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The Madhyama Āgama (Middle-Length Discourses) Volume IV

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Division 17: On Potaliya

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The Madhyama Āgama (Middle-length Discourses), Volume IV In this way he eradicates like or dislike for the feelings he experiences, whether pleasant, painful, or neutral. He does not delight in those feelings, does not seek, does not become attached to, and does not cling to those feelings. If they are pleasant feelings, then for him, no longer delighting in those feelings, no longer seeking, not becoming attached to or clinging to feelings, clinging has ceased.

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.

Monks, is he not completely liberated by the eradication of craving? The monks replied, "That is so, World-honored One. He is completely liberated by the eradication of craving."

When this teaching had been given, the three-thousandfold great-thousandfold world-system quaked three times. It quaked, quaked totally; it shuddered, shuddered totally; it shook, shook totally.208 For this reason this discourse is named "Liberation by the Destruction of Craving." Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

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202. The Discourse on the Uposatha209

Thus have I heard. At one time the Buddha was staying at Sāvatthī, in the Eastern Park, in the Hall of Migāra's Mother.

At that time Visākhā, Migāra's mother, having bathed in the morning and dressed in clean white clothes, gathered her sons, daughters-in-law, and other family dependents around her, and approached the Buddha. Having paid homage with her head, she stepped back and stood to one side. The Worldhonored One said, "Housewife, have you just taken a bath?" She replied, "World-honored One, today I am observing the uposatha. Well-gone One, today I am observing the uposatha."

The World-honored One asked her:

Housewife, what uposatha are you observing today? There are three types of uposatha. What three? The first is the uposatha of cowherds; the second is the uposatha of the Nigaṇṭhas; the third is the noble eightfold uposatha. Housewife, what is the uposatha of cowherds? It may be that in the morning a cowherd sets [his cows] free among the marshes and in the afternoon brings them back to the village. As he brings them back to the village, he thinks, "Today I set the cows free in this place; tomorrow I shall set the cows free in that place. Today I watered the cows in this place; tomorrow I shall water the cows in that place. Now my cows will spend the night in this place; tomorrow they will spend the night in that place." Housewife, in the same way there are persons who, when observing the uposatha, think, "Today I am eating this kind of food; tomorrow I shall eat that kind of food. Today I am drinking this kind of drink; tomorrow I shall drink that kind of drink. Today I am consuming this kind of foodstuff; tomorrow I shall consume that kind of foodstuff." That person during this day and night is delighted by and attached to the fault of sensuality. This is what is meant by the uposatha of cowherds. Observing the uposatha 211

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The Madhyama Āgama (Middle-length Discourses), Volume IV of cowherds in this way, one does not get great benefit, does not gain great fruit. It is not of great merit, not widely pervasive. Housewife, what is the uposatha of the Nigaṇṭhas? It may be that someone who has gone forth as a Nigaṇṭha instructs persons, saying, "In the eastern direction beyond a hundred yojanas there are living beings, and in order to protect them you [must] renounce blade and cudgel. Likewise in the southern direction . . . the western direction . . . the northern direction beyond a hundred yojanas there are living beings, in order to protect them you [must] renounce blade and cudgel." Thus he instructs and directs persons. Either they are aware of living beings and protect them; or they are not aware of living beings and do not protect them.210 [He also instructs them,] "On the fifteenth day, the time for reciting the code of rules, take off your clothes, stand naked facing east, and say this: "I am without father or mother; I have no father and mother. I am without wife and children; I have no wife and children. I am without male and female servants; I am not master over male and female servants."211 Housewife, instead of instructing them with truthful talk, he instructs them with empty, false words. Every day that person sees his father and mother and thinks, "These are my father and mother." Every day his father and mother see their son and think, "This is our son." He sees his wife and children and thinks, "This is my wife and children." His wife and children see him and think, "This is my respected senior." He sees his male and female servants and thinks, "These are my male and female servants." The male and female servants see him and think, "This is our master." As he employs them as he wishes, he is employing something that was not given to him. What he is employing is not something that was given to him. This is what is meant by the uposatha of the Nigaṇṭhas. Observing the uposatha of the Nigaṇṭhas in this way, one does not reap great benefit, does not gain great fruit. It is not of great merit, not widely pervasive. Housewife, what is it that is called the noble eightfold uposatha? When observing the uposatha a learned noble disciple reflects, "For their whole life 'true persons'—that is, arahants—abstain from killing, having abandoned killing and renounced blade and cudgel.212 They have shame and scruple and a mental [attitude] of loving-kindness and compassion, benefiting all [beings, even] including insects. They have purified their minds 212

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with regard to killing living beings. I too shall, for my whole life, abstain from killing, abandon killing and renounce blade and cudgel. I shall have shame and scruple and a mental [attitude] of loving-kindness and compassion, benefiting all [beings, even] including insects. I am now purifying my mind with regard to killing living beings. In this respect I am [becoming] equal to arahants, not different from them." For this reason it is called uposatha. Again, housewife, when observing the uposatha, a learned noble disciple reflects, "For their whole life 'true persons'—that is, arahants—abstain from taking what is not given, having abandoned taking what is not given. They take [something only] after it has been given and delight in taking [only] what has been given. They are always fond of generosity. Their minds rejoice in giving, delighting in it without stinginess, not expecting any reward. They do not harbor an intention to steal. Able to restrain themselves, they have purified their minds with regard to taking what is not given. I too shall, for my whole life, abstain from taking what is not given, and abandon taking what is not given. I shall take [something only] after it has been given and delight in taking [only] what has been given. I shall always be fond of generosity. My mind shall rejoice in giving, delighting in it without stinginess, not expecting any reward. I shall not harbor an intention to steal. Able to restrain myself, I am purifying my mind with regard to taking what is not given. In this respect I am [becoming] equal to arahants, not different from them." For this reason it is called uposatha. Again, housewife, when observing the uposatha the learned noble disciple reflects, "For their whole life 'true persons'—that is, arahants— abstain from sexual activity, having given up sexual activity. They cultivate celibacy with complete mental purity, practicing it without defilement, having abandoned sensuality, having given up sexual desires. They have purified their minds of sexual activity. I too shall, during this day and night, abstain from sexual activity, give up sexual activity. I shall cultivate celibacy with complete mental purity, practicing it without defilement, abandoning sensuality, giving up sexual desires. I am purifying the mind of sexual activity. In this respect I am [becoming] equal to arahants, not different from them." For this reason it is called uposatha. Again, housewife, when observing the uposatha the learned noble disciple reflects, "For their whole life 'true persons'—that is, arahants—abstain 213

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from false speech, having given up false speech. They speak the truth, delight in the truth, are established in the truth. They are trusted by persons and would not deceive [anyone in] the world. They have purified their minds with regard to false speech. I too shall, for my whole life, abstain from false speech, giving up false speech. I shall speak the truth, delight in the truth, being established in the truth. I will be trusted by persons and shall not deceive [anyone in] the world. I am purifying my mind with regard to false speech. In this respect I am [becoming] equal to arahants, not different from them." For this reason it is called uposatha.

Again, housewife, when observing the uposatha the learned noble disciple reflects, "For their whole life 'true persons'—that is, arahants— abstain from the negligence of alcoholic beverages, having given up the negligence of alcoholic beverages. They have purified their minds with regard to the negligence of alcoholic beverages. I too shall, for my whole life, abstain from the negligence of alcoholic beverages, giving up the negligence of alcoholic beverages. I am purifying the mind with regard to the negligence of alcoholic beverages. In this respect I am [becoming] equal to arahants, not different from them." For this reason it is called uposatha. Again, housewife, when observing the uposatha the learned noble disciple reflects, "For their whole life 'true persons'—that is, arahants—abstain from [using] high or wide beds, having given up [using] high or wide beds. They delight in sitting or reclining low, whether on a bed or on a grass mat. They have purified their minds with regard to high or wide beds. During this day and night I [too] shall abstain from [using] high or wide beds, giving up [using] high or wide beds. I shall delight in sitting or reclining low, whether on a bed or on a grass mat. I am purifying my mind with regard to high or wide beds. In this respect I am [becoming] equal to arahants, not different from them." For this reason it is called uposatha. Again, housewife, when observing the uposatha the learned noble disciple reflects, "For their whole life 'true persons'—that is, arahants— abstain from [using] flower garlands, necklaces, perfumes, and cosmetics, as well as from singing, dancing, acting and from going to watch or listen to them, having given up [using] flower garlands, necklaces, perfumes, and cosmetics as well as singing, dancing, and acting, and going to watch or listen to them. They have purified their minds with regard to [using] 214

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flower garlands, necklaces, perfumes, and cosmetics, as well as singing, dancing, and acting and going to watch or listen to them. During this day and night I [too] shall abstain from [using] flower garlands, necklaces, perfumes, and cosmetics, as well as from singing, dancing, and acting and from going to watch or listen to them, giving up [using] flower garlands, necklaces, perfumes, and cosmetics as well as singing, dancing, and acting and going to watch or listen to them. I am purifying my mind with regard to [using] flower garlands, necklaces, perfumes, and cosmetics, as well as singing, dancing, acting and going to watch or listen to them. In this respect I am [becoming] equal to arahants, not different from them." For this reason it is called uposatha.

Again, housewife, while observing the uposatha the learned noble disciple reflects, "For their whole life 'true persons'—that is, arahants— abstain from eating at improper times, having given up eating at improper times. They eat [only] once, not eating at night, delighting in eating [only] at the proper time.213 They have purified their minds with regard to eating at improper times. During this day and night I [too] shall abstain from eating at improper times, giving up eating at improper times. I shall eat [only] once, not eating at night, delighting in eating [only] at the proper time. I am purifying my mind with regard to eating at improper times. In this respect I am [becoming] equal to arahants, not different from them." It is for this reason that it is called uposatha.

<Established> in this noble eightfold uposatha,214 one should further cultivate five things.215 What are the five? Housewife, while observing the uposatha the learned noble disciple recollects the Tathāgata [thus]: "That World-honored One, the Tathāgata, is free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, knower of the world, unsurpassable person, leader on the path of Dharma, teacher of devas and human beings, called a buddha, an exalted one." When he recollects the Tathāgata in this way, any evil inclination is made to cease, and any defiled, evil, and unwholesome mental state is also made to cease. Housewife, because of the Tathāgata the learned noble disciple's mind gains serene delight, so that any evil inclination is made to cease and any defiled, evil, and unwholesome mental state is also made to cease. 771b

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The Madhyama Āgama (Middle-length Discourses), Volume IV It is just as a person who has dirt on his head may, by washing it with paste, warm water, and human effort, make himself clean. In the same way, when observing the uposatha the learned noble disciple recollects the Tathāgata: "That World-honored One, the Tathāgata, is free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, a leader on the path of Dharma, a teacher of devas and human beings, called a buddha, an exalted one."

When he recollects the Tathāgata in this way, any evil inclination is made to cease, and any defiled, evil, and unwholesome mental state is also made to cease. Housewife, because of the Tathāgata the learned noble disciple's mind gains serene delight, so that any evil inclination is made to cease and any defiled, evil, and unwholesome mental state is also made to cease. This is called the learned noble disciple's observance of a Brahmā uposatha, his communion with Brahmā—[that is, the Buddha].216 Because of Brahmā, his mind attains serene delight, any evil inclination is made to cease, and any defiled, evil, and unwholesome mental state is also made to cease. Again, housewife, when observing the uposatha the learned noble disciple recollects the Dharma: "This Dharma is well taught by the Worldhonored One; it is complete, constant, and unchanging, to be known with right knowledge, to be seen with right knowledge, to be realized with right knowledge."

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When he recollects the Dharma in this way, any evil inclination is made to cease, and any defiled, evil, and unwholesome mental state is also made to cease. Housewife, because of the Dharma the learned noble disciple's mind gains serene delight, so that any evil inclination is made to cease and any defiled, evil, and unwholesome mental state is also made to cease. Housewife, this is the learned noble disciple's observing of a Dharma uposatha, his communion with the Dharma. Because of the Dharma his mind attains serene delight, any evil inclination is made to cease, and any defiled, evil, and unwholesome mental state is also made to cease. Again, housewife, when observing the uposatha the learned noble disciple recollects the sangha: "The sangha of the World-honored One's disciples progresses well and uprightly; they practice what is essential and make progress in their practice. Among the sangha of the Tathāgata there truly are those who are progressing toward becoming 'true persons,' that is, arahants, and those who have realized arahantship; those who are progressing toward nonreturn and those who have realized nonreturn; those who are progressing toward once-return and those who have realized once-return; those who are progressing toward stream-entry and those who have realized stream-entry—these being the four pairs of persons, the eight grades of noble beings. This is the sangha of the World-honored One's disciples who are accomplished in virtue, concentration, wisdom, liberation, and knowledge and vision of liberation. They are worthy of being called upon, invited, supported, respected, and revered, being an excellent field of merit for devas and human beings." When he recollects the sangha in this way, any evil inclination is made to cease, and any defiled, evil, and unwholesome mental state is also made to cease. Housewife, because of the sangha the mind of the learned noble disciple gains serene delight, so that any evil inclination is made to cease and any defiled, evil, and unwholesome mental state is also made to cease. It is just as a person who has dirt and impurity on his clothes may, by means of ash and soap, washing powder, warm water, and human effort, wash them clean. In the same way, when observing the uposatha the learned noble disciple recollects the sangha: "The sangha of the Worldhonored One's disciples progresses well and uprightly; they practice what is essential and they make progress in their practice. Among the sangha 217

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of the Tathāgata there truly are those who are progressing toward becoming 'true persons,' [that is,] arahants, and those who have realized arahantship; those who are progressing toward nonreturn and those who have realized nonreturn; those who are progressing toward once-return and those who have realized once-return; those who are progressing toward stream-entry and those who have realized stream-entry—these being the four pairs of persons, the eight grades of noble beings. This is the sangha of the Worldhonored One's disciples who are accomplished in virtue, concentration, wisdom, liberation, and knowledge and vision of liberation. They are worthy of being called upon, invited, supported, respected, and revered, being an excellent field of merit for devas and human beings." When he recollects the sangha in this way, any evil inclination is made to cease, and any defiled, evil, and unwholesome mental state is also made to cease. Housewife, because of the Sangha the mind of the learned noble disciple gains serene delight, so that any evil inclination is made to cease and any defiled, evil, and unwholesome mental state is also made to cease. This is the learned noble disciple's observance of a sangha uposatha, his communion with the sangha. Because of the sangha his mind attains serene delight, any evil inclination is made to cease, and any defiled, evil, and unwholesome mental state is also made to cease.

Again, housewife, when observing the uposatha the learned noble disciple recollects his own precepts: "[My precepts] are not deficient, not defective, not defiled, not corrupted, but are extensive and great, [undertaken] without expectation of reward, and praised by the wise. I am well endowed with them and progressing well in them. I accept them well and uphold them well."

When he recollects his own precepts in this way, any evil inclination is made to cease, and any defiled, evil, and unwholesome mental state is also made to cease. Housewife, because of the precepts the mind of the learned noble disciple gains serene delight, so that any evil inclination is made to cease and any defiled, evil, and unwholesome mental state is also made to cease.

It is just as a mirror that has become dirty and no longer bright may, through being burnished with a polishing stone using human effort, become bright and clear. In the same way, when observing the uposatha the learned 218

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noble disciple recollects his own precepts [thus]: "[My precepts] are not deficient, not defective, not defiled, not corrupted, but are extensive and great, [undertaken] without expectation of reward, and praised by the wise. I am well endowed with them and progressing well in them. I accept them well and uphold them well."

This is the learned noble disciple's observance of a precepts uposatha, his communion with the precepts. Because of the precepts his mind attains serene delight, any evil inclination is made to cease, and any defiled, evil, and unwholesome mental state is also made to cease.

Again, housewife, when observing the uposatha the learned noble disciple recollects the devas: "There really are the Four Heavenly Kings. Those devas were accomplished in faith, so that with the ending of their life here [in the human realm] they were reborn there. I also have such faith. Those devas were accomplished in virtue . . . learning . . . generosity . . . wisdom, so that with the ending of their life here they were reborn there. I also have such wisdom. There really are the devas of the Thirty-three . . . the Yāma devas . . . the Tusita devas . . . the devas who delight in creating . . . the devas who wield power over others' creations. Those devas were accomplished in faith, so that with the ending of their life here they were reborn there. I too have such faith. Those devas were accomplished in virtue . . . learning . . . generosity . . . wisdom, so that with the ending of their life here they were reborn there. I too have such wisdom." When he recollects the faith, virtue, learning, generosity, and wisdom of the devas in this way, any evil inclination is made to cease, and any defiled, evil, and unwholesome mental state is also made to cease. Housewife, because of the devas the mind of the learned noble disciple gains serene delight, so that any evil inclination is made to cease and any defiled, evil, and unwholesome mental state is also made to cease. 219

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It is just as gold that has become contaminated and impure may, by means of fire, tongs,217 a hammer, red earth, and human effort, be rubbed and polished, so that it becomes bright and pure. In the same way, while observing the uposatha the learned noble disciple recollects the devas [thus]: "There really are the Four Heavenly Kings. Those devas were accomplished in faith, so that with the ending of their life here they were reborn there. I too have such faith. Those devas were accomplished in virtue . . . learning . . . generosity . . . wisdom, so that with the ending of their life here they were reborn there. I too have such wisdom. There really are the devas of the Thirty-three . . . the Yāma devas . . . the Tusita devas . . . the devas who delight in creating . . . the devas who wield power over others' creations. Those devas were accomplished in faith, so that with the ending of their life here they were reborn there. I too have such faith. Those devas were accomplished in virtue . . . learning . . . generosity . . . wisdom, so that with the ending of their life here they were reborn there. I also have such wisdom."

When he recollects the faith, virtue, learning, generosity, and wisdom of the devas in this way, any evil inclination is made to cease, and any defiled, evil, and unwholesome mental state is also made to cease. Housewife, suppose that one observes in this way this noble eightfold uposatha. Now, there are the sixteen great countries, namely (1) Aṅga, (2) Magadha, (3) Kāsi, (4) Kosala, (5) Kuru, (6) Pañcāla, (7) Assaka, (8) Avantī, (9) Ceti, (10) Vajji, (11) Vaṃsa, (12) Malla, (13) Soma, (14) Sūrasena, (15) Yona,218 and (16) Kamboja. In these countries whatever there is of money and treasures—gold, silver, maṇi-jewel, pearl, beryl, rǎnggā,

219 green jade, coral, liúshào, bǐngliú, bǐnglēi, agate, tortoise shell, ruby, white jade, and pearl shell—a person, on being established there as king, could make use of these as he wished. Yet, monks, all of that is not worth the sixteenth part of keeping the noble eightfold uposatha.220 For this reason, housewife, I declare that being a king among human beings cannot compare with the pleasures of the devas. For example, fifty years among human beings are one day and night among the Four Heavenly Kings. Thirty such days and nights are one month, and twelve such months are one year. Five hundred such years is the life span of the Four Heavenly Kings. Housewife, it is entirely possible that a clansman or a 220

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clanswoman who has observed the noble eightfold uposatha will, on the breaking up of the body with the ending of life, be reborn among the Four Heavenly Kings.

For this reason, housewife, I declare that being a king among human beings cannot compare with the pleasures of the devas. For example, a hundred years among human beings are one day and night among the devas of the Thirty-three. Thirty such days and nights are one month, and twelve such months are one year. A thousand such years is the life span of the devas of the Thirty-three. Housewife, it is entirely possible that a clansman or a clanswoman who has observed the noble eightfold uposatha will, on the breaking up of the body with the ending of life, be reborn among the devas of the Thirty-three.

For this reason, housewife, I declare that being a king among human beings cannot compare with the pleasures of the devas. For example, two hundred years among human beings are one day and night among the Yāma devas. Thirty such days and nights are one month, and twelve such months are one year. Two thousand such years is the life span of the Yāma devas. Housewife, it is entirely possible that a clansman or a clanswoman who has observed the noble eightfold uposatha will, on the breaking up of the body with the ending of life, be reborn among the Yāma devas. For this reason, housewife, I declare that being a king among human beings cannot compare with the pleasures of the devas. For example, four hundred years among human beings are one day and night among the Tusita devas. Thirty such days and nights are one month, and twelve such months are one year. Four thousand such years is the life span of the Tusita devas. Housewife, it is entirely possible that a clansman or a clanswoman who has observed the noble eightfold uposatha will, on the breaking up of the body with the ending of life, be reborn among the Tusita devas. For this reason, housewife, I declare that being a king among human beings cannot compare with the pleasures of the devas. For example, eight hundred years among human beings are one day and night among the devas who delight in creating. Thirty such days and nights are one month, and twelve such months are one year. Eight thousand such years is the life span of the devas who delight in creating. Housewife, it is entirely possible that a clansman or a clanswoman who has observed the noble 221

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The Madhyama Āgama (Middle-length Discourses), Volume IV eightfold uposatha will, on the breaking up of the body with the ending of life, be reborn among the devas who delight in creating. For this reason, housewife, I declare that being a king among human beings cannot compare with the pleasures of the devas. For example, one thousand six hundred years among human beings are one day and night among the devas who wield power over others' creations. Thirty such day and nights are one month, and twelve such months are one year. Sixteen thousand such years is the life span of the devas who wield power over others' creations. Housewife, it is entirely possible that a clansman or a clanswoman who has observed the noble eightfold uposatha will, on the breaking up of the body with the ending of life, be reborn among the devas who wield power over others' creations.221

Then Visākhā, Migāra's mother extended her hands with joined palms toward the Buddha and said:

World-honored One, the noble eightfold uposatha is most wonderful, most remarkable, of great profit, of great fruit, of great virtue, of great scope. World-honored One, from now on for my whole life I will observe the noble eightfold uposatha, according to my strength, giving generously and cultivating merit.

Then Visākhā, Migāra's mother, having heard what the Buddha said, bore it well [in mind], paid homage with her head at the Buddha's feet, circumambulated him three times, and left. Thus spoke the Buddha. Having heard what the Buddha said, Visākhā, Migāra's mother, and the monks were delighted and received it respectfully. 203. The Discourse to Potaliya222

Thus have I heard. At one time the Buddha was staying at Nālanda, in Pāvārika's Mango Grove.

At that time the householder Potaliya, wearing clean white clothes and a white headcloth, grasping a staff and holding a parasol, and wearing layman's sandals, was going from park to park, from pleasure garden to pleasure garden, from grove to grove, wandering at his pleasure. Whenever he saw renunciants or brahmins, he would say, "Venerable friends, you should know 222

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that I abstain from worldliness. I have abandoned worldliness. I have relinquished all worldly affairs." The renunciants and brahmins would reply with soft and gentle words, "Indeed, the venerable friend Potaliya abstains from worldliness. He has abandoned worldliness. He has relinquished all worldly affairs."223 Then, as he was wandering around, the householder Potaliya approached the Buddha. He exchanged polite greetings while standing before the Buddha, grasping his staff. The World-honored One said, "Householder, there are seats. Be seated if you like."

The householder Potaliya said:

Gotama, this is not right; this is not proper. Why is that? I abstain from worldliness. I have abandoned worldliness. I have relinquished all worldly affairs. How is it that the renunciant Gotama addresses me as "householder"? The World-honored One replied, "You have the [outer] signs and marks of a householder, therefore I address you, saying, 'Householder, there are seats. Be seated if you like.'"

Three times the World-honored One said, "Householder, there are seats. Be seated if you like."

Three times the householder Potaliya said:

Gotama, this is not right; this is not proper. I abstain from worldliness. I have abandoned worldliness. I have relinquished all worldly affairs. How is it that the renunciant Gotama addresses me as "householder"? [And each time] the World-honored One replied, "You have the [outer] signs and marks of a householder, therefore I address you saying, 'Householder, there are seats. Be seated if you like.'" The World-honored One asked him, "How do you abstain from worldliness? How have you abandoned worldliness and relinquished all worldly affairs?"

The householder Potaliya replied:

Gotama, all of the wealth in my house I have given in its entirety to my sons. I wander without occupation and without ambition. I seek only food 223

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The Madhyama Āgama (Middle-length Discourses), Volume IV to sustain my life. This is how I abstain from worldliness. This is how I have abandoned worldliness and relinquished all worldly affairs. The World-honored One said:

Householder, in this noble Dharma and discipline it is not in this way that one abandons and cuts off worldly affairs. Householder, in this noble Dharma and discipline there are eight aspects to abandoning worldly affairs.

At this the householder Potaliya set aside his staff, put away his parasol, and took off his layman's sandals. Extending his hands with joined palms toward the Buddha, he said, "Gotama, what are the eight aspects to abandoning worldly affairs in this noble Dharma and discipline?" The World-honored One replied:

Householder, with the support of abstention from killing, a learned noble disciple abandons killing. With the support of abstention from taking what is not given, he abandons taking what is not given. With the support of abstention from sexual misconduct, he abandons sexual misconduct.224 With the support of abstention from false speech, he abandons false speech. With the support of absence of desire and attachment, he abandons desire and attachment. With the support of absence of harmfulness and hatred, he abandons harmfulness and hatred. With the support of absence of dislike and irritation, he abandons dislike and irritation. With the support of absence of excessive pride, he abandons excessive pride. Householder, how does a learned noble disciple, with the support of abstention from killing, abandon killing? A learned noble disciple reflects thus: "One who kills will certainly experience bad results in this life and in future lives. If I were to be one who kills, I would harm myself and be spoken ill of by others, by devas and all wise practitioners of the holy life, who would talk about my conduct and my bad reputation would be heard of in all directions. With the breaking up of the body at the ending of life I would certainly go to a bad destiny, being reborn in hell. In such ways one who kills experiences these bad results in this life and in future lives. With the support of abstention from killing, should I not better abandon killing?" 224

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So, with the support of abstention from killing, he abandons killing. In this way, with the support of abstention from killing, the learned noble disciple abandons killing.

Householder, how does a learned noble disciple, with the support of abstention from taking what is not given, abandon taking what is not given? A learned noble disciple reflects thus: "One who takes what is not given will certainly experience bad results in this life and in future lives. If I were to be one who takes what is not given, I would harm myself and be spoken ill of by others. Devas and all wise practitioners of the holy life would talk about my conduct and my bad reputation would be heard of in all directions. With the breaking up of the body at the ending of life I would certainly go to a bad destiny, being reborn in hell. In such ways one who takes what is not given experiences these bad results in this life and in future lives. With the support of abstention from taking what is not given, should I not better abandon taking what is not given?" So, with the support of abstention from taking what is not given, he abandons taking what is not given. In this way, with the support of abstention from taking what is not given, the learned noble disciple abandons taking what is not given.

Householder, how does a learned noble disciple, with the support of abstention from sexual misconduct, abandon sexual misconduct? A learned noble disciple reflects thus: "One who [engages in] sexual misconduct will certainly experience bad results in this life and in future lives. If I were to be one who engages in sexual misconduct, I would harm myself and be spoken ill of by others, by devas and all wise practitioners of the holy life, who would talk about my conduct and my bad reputation would be heard of in all directions. With the breaking up of the body at the ending of life I would certainly go to a bad destiny, being reborn in hell. In such ways one who engages in sexual misconduct experiences these bad results in this life and in future lives. With the support of abstention from sexual misconduct, should I not better abandon sexual misconduct?" So, with the support of abstention from sexual misconduct, he abandons sexual misconduct. In this way, with the support of abstention from sexual misconduct, the learned noble disciple abandons sexual misconduct. 773c

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Householder, how does a learned noble disciple, with the support of abstention from false speech, abandon false speech? A learned noble disciple reflects thus: "One who engages in false speech will certainly experience bad results in this life and in future lives. If I were to be one who engages in false speech, I would harm myself and be spoken ill of by others, by devas and all wise practitioners of the holy life, who would talk about my conduct, and my bad reputation would be heard of in all directions. With the breaking up of the body at the ending of life I would certainly go to a bad destiny, being reborn in hell. In such ways one who engages in false speech experiences these bad results in this life and in future lives. With the support of abstention from false speech, should I not better abandon false speech?"

So, with the support of abstention from false speech, he abandons false speech. In this way, with the support of abstention from false speech, the learned noble disciple abandons false speech.

Householder, how does a learned noble disciple, with the support of absence of desire and attachment, abandon desire and attachment? A learned noble disciple reflects thus: "One who has desire and attachment will certainly experience bad results in this life and in future lives. If I were to be one who has desire and attachment, I would harm myself and be spoken ill of by others, by devas and all wise practitioners of the holy life, who would talk about my conduct and my bad reputation would be heard of in all directions. With the breaking up of the body at the ending of life I would certainly go to a bad destiny, being reborn in hell. In such ways one who has desire and attachment experiences these bad results in this life and in future lives. With the support of absence of desire and attachment, should I not better abandon desire and attachment?" So, with the support of absence of desire and attachment, he abandons desire and attachment. In this way, with the support of absence of desire and attachment, the learned noble disciple abandons desire and attachment. Householder, how does a learned noble disciple, with the support of absence of harmfulness and hatred, abandon harmfulness and hatred? A learned noble disciple reflects thus: "One who harbors harmfulness and hatred will certainly experience bad results in this life and in future lives. If I were to be one who harbors harmfulness and hatred, I would harm 226

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myself and be spoken ill of by others, by devas and all wise practitioners of the holy life, who would talk about my conduct and my bad reputation would be heard of in all directions. With the breaking up of the body at the ending of life I would certainly go to a bad destiny, being reborn in hell. In such ways one who harbors harmfulness and hatred experiences these bad results in this life and in future lives. With the support of absence of harmfulness and hatred, should I not better abandon harmfulness and hatred?" So, with the support of absence of harmfulness and hatred, he abandons harmfulness and hatred. In this way, with the support of absence of harmfulness and hatred, the learned noble disciple abandons harmfulness and hatred.

Householder, how does a learned noble disciple, with the support of absence of dislike and irritation, abandon dislike and irritation? A learned noble disciple reflects thus: "One who harbors dislike and irritation will certainly experience bad results in this life and in future lives. If I were to be one who harbors dislike and irritation, I would harm myself and be spoken ill of by others, by devas and all wise practitioners of the holy life, who would talk about my conduct and my bad reputation would be heard of in all directions. With the breaking up of the body at the ending of life I would certainly go to a bad destiny, being reborn in hell. In such ways one who harbors dislike and irritation experiences these bad results in this life and in future lives. With the support of absence of dislike and irritation, should I not better abandon dislike and irritation?"

So, with the support of absence of dislike and irritation, he abandons dislike and irritation. In this way, with the support of absence of dislike and irritation, the learned noble disciple abandons dislike and irritation. Householder, how does a learned noble disciple, with the support of absence of excessive pride, abandon excessive pride? A learned noble disciple reflects thus: "One who has excessive pride will certainly experience bad results in this life and in future lives. If I were to be one who has excessive pride, I would harm myself and be spoken ill of by others, by devas and all wise practitioners of the holy life, who would talk about my conduct and my bad reputation would be heard of in all directions. With the breaking up of the body at the ending of life I would certainly go to a bad destiny, being reborn in hell. In such ways one who has excessive pride experiences 227

The Madhyama Āgama (Middle-length Discourses), Volume IV these bad results in this life and in future lives. Being with the support of absence of excessive pride, should I not better abandon excessive pride?" So, with the support of absence of excessive pride, he abandons excessive pride. In this way, with the support of absence of excessive pride, the learned noble disciple abandons excessive pride. These are the eight aspects to the complete abandoning of worldly affairs in this noble Dharma and discipline.

The householder asked, "Gotama, in this noble Dharma and discipline is just this the [complete] abandoning of worldly affairs or is there still more?" The World-honored One replied:

In this noble Dharma and discipline only this is not the complete abandoning of worldly affairs. There are a further eight aspects to realizing the complete abandoning and cutting off of worldly affairs.225 On hearing this, the householder Potaliya took off his white headcloth, extended his hands with joined palms toward the Buddha, and said, "Gotama, what are the further eight aspects to realizing the [complete] abandoning of worldly affairs in this noble Dharma and discipline?" The World-honored One replied:

Householder, suppose that a dog, being hungry, emaciated from hunger, goes to the place of a cow butcher. The cow butcher or his apprentice throws the dog a bone that has been cut clean of meat. Having got the bone, the dog chews at it all over, even until it harms his lips, damages his teeth, or injures his throat, yet that dog does not get to satisfy his hunger. Householder, the learned noble disciple similarly reflects, "Sensual pleasures are like bare bones; the World-honored One has declared that sensual pleasures are like bare bones, with little enjoyment and much suffering. There is much danger in them, so one should keep away from them." If one gives up sensual pleasures and relinquishes evil and unwholesome states, then [concern about] all of these so-called worldly nutriments will [in time] come to permanent cessation without remainder. One should cultivate that.

Householder, suppose that a small piece of meat has fallen on open ground not far from a village; and that a crow or an owl carries off this 228

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meat, and other crows, owls, and birds pursue it, competing [for the meat]. What do you think, householder, if that crow or owl does not quickly let go of this small piece of meat, will the other crows and owls competing [for the meat continue to] pursue it?226

The householder replied, "Yes, indeed, Gotama."

[The Buddha said:]

Householder, what do you think, if that crow or owl is able to let go quickly of that small piece of meat, will the other crows, owls, and birds competing [for the meat] continue to pursue it?

The householder replied, "No, Gotama."

[The Buddha said:]

Householder, the learned noble disciple similarly reflects, "Sensual pleasures are like a piece of meat; the World-honored One has declared that sensual pleasures are like a piece of meat, with little enjoyment and much suffering. There is much danger in them, so one should keep away from them." If one gives up sensual pleasures and relinquishes evil and unwholesome states, then [concern about] all of these so-called worldly nutriments will [in time] come to permanent cessation without remainder. One should cultivate that.

Householder, suppose that a man who is holding a burning torch in his hand is walking against the wind. What do you think, householder, if that man does not quickly drop the torch, will his hand or some other part of his body get burned?

The householder replied, "Yes, indeed, Gotama."

[The Buddha said,] "What do you think, householder, if that man quickly drops the torch, will his hand or some other part of his body get burned?"227 The householder replied, "No, Gotama."

[The Buddha said:]

Householder, the learned noble disciple similarly reflects, "Sensual pleasures are like a burning torch; the World-honored One has declared that sensual pleasures are like a burning torch, with little enjoyment and much suffering. There is much danger in them, so one should keep away from them." 229

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If one gives up sensual pleasures and relinquishes evil and unwholesome states, then [concern about] all of these so-called worldly nutriments will [in time] come to permanent cessation without remainder. One should cultivate that.

Householder, suppose that, not far from a village, there is a great burning [charcoal] pit, full of fire but without smoke. A man comes by who is not foolish or stupid, not deranged, who is in his right mind, free and unconstrained; who is fond of pleasure and not fond of pain, who abhors pain; who is fond of living and not fond of death, who abhors death. What do you think, householder, would that man enter that burning [charcoal] pit?228 The householder replied:

No, Gotama. Why is that? Seeing the burning [charcoal] pit, he would reflect, "If I fall into this burning [charcoal] pit, I will certainly die, without a doubt; and should I not die, I will surely experience extreme pain." Seeing the burning [charcoal] pit, he would have the intention of keeping far from it and will wish to get away from it.

[The Buddha said:]

Householder, the learned noble disciple similarly reflects, "Sensual pleasures are like a burning [charcoal] pit; the World-honored One has declared sensual pleasures to be like a burning [charcoal] pit, with little enjoyment and much suffering. There is much danger in them, so one should keep away from them."

Householder, suppose that, not far from a village, there is a great poisonous snake, very vicious and exceedingly poisonous, black in color and terrifying.229 A man comes by who is not foolish or stupid, not deranged, who is in his right mind, free and unconstrained; who is fond of pleasure and not fond of pain, who abhors pain; who is fond of living and not fond of death, who abhors death. What do you think, householder, will that 230

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man reach out his hand or some other part of his body, and speak like this [to the snake]: "Bite me, bite me!"?

The householder replied:

No, Gotama. Why is that? Seeing the poisonous snake, he will reflect, "If my hand or some other part of my body is bitten by this snake, I will certainly die, without a doubt; and should I not die, I will surely experience extreme pain." Seeing the poisonous snake, he will have the intention of keeping far from it and will wish to get away from it. [The Buddha said:]

Householder, the learned noble disciple similarly reflects, "Sensual pleasures are like a poisonous snake; the World-honored One has declared that sensual pleasures are like a poisonous snake, with little enjoyment and much suffering. There is much danger in them, so one should keep away from them."

Householder, suppose that a person has a dream in which he is fully provided with the five strands of sensual pleasure and is amusing himself with them.230 On waking, he sees none of it.

Householder, the learned noble disciple similarly reflects, "Sensual pleasures are like a dream; the World-honored One has declared that sensual pleasures are like a dream, with little enjoyment and much suffering. There is much danger in them, so one should keep away from them." If one gives up sensual pleasures and relinquishes evil and unwholesome states, then [concern about] all of these so-called worldly nutriments will [in time] come to permanent cessation without remainder. One should cultivate that.

Householder, suppose that a man borrows goods for his pleasure, such as a palace with towers, a pleasure garden with bathing pools, a chariot drawn by an elephant or a horse, silk coverlets, rings, bracelets, perfume, 231

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necklaces, golden ornaments, decorative hair-pins, or elegant clothes. On seeing him, many persons exclaim to one another, "How good to be like this! How happy to be like this! Those who have wealth should amuse themselves to the utmost like this!"

[Later, however], the owner of those goods wants to take them back or get someone else to take them back. So he takes them back himself or gets someone else to take them back [for him]. Many persons see this and say to one another, "He is a borrower and actually a deceiver. How bad is this borrower!" Why is that? The owner of those goods wanted to take them back or to get someone else to take them back. So he took them back himself or got someone else to take them back.

Householder, the learned noble disciple similarly reflects, "Sensual pleasures are like borrowed [goods]; the World-honored One has declared that sensual pleasures are like borrowed [goods], with little enjoyment and much suffering. There is much danger in them, so one should keep away from them."

Householder, suppose that, not far from a village, there is a great fruit tree and on this tree there are always many fine and appetizing fruits. A man comes by who, being hungry, emaciated from hunger, wants to get to eat the fruits. He thinks, "On this tree there are always many fine and appetizing fruits. I am emaciated from hunger and want to get the fruits to eat. However, there are no fallen fruits beneath the tree that I could eat my fill of and take home with me. I could climb this tree. Should I go up it now?" Thinking this, he goes up [the tree].

[Just then] another man comes by who, being hungry, emaciated from hunger, wants to get to eat the fruits. He is carrying a very sharp ax, and he thinks, "In this tree there are always many fine and appetizing fruits. However, there are no fallen fruits beneath the tree that I could eat my fill of and take home with me. I cannot climb this tree. Should I now chop it down?" Then he promptly [begins] chopping the tree. 232

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What do you think, householder, if the man who is up in the tree does not come down quickly then when the tree topples to the ground, will he certainly break an arm or some other part of his body? The householder replied, "Yes, indeed, Gotama."

[The Buddha said:]

Householder, what do you think, if that man up in the tree comes down quickly, then when the tree topples to the ground, will he break an arm or some other part of his body?231

The householder replied, "No, Gotama."

[The Buddha said:]

Householder, the learned noble disciple similarly reflects, "Sensual pleasures are like fruits on a tree; the World-honored One has declared that sensual pleasures are like fruits on a tree, with little enjoyment and much suffering. There is much danger in them, so one should keep away from them." If one gives up sensual pleasures and relinquishes evil and unwholesome states, then [concern about] all of these so-called worldly nutriments will [in time] come to permanent cessation without remainder. One should cultivate that.

These are the eight further aspects in this noble Dharma and discipline for realizing the complete abandoning of worldly affairs. Householder,232 with the calming of [directed] awareness and [sustained] contemplation, with inner stillness and mental unification, he dwells having attained the second absorption, which is without [directed] awareness and [sustained] contemplation and with rapture and pleasure born of concentration. Secluded from rapture and pleasure, dwelling with equanimity and without seeking anything, with right mindfulness and right comprehension, experiencing happiness with the body, he dwells having attained the third absorption, which the noble ones speak of as noble equanimity and mindfulness, a happy abode. With the cessation of pleasure and the cessation of pain, and with the earlier cessation of rapture and displeasure, with neither pain nor pleasure, and with purity of mindfulness and equanimity, he dwells having attained the fourth absorption.233 233

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The Madhyama Āgama (Middle-length Discourses), Volume IV With his mind concentrated and purified in this way, free of defilements, free of troubles, malleable, well steadied, having gained mental imperturbability, he cultivates realization of the knowledge of the destruction of the taints.234

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

Knowing like this, seeing like this, his mind is liberated from the taint of sensual desire . . . from the taint of existence, his mind is liberated from the taint of ignorance. It being liberated, he knows it is liberated, knowing as it really is: "Birth is ended, the holy life has been established, what had to be done has been done; there will not be another experiencing of existence." As this teaching was being taught, there arose in the householder Potaliya the spotless, immaculate Dharma eye in regard to all phenomena.235 Then the householder Potaliya saw the Dharma, attained the Dharma, realized the bright pure Dharma; he abandoned doubt and went beyond perplexity; he became independent of other teachers; he would never again follow others; and he became free of hesitation. Having been established in the attainment of the fruit, he had attained fearlessness in the Dharma taught by the Worldhonored One. He paid homage with his head at the Buddha's feet and said: World-honored One, from now on I go for refuge to the Buddha, the Dharma, and the Sangha of monks. May the World-honored One accept me as a lay disciple from this day forth until the end of life, as having personally gone for refuge for my whole life.

World-honored One, formerly, wearing clean white clothes and a white headcloth, grasping a staff and holding a parasol, and wearing layman's sandals, I went from park to park, from pleasure garden to pleasure garden, from grove to grove, wandering at my pleasure. Whenever I saw renunciants 234

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or brahmins, I would say, "Venerable friends, I abstain from worldliness. I have abandoned worldliness. I have relinquished all worldly affairs." The renunciants and brahmins would tell me with soft and gentle words, "Indeed, the venerable friend Potaliya abstains from worldliness. He has abandoned worldliness. He has relinquished all worldly affairs." World-honored One, at that time I was giving those who actually have no knowledge the status of having knowledge. I was revering as knowledgeable wise persons those who actually are not a shrine for knowledge, are not nourished by knowledge, and actually are without knowledge. World-honored One, from now on I give the sangha of monks, disciples of the World-honored One who do actually have knowledge, the status of persons of knowledge and wisdom. They actually are a shrine for knowledge and are nourished by knowledge. They actually do have knowledge and I shall revere them as knowledgeable wise persons.236 World-honored One, I now again go for refuge to the Buddha, the Dharma, and the Sangha of monks. May the World-honored One accept me as a lay disciple from this day forth, as having personally gone for refuge for my whole life, until death.

World-honored One, the faith and reverence I earlier had for heterodox renunciants and brahmins, this has now been cut off. World-honored One, a third time I go for refuge to the Buddha, the Dharma, and the Sangha of monks. May the World-honored One accept me as a lay disciple from this day forth until the end of life, as having personally gone for refuge for my whole life.

Thus spoke the Buddha. Having heard what the Buddha said, the householder Potaliya and the monks were delighted and received it respectfully. 204. The Discourse at Rammaka's

[Hermitage]237

Thus have I heard. At one time the Buddha was dwelling at Sāvatthī, in the Eastern Park, at the Hall of Migāra's Mother.

At that time, in the afternoon, the World-honored One emerged from sitting in meditation, came down from the hall and said to the venerable Ānanda, "Accompanied by you I would now go to the Aciravatī River to bathe."238 The venerable Ānanda replied, "Yes, certainly." 235

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The Madhyama Āgama (Middle-length Discourses), Volume IV The venerable Ānanda took a door opener and went around all of the huts. To all the monks he saw he said this: "Venerable friends, you should all gather at the house of the brahmin Rammaka." On hearing this, the monks gathered at the house of the brahmin Rammaka.

The World-honored One, followed by the venerable Ānanda, went to the Aciravatī River. He took off his robes, placed them on the bank, and entered the water to bathe. Having bathed, he came out again, wiped his body [dry], and put on his robes.

At that time the venerable Ānanda was standing behind the World-honored One, holding a fan to fan him. Then the venerable Ānanda extended his hands with joined palms toward the Buddha and said:

World-honored One, the house of the brahmin Rammaka is very pleasant and orderly. It is truly delightful. May the World-honored One, out of compassion, go to the house of the brahmin Rammaka.

The World-honored One accepted the venerable Ānanda's [invitation] by remaining silent.

Then the World-honored One, followed by the venerable Ānanda, went to the house of the brahmin Rammaka. At that time a group of many monks were seated together in the house of the brahmin Rammaka discussing the Dharma. The Buddha stood outside the door, waiting for the monks to finish their discussion of the Dharma. The group of many monks, having completed their investigation and discussion of the Dharma, remained silent. Knowing this, the World-honored One coughed and knocked on the door. Hearing this, the monks came and opened the door.

The World-honored One entered the house of the brahmin Rammaka and sat down on a seat that had been prepared in front of the group of monks. He asked them, "What have you just been discussing, monks? For what matter are you sitting together here?"

Then the monks replied, "World-honored One, we have just been discussing the Dharma. It is for a matter of Dharma that we are sitting together here." The Buddha commended them:

It is well, it is well, monks, sitting together you should engage in [either of] two things: the first is discussing the Dharma; the second is remaining 236

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silent. Why is that? I too shall teach you the Dharma. Listen closely and pay proper attention!

The monks replied: "Yes, certainly. We shall listen to receive instruction." The Buddha said:

There are two types of search: the first is called the noble search; the second is called the ignoble search. What is the ignoble search? Someone, being actually subject to disease, seeks what is [also] subject to disease; being actually subject to old age . . . subject to death . . . subject to worry and sadness . . . being actually subject to defilement, they seek what is [also] subject to defilement.239

What is being actually subject to disease yet seeking what is [also] subject to disease? What is subject to disease? Sons and brothers are subject to disease; elephants, horses, cattle, sheep, male and female slaves, wealth, treasures, rice and [other] cereals are subject to disease and destruction. Living beings, stained and touched by greed and attachment, full of pride, take hold of and enter amid these, without seeing the danger and without seeing an escape, clinging to them and engaging with them. What is subject to old age . . . subject to death . . . subject to worry and sadness . . . subject to defilement? Sons and brothers are subject to defilement; elephants, horses, cattle, sheep, male and female slaves, wealth, treasures, rice and cereals are subject to defilement and destruction.240 Living beings, stained and touched by greed and attachment, intoxicated with pride, take hold of and enter amid these, without seeing the danger and without seeing an escape, clinging to them and engaging with them. That such a person, wanting and seeking the unsurpassable peace of nirvana that is free from disease should attain the unsurpassable peace of nirvana that is free from disease—that is not possible. [That such a person, wanting and] seeking the unsurpassable peace of nirvana that is free from old age . . . free from death . . . free from worry and sadness . . . free from defilement, should attain the unsurpassable peace of nirvana that is free from old age . . . free from death . . . free from worry and sadness . . . free from defilement—that is not possible. This [kind of seeking] is what is meant by the ignoble search.

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What is the noble search? Someone reflects, "I am actually subject to disease myself and I am naively seeking what is [also] subject to disease, I am actually subject to old age… subject to death . . . subject to worry and sadness . . . subject to defilement myself and I am naively seeking what is [also] subject to defilement. Let me now rather seek the unsurpassable peace of nirvana that is free from disease, seek the unsurpassable peace of nirvana that is free from old age . . . free from death . . . free from worry and sadness . . . free from defilement!"

That such a person, seeking the unsurpassable peace of nirvana that is free from disease, should attain the unsurpassable peace of nirvana that is free from disease—that is certainly possible. [That such a person], seeking the unsurpassable peace of nirvana that is free from old age . . . free from death . . . free from worry and sadness . . . free from defilement, should attain the unsurpassable peace of nirvana that is free from old age . . . free from death . . . free from worry and sadness . . . free from defilement— that is certainly possible.

Formerly, when I had not yet awakened to the unsurpassable, right, and complete awakening, I thought like this: "I am actually subject to disease myself and I am naively seeking what is [also] subject to disease, I am actually subject to old age . . . subject to death . . . subject to worry and sadness . . . subject to defilement myself and I am naively seeking what is [also] subject to defilement. Let me now rather seek the unsurpassable peace of nirvana that is free from disease, seek the unsurpassable peace of nirvana that is free from old age . . . free from death . . . free from worry and sadness . . . free from defilement!"

At that time I was a young lad, with clear [complexion] and black hair, in the prime of life, twenty-nine years of age, roaming around well adorned and enjoying myself to the utmost. Then, as my father and mother cried and my relatives lamented, I shaved off my hair and beard, donned yellow robes, and out of faith went forth from the household life to train in the path. I maintained purity of livelihood in body, I maintained purity of livelihood in speech and in mind.241

Having accomplished this aggregate of morality, aspiring for and seeking the unsurpassable peace of nirvana that is free from disease . . . free from old age . . . free from death . . . free from worry and sadness . . . the 238

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unsurpassable peace of nirvana that is free from defilement, I approached Āḷāra Kālāma. I asked him, "Āḷāra, I wish to practice the holy life in your Dharma. Will you permit it?"

Āḷāra answered me, saying, "Venerable one, I certainly permit it. Practice as you wish to practice!" I asked further, "Āḷāra, this Dharma of yours—have you come to know it yourself, to understand it yourself, and to realize it yourself?"242 Āḷāra answered me, saying, "Venerable one, completely transcending the sphere of [boundless] consciousness, I attain and dwell in the sphere of nothingness. Therefore, I have come to know this Dharma of mine myself, to understand it myself, and to realize it myself." I thought again, "Not only Āḷāra alone has such faith; I too have such faith. Not only Āḷāra alone has such energy; I too have such energy. Not only Āḷāra alone has such wisdom; I too have such wisdom.243 [With these qualities] Āḷāra has come to know this Dharma himself, to understand it himself, to realize it himself."

Because I wished to realize this Dharma, I went and dwelled alone and in seclusion in an empty and quiet place. With a mind free from indolence I practiced energetically. Having dwelled alone and in seclusion in an empty and quiet place, with a mind free from indolence, practicing energetically, in no long time I realized that Dharma. Having realized that Dharma, I again approached Āḷāra Kālāma and asked him, "Āḷāra, is this the Dharma that you have come to know yourself, to understand yourself, to realize yourself, namely: completely transcending the sphere of boundless consciousness to attain and dwell in the sphere of nothingness?"

Āḷāra Kālāma answered me, saying, "Venerable one, this is [indeed] the Dharma that I have come to know myself, to understand myself, to realize myself, namely: completely transcending the sphere of [boundless] consciousness to attain and dwell in the sphere of nothingness." Āḷāra Kālāma further said to me, "Venerable one, just as I have realized this Dharma, so too have you; just as you have realized this Dharma, so too have I. Venerable one, come and share the leadership of this group!" Thus Āḷāra Kālāma, being the teacher, placed me on an equal level, [thereby] giving me the highest respect, the highest support, and the highest appreciation. 239

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I thought again, "This Dharma does not lead to knowledge, does not lead to awakening, does not lead to nirvana. Let me rather leave this Dharma now and continue seeking the unsurpassable peace of nirvana that is free from disease . . . free from old age . . . free from death . . . free from worry and sadness . . . the unsurpassable peace of nirvana that is free from defilement."

I then abandoned this Dharma and continued seeking the unsurpassable peace of nirvana that is free from disease . . . free from old age . . . free from death . . . free from worry and sadness . . . the unsurpassable peace of nirvana that is free from defilement. I approached Uddaka Rāmaputta and asked him, "Uddaka, I wish to train in your Dharma, will you permit it?" Uddaka Rāmaputta answered me saying, "Venerable one, I certainly permit it. Train as you wish to train!"

I asked him further, "Uddaka, your father, Rāma244—what Dharma did he come to know himself, to understand himself, to realize himself?" Uddaka Rāmaputta answered me, saying, "Venerable one, completely transcending the sphere of nothingness, he attained and dwelled in the sphere of neither-perception-nor-nonperception. Venerable sir, what my father Rāma knew himself, understood himself, realized himself, was this Dharma." I thought again, "Not only Rāma alone had such faith; I too have such faith. Not only Rāma alone had such energy; I too have such energy. Not only Rāma alone had such wisdom; I too have such wisdom. [With these qualities] Rāma came to know this Dharma himself, to understand it himself, to realize it himself. Why should I not get to know this Dharma myself, to understand it myself, to realize it myself?" Because I wished to realize this Dharma, I went and dwelled alone and in seclusion, in an empty and quiet place. With a mind free from indolence, I practiced energetically. Having dwelled alone and in seclusion, in an empty and quiet place, with a mind free from indolence, practicing energetically, in no long time I realized that Dharma. Having realized that Dharma, I again approached Uddaka Rāmaputta and asked him, "Uddaka, is this the Dharma that your father Rāma came to know himself, to understand himself, to realize himself, namely: completely transcending the sphere of nothingness to attain and dwell in the sphere of neither-perception-nor-nonperception?"

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Uddaka Rāmaputta answered me, saying, "Venerable one, this is [indeed] the Dharma that my father Rāma came to know himself, to understand himself, and to realize himself, namely: completely transcending the sphere of nothingness to attain and dwell in the sphere of neither-perception-nor-nonperception." Uddaka Rāmaputta further said to me, "Venerable one, just as my father Rāma realized this Dharma, so too have you; just as you have realized this Dharma, so too did my father. Venerable one, come and share the leadership of this group!"245 Thus Uddaka Rāmaputta, being the teacher, regarded me also as a teacher, thereby giving me the highest respect, the highest support, and the highest appreciation.

I then left this Dharma and continued to seek the unsurpassable peace of nirvana that is free from disease . . . free from old age . . . free from death . . . free from worry and sadness . . . the unsurpassable peace of nirvana that is free from defilement. I went to a brahmin village called Senā near Uruvelā, south of Elephant Peak Mountain. That area was truly delightful. The mountain forest was lush and the Nerañjarā River was clear and running full up to its banks.

On seeing it, I thought, "This place is truly delightful. The mountain forest is lush and the Nerañjarā River is clear and running full up to its banks. If a clansman wished to train, he could train here. I shall be training, [so] let me now train here!"

[After training], I then took some grass and approached the tree of awakening. On reaching it, I spread out [the grass as] a sitting mat and sat down cross-legged with the determination not to break off my sitting until the taints had been eradicated.246 I [indeed] did not break off my sitting until the taints had been eradicated.

Seeking the unsurpassable peace of nirvana that is free from disease, I attained the unsurpassable peace of nirvana that is free from disease. 241

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Seeking the unsurpassable peace of nirvana that is free from old age . . . free from death . . . free from worry and sadness . . . free from defilement, I attained the unsurpassable peace of nirvana that is free from old age . . . free from death . . . free from worry and sadness . . . free from defilement. Knowledge arose, vision arose, as I established the requisites of awakening. I knew as it really is: "Birth has been ended, the holy life has been established, what had to be done has been done; there will not be another experiencing of existence."247

Having just awakened to the unsurpassable, right and complete awakening, I thought, "To whom should I first teach the Dharma?" I further thought, "Should I now first teach the Dharma to Āḷāra Kālāma?" At that time there was a deva up in the sky, who said to me, "Great Sage, may you know this: Āḷāra Kālāma passed away seven days ago." I too came to know myself that Āḷāra Kālāma had passed away seven days ago. I thought again, "It is a great loss for Āḷāra Kālāma that he did not get to hear this Dharma. If he had heard it, he would have quickly understood the Dharma in accordance with the Dharma." Having just awakened to the unsurpassable, right, and complete awakening, I thought, "To whom should I first teach the Dharma?" I further thought, "Should I now first teach the Dharma to Uddaka Rāmaputta?" There was again a deva up in the sky, who said to me: "Great Sage, may you know this: Uddaka Rāmaputta passed away fourteen days ago."248 I also came to know myself that Uddaka Rāmaputta had passed away fourteen days ago.249 I thought again:, "It is a great loss for Uddaka Rāmaputta that he did not get to hear this Dharma. If he had heard it, he would have quickly understood the Dharma in accordance with the Dharma." Having just awakened to the unsurpassable, right, and complete awakening, I thought, "To whom should I first teach the Dharma?" I further thought, "The five monks of former times, who supported me in my efforts, were of much benefit [to me]. When I was practicing asceticism, those five monks served me. Should I now first teach the Dharma to the five monks?" I further thought, "The five monks of former times—where are they now?" With the purified divine eye that transcends [the vision] of human beings I saw that the five monks were in the Deer Park at the dwelling place of seers near Benares. After staying under the tree of awakening [as 242

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long as I wished], I gathered my robes, took my bowl, and headed toward Benares, the city of Kāsi.

At that time the heterodox practitioner Upaka, on seeing me coming in the distance, said to me, "Venerable Gotama, your faculties are clear and calm, your appearance is sublime, your face shines with a [bright] radiance. Venerable Gotama, who is your teacher? Under whom do you train in the path? In whose Dharma have you [placed] your faith?" Then I answered Upaka in verse:

I am the supreme victor,

Not attached to anything,

Completely liberated from all craving. Having awakened on my own, whom should I call teacher? None is my equal, none my superior.

I have awakened on my own to the unsurpassable awakening. [I am] the Tathāgata, teacher of devas and human beings, Complete in understanding, accomplished in power." Upaka asked me, "Venerable Gotama, do you call yourself a victor?" Again I answered him in verse:

Victors are like this,

That is, they have eradicated all taints. I have destroyed all evil states;

Therefore, Upaka, I am [indeed] a victor. Upaka again asked me, "Venerable Gotama, where are you wishing to go?" Then I answered him in verse:

I am going to Benares,

To beat the sublime drum of the deathless, To set in motion the unsurpassable wheel of the Dharma, Which has never before been set in motion in the world.250 Upaka said to me, "Venerable Gotama, it may be so." Having spoken like this, he turned around and left by a side path.251 I went on by myself to the Deer Park at the dwelling place of seers. 243

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At that time the five monks, having seen me coming in the distance, had come to an agreement among themselves, saying, "Venerable friends, [you] should know that this renunciant Gotama is coming. He is of many desires, many longings. He partakes of fine food and drink, being fond of cereals, rice, and cakes with ghee and honey; and he applies sesame oil to his body. Now that he is coming back here, let us just remain seated, taking care not to stand up to greet him and not to pay homage to him. Have one seat ready, but do not invite him to sit down. When he arrives, say, 'Friend, if you wish to sit down, do as you wish.'" Then I arrived at where the five monks were. At that time the five were unable to disregard my extremely dignified bearing and promptly got up from their seats. Some took my robe and bowl, some set out a seat, and some brought water, wishing to wash my feet. I thought, "These confused men! Why are they so irresolute? Having themselves set up a rule, they go against their original decision."252 Knowing this, I sat on the seat prepared by the five monks. At that time the five monks were addressing me by my family name and calling me "friend." I told them, "Five monks, I am a tathāgata, free from attachment, rightly and fully awakened. You should not address me by my former family name and should not call me 'friend.' Why is that? Seeking the unsurpassable peace of nirvana that is free from disease, I have attained the unsurpassable peace of nirvana that is free from disease. Seeking the unsurpassable peace of nirvana that is free from old age . . . free from death . . . free from worry and sadness . . . free from defilement, I have attained the unsurpassable peace of nirvana that is free from old age . . . free from death . . . free from worry and sadness . . . free from defilement. I know 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.'"

They said to me, "Friend Gotama, formerly you had such a mode of training, followed such a path, and undertook such ascetic practices, yet you were unable to attain superhuman states distinguished by noble knowledge and noble vision. How then could you do so now, when you have many desires and many longings, partaking of fine food and drink, being 244

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fond of cooked cereals and rice and cakes with ghee and honey, and applying sesame oil to your body?"253 I said to them, "Five monks, formerly did you ever see me like this, with my faculties so clear, calm, and shining with a bright radiance?"254 Then the five monks answered me, saying, "Formerly, friend, we did not see your faculties so clear, calm, and shining with a bright radiance. [But] now, friend Gotama, your faculties are [indeed] clear and calm, your appearance is sublime, and your face does shine with a bright radiance." I then addressed them, saying,255 "Five monks, you should know that there are two extreme practices that those on the path should not cultivate. The first is attachment to sensual pleasures, which is a low activity practiced by worldly persons. The second is self-tormenting, [inflicting] pain on oneself, which is an ignoble state and is not connected with what is beneficial.256 Five monks, giving up these two extremes, take the middle path that accomplishes vision, accomplishes knowledge, accomplishes certainty, and brings mastery, which leads to knowledge, leads to awakening, and leads to nirvana. It is the eightfold right path: right view . . . up to . . . right concentration; these are the eight."

Wishing to instruct the five monks by turns, I instructed and guided two of them, while the other three went begging for almsfood. The food brought back by the three was sufficient for the six [of us] to eat. [Then] I instructed and guided [those] three, while the other two went begging for almsfood. The food brought back by the two was sufficient for the six [of us] to eat.

Being taught by me like this and guided like this, seeking the unsurpassable peace of nirvana that is free from disease, they attained the unsurpassable peace of nirvana that is free from disease. Seeking the unsurpassable peace of nirvana that is free from old age . . . free from death . . . free from worry and sadness . . . free from defilement, they attained the unsurpassable peace of nirvana that is free from old age . . . free from death . . . free from worry and sadness . . . free from defilement. Knowledge and vision arose in them and they established the requisites of awakening. They knew as it really is: "Birth has been ended, the holy life has been established, what had to be done has been done; there will not be another experiencing of existence."

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The Madhyama Āgama (Middle-length Discourses), Volume IV Then the World-honored One instructed them further, "Five monks, there are the five strands of sensual pleasure, which are desirable, agreeable, recalled by the mind, and connected with delight and sensuality. What are the five? Visible forms known by the eye, sounds known by the ear, odors known by the nose, flavors known by the tongue, and tangibles known by the body.

"Five monks, [consider] an unlearned ignorant worldling who does not visit good [Dharma] friends, who has not understood the noble Dharma and is not guided by the noble Dharma. Being touched [by these five strands of sensual pleasure], he is polluted by greed and attachment [for them]. Conceited, he accepts them, not seeing the danger [in them], not seeing an escape [from them], but grasping at them and engaging with them. You should know that he is at the mercy of Māra, the Evil One; he is under the power of Māra, the Evil One; he has fallen into the hands of Māra, the Evil One. Bound by Māra's net, bound in Māra's bonds, he is unable to escape from Māra's bonds.

"Five monks, he is just like a wild deer that is bound by bonds. You should know that it is at the mercy of the hunter, under the power of the hunter. Having fallen into the hands of the hunter, bound by the hunter's net, it is unable to escape when the hunter comes.

"It is the same, five monks, with an unlearned ignorant worldling who does not visit good [Dharma] friends, who has not understood the noble Dharma, and is not guided by the noble Dharma. Being touched by these five strands of sensual pleasure, he is polluted by greed and attachment [for them]. Conceited, he accepts them, not seeing the danger [in them] and not seeing an escape [from them], but grasping at them and engaging with them. You should know that he is at the mercy of Māra, the Evil One; he is under the power of Māra, the Evil One; he has fallen into the hands of Māra, the Evil One. Bound by Māra's net, bound by Māra's bonds, he is unable to escape from Māra's bonds.

"Five monks, [consider] a learned noble disciple who does visit good [Dharma] friends, who has understood the noble Dharma and moreover is guided by the noble Dharma. Not being touched by the five strands of sensual pleasure, he is not polluted, having no greed and no attachment in regard to them. Not being conceited, he does not grasp at them or engage 246

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with them, [instead] seeing the danger [in them] and seeing the escape from them. You should know that he is not at the mercy of Māra, the Evil One; not under the power of Māra, the Evil One; he has not fallen into the hands of Māra, the Evil One. Not bound by Māra's net, not bound in Māra's bonds, he is able to escape from Māra's bonds. "Five monks, he is just like a wild deer that has escaped from its bonds. You should know that it is not at the mercy of the hunter, not under the power of the hunter. Not having fallen into the hands of the hunter, not bound by the hunter's net, it is able to escape when the hunter comes. "It is the same, five monks, with the learned noble disciple who visits good [Dharma] friends, who has understood the noble Dharma, and moreover is guided by the noble Dharma. Not being touched by the five strands of sensual pleasure, he is not polluted by greed and attachment in regard to them. Not being conceited,257 he does not grasp at them or engage with them, [instead] seeing the danger [in them] and seeing the escape from them. You should know that he is not at the mercy of Māra, the Evil One; not under the power of Māra, the Evil One; he has not fallen into the hands of Māra, the Evil One. Not bound by Māra's net, not bound in Māra's bonds, he escapes from Māra's bonds.

"Five monks, there is a time when there appears in the world a tathāgata, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, knower of the world, unsurpassable person, leader on the path of Dharma, teacher of devas and human beings, a buddha, an exalted one.258

"[A monk] abandons . . . up to . . . the five hindrances, which defile the mind and weaken wisdom. Secluded from sensual desires, secluded from evil and unwholesome states . . . up to . . . he dwells having attained the fourth absorption.

"With his mind concentrated and purified in this way, without defilement, without affliction, malleable, well steadied, having attained imperturbability, he directs his mind to the realization of the higher knowledge of the destruction of the taints.259

He knows as it really is: 'This is dukkha.' He knows [as it really is]: 'This is the arising of dukkha.' He knows [as it really is]: 'This is the cessation of dukkha.' He knows as it really is: 'This is the path to the cessation of dukkha.' 778b

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