中阿含經

16. THE GREAT CHAPTER

(Latter Part)

192. THE DISCOURSE TO KĀḶUDĀYIN^[1]

Thus have I heard.

At one time, the Buddha was journeying through the country of Aṅga ^[02] together with a great community of bhikkhus. He arrived at Assapura ^[03] and stayed in the Keniya Monastery.^[04]

Then, when the night had passed and morning came, the Blessed One robed himself, took his bowl, and entered Assapura to seek alms. After the meal, when he had returned from his alms round, he put away his robe and bowl, washed his hands and feet, placed his sitting cloth over his shoulder, and went to a grove to spend the midday rest.^[05] Venerable Udāyin likewise, when the night had passed and early morning came, robed himself, took his bowl, and entered the village of Assapura to seek alms.

After the meal, when he had returned from his alms round, the Venerable put away his robe and bowl, washed his hands and feet, placed his sitting cloth over his shoulder, and followed behind the Buddha, thinking, "Wherever the Blessed One goes to spend the midday rest, I too shall go there to rest in the cool shade."

The Blessed One then entered the grove, went to the foot of a tree, spread out his sitting cloth, and sat down cross-legged. Venerable Udāyin also entered that grove and, not far from the Buddha, went to the foot of a tree, spread out his sitting cloth, and sat down cross-legged.

Then Venerable Udāyin, sitting alone in meditation in that secluded place, reflected and thought, "The Blessed One has benefited us greatly. The Well-Gone One has brought us great security. The Blessed One has removed from us states of suffering and increased for us states conducive to welfare, peace, and happiness. The Blessed One has removed from us immeasurable evil and unwholesome states and increased for us immeasurable wholesome and sublime states."

Late in the afternoon, Venerable Udāyin rose from his seat and went to the Buddha. He bowed his head at the Buddha’s feet and withdrew to sit at one side. The Blessed One said:

"Udāyin, are you free from want, dwelling securely and happily, with your health as usual?"

Venerable Udāyin replied:

"Blessed One, I am free from want, dwelling securely and happily, and my health is as usual."

The Blessed One asked again:

"Udāyin, why are you free from want, always dwelling securely, with your health as usual?"

Venerable Udāyin replied:

"Blessed One, while sitting alone in meditation in that secluded place, I reflected and thought, ‘The Blessed One has benefited us greatly. The Well-Gone One has brought us great security. The Blessed One has removed from us states of suffering and increased for us states conducive to welfare, peace, and happiness. The Blessed One has removed from us immeasurable evil and unwholesome states and increased for us immeasurable wholesome and sublime states.’

"Blessed One, formerly the Blessed One told the bhikkhus, ‘You should abandon eating after midday.’ ^[06] Blessed One, when we heard this, we could neither bear nor accept it; we were unwilling and displeased. We thought, ‘When faithful brahmins and householders come to the community’s park to give alms and widely cultivate merit, we receive food from them with our own hands. Yet today the Blessed One instructs us to abandon this; the Well-Gone One instructs us to relinquish it completely.’ We also said, ‘That Great Ascetic cannot digest food.’ Nevertheless, because we held the Blessed One’s spiritual power and wondrous virtue in such profound reverence that we dared not disobey, we ceased eating after midday.

"Furthermore, formerly the Blessed One told the bhikkhus, ‘You should abandon eating in the evening.’ Blessed One, when we heard this, we could neither bear nor accept it; we neither liked it nor rejoiced in it. We thought, ‘Of the two meals that are most excellent, most exquisite, most superior, and most delicious, the Blessed One now instructs us to abandon both.’ We also said, ‘This Great Ascetic cannot digest food.’

"Blessed One, formerly there was a householder who brought a great quantity of delicious food and drink home and told the members of his household, ‘Take this food and put it away in one place. I shall gather everyone together to eat at night, rather than in the morning or at midday.’ Blessed One, when households prepared the most delicious and excellent dishes, they ate them only at night, while we ate in the morning and at midday. Yet the Blessed One now instructs us to abandon that; the Well-Gone One instructs us to relinquish it. Nevertheless, because we held the Blessed One’s spiritual power and wondrous virtue in such profound reverence that we dared not disobey, we ceased eating at night.

"Blessed One, I further thought, ‘If a bhikkhu enters a village at an improper time to seek alms, he may encounter bandits committing a crime or preparing to commit one; he may encounter a tiger or a deer, or both a tiger and a deer; he may encounter a leopard or a bear, or both a leopard and a bear; or he may dwell ^[07] in such places. He may encounter a vicious elephant, a vicious horse, a vicious ox, or a vicious dog; he may come upon a snake’s den; he may be pelted with clods of earth or struck with a staff; he may fall into a ditch or into a cesspit; he may climb upon an ox that is lying down; he may fall into a deep pit or become entangled in thorn bushes.

Seeing an empty house, he may enter it, and after he has entered, a young woman may see him and entice him to engage in impure and wicked conduct.

"Blessed One, formerly, on a pitch-dark night when a fine rain was falling and lightning flashed like darting flames, a bhikkhu entered someone’s home at an improper time to seek alms. At that moment, a woman was outside washing bowls and dishes. In a flash of lightning, she saw the bhikkhu from afar and mistook him for a ghost.

Upon seeing him, she became terrified, the hair on her body stood on end, and she cried out loudly. Immediately she collapsed ^[08], exclaiming, ‘You are a demon! You are a demon!’ The bhikkhu then said to the woman, ‘Sister, I am not a demon.

I am an ascetic who has come seeking alms.’ The woman then became angry and reviled the bhikkhu in extremely harsh and ferocious words: ‘May you perish quickly, ascetic! May your parents die quickly! May your lineage be extinguished!

May your entrails spill out! You bald-headed, blackened ascetic, cut off from posterity and without children! Take a sharp knife and cut open your own belly!

Do not go seeking alms at an improper time in the night! Alas! It was because of you, ascetic, that I fell!’ Blessed One, when I remembered that bhikkhu, gladness arose in my mind.

Blessed One, through that gladness, my whole body became suffused; with right mindfulness and right understanding, rapture, tranquility, happiness, and concentration arose. Blessed One, through that concentration my whole body became suffused, and I attained right mindfulness and right understanding. Thus, Blessed One, I am free from want, always dwelling securely and happily, with my strength as usual."

The Blessed One praised him, saying:

"Excellent! Excellent, Udāyin! You are not now like that foolish man. When I told that foolish man, ‘You should abandon this,’ he said, ‘That is merely a trifling matter. What difference does it make whether it is abandoned or not? Yet now the Blessed One instructs us to abandon it. The Well-Gone One wishes us to relinquish it completely!’ He also said, ‘This Great Ascetic cannot digest food,’ and then he did not abandon it. It was not only toward me that he was displeased and unwilling to accept this; he was also displeased and unwilling to accept the bhikkhus who carefully observed the precepts. Udāyin, that foolish man was bound by extremely hard and tight bonds, which grew ever tighter, so that he could neither sever them nor be liberated from them.

"Udāyin, suppose a fly were stuck in a pool of mucus. There it would either suffer or die. Udāyin, if someone were to say, ‘Although that fly is stuck, its bonds are neither hard nor tight, nor do they grow ever tighter; therefore, it can sever them and be liberated from them,’ would that statement be correct?"

Udāyin said:

"That is not so, Blessed One! Why is that? Because the fly has become stuck. There it either suffers or dies. Therefore, Blessed One, that fly is bound very firmly and tightly, increasingly constricted, unable to break free or gain release."

"Udāyin, when I tell that foolish person, ‘You should abandon this,’ he says, ‘This is a trifling matter; what need is there to abandon it? Yet now the Blessed One instructs me to abandon it! The Well-Gone One wants me to abandon it!’ And he also says, ‘This Great Śramaṇa cannot digest his food.’ Then he does not abandon it.

Not only is he displeased with Me and unwilling to accept My instruction, but he is also displeased with and unwilling to accept those bhikkhus who carefully observe the precepts. Udāyin, that foolish person is bound very firmly and tightly, increasingly constricted, unable to break free or gain release. Udāyin, suppose there is a good son of a worthy family whom I tell, ‘You should abandon this.’ He does not say, ‘This is a trifling matter; what need is there to abandon it?

Yet now the Blessed One instructs me to abandon it! The Well-Gone One wants me to abandon it!’ Nor does he say, ‘This Great Śramaṇa cannot digest his food.’ He then abandons it. He does not become displeased with Me or unwilling to accept My instruction, nor does he become displeased with or unwilling to accept those bhikkhus who carefully observe the precepts.

Udāyin, that good son of a worthy family is not bound firmly or tightly, nor is he increasingly constricted; he can break free and gain release.

"Udāyin, it is like a great bull elephant sixty years of age, grown into a proud mahā-naṅga ^[09], with fully developed tusks and stature and strong sinews and strength. Although tightly bound, it exerts itself and turns its body, immediately snapping those bonds, and then returns to its former place. Udāyin, if someone were to say, ‘That great bull elephant is sixty years of age, has grown into a proud mahā-naṅga, with fully developed tusks and stature and strong sinews and strength. It is tightly bound, increasingly constricted, and cannot break free or gain release,’ would such a statement be correct?"

Venerable Udāyin replied:

"It would not be correct, Blessed One! Why is that? Because that great bull elephant is sixty years of age and has grown into a proud mahā-naṅga, with fully developed tusks and stature and strong sinews and bones. Although tightly bound, it exerts itself and moves its body, immediately snapping those bonds, and then returns to its former place. Therefore, Blessed One, that great bull elephant, sixty years of age and grown into a proud mahā-naṅga, with strong sinews and bones, is not bound firmly or increasingly constricted; it can break free and gain release."

"In the same way, Udāyin, when I instruct that good son of a worthy family, ‘You should abandon this,’ he does not say, ‘This is a trifling matter; what need is there to abandon it? Yet now the Blessed One instructs me to abandon it! The Well-Gone One wants me to abandon it!’ Nor does he say, ‘This Great Śramaṇa cannot digest his food,’ and he immediately abandons it.

Not only does he not become displeased with Me or unwilling to accept My instruction, but he also does not become displeased with or unwilling to accept those bhikkhus who carefully observe the precepts. Udāyin, that good son of a worthy family is not bound firmly or tightly, nor is he increasingly constricted; he can break free and gain release. Udāyin, when I instruct a foolish person, ‘You should abandon this,’ he says, ‘This is a trifling matter; what need is there to abandon it?

Yet now the Blessed One instructs me to abandon it! The Well-Gone One wants me to abandon it!’ And he also says, ‘This Great Śramaṇa cannot digest his food,’ and then refuses to abandon it. Not only does he become displeased with Me and unwilling to accept My instruction, but he also becomes displeased with and unwilling to accept those bhikkhus who carefully observe the precepts.

Udāyin, that foolish person is bound very firmly and tightly, increasingly constricted, unable to break free or gain release.

"Udāyin, it is like a poor man who has neither wealth nor influence. He has a wife whose eyes are blind and who is ugly and unattractive. He has only one dilapidated house, its roof leaking in the rain and crows flocking there to perch, so wretched that it is unfit to live in.

He also has a broken, collapsed bed, so wretched that it is unfit to sleep on, and a cracked jar that cannot be used. He sees a bhikkhu who, after finishing his meal, washes his feet, spreads out his nisīdana, sits beneath a cool and pleasant tree, and cultivates the higher mind. Seeing this, he thinks, ‘Śramaṇas are truly happy; the life of a śramaṇa is like nirvana.

I am truly wretched and without merit. Why is that? I have a wife whose eyes are blind and who is ugly and unattractive, yet I cannot leave her.

I have only one dilapidated house, its roof leaking in the rain and crows flocking there to perch, so wretched that it is unfit to live in, yet I cannot leave it. I also have a broken, collapsed bed, so wretched that it is unfit to sleep on, and a cracked jar that cannot be used, yet I cannot leave them. I would gladly become a bhikkhu, shave off my beard and hair, put on the kāṣāya robe, and, with resolute faith, leave the household life for homelessness and go forth to train in the Way.’ Udāyin, if someone were to say, ‘That poor man has neither wealth nor influence, yet his bonds are neither firm nor tight, nor are they increasingly constricting; he can break free and gain release,’ would such a statement be correct?"

Venerable Udāyin replied:

"It would not be correct, Blessed One! Why is that? Because that poor man has neither wealth nor influence.

He has a wife whose eyes are blind and who is ugly and unattractive, yet he cannot leave her. He has only one dilapidated house, its roof leaking in the rain and crows flocking there to perch, so wretched that it is unfit to live in, yet he cannot leave it. He also has a broken, collapsed bed, so wretched that it is unfit to sleep on, and a cracked jar that cannot be used, yet he cannot leave them.

Even though he wishes to become like that bhikkhu, shave off his beard and hair, put on the kāṣāya robe, and, with resolute faith, leave the household life for homelessness and go forth to train in the Way, he cannot do so. Therefore, Blessed One, that poor man, who has neither wealth nor influence, is bound very firmly and tightly, increasingly constricted, unable to break free or gain release."

"So too, Udāyin, if there is a foolish person whom I admonish, saying, ‘You should abandon this,’ he says, ‘This is a trifling matter, of little consequence; why must it be abandoned? Yet the Blessed One tells me to abandon it! The Well-Gone One tells me to abandon it!’ He also says, ‘This Great Ascetic is excessively scrupulous about food.’ Then he does not abandon it.

He not only becomes displeased with Me and refuses to accept My instruction, but also becomes displeased with those bhikkhus who carefully observe the precepts and refuses to accept them. Therefore, Udāyin, that foolish person is bound by a very strong and tight bond, one that grows ever tighter; he cannot sever it and cannot attain liberation. Udāyin, if a young man of good family whom I admonish, saying, ‘You should abandon this,’ does not say, ‘This is a trifling matter, of little consequence; why must it be abandoned?

Yet the Blessed One tells me to abandon it! The Well-Gone One tells me to abandon it!’ Nor does he say, ‘This Great Ascetic is excessively scrupulous about food.’ Then he abandons it. He not only does not become displeased with Me or refuse to accept My instruction, but also does not become displeased with those bhikkhus who carefully observe the precepts or refuse to accept them.

Therefore, Udāyin, that young man of good family is bound by a bond that is neither strong nor tight and does not grow ever tighter; he can sever it and attain liberation.

"Udāyin, suppose a householder or a householder’s son were very wealthy and prosperous, possessing great riches, immeasurable property and livestock, estates and fiefs, rice and grain, and every requisite of life in great abundance—to say nothing of male and female servants, elephants, and horses. He sees a bhikkhu who, after finishing his meal and washing his hands and feet, spreads out his sitting cloth and sits beneath the cool, pleasant shade of a tree, cultivating the higher mind.

Seeing this, he thinks, ‘How blissful is the life of an ascetic! The ascetic’s life is like nirvana. I should abandon my wealth and prosperity, gold, silver, and jewels, elephants, horses, and servants, and aspire to become a bhikkhu.

I should shave off my beard and hair, put on the kasaya robe, and, out of perfect faith, leave the household life for homelessness and go forth to train in the Way!’ Udāyin, if someone were then to think, ‘That householder or householder’s son is bound by a very strong and tight bond, one that grows ever tighter; he cannot sever it and cannot attain liberation,’ would such a statement be correct?"

Venerable Udāyin replied:

"No, Blessed One! Why is that? Because that householder or householder’s son can leave behind and cast away his wealth and prosperity, gold, silver, and jewels, rice and grain, elephants, horses, and servants in order to become a bhikkhu, shave off his beard and hair, put on the kasaya robe, and, out of perfect faith, leave the household life for homelessness and go forth to train in the Way. Therefore, Blessed One, that householder or householder’s son is bound by a bond that is neither strong nor tight and does not grow ever tighter; he can sever it and attain liberation."

"So too, Udāyin, if a young man of good family whom I admonish, saying, ‘You should abandon this,’ does not say, ‘This is a trifling matter, of little consequence; why must it be abandoned? Yet the Blessed One tells me to abandon it! The Well-Gone One tells me to abandon it!’ Nor does he say, ‘This Great Ascetic is excessively scrupulous about food.’ Then he abandons it. He not only does not become displeased with Me or refuse to accept My instruction, but also does not become displeased with those bhikkhus who carefully observe the precepts or refuse to accept them. Therefore, Udāyin, that young man of good family is bound by a bond that is neither strong nor tight and does not grow ever tighter; he can sever it and attain liberation.

"Udāyin, a bhikkhu practices equanimity ^[10]. Having practiced equanimity, thoughts associated with sensual desire arise in him, and he is bound by delight and attachment. He takes pleasure in them and neither abandons, dispels, nor relinquishes them. Udāyin, I call this bondage; I do not call it liberation. Why is that? Because the fetters are unwholesome. Udāyin, because the fetters are unwholesome, I call this bondage; I do not call it liberation.

"Udāyin, a bhikkhu practices equanimity. Having practiced equanimity, thoughts associated with sensual desire arise in him, and he is bound by delight and attachment. He does not take pleasure in them, but abandons, dispels, and relinquishes them. Udāyin, I still call this bondage, not liberation. Why is that? Because the fetters are unwholesome. Udāyin, because the fetters are unwholesome ^[13], I call this bondage; I do not call it liberation.

"Udāyin, a bhikkhu practices equanimity. Having practiced equanimity, he occasionally becomes unmindful, and thoughts associated with sensual desire arise in him, binding him through delight and attachment; contemplation is slow, but they are swiftly extinguished ^[14]. Udāyin, suppose an iron ball or an iron plowshare had been heated throughout the day.

If someone were slowly and intermittently to sprinkle two or three drops of water upon it, the water would immediately evaporate. So too, Udāyin, a bhikkhu practices equanimity. Having practiced equanimity, he occasionally becomes unmindful, and thoughts associated with sensual desire arise in him, binding him through delight and attachment; contemplation is slow, but they are swiftly extinguished.

Udāyin, I call this bondage, not liberation. Why is that? Because the fetters are unwholesome.

Udāyin, because the fetters are unwholesome, I call this bondage; I do not call it liberation.

"Udāyin, dwelling at the very root of suffering, he wanders no more in birth and death, and through the supreme exhaustion of craving his mind is well liberated ^[15]. Udāyin, I call this liberation; I do not call it bondage. Why is that? Because the fetters have come to an end. Udāyin, because the fetters have come to an end, I call this liberation; I do not call it bondage.

"Udāyin, there is a pleasure that is not noble pleasure but the pleasure of ordinary people. It is the root of illness, the root of an abscess, the root of a thorn; it has nutriment ^[16] and leads to birth and death. It should not be cultivated, practiced, or developed. I say that such pleasure should not be cultivated. Udāyin, there is a pleasure called noble pleasure: the pleasure of freedom from sensual desire, the pleasure of seclusion, the pleasure of tranquility, and the pleasure of true awakening. It is without nutriment and does not lead to birth and death. It should be cultivated, practiced, and developed. I say that such pleasure should be cultivated.

"Udāyin, what is the pleasure that is not noble pleasure but the pleasure of ordinary people, that is the root of illness, the root of an abscess, and the root of a sensual dart, that has nutriment and leads to birth and death, that should not be cultivated, practiced, or developed, and concerning which I say that it should not be cultivated? Pleasure and joy that arise dependent upon the five objects of sensual desire constitute the pleasure that is not noble pleasure but the pleasure of ordinary people. It is the root of illness, the root of an abscess, and the root of a thorn; it has nutriment and leads to birth and death. It should not be cultivated, practiced, or developed. I say that such pleasure should not be cultivated.

"Udāyin, what is the pleasure called noble pleasure? It is the pleasure of freedom from sensual desire, the pleasure of seclusion, the pleasure of tranquility, and the pleasure of true awakening. It is without nutriment and does not lead to birth and death. It should be cultivated, practiced, and developed. I say that such pleasure should be cultivated.

"Udāyin, a bhikkhu, secluded from sensual desire and secluded from evil and unwholesome states, attains and dwells in the First Dhyana, and so on until he attains and dwells in the Fourth Dhyana. This is the pleasure called noble pleasure: the pleasure of freedom from sensual desire, the pleasure of seclusion, the pleasure of tranquility, and the pleasure of true awakening. It is without nutriment and does not lead to birth and death. It should be cultivated, practiced, and developed. I say that such pleasure should be cultivated."

“Udāyin, a bhikkhu, secluded from sensual desires and from unwholesome states, with applied thought and sustained thought, with rapture and pleasure born of seclusion, attains and abides in the First Dhyāna. The Noble Ones call this ‘subject to movement.’ What within it do the Noble Ones call subject to movement? Because applied thought and sustained thought are present within it, the Noble Ones call it subject to movement.

“What herein do the Noble Ones call subject to movement? Udāyin, a bhikkhu, with applied thought and sustained thought stilled, inwardly tranquil and unified in mind, without applied thought or sustained thought, with rapture and pleasure born of concentration, attains, accomplishes, and abides in the Second Dhyāna. This is what the Noble Ones call subject to movement. What within it do the Noble Ones call subject to movement? If this rapture is attained, the Noble Ones call it subject to movement.

“What herein do the Noble Ones call subject to movement? Udāyin, a bhikkhu, with the desire for rapture relinquished, dwells equanimous and undefiled, with right mindfulness and right understanding, experiencing pleasure with the body—that of which the Noble Ones say, ‘Equanimous and mindful, one dwells in pleasure’—^[17] attains, accomplishes, and abides in the Third Dhyāna. This is what the Noble Ones call subject to movement. What within it do the Noble Ones call subject to movement? Because there is mental pleasure ^[18], the Noble Ones call it subject to movement.

“What herein do the Noble Ones call not subject to movement? Udāyin, a bhikkhu, with the cessation of pleasure and the cessation of pain, and with joy and sorrow having already ceased, attains, accomplishes, and abides in the Fourth Dhyāna, which is neither painful nor pleasant and has purity of mindfulness through equanimity. This is what the Noble Ones call not subject to movement.

“Udāyin, a bhikkhu, secluded from sensual desires and from evil, unwholesome states, with applied thought and sustained thought, with rapture and pleasure born of seclusion, attains, accomplishes, and abides in the First Dhyāna. Udāyin, of this I say that it has not yet been completely attained, has not reached eradication, and has not reached transcendence. What, then, is its transcendence?

Udāyin, a bhikkhu, with applied thought and sustained thought having ceased, inwardly tranquil and unified in mind, without applied thought or sustained thought, with rapture and pleasure born of concentration, attains, accomplishes, and abides in the Second Dhyāna. This is the transcendence spoken of in relation to it. Udāyin, I say that this too has not yet been completely attained, has not reached eradication, and has not reached transcendence ^[19].

What, then, is its transcendence? Udāyin, a bhikkhu, with the desire for rapture relinquished, dwells equanimous and free from defilement, with right mindfulness and right understanding, experiencing pleasure with the body—that of which the Noble Ones say, ‘Equanimous and mindful, one dwells in pleasure’—attains, accomplishes, and abides in the Third Dhyāna. This is the transcendence spoken of in relation to it.

Udāyin, I say that this too has not yet been completely attained, has not reached eradication, and has not reached transcendence. What, then, is its transcendence? Udāyin, a bhikkhu, with the cessation of pleasure and the cessation of pain, and with joy and sorrow having already ceased, attains, accomplishes, and abides in the realm of the Fourth Dhyāna, which is neither painful nor pleasant and has purity of mindfulness through equanimity.

This is the transcendence spoken of in relation to it. Udāyin, I say that this too has not yet been completely attained, has not reached eradication, and has not reached transcendence. What, then, is its transcendence?

Udāyin, a bhikkhu, having entirely transcended perceptions of form, with perceptions of resistance ceased, and giving no attention to perceptions of diversity, enters infinite space, attains, accomplishes, and abides in the Sphere of Infinite Space. This is the transcendence spoken of in relation to it. Udāyin, I say that this too has not yet been completely attained, has not reached eradication, and has not reached transcendence.

What, then, is its transcendence? Udāyin, a bhikkhu, having entirely transcended the Sphere of Infinite Space, enters infinite consciousness, attains, accomplishes, and abides in the Sphere of Infinite Consciousness. This is the transcendence spoken of in relation to it.

Udāyin, I say that this too has not yet been completely attained, has not reached eradication, and has not reached transcendence. What, then, is its transcendence? Udāyin, a bhikkhu, having entirely transcended the Sphere of Infinite Consciousness, enters nothingness, attains, accomplishes, and abides in the Sphere of Nothingness.

This is the transcendence spoken of in relation to it. Udāyin, I say that this too has not yet been completely attained, has not reached eradication, and has not reached transcendence. What, then, is its transcendence?

Udāyin, a bhikkhu, having entirely transcended the Sphere of Nothingness, enters neither perception nor non-perception, attains, accomplishes, and abides in the Sphere of Neither Perception nor Non-Perception. This is the transcendence spoken of in relation to it. Udāyin, I say that even the Sphere of Neither Perception nor Non-Perception has not yet been completely attained, has not reached eradication, and has not reached transcendence.

“Udāyin, is there any fetter, whether slight or great, that persists for a long time, concerning which I say that complete attainment has not been reached, eradication has not been reached, and transcendence has not been reached, yet which I say should not be eradicated?”

Venerable Udāyin said:

“There is none, Blessed One!”

The Blessed One praised him, saying:

“Excellent! Excellent, Udāyin! You are not like that foolish person whom, when I exhort him, saying, ‘You should relinquish this,’ replies, ‘That is merely a trifling matter; what deficiency could there be that it must be relinquished? Yet now the Blessed One tells me to relinquish it! The Well-Gone One tells me to relinquish it!’ He also says, ‘This Great Śramaṇa cannot digest his food,’ and then refuses to relinquish it. Not only does he give rise to displeasure and disapproval toward me, but he also gives rise to displeasure and disapproval toward the bhikkhus who carefully observe the precepts. Udāyin, therefore, that foolish person is bound very firmly and tightly, ever more severely, and is unable to eradicate the bond or gain liberation.

“Udāyin, suppose there is a son of good family whom I exhort, saying, ‘You should relinquish this.’ He does not say, ‘That is merely a trifling matter; what deficiency could there be that it must be relinquished? Yet now the Blessed One tells me to relinquish it! The Well-Gone One tells me to relinquish it!’ Nor does he say, ‘This Great Śramaṇa cannot digest his food.’ Instead, he immediately relinquishes it. He does not give rise to displeasure or disapproval toward me, nor does he give rise to displeasure or disapproval toward the bhikkhus who carefully observe the precepts. Udāyin, therefore, that son of good family is bound neither firmly nor tightly, nor ever more severely; he is able to eradicate the bond and gain liberation.”

Thus spoke the Buddha. Having heard what the Buddha said, Venerable Udāyin rejoiced and respectfully practiced accordingly.

Notes:

^[01] Chinese text, fascicle 50. Corresponding to Pāli, M.66 Laṭukikopama-suttaṃ.

^[02] Aṅga 鴦伽. Pāli: Aṅga, one of the sixteen great states east of Magadha, separated from it by the Campā River. Pāli text: Aṅguttarāpesu.

^[03] Āpana 阿惒那. Pāli: Āpana, a town in Aṅguttarāpa, a region of the state of Aṅga.

^[04] Keniya 犍若. Pāli: Keniya; translated as “Gathering of the Multitude,” Phiên Phạn Ngữ, fascicle 10, No. 2130, Taishō 54, p. 1041b.

^[05] Daytime walking meditation 晝經行. Pāli: divāvihāra, “daytime abiding,” meaning resting during the day or taking a midday rest, rather than walking meditation.

^[06] Eating after midday 過中食. Pāli: divāvikālabhojanam: eating at an improper time during the day.

^[07] 往 in the Song, Yuan, and Ming editions reads 住, “abide.”

^[08] 墮娠, miscarriage; the Song, Yuan, and Ming editions read 墮身.

^[09] Mahānāga; Pāli: mahānāga. The Pāli text reads rañño nāgo, “the king’s elephant.”

^[10] Practicing relinquishment 行捨. Pāli: upadhipahānāya paṭipannaṃ, proceeding toward the eradication of the remaining substratum, practicing in order to relinquish the substratum of rebirth (upadhi).

^[11] Thoughts associated with desire 欲相應念; Pāli: upadhipaṭisaṃyuttā sarasaṃkappā, thoughts and intentions closely connected with the substratum of rebirth.

^[12] “Not abiding” should here be understood as “causing not to exist”; Pāli: anabhāvaṃ gameti.

^[13] Pāli: indriyavemattatā hi me... viditā, I say that there are differences in spiritual faculties.

^[14] Slow contemplation, swift cessation 遲 觀 速 滅. Pāli: dandho... satuppādo... namṃ khippameva pajahati, mindfulness arises slowly but is swiftly cut off.

^[15] Pāli: upadhi dukkhassa mūlan ti viditvā iti norupadhi hoti upadhisaṃkhaye vimutto, the substrate of existence is the root of suffering; having known this, one becomes free from the substrate of existence and is liberated through its complete cessation.

^[16] Nutriment is synonymous with condition; see Sutra 52 above.

^[17] Song–Yuan–Ming editions: dwelling happily in emptiness 樂 住 空. Korean edition: dwelling happily in a chamber 樂 住 室. Pāli: sukhavihāra, abiding in happiness.

^[18] Mental happiness. Pāli: upekhāsukham, equanimity and happiness.

^[19] Transcendence. Pāli: samatikkama, passing beyond.

193. SUTRA OF MAULI-PHAGGUNA^[1]

Thus have I heard:

At one time the Buddha was journeying in the country of Śrāvastī, in Jeta Grove, Anāthapiṇḍika’s Park.

At that time the bhikkhu Mauli-phagguna ^[02] frequently associated with the bhikkhunīs. If anyone disparaged the bhikkhunīs in Mauli-phagguna’s presence, he would immediately become angry and resentful, even to the point of quarreling. Or if anyone disparaged the bhikkhu Mauli-phagguna in the presence of the bhikkhunīs, upon hearing it they would immediately become angry and resentful, even to the point of quarreling. A large number of bhikkhus heard of this and went to the Buddha. They bowed at his feet, sat to one side, and said:

“Blessed One, the bhikkhu Mauli-phagguna frequently associates with the bhikkhunīs. If anyone disparages the bhikkhunīs in the presence of the bhikkhu Mauli-phagguna, upon hearing it he immediately becomes angry and resentful, even to the point of quarreling. Or if anyone disparages the bhikkhu Mauli-phagguna in the presence of the bhikkhunīs, upon hearing it the bhikkhunīs immediately become angry and resentful, even to the point of quarreling.”

Having heard this, the Blessed One immediately told a bhikkhu, “Go to the bhikkhu Mauli-phagguna and say, ‘The Blessed One summons you.’”

Hearing the Buddha’s instruction, the bhikkhu replied, “Yes, Blessed One.” He then bowed his head at the Buddha’s feet, circumambulated him three times, and departed.

That bhikkhu went to the bhikkhu Mauli-phagguna and said, “The Blessed One summons you.”

Upon hearing this, the bhikkhu Mauli-phagguna went to the Buddha, bowed at his feet, and sat to one side. The Blessed One said:

“Phagguna, is it true that you frequently gather with the bhikkhunīs? And that if anyone disparages the bhikkhunīs in your presence, upon hearing it you immediately become angry and resentful, even to the point of quarreling? Or that if anyone disparages you in the presence of the bhikkhunīs, those bhikkhunīs immediately become angry and resentful, even to the point of quarreling? Phagguna, is this true?”

Phagguna replied:

“Blessed One, it is true.”

The Blessed One then asked:

“Phagguna, did you not, out of perfect faith, leave the household life for homelessness in order to train in the Way?”

Phagguna replied:

“That is so, Blessed One!”

The Buddha asked:

“Phagguna, since you have, out of perfect faith, left the household life for homelessness in order to train in the Way, you should train thus: If any desire or thought is based upon worldly life, abandon it. If any desire or thought is based upon freedom from desire, cultivate it, practice it, and develop it fully. Phagguna, you should train in this way.”

The Blessed One then asked the bhikkhus:

“Did you, out of perfect faith, leave the household life for homelessness in order to train in the Way?”

The bhikkhus replied:

“Yes, Blessed One.”

The Blessed One further said:

“You have, out of perfect faith, left the household life for homelessness in order to train in the Way. You should train thus: If any desire or thought is based upon worldly life, abandon it. If any desire or thought is based upon freedom from desire, cultivate it, practice it, and develop it fully. You should train in this way.

“At one time I said to the bhikkhus, ‘Bhikkhus, whether a bhikkhu is widely known ^[05] or little known, all should train in taking one meal at one sitting.^[06] Having trained in taking one meal at one sitting, they will be free from exertion and seeking, without illness, light in body, vigorous, peaceful, and at ease.’ Those bhikkhus, whether widely known or little known, all trained in taking one meal at one sitting. Having trained in taking one meal at one sitting, they became free from exertion and seeking, without illness, light in body, vigorous, peaceful, and at ease. Those bhikkhus pleased me, and I did not have to instruct or admonish them often. Because of this, the bhikkhus gave rise to the contemplation of practicing the Dharma in accordance with the Dharma.^[07]

“It is just as a charioteer holds the reins in his left hand and the whip in his right, traveling along any of eight roads and reaching whichever destination he wishes. In the same way, those bhikkhus greatly pleased me, and I did not have to instruct or admonish them often. Because of this, the bhikkhus gave rise to the contemplation of practicing the Dharma in accordance with the Dharma.

“It is also like a fine tract of land on which there is a grove of sal trees. The keeper of that grove is intelligent and discerning, and is not negligent. At the proper times, he tends the roots of the sal trees, regularly rakes away the debris, and continually waters them.

He levels the high places and fills in the low places. If weeds grow thickly on either side, he pulls them out. If any tree is crooked, ugly, and not upright, he uproots it and casts it outside.

If any branch grows sideways or bends, he cuts it off or straightens it. If new trees near the edge grow evenly and upright, he tends them at the proper times, regularly raking away the debris and continually watering them. Thus the sal grove on that fine tract of land becomes ever more luxuriant.

In the same way, the bhikkhus please me, and I need not instruct or admonish them often.

“I do not say that bhikkhus are compliant and receptive merely because of the necessities of life—robes and bowls, food and drink, beds and seats. Why is this? If such a bhikkhu does not receive these things, he responds by becoming noncompliant and unreceptive, thus acquiring the qualities of one who is noncompliant and unreceptive.

“If a bhikkhu, for the sake of seclusion, relying upon seclusion and dwelling in seclusion, is compliant and receptive and possesses the qualities of one who is compliant and receptive, I say that he is truly compliant and receptive. Why is this? Here, a bhikkhu who is well guarded and well established ^[08] does not speak harshly to others.

If others speak harshly to him, he does not become enraged or hostile; nor does he become sorrowful or resentful, harbor grudges, grow angry, or display a fierce countenance. Having seen this, the other bhikkhus think, ‘This venerable one is truly patient and gentle, able to endure, able to master himself, well composed, and well calmed.’ If, when others speak harshly to him, he immediately becomes resentful, hostile, and distressed, harbors grudges, and displays a fierce countenance, the other bhikkhus, seeing this, say, ‘This venerable one is stubborn, hot-tempered, and coarse; he is not composed, does not master himself, and is not calm.’ Why is this?

“Bhikkhus, there was a female lay devotee named Vedehikā ^[09] who was very wealthy and lived in comfort. She possessed abundant money, property, and livestock beyond reckoning, as well as estates, fiefs, ample rice and grain, and many other necessities of life. At that time the female lay devotee Vedehikā was renowned everywhere with this good reputation: ‘The female lay devotee Vedehikā is patient, compliant, and gentle; she is able to master herself, is well composed, and is well calmed.’”

“At that time, the laywoman had a maidservant named Kali ^[10] attending upon her. The maidservant spoke gently and practiced good deeds to some extent. The maidservant Kali then thought: ‘My mistress, the laywoman Vedehika, is renowned everywhere with this good reputation: “The laywoman Vedehika is gentle, patient, mild, well self-controlled, well composed, and well tranquil.” Now I shall test whether my mistress, the laywoman Vedehika, truly has anger or is without anger.’

“Then the maidservant Kali remained asleep and did not rise early. Her mistress called for her to get up: ‘Kali, why did you not rise early?’ Hearing this, Kali thought: ‘My mistress, the laywoman Vedehika, truly has anger and is not without anger. But because I manage the household well, supervise it skillfully, and attend to everything thoroughly, my mistress, the laywoman Vedehika, has gained this good reputation: “The laywoman Vedehika is patient, gentle, mild, well self-controlled, well composed, and well tranquil.” Now I shall test her further to see whether my mistress, the laywoman Vedehika, truly has anger or is without anger.’

“Then the maidservant Kali slept on and did not rise early. Her mistress called for her to get up: ‘Kali, why have you risen so late?’

“Hearing this, the maidservant Kali thought: ‘My mistress, the laywoman Vedehika, truly has anger and is not without anger. But because I manage the household skillfully, supervise it well, and attend to everything thoroughly, my mistress, the laywoman Vedehika, has gained this good reputation: “The laywoman Vedehika is patient, gentle, mild, well self-controlled, well composed, and well tranquil.” Now I shall make an even greater test to see whether my mistress, the laywoman Vedehika, truly has anger or is without anger.’

“Then the maidservant Kali slept until late in the afternoon before rising. Her mistress called out: ‘Kali, why did you sleep until late in the afternoon before rising? You neither consent to do the work yourself nor tell others to do it.

This Kali does not heed my instructions. This Kali treats me with contempt.’ She then flew into a rage, became resentful, with three veins bulging on her forehead and her face contorted. She herself went to the closed door, drew out the door bolt, took it in her hand, and struck the maidservant on the head, splitting her head open and causing it to bleed.

With blood streaming from her head, the maidservant Kali ran to the neighbors and loudly made her case, maligning her mistress in every way, saying: ‘Good people, look! Are these the deeds of one who is patient, gentle, mild, well self-controlled, well composed, and well tranquil? She reviled me, saying: “This Kali does not heed my instructions.

This Kali treats me with contempt.” Then she flew into a rage, with three veins bulging on her forehead and her face contorted. She herself went to the closed door, drew out the door bolt, held it in her hand, and struck me on the head, splitting my head open and causing it to bleed.’ At that time, the laywoman Vedehika became widely known by this bad reputation: ‘The laywoman Vedehika is fierce, hot-tempered, coarse, uncontrolled, uncomposed, and untranquil.’

“Likewise, here a person is well guarded, well behaved in going, and well behaved in coming because others do not speak harsh words to him. When others do not speak harsh words, he does not become enraged or resentful, does not grieve or harbor rancor, does not become angry or hostile, and does not display a fierce countenance. Seeing this, those bhikshus think: ‘This worthy one is patient, mild, capable of endurance, well self-controlled, well composed, and well tranquil.’ But if, when another person speaks harsh words, he becomes enraged and resentful, grieves and harbors rancor, becomes angry and hostile, and displays a fierce countenance, then the other bhikshus, seeing this, think: ‘This worthy one is fierce, hot-tempered, coarse, uncomposed, uncontrolled, and untranquil.’

“Furthermore, there are five courses of speech ^[11]: speech may be timely or untimely, true or untrue, gentle or harsh, kindly or wrathful, beneficial or unbeneficial.

“With regard to these five courses of speech, if, when others speak, your minds become altered and your mouths utter harsh words, I say that you will thereby decline.

“You should train yourselves thus: With regard to these five courses of speech, when others speak, our minds will not become altered and our mouths will not utter harsh words. Toward the hostile person, and taking the hostile person as the object, we will arouse a mind of loving-kindness. With a mind associated with loving-kindness, we will pervade one direction, accomplish this, and abide therein.

Likewise, we will pervade the second, third, and fourth directions, the four intermediate directions, above and below, encompassing everything. With a mind associated with loving-kindness—free from enmity, free from resentment, free from wrath, free from contention, vast, immeasurable, boundless, and well cultivated—we will pervade the entire world, accomplish this, and abide therein. Likewise with compassion and sympathetic joy.

With a mind associated with equanimity—free from enmity, free from resentment, free from wrath, free from contention, vast, immeasurable, boundless, and well cultivated—we will pervade the entire world, accomplish this, and abide therein. You should train yourselves in this way.

“It is as though a man were to come carrying an enormous hoe and say: ‘I can make this entire earth cease to be earth.’ He would then dig here and there, spit upon it, and urinate upon it to defile it. Speaking harsh and malicious words, he would say: ‘May this entire earth cease to be earth.’ What do you think? By such means, could that man cause the earth to cease to be earth?”

The bhikshus replied:

“He could not, Blessed One! Why is that? Because this earth is exceedingly deep and vast, beyond measure. Therefore, by such means, that man could never cause this earth to cease to be earth. Blessed One, he would merely bring useless trouble and weariness upon himself.”

“Likewise, through these five courses of speech, others may speak in a timely or untimely manner, truly or falsely, gently or harshly, kindly or wrathfully, beneficially or unbeneficially. With regard to these five courses of speech, if, when others speak, your minds become altered or your mouths utter harsh and malicious words, I say that you will thereby inevitably decline. You should train yourselves thus with regard to these five courses of speech: When others speak, our minds will not become altered and our mouths will not utter harsh and malicious words.

Toward the speaker, and taking that speaker as the object, we will arouse a mind of loving-kindness. Like the earth, our mental conduct will be free from enmity, free from resentment, free from wrath, free from contention, vast, immeasurable, boundless, and well cultivated. We will pervade the entire world, accomplish this, and abide therein.

You should train yourselves in this way.

“It is as though a man were to hold an enormous grass torch and say: ‘With this grass torch, I shall heat the Ganges River until it boils.’ What do you think? By such means, could that man cause the Ganges River to become hot and boil?”

The bhikshus replied:

“He could not, Blessed One! Why is that? Because the Ganges River is exceedingly deep and vast, beyond measure. Therefore, by such means, that man could not cause the Ganges River to become hot and boil. Blessed One, he would merely bring useless trouble and weariness upon himself.”

“So too, with these five courses of speech: others may speak at the proper time or at an improper time, truthfully or falsely, gently or harshly, kindly or angrily, beneficially or unbeneficially. If, when others speak to you in any of these five ways, your minds become disturbed or your mouths utter harsh words, I say that you will certainly decline on that account. You should train thus: When others speak, our minds will not become disturbed, and our mouths will utter no harsh words.

Directed toward that person and taking that person as the object, we will arouse a mind of loving-kindness, a mind like the River Ganges—free from enmity, resentment, anger, and contention, expansive, immeasurable, and boundless, well cultivated and pervading the entire world—and dwell having accomplished this. You should train in this way.

“Suppose a painter or a painter’s apprentice, holding pigments of every kind, were to say: ‘Upon this empty space I shall paint various images and then apply pigments of every color.’ What do you think? Could that painter or painter’s apprentice, by such means, paint various images upon empty space and then apply pigments of every color?”

The bhikkhus replied:

“He could not, Blessed One! Why is that? Empty space is not material form; it cannot be seen and offers no resistance. Therefore, by such means, the painter or painter’s apprentice could not paint various images upon empty space and then apply pigments of every color. The painter or his apprentice would merely weary himself to no purpose.”

“So too, others may speak to you in any of these five ways: at the proper time or at an improper time, truthfully or falsely, gently or harshly, kindly or angrily, beneficially or unbeneficially. You should train thus: When others speak to us in any of these five ways, our minds will not become disturbed and our mouths will utter no harsh words. Directed toward the speaker and taking the speaker as the object, we will arouse a mind of loving-kindness, a mind like empty space—free from enmity, resentment, anger, and contention, expansive, immeasurable, and boundless, well cultivated and pervading the entire world—and dwell having accomplished this. You should train in this way.

“Suppose a bag made of catskin had been thoroughly tanned until it was soft, exceedingly supple, with all its crackling gone and no crackling remaining. Then someone might clutch it or strike it with his fist, pelt it with stones, beat it with a stick, slash it with a knife, or dash it against the ground. What do you think? Would that thoroughly tanned catskin bag, so soft and exceedingly supple, with all its crackling gone and no crackling remaining, make a crackling sound again?”

The bhikkhus replied:

“It could not, Blessed One! Why is that? Because the catskin bag has been thoroughly tanned until it is soft and exceedingly supple, with all its crackling gone and no crackling remaining. Therefore, it could no longer make a crackling sound.”

“So too, bhikkhus, another person might strike you with his fist, pelt you with stones, beat you with a stick, or slash you with a knife. If, while another person is striking you with his fist, pelting you with stones, beating you with a stick, or slashing you with a knife, your minds become disturbed or your mouths utter harsh words, I say that you will certainly decline on that account. You should train thus: If another person strikes us with his fist, pelts us with stones, beats us with a stick, or slashes us with a knife, our minds will not become disturbed and our mouths will utter no harsh words.

Directed toward those who assault us and taking them as the object, we will arouse a mind of loving-kindness, a mind like the catskin bag—free from enmity, resentment, anger, and contention, expansive, immeasurable, and boundless, well cultivated and pervading the entire world—and dwell having accomplished this. You should train in this way.

“Even if bandits were to come and sever your limbs and joints with a sharp saw—bhikkhus, even if bandits were to come and sever your limbs and joints with a sharp saw—if your minds became disturbed or your mouths uttered harsh words, I say that you would certainly decline on that account. You should train thus: Even if bandits come and sever our limbs and joints with a sharp saw, our minds will not become disturbed and our mouths will utter no harsh words.

Directed toward those who cut us apart and taking them as the object, we will arouse a mind of loving-kindness. With a mind associated with loving-kindness, we will pervade one direction and dwell having accomplished this. Likewise, we will pervade the second, third, and fourth directions, the four intermediate directions, above and below, encompassing everything, with a mind associated with loving-kindness—free from enmity, resentment, anger, and contention, expansive, immeasurable, and boundless, well cultivated and pervading the entire world—and dwell having accomplished this.

Likewise with compassion and appreciative joy. With a mind associated with equanimity—free from enmity, resentment, anger, and contention, expansive, immeasurable, and boundless, well cultivated and pervading the entire world—we will dwell having accomplished this. You should train in this way.”

Then the Blessed One praised the bhikkhus:

“Excellent! Excellent! Bhikkhus, constantly recollect the simile of the sharp saw as an ascetic’s instruction. After constantly recollecting the simile of the sharp saw as an ascetic’s instruction, would you still think: ‘That person spoke harsh and disagreeable words to me; after hearing them, I cannot endure them’?”

The bhikkhus replied:

“No, Blessed One!”

The Blessed One again praised the bhikkhus:

“Excellent! Excellent! You should constantly recollect the simile of the sharp saw as an ascetic’s instruction. After constantly recollecting the simile of the sharp saw as an ascetic’s instruction, if you live in the eastern direction, you will certainly be at ease and free from suffering and affliction. If you live in the southern, western, or northern direction, you will likewise certainly be at ease and free from suffering and affliction.

“Excellent! Excellent! Constantly recollect the simile of the sharp saw as an ascetic’s instruction. After recollecting the simile of the sharp saw as an ascetic’s instruction, as for the wholesome qualities in which you are established, I do not even speak of their remaining unchanged, much less of their decline. Your wholesome qualities will only increase by day and by night and will never decline.

“Excellent! Excellent! You should constantly recollect the simile of the sharp saw as an ascetic’s instruction. After constantly recollecting the simile of the sharp saw as an ascetic’s instruction, you will certainly attain one of two fruits: either you will realize ultimate knowledge here and now in this very life, or, if some residue of clinging remains, you will attain the fruit of non-returning.”

Thus spoke the Buddha. Having heard the Buddha’s teaching, the bhikkhus rejoiced and respectfully practiced it.

Notes:

^[01] Corresponds to Pāli M. 21, Kakacūpamasuttaṃ.

^[02] Moulipōqunnà 牟 犁 破 群 那. Pāli: Moliyaphagguna.

^[03] Dàoshuō 道 說. Pāli: avaṇṇanaṃ bhāsati, to speak of what is not good.

^[04] Original Chinese: yī jiā 依 家. Pāli: gehasita.

^[05] Duō suǒ zhīshí 多 所 知 識, referring to a famous person.

^[06] Yī zuò shí 一 坐 食; the etymology is unclear, but the meaning is to eat once a day. See also note 2 to Sutra 194 below. Pāli: ekāsana-bhojana.

^[07] Original Chinese: shēng niàn xiàng fǎ cì fǎ. Pāli: satuppādakaraṇīyaṃ... bhikkhusu, mindfulness should be aroused in the bhikkhus.

^[08] Shànshì xíng 善 逝 行; Yuan and Ming editions: shàn yóuxíng 善 遊 行.

^[09] The householder’s wife Bìtuó-tí 居 士 婦 鞞 陀 提. Pāli: Vedehikā nāma gahapatānī.

^[10] The female servant named Black 婢 名 黑. Pāli: Kāḷī nāma dāsī.

^[11] The five modes of speech 五 言 道, or the five courses of speech 五 語 珞. See Saṅgītiparyāya 13, No. 1536, Taishō 26, p. 421c). Pāli: Pañca Vacanapathā.