The Madhyama Āgama (Middle-Length Discourses) Volume IV

205. The Discourse on the Five Lower Fetters

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"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 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.'

"At that time he is at ease when walking, at ease when standing, at ease when sitting, and at ease when reclining. Why is that? He sees within himself that the countless evil and unwholesome states have been eradicated. For this reason he is at ease when walking, at ease when standing, at ease when sitting, and at ease when reclining.

"Five monks, it is just as, in a secluded spot, a place without people, there might be a wild deer which is at ease when walking, at ease when standing, at ease when sitting, and at ease when reclining. Why is that? That wild deer is not within the range of a hunter. It is for this reason that it is at ease when walking, at ease when standing, at ease when sitting, and at ease when reclining.260

"Five monks, [in the same way] a monk who, through eradication of the taints, dwells having attained the taint-free liberation of the mind and liberation through wisdom knows it himself, understands it himself, and realizes it himself. He knows 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.' At that time he is at ease when walking, at ease when standing, at ease when sitting, and at ease when reclining. Why is that? He sees within himself that the countless evil and unwholesome states have been eradicated. It is for this reason that he is at ease when walking, at ease when standing, at ease when sitting, and at ease when reclining. "Five monks, this is called liberation without remainder, this is called the unsurpassable peace of nirvana that is free from disease, the unsurpassable peace of nirvana that is free from old age . . . free from death . . . free from worry and sadness . . . free from defilement."

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Thus spoke the Buddha. Having heard what the Buddha said, the venerable Ānanda and the monks were delighted and received it respectfully. 205. The Discourse on the Five

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Thus have I heard. At one time the Buddha was staying at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's Park. At that time the World-honored One said to the monks, "I once taught you about the five lower fetters. Do you remember that?" The monks were silent and did not reply.

A second and a third time the World-honored One said to the monks, "I once taught you about the five lower fetters. Do you remember that?" And a second and a third time the monks were silent and did not reply.262 At that time the venerable Māluṅkyaputta was among that assembly. Then the venerable Māluṅkyaputta rose from his seat, arranged his robe so as to bare one shoulder, extended his hands with joined palms toward the Buddha, and said, "I remember the World-honored One having once taught about the five lower fetters."

The World-honored One asked, "Māluṅkyaputta, [how] do you remember my having once taught about the five lower fetters?" The venerable Māluṅkyaputta replied:

I remember the World-honored One once teaching that the first lower fetter is sensual desire . . . [the second lower fetter is] hatred . . . [the third lower fetter is] identity view . . . [the fourth lower fetter is] clinging to precepts . . . I remember the World-honored One [once] teaching that the fifth lower fetter is doubt.

The World-honored One rebuked him, saying:

Māluṅkyaputta, how did you memorize my teaching about the five lower fetters? Māluṅkyaputta, from whose mouth did you [hear and then] memorize my teaching about the five lower fetters? Māluṅkyaputta, will not many heterodox practitioners come and censure you, using the simile of the infant boy? Māluṅkyaputta, a young tender infant sleeping on their back has no notion of sensual desire; how could their mind be entangled in sensual desire? Yet, because of their disposition 249

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The Madhyama Āgama (Middle-length Discourses), Volume IV to an underlying tendency, one speaks of their underlying tendency to sensual desire.

Māluṅkyaputta, a young tender infant sleeping on their back has no notion of a living being; how could their mind be entangled in hatred? Yet, because of their disposition to an underlying tendency, one speaks of their underlying tendency to hatred.

Māluṅkyaputta, a young tender infant sleeping on their back has no notion of identity; how could their mind be entangled in identity view? Yet, because of their disposition to an underlying tendency, one speaks of their underlying tendency to identity view.

Māluṅkyaputta, a young tender infant sleeping on their back has no notion of precepts; how could their mind be entangled in clinging to precepts? Yet, because of their disposition to an underlying tendency, one speaks of their underlying tendency to cling to precepts. Māluṅkyaputta, a young tender infant sleeping on their back has no notion of Dharma; how could their mind be entangled in doubt? Yet, because of their disposition to an underlying tendency, one speaks of their underlying tendency to doubt.

Māluṅkyaputta, will not many heterodox practitioners come and censure you, using the simile of the infant?

Then the venerable Māluṅkyaputta, having been rebuked to his face by the World-honored One, was sad and distressed. He lowered his head in silence, unable to reply, as if immersed in thought. At that time, having rebuked Māluṅkyaputta to his face, the World-honored One remained silent. 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, now is the right time, Well-gone One, now is the right time for the World-honored One to teach the five lower fetters to the monks. Having heard it from the World-honored One, the monks will receive it and remember it well.

The World-honored One said, "Ānanda, listen closely and pay proper attention."

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The venerable Ānanda said, "Certainly, we shall listen and receive the teaching."

The Buddha said:

Ānanda, suppose that someone is entangled in sensual desires. Sensual desire having arisen in his mind, he does not really know how to abandon it. In him, not really knowing how to abandon it, sensual desire evolves and flourishes out of control and he cannot get rid of it. This is a lower fetter. Ānanda, suppose that someone is entangled in hatred. Hatred having arisen in his mind, he does not really know how to abandon it. In him, not really knowing how to abandon it, hatred evolves and flourishes out of control and he cannot get rid of it. This is a lower fetter. Ānanda, suppose that someone is entangled in identity view. Identity view having arisen in his mind, he does not really know how to abandon it. In him, not really knowing how to abandon it, identity view evolves and flourishes out of control and he cannot get rid of it. This is a lower fetter. Ānanda, suppose that someone is entangled in clinging to precepts. Clinging to precepts having arisen in his mind, he does not really know how to abandon it. In him, not really knowing how to abandon it, clinging to precepts evolves and flourishes out of control and he cannot get rid of it. This is a lower fetter.

Ānanda, suppose that someone is entangled in doubt. Doubt having arisen in his mind, he does not really know how to abandon it. In him, not really knowing how to abandon it, doubt evolves and flourishes out of control and he cannot get rid of it. This is a lower fetter. Ānanda, it is by relying on a path, relying on a way, that the five lower fetters are eradicated. That someone might, without relying on this path, without relying on this way, eradicate the five lower fetters—that is certainly not possible. Ānanda, he is just like a man who wishes to get heartwood and is seeking it. Because he is seeking heartwood, he takes an ax and goes into the forest. This man sees a tree complete with roots, trunk, branches, leaves, and heartwood. That this man might, without cutting the roots and trunk, get heartwood to take home with him—that is certainly not possible. In the same way, Ānanda, it is by relying on a path, relying on a way, that the five lower fetters are eradicated. That one might, without relying 251

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on this path, without relying on this way, eradicate the five lower fetters— that is certainly not possible.

Ānanda, it is by relying on a path, relying on a way, that the five lower fetters are eradicated. That someone might, by relying on this path, relying on this way, eradicate the five lower fetters—that is certainly possible. Ānanda, he is just like a man who wishes to get heartwood and is seeking it. Because he is seeking heartwood, he takes an ax and goes into the forest. This man sees a tree complete with roots, trunk, branches, leaves, and heartwood. That this man might, by cutting the roots and trunk, get heartwood to take home with him—that is certainly possible. In the same way, Ānanda, it is by relying on a path, relying on a way, that the five lower fetters are eradicated. That one might, by relying on this path, relying on this way, eradicate the five lower fetters—that is certainly possible. Ānanda, by relying on what path, by relying on what way, are the five lower fetters eradicated?263

Ānanda, suppose that someone is not entangled in sensual desires, and that when the entanglement of sensual desire arises [in his mind], he really knows how to abandon it. Really knowing how to abandon it, he ceases to be entangled in sensual desire.

Ānanda, suppose that someone is not entangled in hatred, and that when the entanglement of hatred arises [in his mind], he really knows how to abandon it. Really knowing how to abandon it, he ceases to be entangled in hatred.

Ānanda, suppose that someone is not entangled in identity view, and that when the entanglement of identity view arises [in his mind], he really knows how to abandon it. Really knowing how to abandon it, he ceases to be entangled in identity view.

Ānanda, suppose that someone is not entangled in clinging to precepts, and that when the entanglement of clinging to precepts arises [in his mind], he really knows how to abandon it. Really knowing how to abandon it, he ceases to be entangled in clinging to precepts.

Ānanda, suppose that someone is not entangled in doubt, and that when the entanglement of doubt arises [in his mind], he really knows how to abandon it. Really knowing how to abandon it, he ceases to be entangled in doubt. 252

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Ānanda, by relying on this path, by relying on this way, the five lower fetters are eradicated.

Ānanda, suppose that the river Ganges is full, with the water right up to its banks, and that a man, wanting to [attend to] some matter on the farther bank, wishes to cross over the river. He thinks, "This river Ganges is full, with the water right up to its banks. I have some matter [to attend to] on the farther bank and wish to cross over; [but] my body lacks the strength that would enable me to swim safely to that farther bank." Ānanda, one should know that man as lacking strength.

In the same way, Ānanda, if a person's mind is not directed toward awakening, cessation, and nirvana, not confident about it, not established in it, not committed to it, [then], Ānanda, one should know this person to be like that feeble man, lacking strength.

Ānanda, suppose that the river Ganges is full, with the water right up to its banks and that a man, wanting to [attend to] some matter on the farther bank, wishes to cross over the river. He thinks, "This river Ganges is full, with the water right up to its banks. I have some matter [to attend to] on the farther bank and wish to cross over; and my body now has the strength that would enable me to swim safely to that farther bank." Ānanda, one should know that man as having strength.

In the same way, Ānanda, if a person's mind is directed toward awakening, cessation, and nirvana, confident about it, established in it, committed to it, [then], Ānanda, one should know this person to be like that man who has strength.

Ānanda, suppose a mountain stream that is very deep and very broad, with a quick-flowing and powerful current sweeping much flotsam along, and with neither ferry nor bridge; and suppose that a man comes along who has some matter [to attend to] on the farther bank and is seeking a way to cross over.264 As he is seeking a way to cross over, he thinks, "Now, this mountain stream is very deep and very broad, with a quick-flowing and powerful current sweeping much flotsam along, and with neither ferry nor bridge by which one could cross it. I have some matter [to attend to] on the farther bank and want to cross over. By what means can I safely reach that farther bank?"

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He further thinks, "Let me now collect grass and sticks on this bank and bind them together to make a raft, boarding which I can cross over." So he collects grass and sticks on the bank, binds them together to make a raft, boards it, and crosses over, safely reaching the farther bank. In the same way, Ānanda, it may be that a monk lays hold of disenchantment, inclines to disenchantment, and becomes established in disenchantment through having appeased bodily evils and through attaining mental separation and concentration. Secluded from sensual desires, secluded from evil and unwholesome states, he dwells having attained the first absorption, in which there is [directed] awareness and [sustained] contemplation, with rapture and happiness born of seclusion. On the basis of this attainment, he contemplates the rise and fall of feeling.265 Having, on the basis of this attainment, contemplated the rise and fall of feeling and become established in it, he will certainly attain the destruction of the taints. If, [however], despite being established in it, he does not attain destruction of the taints, then he must progress to a higher level of tranquility.266

How does he progress to a higher level of tranquility? 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 without [sustained] contemplation and with rapture and happiness born of concentration. On the basis of this attainment, he contemplates the rise and fall of feeling. Having, on the basis of this attainment, contemplated the rise and fall of feeling and become established in it, he will certainly attain the destruction of the taints. If, [however], despite being established in it, he does not attain the destruction of the taints, then he must progress to a higher level of tranquility.

How does he progress to a higher level of tranquility? Secluded from rapture and pleasure, dwelling in equanimity and without longings, 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. On the basis of this attainment, he contemplates the rise and fall of 254

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feeling. Having, on the basis of this attainment, contemplated the rise and fall of feeling and become established in it, he will certainly attain the destruction of the taints. If, [however], despite being established in it, he does not attain the destruction of the taints, then he must progress to a higher level of tranquility.

How does he progress to a higher level of tranquility? 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. On the basis of this attainment he contemplates the rise and fall of feeling. Having, on the basis of this attainment, contemplated the rise and fall of feeling and become established in it, he will certainly attain the destruction of the taints. If, [however], despite being established in it, he does not attain the destruction of the taints, then he must progress to a higher level of tranquility.

How does he progress to a higher level of tranquility? By completely transcending perceptions of form, with the cessation of perceptions of sensory impact, not aware of perceptions of diversity, [aware] of infinite space,267 he dwells having attained the sphere of infinite space. On the basis of this attainment, he contemplates the rise and fall of feeling. Having, on the basis of this attainment, contemplated the rise and fall of feeling and become established in it, he will certainly attain the destruction of the taints. If, [however], despite being established in it, he does not attain the destruction of the taints, then he must progress to a higher level of tranquility.

How does he progress to a higher level of tranquility? By completely transcending the sphere of infinite space, [aware] of infinite consciousness, he dwells having attained the sphere of infinite consciousness. On the basis of this attainment, he contemplates the rise and fall of feeling. Having, on the basis of this attainment, contemplated the rise and fall of feeling and become established in it, he will certainly attain the destruction of the taints. If, [however], despite being established in it, he does not attain the destruction of the taints, then he must progress to a higher level of tranquility.

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206. The Discourse on Mental Defilements

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The Madhyama Āgama (Middle-length Discourses), Volume IV How does he progress to a higher level of tranquility? By completely transcending the sphere of infinite consciousness, [aware that] 'there is nothing,' he dwells having attained the sphere of nothingness. Whatever feeling there is, be it pleasant or painful or neutral, he contemplates that feeling as impermanent, contemplates its rise and fall, contemplates its fading away, contemplates its cessation, contemplates its abandonment, and contemplates its relinquishment. Having in this way contemplated this feeling as impermanent, contemplated its rise and fall, contemplated its fading away, contemplated its cessation, contemplated its abandonment, and contemplated its relinquishment, he does not cling to this world. Not clinging to this world, he is without agitation. Being without agitation, he attains final nirvana, knowing 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." Suppose that not far from a village there is a large plantain tree, and suppose a man with an ax were to cut down that plantain tree and cut it into pieces, cutting it into ten parts, or a hundred parts. Having cut it into ten parts or a hundred parts, he peels off leaf after leaf but does not see any nodes, let alone heartwood.268

In the same way, Ānanda, whatever feeling there is, be it pleasant or painful or neutral, the monk contemplates that feeling as impermanent, contemplates its rise and fall, contemplates its fading away, contemplates its cessation, contemplates its abandonment, and contemplates its relinquishment. Having in this way contemplated this feeling as impermanent, contemplated its rise and fall, contemplated its fading away, contemplated its cessation, contemplated its abandonment, and contemplated its relinquishment, he does not cling to this world. Not clinging to this world, he is without agitation. Being without agitation, he attains final nirvana, knowing 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."

Then the venerable Ānanda extended his hands with joined palms toward the Buddha and said:

World-honored One, it is most wonderful, it is most remarkable, how the World-honored One has explained to the monks abandonment and separation 256

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from the taints, [how he has] explained going beyond and crossing over the taints in reliance on one support after another. Yet the monks do not all quickly attain the highest, that is, complete and total cessation.269 The World-honored One said:

It is like this, Ānanda; it is like this, Ānanda. It is most wonderful, it is most remarkable how I have explained to the monks abandonment and separation from the taints, [how I have] explained going beyond and crossing over the taints in reliance on one support after another. Yet the monks do not all quickly attain the highest, that is, complete and total cessation. Why is that? It is because persons possess excellence according as their practice of the path is either refined or gross. And because their practice of the path is refined or gross, persons in turn possess excellence accordingly. Ānanda, for this reason I say, "Persons possess excellence accordingly." Thus spoke the Buddha. Having heard what the Buddha said, the venerable Ānanda and the monks were delighted and received it respectfully. 206. The Discourse on Mental Defilements270

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

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

If a monk or a nun does not uproot five defilements in the mind and does not unfasten five shackles in the mind, then I say that this monk or nun will certainly regress in the Dharma. What are the five defilements that have not been uprooted in the mind?

Suppose that someone is doubtful about the World-honored One, hesitant, [and thus] does not open the mind, does not release the mind, does not allow the mind to become quiet. If someone is doubtful about the World-honored One, hesitant, [and thus] does not open the mind, does not release the mind, does not allow the mind to become quiet, then this is the first mental defilement that has not been uprooted, namely the one relating to the World-honored One.

It is the same for [being doubtful about] the Dharma . . . the precepts271 . . . the instructions . . . suppose that someone is [doubtful about] 257

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companions in the holy life who are praised by the World-honored One. If someone frequently reproves them, devalues them, annoys them, and encroaches on them, [and thus] does not open the mind, does not release the mind, does not allow the mind to become quiet, then this is the fifth mental defilement that has not been uprooted, namely the one relating to companions in the holy life.

What are the five shackles in the mind that have not been unfastened?272 Suppose that someone is not separated from pollution regarding the body, not separated from sensual desire, not separated from craving, not separated from thirst. If he is not separated from pollution regarding the body, not separated from sensual desire, not separated from craving, not separated from thirst, then his mind does not progress, does not become quiet, does not become still, does not become released, and on his own impulse he breaks off his meditation practice. If the mind does not progress, does not become quiet, does not become still, does not become released, and if on his own impulse he breaks off his meditation practice, then this is the first shackle in the mind that has not been unfastened, namely the one regarding the body.

Again, [suppose that] someone is not separated from pollution regarding sensuality, not separated from sensual desire, not separated from craving, not separated from thirst. If he is not separated from pollution regarding sensuality, not separated from sensual desire, not separated from craving, not separated from thirst, then his mind does not progress, does not become quiet, does not become still, does not become released, and on his own impulse he breaks off his meditation practice. If the mind does not progress, does not become quiet, does not become still, does not become released, and if on his own impulse he breaks off his meditation practice, then this is the second shackle in the mind that has not been unfastened, namely the one regarding sensuality.

Again, [he heard when] someone [else] engages in talk that is noble and connected with benefit, that is gentle and free from the hindrance of doubt, namely talk about morality, talk about concentration, talk about wisdom, talk about liberation, talk about knowledge and vision of liberation, talk about lessening, talk about not socializing, talk about fewness of wants, talk about contentment, talk about abandoning, talk about dispassion, talk about 258

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cessation, talk about meditation practice, talk about dependent arising, such talk [appropriate for] monks and renunciants. [Hearing it] his mind does not progress, does not become quiet, does not become still, does not become released, and on his own impulse he breaks off his meditation practice. If the mind does not progress, does not become quiet, does not become still, does not become released, and if on his own impulse he breaks off his meditation practice, then this is the third shackle in the mind that has not been unfastened, namely the one regarding [receptiveness to appropriate] talk. Again, someone frequently talks with the common people and associates with them, is disorderly, haughty, and without learning. If someone frequently talks with the common people and associates with them, is disorderly, haughty, and without learning, then his mind does not progress, does not become quiet, does not become still, does not become released, and on his own impulse he breaks off his meditation practice. If the mind does not progress, does not become quiet, does not become still, does not become released, and if on his own impulse he breaks off his meditation practice, then this is the fourth shackle in the mind that has not been unfastened, namely the one regarding association. Again, because of having attained a little, he settles for that and does not seek to progress further. If because of having attained a little, someone settles for that and does not seek to progress further, then his mind does not progress, does not become quiet, does not become still, does not become released, and on his own impulse he breaks off his meditation practice. If the mind does not progress, does not become quiet, does not become still, does not become released, and if on his own impulse he breaks off his meditation practice, then this is the fifth shackle in the mind that has not been unfastened, namely the one regarding progress. If a monk or a nun does not uproot these five defilements in the mind and does not unfasten these five shackles in the mind, then I say that monk or nun is certainly of a nature to regress. If [however], a monk or a nun has well uprooted the five defilements in the mind and has well unfastened the five shackles in the mind, then I say that monk or nun is of a nature to [become] pure.

What are the five defilements in the mind that have been well uprooted? Suppose that someone is not doubtful about the World-honored One, not 781a

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The Madhyama Āgama (Middle-length Discourses), Volume IV hesitant, [and thus] opens the mind, releases the mind, and allows the mind to become quiet. If someone is not doubtful about the World-honored One, not hesitant, [and thus] opens the mind, releases the mind, and allows the mind to become quiet, then this is the first mental defilement that has been well uprooted, namely the one regarding the World-honored One. It is the same for [not being doubtful] about the Dharma . . . about the precepts . . . about the instructions . . . suppose that someone is [not doubtful] about companions in the holy life who have been praised by the Worldhonored One; he does not reprove them repeatedly, does not undervalue them, annoy them, or encroach on them, [and thus] he opens the mind, releases the mind, allows the mind to become quiet. This is the fifth mental defilement that has been well uprooted, namely the one regarding companions in the holy life. What are the five shackles in the mind that have been unfastened? Suppose that someone is separated from pollution regarding the body, separated from sensual desire, separated from craving, separated from thirst. If he is separated from pollution regarding the body, separated from sensual desire, separated from craving, separated from thirst, then his mind progresses, becomes quiet, becomes still, becomes released, and he [never] on his own impulse breaks off his meditation practice. If the mind progresses, becomes quiet, becomes still, becomes released, and he [never] on his own impulse breaks off his meditation practice, then this is the first shackle in the mind that has been unfastened, namely the one regarding the body. Again, someone is separated from pollution regarding sensuality, separated from sensual desire, separated from craving, separated from thirst. If someone is separated from pollution regarding sensuality, separated from sensual desire, separated from craving, separated from thirst, then his mind progresses, becomes quiet, becomes still, becomes released, and he [never] on his own impulse breaks off his meditation practice. If the mind progresses, becomes quiet, becomes still, becomes released, and he [never] on his own impulse breaks off his meditation practice, then this is the second shackle in the mind that has been unfastened, namely the one regarding sensuality. Again, [he heard when] someone [else] engages in talk that is noble and connected with benefit, gentle, and free from the hindrance of doubt, namely: talk about morality, talk about concentration, talk about wisdom, 260

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talk about liberation, talk about knowledge and vision of liberation, talk about lessening, talk about not socializing, talk about fewness of wants, talk about contentment, talk about abandoning, talk about dispassion, talk about cessation, talk about meditation practice, talk about dependent arising—such talk [appropriate] for monks and renunciants. [Hearing it] his mind progresses, becomes quiet, becomes still, becomes released, and he [never] on his own impulse breaks off his meditation practice. If the mind progresses, becomes quiet, becomes still, becomes released, and he [never] on his own impulse breaks off his meditation practice, then this is the third shackle in the mind that has been unfastened, namely the one regarding [receptiveness to appropriate] talk. Again, someone does not frequently talk with the common people and associate with them, is not disorderly, not haughty, and has learning. If someone does not frequently talk with the common people and associate with them, is not disorderly, not haughty, and has learning, then his mind progresses, becomes quiet, becomes still, becomes released, and he [never] on his own impulse breaks off his meditation practice. If the mind progresses, becomes quiet, becomes still, becomes released, and if he [never] on his own impulse breaks off his meditation practice, then this is the fourth shackle in the mind that has been unfastened, namely the one regarding association. Again, he does not, because of having attained a little, settle for that, but seeks to progress further. If someone does not, because of having attained a little, settle for that but seeks to progress further, then his mind progresses, becomes quiet, becomes still, becomes released, and he [never] on his own impulse breaks off his meditation practice. If the mind progresses, becomes quiet, becomes still, becomes released, and if he [never] on his own impulse breaks off his meditation practice, then this is the fifth shackle in the mind that has been unfastened, namely the one regarding progress. If a monk or a nun has well uprooted these five defilements in the mind and has well unfastened these five shackles in the mind, then I say that this monk or nun has become pure by nature. Being established in these ten respects, they [should] cultivate five further states. What are the five? They should cultivate the basis for supernormal power that has concentration of the mind and effort due to desire, based on separation, based on dispassion, based on cessation, based on abandoning, 261

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The Madhyama Āgama (Middle-length Discourses), Volume IV inclining toward the uncreated. They should cultivate the basis for supernormal power that has concentration of the mind and effort due to energy . . . [purity of] the mind . . . investigation, based on seclusion, based on dispassion, based on cessation, based on abandoning, inclining toward the uncreated. Tenacity is the fifth.

One who has accomplished these fifteen states, including tenacity, has accomplished self-mastery and will certainly know, certainly see, certainly become fully awakened, and has arrived at the door to the deathless. He is close to nirvana. I say he will not fail to attain nirvana. It is just as a hen with ten or twelve eggs that she has sat on according to time, kept warm according to time, and watched over according to time to see if the chicks are emerging. Among those chicks one may, by itself, break through the shell with its beak and claws and be the first to emerge safely. In the same way, a monk who has accomplished these fifteen states, including tenacity, has accomplished self-mastery and will certainly know, certainly see, certainly become fully awakened, certainly arrive at the door to the deathless. He is close to nirvana. I say he will not fail to attain nirvana.273 Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

207. The Discourse to Sakuludāyī (1)274

Thus have I heard. At one time the Buddha was dwelling at Rājagaha, staying in the Bamboo Grove, the Squirrels' Sanctuary, accompanied by a great sangha of one thousand two hundred and fifty monks who were observing the rains retreat.275

At that time, when the night was over, at dawn, the World-honored One put on his [outer] robe, took his bowl, and entered Rājagaha to beg almsfood. Having begged almsfood [and partaken of it], he put away his [outer] robe and bowl, washed his hands and feet, put his sitting mat over his shoulder, and went into the Peacocks' Grove, a park [frequented by] heterodox practitioners. At that time there was, in the Peacocks' Grove, a heterodox practitioner named Sakuludāyī, a renowned leader and teacher of a congregation, of great fame and respected by the people, the head of a great congregation of disciples, five hundred heterodox practitioners who honored him.

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He was staying with a great congregation that was noisy, agitated and disorderly, creating a great clamor, discussing various kinds of irrelevant talk, namely talk about kings, talk about thieves, talk about battles, talk about food, talk about robes and blankets, talk about married women, talk about girls, talk about adulterous women, talk about the world, talk about wilderness areas, talk about what is in the ocean, talk about the people of the country— they were seated together talking such kinds of irrelevant talk. Seeing the Buddha coming in the distance, the heterodox practitioner Sakuludāyī admonished his congregation, "Keep quiet, all of you! The renunciant Gotama is coming. His congregation is silent, they always delight in silence and praise silence. If he sees that this congregation [of ours] is silent, perhaps he will come and join us." Having ordered his congregation to be silent, the heterodox practitioner Sakuludāyī remained silent himself. The World-honored One approached the heterodox practitioner Sakuludāyī. The heterodox practitioner Sakuludāyī promptly rose from his seat, arranged his robe so as to bare one shoulder, extended his hands with joined palms toward the Buddha, and said,276 "Welcome, renunciant Gotama! It is a long time since the renunciant Gotama came here. Please be seated on this seat." The World-honored One sat on the seat prepared by the heterodox practitioner Sakuludāyī. Having exchanged greetings with the World-honored One, the heterodox practitioner Sakuludāyī stepped back and sat to one side. The World-honored One asked, "Udāyī, what were you discussing just now? For what matter have you been seated together here?" The heterodox practitioner Sakuludāyī replied, "Gotama, let be that talk. That talk was not profound. [If] the renunciant Gotama wishes to hear about that talk, it will not be difficult to hear about it on a later occasion." Three times the World-honored One asked like this, "Udāyī, what were you discussing just now? For what matter have you been seated together here?"277 And three times the heterodox practitioner Sakuludāyī replied, "Gotama, let be that talk. That talk was not profound. [If] the renunciant Gotama wishes to hear about that talk, it will not be difficult to hear about it on a later occasion."

[Then Sakuludāyī said]:

But since the renunciant Gotama has three times expressed his wish to hear it, I shall now report it.

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Gotama, we were seated together with many brahmins from the country of Kosala in the teaching hall of the Kosalans, having the following discussion: "It is of great benefit for the people of Aṅga and Magadha, the people of Aṅga and Magadha are getting great benefit, in that a congregation that is such a great field of merit, namely [the congregation of] Pūraṇa Kassapa, is spending the rains retreat at Rājagaha." Why is that? Gotama, Pūraṇa Kassapa is a renowned leader and teacher of a congregation, of great fame and respected by the people, head of a great congregation of disciples, five hundred heterodox practitioners who honor him, and he is spending the rains retreat here in Rājagaha. In the same way Makkhali Gosāla . . . Sañjaya Belaṭṭhiputta . . . Nigaṇṭha Nāṭaputta . . . Pakudha Kaccāyana . . . Ajita Kesakambalī …

Gotama, Ajita Kesakambalī is a renowned leader and teacher of a congregation, of great fame and respected by the people. He is the head of a great congregation of disciples, five hundred heterodox practitioners who honor him, and he is spending the rains retreat here in Rājagaha. Continuing like this, we also talked about the renunciant Gotama, [saying]: "This renunciant Gotama is a renowned leader and teacher of a congregation, of great fame and respected by the people. He is leading a great sangha of one thousand two hundred and fifty monks who honor him and are spending the rains retreat [with him] here in Rājagaha."278 Gotama, we then had this thought, "Now, out of these honorable renunciants and brahmins, which one is respected by his disciples, honored, venerated, and treated with respect?279 [Which one is] not disparaged by his disciples' disparaging his teaching? [Which one] has no disciples that challenge their teacher, [saying,] 'This can never be; it does not match up; it does not fit,' and, so saying, abandon him and leave?" Gotama, we then thought, "Pūraṇa Kassapa is not respected by his disciples, he is not honored, venerated, and treated with respect by them. He is disparaged by his disciples' disparaging his teaching. Many of his disciples challenge their teacher, [saying,] 'This is not possible; it does not match up; it does not fit,' and, so saying, they abandon him and leave." Gotama, once in the past Pūraṇa Kassapa, while with his congregation of disciples, repeatedly raised his hand and called out, "Stop, all of you! These persons have not come to ask you about [this] matter; they are 264

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asking me about this matter. You are not capable of resolving this matter; [only] I am capable of resolving this matter." However, the disciples went on talking among themselves about other matters, not waiting for their teacher to finish his explanation of the matter [in question].280 Gotama, we then thought, "In these ways Pūraṇa Kassapa is not respected by his disciples. He is not honored, venerated, and treated with respect by them. He is disparaged by his disciples' disparaging his teaching. Many of his disciples challenge their teacher, [saying,] 'This is not possible; it does not match up; it does not fit,' and, so saying, they abandon him and leave." In the same way Makkhali Gosāla . . . Sañjaya Belaṭṭhiputta . . . Nigaṇṭha Nāṭaputta . . . Pakudha Kaccāyana . . . Ajita Kesakambalī. . . . Gotama, we thought, "Ajita Kesakambalī is not respected by his disciples. He is not honored, venerated, and treated with respect by them. He is disparaged by his disciples' disparaging his teaching. Many of his disciples challenge their teacher, [saying,] 'This is not possible; it does not match up; it does not fit,' and, so saying, they abandon him and leave." Gotama, once in the past Ajita Kesakambalī, while with his congregation of disciples, repeatedly raised his hand and called out, "Stop, all of you! These persons have not come to ask you about [that] matter; they are asking me about this matter. You are not capable of resolving this matter; [only] I am capable of resolving this matter." However, the disciples went on talking among themselves about other matters, not waiting for their teacher to finish his explanation of the matter [in question]. Gotama, we then thought, "In these ways Ajita Kesakambalī is not respected by his disciples. He is not honored, venerated and treated with respect by them. He is disparaged by his disciples' disparaging his teaching. Many of his disciples challenge their teacher, [saying,] 'This is not possible; it does not match up; it does not fit,' and, so saying, they abandon him and leave."

Gotama, we then had this further thought, "The renunciant Gotama is respected by his disciples. He is honored, venerated, and treated with respect by them. He is not disparaged by his disciples' disparaging his teaching. None of his disciples challenge their teacher, [saying,] 'This is not possible; it is not proper; it does not fit,' and, so saying, abandon him and leave."

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The Madhyama Āgama (Middle-length Discourses), Volume IV Gotama, once in the past the renunciant Gotama was teaching the Dharma surrounded by an immeasurable congregation of hundreds of thousands.281 Among them was one man who had nodded off and was making a noise by snoring.282 Another man then addressed this man, saying, "Do not make a noise by snoring after nodding off! Do you not want to hear the sublime teachings taught by the World-honored One, which are like ambrosia?" That other man immediately became silent and made no [more] noise.

Gotama, we then thought, "In these ways the renunciant Gotama is respected by his disciples. He is honored, venerated, and treated with respect by them. He is not disparaged by his disciples' disparaging his teaching. None of his disciples challenge their teacher, [saying,] 'This is not possible; this does not match up; this does not fit,' and, so saying, abandon him and leave."

Having heard this, the World-honored One asked the heterodox practitioner Sakuludāyī:

Udāyī, how many qualities do you see in me that cause my disciples to respect, honor, and venerate me, to treat me with respect, always following me and not leaving me?

The heterodox practitioner Sakuludāyī said:

Gotama, I see in Gotama five qualities that cause his disciples to respect, honor, and venerate him, to treat him with respect, always following him and not leaving him. What are the five?283

The renunciant Gotama is contented with coarse robes and praises contentment with coarse robes. That the renunciant Gotama is contented with coarse robes and praises contentment with coarse robes—this is the first quality I see in the renunciant Gotama that causes his disciples to respect, honor, and venerate him, to treat him with respect, always following him and not leaving him.

Again, the renunciant Gotama is contented with coarse food and praises contentment with coarse food. That the renunciant Gotama is contented with coarse food and praises contentment with coarse food—this is the second quality I see in the renunciant Gotama that causes his disciples to 266

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respect, honor, and venerate him, to treat him with respect, always following him and not leaving him. Again, the renunciant Gotama takes little food and praises taking little food. That the renunciant Gotama takes little food and praises taking little food—this is the third quality I see in the renunciant Gotama that causes his disciples to respect, honor, and venerate him, to treat him with respect, always following him and not leaving him.

Again, the renunciant Gotama is contented with coarse dwellings, beds, and seats, and praises contentment with coarse dwellings, beds, and seats. That the renunciant Gotama is contented with coarse dwellings, beds, and seats, and praises contentment with coarse dwellings, beds, and seats— this is the fourth quality I see in the renunciant Gotama that causes his disciples to respect, honor, and venerate him, to treat him with respect, always following him and not leaving him.

Again, the renunciant Gotama dwells in seclusion and praises dwelling in seclusion. That the renunciant Gotama dwells in seclusion and praises dwelling in seclusion—this is the fifth quality I see in the renunciant Gotama that causes his disciples to respect, honor, and venerate him, to treat him with respect, always following him and not leaving him. These are the five qualities I see in the renunciant Gotama that cause his disciples to respect, honor, and venerate him, to treat him with respect, always following him and not leaving him.

The World-honored One replied:

Udāyī, it is not these five qualities in me that cause my disciples to respect, honor, and venerate me, to treat me with respect, always following me and not leaving me.

Udāyī, the robes I wear have been perfectly cut with a blade and [then] dyed an unattractive color.284 Thus, they are perfect robes [although] dyed an unattractive color. Udāyī, some of my disciples are lifelong wearers of robes made of discarded rags. Udāyī, if in saying "Our World-honored One is contented with coarse robes and praises contentment with coarse robes" such disciples were praising me for being contented with coarse robes, then according to this reasoning, they would not respect, honor, worship and treat me with respect, nor would they follow me. 267

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Again, Udāyī, [at times] I eat rice and other grains, well cooked, free of husks and with a limitless variety of flavors. Udāyī, some of my disciples are lifelong practitioners of begging for almsfood consisting of discarded leftovers. Udāyī, if in saying "Our World-honored One is contented with coarse food and praises contentment with coarse food" such disciples were praising me for being contented with coarse food, then according to this reasoning, they would not respect, honor, and venerate me and treat me with respect; nor would they follow me.

Again, Udāyī, I [at times] take food amounting to <a cupful or half a cupful>.285 Udāyī, some of my disciples might [at times] take food amounting to <a single bilva fruit or half a bilva fruit>. Udāyī, if in saying "Our World-honored One takes little food and praises taking little food" such disciples were praising me for being contented with taking little food, then according to this reasoning, they would not respect, honor, and venerate me and treat me with respect; nor would they follow me. Again, Udāyī, [at times] I may stay in a tall building, or in a pavilion. Udāyī, some of my disciples sleep in the open each night for nine or ten months [of the year].286 Udāyī, if in saying "Our World-honored One is contented with coarse dwellings, beds, and seats, and praises contentment with coarse dwellings, beds, and seats" such disciples were praising me for being contented with coarse dwellings, beds, and seats, then according to this reasoning, they would not respect, honor, and venerate me and treat me with respect; nor would they follow me.

Again, Udāyī, I am constantly crowded in by monks, nuns, male lay disciples, and female lay disciples. Udāyī, some of my disciples come together in sangha gatherings only once a fortnight, for the sake of the Dharma and [to declare their] purity [at the pāṭimokkha recital]. Udāyī, if in saying "Our World-honored One dwells in seclusion and praises dwelling in seclusion" such disciples were praising me for dwelling in seclusion, then according to this reasoning they would not respect, honor, and venerate me and treat me with respect; nor would they follow me. Udāyī, it is not because of these five qualities in me that my disciples respect, honor, and venerate me and treat me with respect, always following me and not leaving me.

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Udāyī, there are five other qualities in me that cause my disciples to respect, honor, and venerate me, to treat me with respect, always following me and not leaving me. What are the five?

Udāyī, there are among my disciples those who praise me for unsurpassable virtue, saying, "The World-honored One practices virtue and is of great virtue; he does what he says and he says what he does."287 Udāyī, in this way my disciples praise me for unsurpassable virtue, and it is because of this that they respect, honor, and venerate me and treat me with respect, always following me and not leaving me.

Again, Udāyī, there are among my disciples those who praise me for unsurpassable wisdom, saying, "The World-honored One practices wisdom and is of supremely great wisdom. If a disputant comes with counterarguments, he will certainly be defeated [by the World-honored One], that is to say, he will be unable to give [satisfactory] explanations in terms of the true Dharma and discipline, and will thus be unable to [satisfactorily] explain his own proclamations."288 Udāyī, in this way my disciples praise me for unsurpassable wisdom, and it is because of this that they respect, honor, and venerate me, treating me with respect, always following me and not leaving me.

Again, Udāyī, there are among my disciples those who praise me for unsurpassable knowledge and vision, saying, "The World-honored One dwells with knowledge, not without knowledge; he dwells with vision, not without vision. The Dharma he teaches to his disciples is with causes, not without causes; it is with conditions, not without conditions; it is answerable, not unanswerable; it is with distinctions, not without distinctions." Udāyī, in this way my disciples praise me for unsurpassable knowledge and vision, and it is because of this that they respect, honor, and venerate me, treating me with respect, always following me and not leaving me. Again, Udāyī, there are among my disciples those who, feeling disenchanted with the arrow of craving, come and ask me about dukkha as dukkha, about its arising as arising, about its cessation as cessation, and about the path [to its cessation] as the path [to its cessation]. I then answer them about dukkha as dukkha, about its arising as arising, about its cessation as cessation, and about the path [to its cessation] as the path [to its cessation]. 269

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The Madhyama Āgama (Middle-length Discourses), Volume IV Udāyī, in this way if my disciples come and ask me, I satisfy their minds with my answers and arouse their delight. It is because of this that they respect, honor, and venerate me, treating me with respect, always following me and not leaving me.

Again, Udāyī, I explain to my disciples how to attain realization of the higher knowledge of recollection of past lives, or how to attain realization of the higher knowledge of the destruction of the taints.289 Udāyī, when my disciples gain experience and deliverance in this true Dharma and discipline and are able to reach the other shore, having become free from doubt and confusion, without vacillation in regard to the wholesome teaching, then it is because of this that they respect, honor, and venerate me, treating me with respect, always following me and not leaving me. Udāyī, these are the other five qualities in me that cause my disciples to respect, honor, and venerate me, treating me with respect, always following me and not leaving me. At this the heterodox practitioner Sakuludāyī rose from his seat, arranged his robe so as to bare one shoulder, extended his hands with joined palms toward the Buddha and said:

It is wonderful, Gotama. It is remarkable how well you have explained this profound matter, as if nourishing my body with ambrosia. Gotama, just as a great rain nourishes the earth, high and low, in the same way the renunciant Gotama has explained well a profound matter to me, as if nourishing my body with ambrosia. World-honored One, I have understood. Well-gone One, I have comprehended. World-honored One, I now take refuge in the Buddha, the Dharma, and the Sangha of monks. May the World-honored One accept me as a lay disciple from this day on until the end of life, as having personally taken refuge for my whole life!290 Thus spoke the Buddha. Having heard what the Buddha said, the heterodox practitioner Sakuludāyī was delighted and received it respectfully. 208. The Discourse to Sakuludāyī (2)291

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

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Then, when the night was over, at dawn, the World-honored One put on his [outer] robe, took his bowl, and entered Rājagaha to beg for almsfood. Having begged almsfood [and partaken of it], he put away his [outer] robe and bowl, washed his hands and feet, put his sitting mat over his shoulder, and went into the Peacocks' Grove, a park [frequented by] heterodox practitioners.292 At that time there was, in the Peacocks' Grove, a heterodox practitioner called Sakuludāyī, a renowned leader and teacher of a congregation, of great fame and respected by the people, the head of a great congregation of disciples, five hundred heterodox practitioners who honored him.

He was staying with a great congregation that was noisy, agitated and disorderly, creating a great clamor, discussing various kinds of irrelevant talk, namely talk about kings, talk about thieves, talk about battles, talk about food, talk about robes and blankets, talk about married women, talk about girls, talk about adulterous women, talk about the world, talk about wilderness areas, talk about what is in the ocean, talk about the people of the country— they were seated together talking such kinds of irrelevant talk. Seeing the Buddha coming in the distance, the heterodox practitioner Sakuludāyī admonished his congregation, "Keep quiet, all of you! The renunciant Gotama is coming. His congregation is silent; they always delight in silence and praise silence. If he sees that this congregation [of ours] is silent, perhaps he will come and join us." Having ordered his congregation to be silent, the heterodox practitioner Sakuludāyī remained silent himself. The World-honored One approached the heterodox practitioner Sakuludāyī. The heterodox practitioner Sakuludāyī promptly rose from his seat, arranged his robe so as to bare one shoulder, extended his hands with joined palms toward the Buddha and said,293 "Welcome, renunciant Gotama. It is a long time since the renunciant Gotama came here. Please be seated on this seat." Then the World-honored One sat on the seat prepared by the heterodox practitioner Sakuludāyī. Having exchanged greetings with the World-honored One, the heterodox practitioner Sakuludāyī stepped back and sat to one side. The World-honored One asked, "Udāyī, what were you discussing just now? For what matter have you been seated together here?" The heterodox practitioner Sakuludāyī replied, "Gotama, let be that talk. That talk was not profound. [If] the renunciant Gotama wishes to hear about that talk, it will not be difficult to hear about it on a later occasion."

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The World-honored One asked like this three times, "Udāyī, what were you discussing just now? For what matter have you been seated together here?"294 The heterodox practitioner Sakuludāyī replied up to three times, "Gotama, let be that talk. That talk was not profound. [If] the renunciant Gotama wishes to hear about that talk, it will not be difficult to hear about it on a later occasion."

[Then Sakuludāyī said:]

But since the renunciant Gotama has three times expressed his wish to hear it, I shall now report it. Gotama, I have reasoned consideration and I have reflection. I am established in the position of reasoned consideration and in the position of reflection. I [also] have knowledge and skill in debating. [At one time] there was someone who claimed to be truly omniscient, to know all, to see all, to have complete knowledge and complete vision. I approached him and asked him about some matter, but he did not know. Gotama, I thought, "How can this be?"295

The World-honored One asked:

Udāyī, you have reasoned consideration and you have reflection. You are established in the position of reasoned consideration and in the position of reflection. You have knowledge and skill in debating. Who was it that claimed to be truly omniscient, to know all, to see all, to have complete knowledge and complete vision but, when you approached and asked him about some matter, did not know?

The heterodox practitioner Sakuludāyī replied:

Gotama, it was Pūraṇa Kassapa. Why is that? Gotama, Pūraṇa Kassapa claimed to be truly omniscient, to know all, to see all, to have complete knowledge and complete vision. I, having reasoned consideration and reflection, being established in the position of reasoned consideration and in the position of reflection, having knowledge and skill in debating, approached him and asked about some matter, but he did not know. Gotama, for this reason I thought, "How can this be?" It was the same with Makkhali Gosāla, Sañjaya Belaṭṭhiputta, the Nigaṇṭha Nāṭaputta, Pakudha Kaccāyana, and Ajita Kesakambalī. 296 Gotama,

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Ajita Kesakambalī claimed to be truly omniscient, to know all, to see all, to have complete knowledge and complete vision. I, having reasoned consideration and reflection, being established in the position of reasoned consideration and in the position of reflection, having knowledge and skill in debating, approached him and asked about some matter, but he did not know. Gotama, for this reason I thought, "How can this be?" Gotama, I further thought, "If I approach the renunciant Gotama and ask him about some matter of the past, the renunciant Gotama will certainly be able to answer me about that matter of the past. If I approach the renunciant Gotama and ask him about some matter of the future, the renunciant Gotama will certainly be able to answer me about that matter of the future. Again, according to the matter that I ask the renunciant Gotama about, the renunciant Gotama will certainly answer me regarding the matter that I ask about." The World-honored One said:

Stop, stop, Udāyī, you have long been of a different view [from me], of a different belief, [seeking] a different type of happiness, a different type of pleasure, a different type of thinking; consequently you do not fully understand the meaning of what I am saying.297

Udāyī, I have disciples who have the causes and the conditions for recalling countless former lives from the past, that is to say, one birth, two births, a hundred births, a thousand births, eons of [world] contraction, eons of [world] expansion, innumerable eons of [world] expansion and contraction. [They recall,] "As the living being named So-and-so, I was born there, with this family name and this given name; I had this type of life and this type of nutriment; I experienced this type of pleasure and pain; my life span was like this, I survived this long, and my life ended like this. Dying here, I was reborn there; dying there, I was reborn here. I was reborn here with this family name and this given name; I had this type of life and this type of nutriment; I experienced this type of pleasure and pain; my life span was like this, I survived this long, and my life ended like this." If they come and ask me about matters of the past, then I answer them about matters of the past. Likewise, if I approach them and ask about matters of the past, then they answer me about matters of the past. According 273

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The Madhyama Āgama (Middle-length Discourses), Volume IV to the matter I ask them about, they answer me regarding the matter that I asked about.

Again, Udāyī, I have disciples who, with the divine eye that is pure and surpasses human [vision], see beings as they die and as they are reborn as handsome or ugly, superior or inferior, going and coming between good and bad realms, in accordance with the deeds of these beings. They see this as it really is [thus], "If these living beings engaged in evil bodily conduct, evil verbal and mental conduct; if they reviled noble ones, held wrong views, and performed deeds [based on] wrong views, then because of these causes and conditions, at the breaking-up of the body after death, [they] certainly go to a bad realm, being reborn in hell. If [however] these living beings engaged in good bodily conduct, good verbal and mental conduct, if they did not revile noble ones, held right views, and performed actions [based on] right views, then because of these causes and conditions, at the breaking-up of the body after death, [they] certainly go to a good realm, being reborn in heaven."

If those [disciples] come and ask me about matters of the future, then I answer them about matters of the future. Likewise, if I approach them and ask about matters of the future, then they answer me about matters of the future. According to the matter I ask them about, they answer me regarding the matter that I asked about.298

The heterodox practitioner Sakuludāyī said:

Gotama, if this is how it is, then I am entangled in not knowing, I am entangled in not seeing, entangled in delusion and sinking into delusion— that is, when the renunciant Gotama speaks like this, "Stop, stop, Udāyī, you have long been of a different view [from me], of a different belief, [seeking] a different type of happiness, a different type of pleasure, a different type of thinking; consequently, you do not fully understand the meaning of what I am saying.

"Udāyī, I have disciples who have the causes and the conditions for recalling countless former lives from the past, that is to say: one birth, two births, a hundred births, a thousand births, eons of [world] contraction, eons of [world] expansion, countless eons of [world] expansion and contraction. [They recall,] 'As the living being named So-and-so I was born 274

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there, with this family name and this given name; I had this type of life and this type of nutriment; I experienced this type of pleasure and pain; my life span was like this, I survived this long, and my life ended like this. Dying here, I was reborn there; dying there, I was reborn here. I was reborn here with this family name and this given name; I had this type of life and this type of nutriment; I experienced this type of pleasure and pain; my life span was like this, I survived this long, and my life ended like this.' "If they come and ask me about matters of the past, then I answer them about matters of the past. Likewise, if I approach them and ask about matters of the past, then they answer me about matters of the past. According to the matter I ask them about, they answer me regarding the matter that I asked about.

"Again, Udāyī, I have disciples who, with the divine eye which is pure and surpasses human [vision], see beings as they die and as they are reborn as handsome or ugly, superior or inferior, going and coming between good and bad realms, in accordance with the deeds of these beings. They see this as it really is [thus], 'If these living beings engaged in evil bodily conduct, evil verbal and mental conduct; if they reviled noble ones, held wrong views, and performed deeds [based on] wrong views, then because of these causes and conditions, at the breaking-up of the body after death, [they] certainly go to a bad realm, being reborn in hell. If [however] these living beings engaged in good bodily conduct, good verbal and mental conduct; if they did not revile noble ones, held right views, and performed actions [based on] right views, then because of these causes and conditions, at the breaking-up of the body after death, [they] certainly go to a good realm, being reborn in heaven.'

"If those [disciples] come and ask me about matters of the future, then I answer them about matters of the future. Likewise, if I approach them and ask about matters of the future, then they answer me about matters of the future. According to the matter I ask them about, they answer me regarding the matter that I asked about."

Gotama, I cannot even recall deeds that I formerly did in this life or the consequences that I formerly got from them. How then could I have the causes and conditions for recollecting events that occurred in countless former lives in the distant past?

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The Madhyama Āgama (Middle-length Discourses), Volume IV Gotama, I cannot even see wind-borne sprites. How then could I see, with the divine eye which is pure and surpasses human [vision], beings as they die and are reborn as handsome or ugly, superior or inferior, going and coming between good and bad realms, in accordance with their [previous] deeds, seeing this as it really is? Gotama, I am thinking, "If the renunciant Gotama were to ask me about the teaching that I have learned from my teacher, then perhaps I could answer him to his satisfaction."

The World-honored One asked, "Udāyī, what is that teaching that you have learned from your teacher?"

The heterodox practitioner Sakuludāyī said, "Gotama, he declares an appearance that surpasses [all other] appearances. That appearance is the most excellent; that appearance is supreme."

The World-honored One asked, "Udāyī, what is that appearance?" The heterodox practitioner Sakuludāyī replied:

Gotama, it is an appearance such that no other appearance is superior to it; it is more sublime, more excellent. That appearance is the most excellent. That appearance is supreme!

The World-honored One said:

Udāyī, this is just as if some man were to speak like this: "Whichever woman is the most beautiful in the country, I want her!" And another man were to ask him like this: "Sir, regarding this most beautiful woman in the country, do you know her family name, her given name, and her birth status? Is she tall or short, stout or slim? Is she of light [complexion], or dark, or neither light nor dark? Is she a woman of the warrior class, or of the brahmin, or of the merchant, or of the worker class? Is she in the eastern region, the southern, the western, or the northern region?"—and that man were to answer, "I don't know!"

And it is as if that other man were to ask him further, "Sir, regarding this most beautiful woman in the country whom you have not seen, you do not know her family name, her given name, or her birth status; [nor do you know] if she is tall or short, stout or slim; if she is of light [complexion], or dark, or neither light nor dark; if she is a woman of the warrior 276

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class, or of the brahmin, or of the merchant, or of the worker class; if she is in the eastern region, the southern, the western, or the northern region. [How then can] you declare 'I want that woman!'?"

In the same way, Udāyī, you make this statement [regarding your teacher's teaching,] "He declares an appearance that transcends [all other] appearances. That is the most excellent appearance. That is the supreme appearance." But when I ask you about [the nature of] that appearance, you do not know.

The heterodox practitioner Sakuludāyī said:

Gotama, it is just as when the most excellent gold, superbly refined, polished, and rendered pure by a goldsmith skilled in refining, is placed on a white cotton cloth in the sunshine, its most sublime appearance glows and shines with a clear light. In the same way, Gotama, we declare an appearance that surpasses [all other] appearances. That is the most excellent appearance. That is the supreme appearance.

The World-honored One said:

Udāyī, I will now ask you a question. Answer in accordance with your understanding. Regarding that most excellent gold, which has been superbly refined, polished, and rendered pure by a goldsmith skilled in refining, and is placed on a white cotton cloth in the sunshine so that its most sublime appearance glows and shines with a clear light—Udāyī, how do you think it compares with a glowworm glowing and shining with a clear light in the darkness of the night? Of these [two] clear lights which is supreme? Which is the more excellent?

The heterodox practitioner Sakuludāyī replied, "Gotama, the clear light of the glowworm is supreme and more excellent than the clear light of the superbly refined and polished gold."

The World-honored One asked:

Udāyī, what do you think of a glowworm glowing and shining with a clear light in the darkness of the night, compared with a burning oil lamp glowing and shining with a clear light in the darkness of the night? Of these [two] clear lights, which is supreme? Which is the more excellent? 277

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The Madhyama Āgama (Middle-length Discourses), Volume IV The heterodox practitioner Sakuludāyī replied, "Gotama, the clear light of the burning oil lamp is supreme and more excellent than the clear light of the glowworm."

The World-honored One asked:

Udāyī, what do you think of a burning oil lamp glowing and shining with a clear light in the darkness of the night, compared with a great burning wood fire glowing and shining with a clear light in the darkness of the night? Of these [two] clear lights, which is supreme? Which is the more excellent? The heterodox practitioner Sakuludāyī replied, "Gotama, the clear light of the great burning wood fire is supreme and more excellent than the clear light of the burning oil lamp."

The World-honored One asked:

Udāyī, what do you think of a great burning wood fire glowing and shining with a clear light in the darkness of the night, compared with the morning star glowing and shining with a clear light toward dawn in a cloudless [sky]? Of these [two] clear lights, which is supreme? Which is the more excellent? The heterodox practitioner Sakuludāyī replied, "Gotama, the clear light of the morning star is supreme and more excellent than the light of the great burning wood fire."

The World-honored One asked:

Udāyī, what do you think of the morning star glowing and shining with a clear light toward dawn in a cloudless [sky], compared with the light of the resplendent moon in a cloudless [sky] at midnight, glowing and shining with a clear light? Of these [two] clear lights, which is supreme? Which is the more excellent?

The heterodox practitioner Sakuludāyī replied, "Gotama, the clear light of the resplendent moon is supreme and more excellent than the light of the morning star."

The World-honored One asked:

Udāyī, what do you think of the light of the resplendent moon in a cloudless [sky] at midnight glowing and shining with a clear light, compared with 278

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the light of the resplendent mid-autumn sun, glowing and shining with a clear light in a cloudless [sky]? Of these [two] clear lights, which is supreme? Which is the more excellent?

The heterodox practitioner Sakuludāyī replied, "Gotama, the clear light of the resplendent sun is supreme and more excellent than the light of the resplendent moon."

The World-honored One said:

Udāyī, there are many devas. Now, even though this sun and moon are of such great supernormal power, such great might, such great merit, such great majesty, yet their clear light cannot compare with the clear light of these devas. In former times I used to meet and converse with those devas, and what I said was agreeable to those devas. Nevertheless, I do not declare this: "That appearance surpasses [all other] appearances. That is the most excellent appearance. That is the supreme appearance." But you, Udāyī, regarding the most lowly light inferior to a glowworm, declare, "That appearance surpasses [all other] appearances. That is the most excellent appearance. That is the supreme appearance." Yet when asked about it, you do not [even] know it!

The heterodox practitioner Sakuludāyī said, "World-honored One, I regret the error of my declaration. Well-gone One, I regret the error of my declaration." The World-honored One asked,

Udāyī, what do you have in mind when you say, "World-honored One, I regret the error of my declaration. Well-gone One, I regret the error of my declaration"?

The heterodox practitioner Sakuludāyī replied:

Gotama, I made this declaration: 'That appearance surpasses [all other] appearances. That is the most excellent appearance. That is the supreme appearance.' The renunciant Gotama has now examined me well, taught me well, and rebuked me well, so that what I [said] has become empty and false, having nothing to it. Gotama, for this reason I speak like this: 279

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'World-honored One, I regret the error of my declaration. Well-gone One, I regret the error of my declaration.'"

The heterodox practitioner Sakuludāyī said, "Gotama, [there is] a future world that is entirely pleasant and there is a direct path for fully realizing that world."

The World-honored One asked, "Udāyī, what is the future world that is entirely pleasant? What is the direct path for fully realizing that world?" The heterodox practitioner Sakuludāyī replied:

Gotama, suppose someone abstains from killing, having abandoned killing . . . taking what is not given . . . sexual misconduct . . . false speech . . . up to . . . abstains from wrong view, having attained right view.299 Gotama, this [leads to] the future world that is entirely pleasant. This is the direct path for fully realizing that world. The World-honored One said:

Udāyī, I will now ask you a question. Answer according to your understanding. Udāyī, what do you think, if someone abstains from killing, having abandoned killing, is that entirely pleasant or is it mixed with pain? The heterodox practitioner Sakuludāyī replied, "Gotama, it is mixed with pain."

[The Buddha asked again]:

If someone abstains from taking what is not given . . . from sexual misconduct . . . from false speech . . . up to . . . abstains from wrong view, having attained right view, is that entirely pleasant or is it mixed with pain? The heterodox practitioner Sakuludāyī replied, "Gotama, it is mixed with pain."

The World-honored One asked, "Udāyī, in this way, does not the path to the realization of that world involve a mixture of pain and pleasure?" The heterodox practitioner Sakuludāyī replied, "Gotama, in this way the path to the realization of that world involves a mixture of pain and pleasure." The heterodox practitioner Sakuludāyī said, "World-honored One, I regret the error of my declaration. Well-gone One, I regret the error of my declaration." 280

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The World-honored One asked, "Udāyī, what do you have in mind when you say: 'World-honored One, I regret the error of my declaration. Wellgone One, I regret the error of my declaration'?" The heterodox practitioner Sakuludāyī replied:

Gotama, I firmly declared that there is a future world that is entirely pleasant and that there is a direct path for fully realizing that world. The renunciant Gotama has now examined me well, taught me well, and rebuked me well, so that what I [said] has become empty and false, having nothing to it. Gotama, for this reason I speak like this: "World-honored One, I regret the error of my declaration. Well-gone One, I regret the error of my declaration." The World-honored One said, "Udāyī, there is a world that is entirely pleasant and there is a direct path for fully realizing that world." The heterodox practitioner Sakuludāyī asked, "Gotama, what is that world that is entirely pleasant? What is the direct path for fully realizing that world?" The World-honored One replied:

Udāyī, suppose 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.300

Someone abandons . . . up to . . . the five hindrances, which defile the mind and weaken wisdom. Secluded from sensual desires, secluded from evil and unwholesome states, with [directed] awareness and [sustained] contemplation, with rapture and happiness born of seclusion, he dwells having attained the first absorption; yet he does not have the same virtue, the same state of mind, and the same view as those devas [of the corresponding realm]. With the calming of [directed] awareness and [sustained] contemplation, with inner stillness and mental unification, without [directed] awareness and [sustained] contemplation, with rapture and happiness born of concentration, he dwells having attained the second absorption; yet he does not have the same virtue, the same state of mind, and the same view as those devas [of the corresponding realm].

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The Madhyama Āgama (Middle-length Discourses), Volume IV Secluded from rapture and pleasure, dwelling in equanimity and without seeking anything, with right mindfulness and right comprehension, experiencing happiness with the body, he dwells having attained the third absorption, which the noble ones speak of as noble equanimity and mindfulness, a happy abode; yet he does not have the same virtue, the same state of mind, and the same view as those devas.

Udāyī, this is a world that is entirely pleasant.301

The heterodox practitioner Sakuludāyī asked, "Gotama, that which is an entirely pleasant world, is that alone the utmost?"

The World-honored One replied, "That which is an entirely pleasant world is not yet the utmost. Udāyī, there is another direct path for fully realizing that world."

The heterodox practitioner Sakuludāyī asked, "Gotama, what is the other direct path for fully realizing that world?"

The World-honored One replied:

Udāyī, secluded from sensual desires, secluded from evil and unwholesome states, with [directed] awareness and [sustained] contemplation, with rapture and happiness born of seclusion, a monk dwells having attained the first absorption, and he has the same virtue, the same state of mind, and the same view as those devas [of the corresponding realm]. With the calming of [directed] awareness and [sustained] contemplation, with inner stillness and mental unification, without [directed] awareness and [sustained] contemplation, with rapture and happiness born of concentration, he dwells having attained the second absorption, and he has the same virtue, the same state of mind, and the same view as those devas. 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, and he has the same virtue, the same state of mind and the same view as those devas.302

Udāyī, this is the direct path for fully realizing that world. The heterodox practitioner Sakuludāyī asked:

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Gotama, do the disciples of the renunciant Gotama practice the holy life under the renunciant Gotama for the sake of this entirely pleasant world, for the sake of this direct path for fully realizing that world? The World-honored One replied:

Udāyī, my disciples do not practice the holy life under me for the sake of this entirely pleasant world and also not for the sake of this direct path for fully realizing that world. Udāyī, there are other things that are superior, more sublime, more excellent, for the sake of realizing which my disciples practice the holy life under me.

At this the great congregation [of Sakuludāyī] broke into a loud uproar: There is something superior, more sublime, more excellent than this, for the sake of realizing which the disciples of the renunciant Gotama practice the holy life under the renunciant Gotama!

Then the heterodox practitioner Sakuludāyī, having admonished and silenced his congregation, said:

Gotama, what is that which is superior, more sublime, more excellent, for the sake of realizing which the disciples of the renunciant Gotama practice the holy life under the renunciant Gotama?

The World-honored One replied:

Udāyī, 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 equanimity and mindfulness, a monk dwells having attained the fourth absorption. Udāyī, this is what is superior, more sublime, more excellent, for the sake of realizing which my disciples practice the holy life under me.303

At this the heterodox practitioner Sakuludāyī rose from his seat, wanting to bow down at the feet of the Buddha.304 Then the disciples of the heterodox practitioner Sakuludāyī and his companions in the holy life said to the heterodox practitioner Sakuludāyī: 283

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