mn.88 Majjhima Nikāya (Middle Discourses)

Thus have I heard: At one time the Lord was staying near Sāvatthī in the Jeta Grove in Anāthapiṇḍika's monastery. Then the venerable Ānanda, having dressed in the morning, taking his bowl and robe entered Sāvatthī for almsfood. When he had walked for almsfood in Sāvatthī, returning from the alms-gathering after the meal, he approached the palace of Migāra's mother and the eastern monastery for the day-sojourn. At that time King Pasenadi of Kosala, having mounted the bull-elephant Ekapuṇḍarika (One-Lotus), set forth from Sāvatthī in the early morning. King Pasenadi saw the venerable Ānanda coming in the distance; seeing him, he addressed the chief minister, Sirivaḍḍha, saying: “Dear Sirivaḍḍha, is not this the venerable Ānanda?” “Yes, sire, this is the venerable Ānanda.” Then King Pasenadi addressed another man, saying: “Come you, my good man, approach the venerable Ānanda; in my name salute the venerable Ānanda's feet with your head, saying: ‘Revered sir, King Pasenadi salutes the venerable Ānanda's feet with his head,’ and then say: ‘If, revered sir, there is really nothing urgent to be done by the venerable Ānanda, please, revered sir, let the venerable Ānanda wait for a moment out of compassion.’” “Yes, sire,” and this man having answered King Pasenadi in assent, approached the venerable Ānanda; having approached and having greeted the venerable Ānanda, he stood at a respectful distance.

As this man was standing at a respectful distance, he spoke thus to the venerable Ānanda: “Revered sir, King Pasenadi of Kosala salutes the venerable Ānanda's feet with his head, and speaks thus: ‘If, revered sir, there is really nothing urgent to be done by the venerable Ānanda, please, revered sir, let the venerable Ānanda wait for a moment out of compassion.’” The venerable Ānanda consented by becoming silent. Then King Pasenadi, having gone by the bull-elephant as far as the ground was possible for the elephant, having dismounted, approached the venerable Ānanda on foot; having approached, having greeted the venerable Ānanda, he stood at a respectful distance.

As he was standing at a respectful distance, King Pasenadi spoke thus to the venerable Ānanda: “If, revered sir, there is nothing urgent to be done by the venerable Ānanda, it were good, revered sir, that the venerable Ānanda should approach the bank of the river Aciravatī out of compassion.” And the venerable Ānanda consented by becoming silent.

Then the venerable Ānanda approached the bank of the river Aciravatī; having approached, he sat down on a seat made ready at the root of a tree. Then King Pasenadi, having gone by bull-elephant as far as the ground was possible for the elephant, having dismounted, approached the venerable Ānanda on foot; having approached, having greeted the venerable Ānanda, he stood at a respectful distance.

As he was standing at a respectful distance, King Pasenadi spoke thus to the venerable Ānanda: “Now, revered sir, let the venerable Ānanda sit down on this elephant-rug.” “No, sire; you sit down, I am sitting on a seat of my own.” King Pasenadi sat down on the prepared seat.

As King Pasenadi was sitting down, he spoke thus to the venerable Ānanda: “Revered Ānanda, would the Lord engage not in such bodily conduct as was offensive to intelligent recluses and brahmans?” “No, sire, the Lord would not engage in such bodily conduct as was offensive to intelligent recluses and brahmans.” “But, revered Ānanda, would the Lord engage not in such conduct of speech as was offensive to intelligent recluses and brahmans.” “No, sire, the Lord would not engage in such conduct of speech as was offensive to intelligent recluses and brahmans.” “But, revered Ānanda, would the Lord engage not in such conduct of thought as was offensive to intelligent recluses and brahmans.” “No, sire, the Lord would not engage in such conduct of thought as was offensive to intelligent recluses and brahmans.” “It is wonderful, revered sir, it is marvellous, revered sir, what I was not able to convey fully in a question has been, revered sir, fully conveyed by the venerable Ānanda in answer to the question.

Revered sir, when those who are ignorant and inexperienced speak in praise or dispraise of others without test or scrutiny, we do not fall back on that as the pith (of the matter). But, revered sir, when those who are wise, experienced, clever, speak in praise or dispraise of others after test and scrutiny, we fall back on that as the pith (of the matter). But what, revered Ānanda, is the bodily conduct that is offensive to intelligent recluses and brahmans?” “Whatever the bodily conduct, sire, that is unskilled.” “But what, revered sir, is unskilled bodily conduct?” “Whatever the bodily conduct, sire, that has a blemish.” “But what, revered sir, is the bodily conduct that has a blemish?” “Whatever the bodily conduct, sire, that is injurious.” “And what, revered sir, is the bodily conduct that is injurious? “Whatever the bodily conduct, sire, that is ill in result.” “And what, revered sir, is the bodily conduct that is ill in result?” “Whatever bodily conduct, sire, conduces to torment of self and conduces to torment of others and conduces to torment of both, and of which the unskilled states increase much, the skilled states dwindle away, bodily conduct such as this, sire, is offensive to intelligent recluses and brahmans.”

But what, revered Ānanda, is the conduct of speech that is offensive to intelligent recluses and brahmans?” “Whatever conduct of speech, sire, that is unskilled.” “But what, revered sir, is unskilled conduct of speech?” “Whatever conduct of speech, sire, that has a blemish.” “But what, revered sir, is conduct of speech that has a blemish?” “Whatever conduct of speech, sire, that is injurious.” “And what, revered sir, is conduct of speech that is injurious?’ “Whatever conduct of speech, sire, that is ill in result.” “And what, revered sir, is conduct of speech that is ill in result?” “Whatever conduct of speech, sire, conduces to torment of self and conduces to torment of others and conduces to torment of both, and of which the unskilled states increase much, the skilled states dwindle away, conduct of speech such as this, sire, is offensive to intelligent recluses and brahmans.”

But what, revered Ānanda, is the conduct of thought that is offensive to intelligent recluses and brahmans?” “Whatever conduct of thought, sire, that is unskilled.” “But what, revered sir, is unskilled conduct of thought?” “Whatever conduct of thought, sire, that has a blemish.” “But what, revered sir, is conduct of thought that has a blemish?” “Whatever conduct of thought, sire, that is injurious.” “And what, revered sir, is conduct of thought that is injurious?’ “Whatever conduct of thought, sire, that is ill in result.” “And what, revered sir, is conduct of thought that is ill in result?” “Whatever conduct of thought, sire, conduces to torment of self and conduces to torment of others and conduces to torment of both, and of which the unskilled states increase much, the skilled states dwindle away, conduct of thought such as this, sire, is offensive to intelligent recluses and brahmans.”

“Revered Ānanda, does not the Lord praise the getting rid of precisely all unskilled states?” “The Tathāgata, sire, has got rid of all unskilled states and is endowed with skilled states.” “But which, revered Ānanda, is the bodily conduct that is not offensive to intelligent recluses and brahmans?” “Whatever the bodily conduct, sire, that is skilled.” “But what, revered sir, is skilled bodily conduct?” “Whatever the bodily conduct, sire, that has no blemish.” “But what, revered sir, is the bodily conduct that has no blemish?” “Whatever the bodily conduct, sire, that is non-injurious.” “And what, revered sir, is the bodily conduct that is non-injurious?” “Whatever the bodily conduct, sire, that is joyous in result.” “And what, revered sir, is the bodily conduct that is joyous in result?” “Whatever bodily conduct, sire, does not conduce to the torment of self and does not conduce to the torment of others and does not conduce to the torment of both, and of which the unskilled states dwindle away, the skilled states increase much, bodily conduct such as this, sire, is not offensive to intelligent recluses and brahmans.”

“But which, revered Ānanda, is the conduct of speech that is not offensive to intelligent recluses and brahmans?” “Whatever conduct of speech, sire, that is skilled.” “But what, revered sir, is skilled conduct of speech?” “Whatever conduct of speech, sire, that has no blemish.” “But what, revered sir, is conduct of speech that has no blemish?” “Whatever conduct of speech, sire, that is non-injurious.” “And what, revered sir, is conduct of speech that is non-injurious?” “Whatever conduct of speech, sire, that is joyous in result.” “And what, revered sir, is conduct of speech that is joyous in result?” “Whatever conduct of speech, sire, does not conduce to the torment of self and does not conduce to the torment of others and does not conduce to the torment of both, and of which the unskilled states dwindle away, the skilled states increase much, conduct of speech such as this, sire, is not offensive to intelligent recluses and brahmans.”

“But which, revered Ānanda, is the conduct of thought that is not offensive to intelligent recluses and brahmans?” “Whatever conduct of thought, sire, that is skilled.” “But what, revered sir, is skilled conduct of thought?” “Whatever conduct of thought, sire, that has no blemish.” “But what, revered sir, is conduct of thought that has no blemish?” “Whatever conduct of thought, sire, that is non-injurious.” “And what, revered sir, is conduct of thought that is non-injurious?” “Whatever conduct of thought, sire, that is joyous in result.” “And what, revered sir, is conduct of thought that is joyous in result?” “Whatever conduct of thought, sire, does not conduce to the torment of self and does not conduce to the torment of others and does not conduce to the torment of both, and of which the unskilled states dwindle away, the skilled states increase much, conduct of thought such as this, sire, is not offensive to intelligent recluses and brahmans.” “But, revered Ānanda, does the Lord praise the acquiring of precisely all skilled states?” “The Tathāgata, sire, has got rid of all unskilled states and is endowed with skilled states.”

“It is wonderful, revered sir, it is marvellous, revered sir, how well-spoken is this, revered sir, by the venerable Ānanda; and we, revered sir, are delighted and satisfied with the venerable Ānanda's well-spoken words. Being thus delighted and satisfied, revered sir, with the venerable Ānanda's well-spoken words, we would give a valuable elephant to the venerable Ānanda if this, revered sir, were allowable to the venerable Ānanda, we would give a valuable horse if this, revered sir, were allowable to the venerable Ānanda, we would give the boon of a village if this, revered sir, were allowable to the venerable Ānanda. But then we know this, revered sir: This is not allowable to the venerable Ānanda.

This piece of foreign cloth, revered sir, inserted into the shaft of a sunshade, has been sent to me by King Ajātasattu of Magadha, the son of (the lady) Videhī, in length it is equal to sixteen (hands), in breadth to eight (hands). Revered sir, let the venerable Ānanda accept it out of compassion.” “No, sire, I am complete as to the three robes.”

“Revered sir, after a great storm has rained down on the high mountain slopes, both you and I have seen how at such a time the river Aciravatī rushes along overflowing both its banks, even so, revered sir, the venerable Ānanda can make a set of three robes for himself from this piece of foreign cloth; and the venerable Ānanda can distribute his old set of three robes among his fellow Brahma-farers. So will this gift of faith of ours go on with an overflow, methinks. Revered sir, let the venerable Ānanda accept this piece of foreign doth.” And the venerable Ānanda accepted the piece of foreign cloth. Then King Pasenadi spoke thus to the venerable Ānanda: “If it please you, we are going now, revered sir, we are very busy, there is much to be done.” “You must do now, sire, that for which you deem it the right time.”

Then King Pasenadi, having rejoiced in what the venerable Ānanda had said, giving thanks, rising from his seat and greeting the venerable Ānanda, departed keeping his right side towards him. Then not long after King Pasenadi had departed, the venerable Ānanda approached the Lord; having approached, having greeted the Lord, he sat down at a respectful distance. As he was sitting down at a respectful distance the venerable Ānanda told the Lord the whole of the conversation he had had with King Pasenadi, and he handed that piece of foreign cloth to the Lord.

Then the Lord addressed the monks, saying: “Monks, it is a gain for King Pasenadi, it is well gotten by King Pasenadi that he achieved a sight of Ānanda, that he achieved a paying of homage to him.”

Thus spoke the Lord; delighted, these monks rejoiced in what the Lord had said.

Discourse on the Foreign Cloth: The Eighth

Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthi, in Jeta‘s Grove, in Anāthapiṇḍika‘s park. Then in the morning, Venerable Ānanda dressed, took his bowl and robe, and entered Sāvatthi for alms. After going for alms in Sāvatthi, when he had finished his meal and returned from alms-round, he went to the Mansion of Migāra‘s Mother in the Eastern Park for the day‘s abiding.

On that occasion King Pasenadi of Kosala had mounted the elephant Ekapuṇḍarīka¹ and set out from Sāvatthi for the day. King Pasenadi of Kosala saw Venerable Ānanda coming in the distance, and said to his minister Sirivaḍḍha, “Dear Sirivaḍḍha, that is Venerable Ānanda.”

“Yes, Great King, that is Venerable Ānanda.”

Then King Pasenadi of Kosala said to a certain man, “Good man, go to Venerable Ānanda, honor him with your head at his feet, and address him with my words: ‘Bhante, King Pasenadi of Kosala honors you with his head at your feet.’ Then say, ‘Bhante, if there is nothing that Venerable Ānanda urgently needs to do, then, Bhante, let Venerable Ānanda wait a moment, out of compassion.”

“Yes, Lord,” that man replied to King Pasenadi of Kosala. He approached Venerable Ānanda, paid respect to him, and stood to one side. While he was standing to one side, he said to Venerable Ānanda, “Bhante, King Pasenadi of Kosala honors you with his head at your feet, and says this : ‘Bhante, if there is nothing that Venerable Ānanda urgently needs to do, then, Bhante, let Venerable Ānanda wait a moment, out of compassion.’” Venerable Ānanda silently consented.

Then King Pasenadi of Kosala, having gone as far as he could by elephant, dismounted from the elephant and approached Venerable Ānanda on foot. He paid respects to Venerable Ānanda and stood to one side. While he was standing to one side, King Pasenadi of Kosala said to Venerable Ānanda, “Bhante, if there is nothing that Venerable Ānanda urgently needs to do, then, Bhante, it would be excellent if Venerable Ānanda would approach the bank of the river Aciravatī, out of compassion.” Venerable Ānanda silently consented.

Then Venerable Ānanda approached the bank of the river Aciravatī, and sat at a seat prepared at the base of a certain tree. Then King Pasenadi of Kosala, after going as far as he could by elephant, dismounted from the elephant and approached Venerable Ānanda on foot. He paid respects to Venerable Ānanda and stood to one side. While he was standing to one side, King Pasenadi of Kosala said to Venerable Ānanda, “Here, Bhante, let Venerable Ānanda sit on this elephant-hide rug.”

“Enough, Great King. You sit on it; I am already seated on my own sitting-cloth.”

Then King Pasenadi of Kosala sat on the prepared seat. When he was seated, he said to Venerable Ānanda, “Bhante Ānanda, would the Blessed One engage in any kind of physical activity… verbal activity… mental activity that would be criticized by contemplatives and Brahmins?”

“Great King, the Blessed One would not engage in any kind of physical activity… verbal activity… mental activity that would be criticized by wise contemplatives and Brahmins.”

“Wonderful, Bhante! Magnificent, Bhante! Bhante, we were not able to answer this question, Bhante, that has been completely explained by Venerable Ānanda. Bhante, those who are foolish and incompetent speak in praise or dispraise of others without investigating and considering, and we do not see that as valuable. However, Bhante, the wise, competent, and sagacious speak in praise or dispraise of others after investigating and considering, and we do see that as valuable. Bhante Ānanda, what kind of physical… verbal… mental activity is criticized by wise contemplatives and Brahmins?”

“Great King, any physical… verbal… mental activity that is unwholesome.”

“Bhante, what physical… verbal… mental activity is unwholesome?”

“Great King, any physical… verbal… mental activity that is blameworthy.”

“Bhante, what physical… verbal… mental activity is blameworthy?”

“Great King, any physical… verbal… mental activity that is afflictive.”

“Bhante, what physical… verbal… mental activity is afflictive?”

“Great King, any physical… verbal… mental activity that results in suffering.”

“Bhante, what physical… verbal… mental activity results in suffering?”

“Great King, any physical… verbal… mental activity that contributes to affliction for oneself, that contributes to affliction for others, that contributes to affliction for both, that causes unwholesome mindstates² to increase, or that causes wholesome mindstates to decrease; Great King, this is the kind of physical… verbal… mental activity that is criticized by wise contemplatives and Brahmins.”

“Bhante Ānanda, does the Blessed One praise abandoning all unwholesome mindstates?”

“Great King, the Tathāgata has abandoned all unwholesome mindstates, and is endowed with all wholesome mindstates.”

“Bhante Ānanda, what physical… verbal… mental activity is not criticized by wise contemplatives and Brahmins?”

“Great King, any physical… verbal… mental activity that is wholesome.”

“Bhante, what physical… verbal… mental activity is wholesome?”

“Great King, any physical… verbal… mental activity that is blameless.”

“Bhante, what physical… verbal… mental activity is blameless?”

“Great King, any physical… verbal… mental activity that is non-afflictive.”

“Bhante, what physical… verbal… mental activity is non-afflictive?”

“Great King, any physical… verbal… mental activity that results in happiness.”

“Bhante, what physical… verbal… mental activity results in happiness?”

“Great King, any physical… verbal… mental activity that does not contribute to affliction for oneself, that does not contribute to affliction for others, that does not contribute to affliction for both, that causes unwholesome mindstates to decrease, and that causes wholesome mindstates to increase; Great King, this is the kind of physical… verbal… mental activity that is not criticized by wise contemplatives and Brahmins.”

“Bhante Ānanda, does the Blessed One praise commitment to all wholesome things?”

“Great King, the Tathāgata has abandoned all unwholesome mindstates, and is endowed with all wholesome mindstates.”

“Wonderful, Bhante! Magnificent, Bhante! Bhante, this has been well-said by Venerable Ānanda. Bhante, we are satisfied and pleased with Venerable Ānanda‘s well-spoken statement. Bhante, because we are satisfied and pleased with Venerable Ānanda‘s well-spoken statement, if it was proper for Venerable Ānanda to have a prize elephant, we would give him a prize elephant; if it was proper for Venerable Ānanda to have a prize horse, we would give him a prize horse; if it was proper for Venerable Ānanda to have control of a village, we would give him control of a village. However, Bhante, we know that these things are not proper for Venerable Ānanda. Bhante, I have this cloak, which was sent to me by King Ajātasattu Vedehiputta of Magadha wrapped in a roll of cloth; it is sixteen units long and eight units wide. Bhante, let Venerable Ānanda receive it out of compassion.”

“Enough, Great King. I already have a complete set of three robes.”

“Bhante, the river Aciravatī is seen by both Venerable Ānanda and by us. When a great rain-cloud pours rain high in the mountains, then the river Aciravatī overflows both its banks; in the same way, Bhante, with this cloak Venerable Ānanda can make a set of three robes for himself, and whatever cloth is leftover from making Venerable Ānanda‘s set of three robes can be shared with his spiritual companions. In this way, our donation will metaphorically overflow. Bhante, let Venerable Ānanda receive this cloak.” Venerable Ānanda received the cloak.

Then King Pasenadi of Kosala said to Venerable Ānanda, “Bhante Ānanda, now we will go; we have many duties and much to do.”

“Great King, do as you see fit.”

Then King Pasenadi of Kosala, having delighted in Venerable Ānanda‘s statement, rose from his seat, paid respects to Venerable Ānanda, and having done what was respectful, he left.

Then not long after King Pasenadi of Kosala had left, Venerable Ānanda approached the Blessed One, paid respects to him, and sat to one side. While he was seated to one side, Venerable Ānanda reported to the Blessed One the entire conversation that had occurred with King Pasenadi of Kosala, and gave the cloak to the Blessed One. Then the Blessed One announced to the monks, “Monks, it is a gain for King Pasenadi of Kosala, it is well-gained by King Pasenadi of Kosala, that he got to see Ānanda and attend to him.”

This is what the Blessed One said. Satisfied, those monks delighted in the Blessed One‘s statement.