing in this way, seeing in this way, would you abandon this [Dharma] and seek outside it for someone else to revere, seek a [different] field of merit? The monks replied, "No, World-honored One." The World-honored One praised them, [saying:] 206

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It is well, it is well. Knowing in this way, seeing in this way, would you look up to a renunciant or brahmin who says,203 "Venerable ones, I know what can be known, I see what can be seen"?

The monks replied, "No, World-honored One."

The World-honored One praised them, [saying,] "It is well, it is well. Knowing in this way, seeing in this way, would you consider that auspicious signs bring about purification?"

The monks replied, "No, World-honored One."

The World-honored One praised them, [saying:]

It is well, it is well. Knowing in this way, seeing in this way, would you consider as true the views of renunciants and brahmins regarding auspicious signs, regarding their various ascetic practices, regarding their various austerities, and regarding their various [forms of self-inflicted] distress? The monks replied, "No, World-honored One."

The World-honored One praised them [saying]:

It is well, it is well. Knowing in this way, seeing in this way, if in your body there were to arise a feverish disease, giving rise to very severe pain, such as would lead to the wish to end your life, would you abandon this [Dharma] and seek outside it for some renunciant or brahmin who might have memorized a spell consisting of one verse, or two verses, three verses, four verses, many verses, a hundred verses, [thinking,] "Memorizing this spell will free me from my dukkha"? That is, would you seek [outside the Dharma] for the source of dukkha and for attaining the cessation of dukkha?204 The monks replied, "No, World-honored One."

The World-honored One praised them, [saying,] "It is well, it is well. Knowing in this way, seeing in this way, will you experience an eighth existence [beyond the seven of a stream-enterer]?" The monks replied, "No, World-honored One."

The World-honored One praised them, [saying:]

It is well, it is well. Knowing in this way, seeing in this way, do you perhaps speak [and think] like this: "We respect the renunciant; we esteem the renunciant; the renunciant Gotama is our revered teacher"? 207

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The monks replied, "No, World-honored One."

The World-honored One praised them, [saying:]

It is well, it is well, are you replying to my questions according to what you have understood for yourselves, seen for yourselves, and realized for yourselves, having attained the supreme and full awakening?" The monks replied, "That is so, World-honored One."

The World-honored One praised them, [saying:]

It is well, it is well, I have trained you rightly in the complete and ultimate Dharma that is free from vexation, free from fever, that is permanent and unchanging, known by right knowledge, seen by right knowledge, and realized by right knowledge.

It was for this reason that I earlier said, "I shall teach you the ultimate Dharma that is free from vexation, free from fever, permanent and unchanging, known by right knowledge, seen by right knowledge, and realized by right knowledge."

[Listen closely] again. With the coming together of three things there is entry into the mother's womb: the parents come together in one place, the mother is in season, and the gandhabba has arrived. With the coming together of these three things there is entry into the mother's womb.205 Having been carried in the mother's womb for nine months or ten months, [the child] is born. Having been born, he is nourished with "blood"; in the noble Dharma "blood" is a term for mother's milk. At a later time his faculties become mature. With his faculties complete, he is fed coarse cereal foods and his body is smeared with butter oil.206 On seeing visible forms with the eye, he delights in and becomes attached to beautiful forms and dislikes ugly forms. Mindfulness of the body is not established in him. With his limited mind, liberation of the mind and liberation through wisdom are not understood as they really are. Evil and unwholesome states that arise are not eradicated without remainder, not destroyed without remainder.

It is the same with the ear . . . with the nose . . . with the tongue . . . with the body . . . on cognizing mind-objects with the mind, he delights in and becomes attached to beautiful mind objects and dislikes ugly mind objects. Mindfulness of the body is not established in him. With his limited 208

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mind, liberation of the mind and liberation through wisdom are not understood as they really are. Evil and unwholesome states that arise are not eradicated without remainder, not destroyed without remainder. In this way he likes or dislikes the feelings he experiences according to whether they are pleasant, painful, or neutral. He delights in those feelings, seeks, becomes attached to, and clings to those feelings. If they are pleasant feelings, then for him, having delighted in those feelings, having sought, become attached to, and clung to those feelings, this is his clinging. Conditioned by clinging there is becoming; conditioned by becoming there is birth; conditioned by birth there is old age and death, worry and sadness, crying and weeping, sorrow and pain, dejection and vexation. In this way this entire great mass of dukkha arises.

Monks, is he not completely and continuously bound by craving, just like the monk Sāti, the son of a fisherman?

The monks replied, "That is so, World-honored One. He is completely and continuously bound by craving, just like the monk Sāti, the son of a fisherman." [The Buddha spoke further:]

There is a time when a tathāgata appears in the world, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, leader on the path of Dharma, teacher of devas and human beings, called a buddha, an exalted one.207 [A disciple of the Tathāgata,] on seeing visible forms with the eye, does not delight in or become attached to beautiful forms and does not dislike ugly forms. Mindfulness of the body is established in him. With his limitless mind, liberation of the mind and liberation through wisdom are understood as they really are. Evil and unwholesome states that arise are eradicated without remainder, destroyed without remainder. It is the same with the ear . . . with the nose . . . with the tongue . . . with the body . . . on cognizing mind-objects with the mind, he does not [delight in or] become attached to beautiful mental objects and does not dislike ugly mind-objects. Mindfulness of the body is established in him. With his limitless mind, liberation of the mind and liberation through wisdom are understood as they really are. Evil and unwholesome states that arise are destroyed without remainder.

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