192. （一九二）加楼乌陀夷经

Kāluḍāyi, Maudgalyāyana, Mahāmaudgalyāyana, Mahākauṣṭhila, Mahākapphiṇa, Mahākauṣṭhila, Mahākapphiṇa, Mahākauṣṭhila
Mahākapphiṇa, Mahākauṣṭhila, Mahākapphiṇa, Mahākauṣṭhila, Mahākapphiṇa, Mahākauṣṭhila, Mahākapphiṇa, Mahākauṣṭhila
Mahākapphiṇa, Mahākauṣṭhila, Mahākapphiṇa, Mahākauṣṭhila, Mahākapphiṇa, Mahākauṣṭhila, Mahākapphiṇa, Mahākauṣṭ

I have heard thus:

Once, the Buddha was traveling in the country of Aṅga, together with a great assembly of bhikṣus. He went to the Jetavana Monastery in Anāthapiṇḍada's Park.

At that time, the World-Honored One, after the night had passed, put on his robe, took his bowl, entered Anāthapiṇḍada's Park to beg for alms, finished eating in the middle of the day, put away his robe and bowl, washed his hands and feet, put his sitting mat on his shoulder, went to a certain forest, and wished to walk in meditation during the day. Venerable Udayin also, after the night had passed, put on his robe, took his bowl, entered Anāthapiṇḍada's Park to beg for alms, finished eating in the middle of the day, put away his robe and bowl, washed his hands and feet, put his sitting mat on his shoulder, followed behind the Buddha, and thought like this: "If the World-Honored One now wishes to walk in meditation during the day, I will also go there to walk in meditation during the day."

Then the World-Honored One entered the forest, went to the foot of a tree, spread out his sitting mat, and sat down cross-legged. Venerable Udayin also entered the forest, not far from the Buddha, went to the foot of a tree, spread out his sitting mat, and sat down cross-legged. At that time, Venerable Udayin was alone in a quiet place, sitting in meditation and contemplating. His mind gave rise to this thought: "The World-Honored One has greatly benefited us, the Well-Gone One has greatly brought peace to us. The World-Honored One has removed the dharmas of suffering for us and increased the dharmas of happiness. The World-Honored One has removed the immeasurable bad and unwholesome dharmas for us and increased the immeasurable good and wonderful dharmas.

Venerable Udayin then rose from his sitting in meditation in the afternoon, went to where the Buddha was, bowed his head at the Buddha's feet, sat to one side, and the World-Honored One said to him: "Udayin! Are you not lacking in anything? Are you at ease and happy, with your strength as usual?"

Venerable Udayin replied: "Yes, World-Honored One! I am not lacking in anything. I am at ease and happy, with my strength as usual."

The World-Honored One further asked: "Udayin! How is it that you are not lacking in anything, at ease and happy, with your strength as usual?"

Venerable Udayin replied: "World-Honored One! When I was alone in a quiet place, sitting in meditation, I thought to myself: 'The World-Honored One has greatly benefited us, the Well-Gone One has greatly brought us peace. The World-Honored One has removed the dharmas of suffering for us and increased the dharmas of happiness. The World-Honored One has removed the immeasurable bad and unwholesome dharmas for us and increased the immeasurable wholesome and wonderful dharmas.' The World-Honored One once told the monks: 'You should stop eating after noon.' World-Honored One! When we heard this, we were unable to bear it, unwilling, and displeased. If there were faithful Brahmins and householders who came to the monastery to make extensive offerings, we would receive food with our own hands. But now the World-Honored One teaches us to stop this, the Well-Gone One teaches us to cut this off. He also says: 'This great monk cannot digest food.' However, we respect the World-Honored One's majestic and wonderful qualities and are unable to bear it. Therefore, we have stopped eating after noon.

Furthermore, the World-Honored One once told the monks: 'You should stop eating at night.' World-Honored One! When we heard this, we were unable to bear it, unwilling, and displeased. The best, most wonderful, most excellent, and most delicious of the two meals is now taught by the World-Honored One to be stopped, the Well-Gone One teaches us to cut it off. He also says: 'This great monk cannot digest food.' World-Honored One! Once there was a householder who brought back many kinds of pure and wonderful food and drink to his home and instructed his family members: 'You should receive this and put it in one place. We will all gather together to eat at night, not during the day.' World-Honored One! If there are families that provide the most wonderful and supreme food, it is only for the night meal. I am for the daytime meal. But now the World-Honored One teaches me to stop this, the Well-Gone One teaches me to cut it off. He also says: 'This great monk cannot digest food.' World-Honored One! We respect the World-Honored One's majestic and wonderful qualities and are unable to bear it. Therefore, we have stopped eating at night.

"World-Honored One! I further thought: 'If a monk enters a village at an improper time to beg for food, he may encounter thieves, or he may not encounter them. He may encounter tigers, deer, or both tigers and deer. He may encounter leopards, bears, or both leopards and bears. He may go to such places and encounter vicious elephants, horses, cows, or dogs. He may encounter a snake nest, or be hit by a clod, or beaten with a stick, or fall into a ditch, or fall into a latrine, or ride a sleeping bull, or fall into a deep pit, or enter thorns. He may see an empty house and enter such a house. If he enters, a woman may see him and call him to engage in evil and impure conduct.'"

"World-Honored One! In the past, a monk walked into someone's house at an improper time to beg for food in the dark rain, with lightning flashing. The woman of the house was outside washing dishes at the time. In the flash of lightning, she saw the monk from afar and mistook him for a ghost. She was terrified, her hair stood on end, and she cried out in a loud voice. She then became pregnant and said: 'You are a ghost! You are a ghost!' The monk said to the woman: 'Sister! I am not a ghost, I am a monk, I have come to beg for food.' At that time, the woman scolded the monk bitterly and said: 'May this monk's life be cut short, may his parents die early, may his family line be cut off, may his stomach burst open, may this shaven-headed monk wrap himself in black, childless and cut off from offspring, may you rather use a sharp knife to cut open your own stomach, you should not walk around begging for food at an improper time at night, because of this monk, I have become pregnant.' World-Honored One! I remember this and feel joyful. World-Honored One! Because of this joy, it fills my body. With right mindfulness and right knowledge, I give rise to joy, tranquility, happiness, and concentration. World-Honored One! Because of this concentration, it fills my body. With right mindfulness and right knowledge, it is like this, World-Honored One! I have nothing lacking, I am at ease and happy, my strength is as usual."

"World-Honored One! In the past, a monk walked into someone's house at an improper time to beg for food in the dark rain, with lightning flashing. The woman of the house was outside washing dishes at the time. In the flash of lightning, she saw the monk from afar and mistook him for a ghost. She was terrified, her hair stood on end, and she cried out in a loud voice. She then became pregnant and said: 'You are a ghost! You are a ghost!' The monk said to the woman: 'Sister! I am not a ghost, I am a monk, I have come to beg for food.' At that time, the woman scolded the monk bitterly and said: 'May this monk's life be cut short, may his parents die early, may his family line be cut off, may his stomach burst open, may this shaven-headed monk wrap himself in black, childless and cut off from offspring, may you rather use a sharp knife to cut open your own stomach, you should not walk around begging for food at an improper time at night, because of this monk, I have become pregnant.' World-Honored One! I remember this and feel joyful. World-Honored One! Because of this joy, it fills my body. With right mindfulness and right knowledge, I give rise to joy, tranquility, happiness, and concentration. World-Honored One! Because of this concentration, it fills my body. With right mindfulness and right knowledge, it is like this, World-Honored One! I have nothing lacking, I am at ease and happy, my strength is as usual."

World-Honored One! In the past, a monk walked into someone's house at an improper time to beg for food in the dark rain, with lightning flashing. The woman of the house was outside washing dishes at the time. In the flash of lightning, she saw the monk from afar and mistook him for a ghost. She was terrified, her hair stood on end, and she cried out in a loud voice. She then became pregnant and said: 'You are a ghost! You are a ghost!' The monk said to the woman: 'Sister! I am not a ghost, I am a monk, I have come to beg for food.' At that time, the woman scolded the monk bitterly and said: 'May this monk's life be cut short, may his parents die early, may his family line be cut off, may his stomach burst open, may this shaven-headed monk wrap himself in black, childless and cut off from offspring, may you rather use a

"World-Honored One! In the past, a monk walked into someone's house at an improper time to beg for food in the dark rain, with lightning flashing. The woman of the house was outside washing dishes at the time. In the flash of lightning, she saw the monk from afar and mistook him for a ghost. She was terrified, her hair stood on end, and she cried out in a loud voice. She then became pregnant and said: 'You are a ghost! You are a ghost!' The monk said to the woman: 'Sister! I am not a ghost, I am a monk, I have come to beg for food.' At that time, the woman scolded the monk bitterly and said: 'May this monk's life be cut short, may his parents die early, may his family line be cut off, may his stomach burst open, may this shaven-headed monk wrap himself in black, childless and cut off from offspring, may you rather use a sharp knife to cut open your own stomach, you should not walk around begging for food at an improper time at night, because of this monk, I have become pregnant.' World-Honored One! I remember this and feel joyful. World-Honored One! Because of this joy, it fills my body. With right mindfulness and right knowledge, I give rise to joy, tranquility, happiness, and concentration. World-Honored One! Because of this concentration, it fills my body. With right mindfulness and right knowledge, it is like this, World-Honored One! I have nothing lacking, I am at ease and happy, my strength is as usual."

"World-Honored One! In the past, a monk walked into someone's house at an improper time to beg for food in the dark rain, with lightning flashing. The woman of the house was outside washing dishes at the time. In the flash of lightning, she saw the monk from afar and mistook him for a ghost. She was terrified, her hair stood on end, and she cried out in a loud voice. She then became pregnant and said: 'You are a ghost! You are a ghost!' The monk said to the woman: 'Sister! I am not a ghost, I am a monk, I have come to beg for food.' At that time, the woman scolded the monk bitterly and said: 'May this monk's life be cut short, may his parents die early, may his family line be cut off, may his stomach burst open, may this shaven-headed monk wrap himself in black, childless and cut off from offspring, may you rather use a sharp knife to cut open your own stomach, you should not walk around begging for food at an improper time at night, because of this monk, I have become pregnant.' World-Honored One! I remember this and feel joyful. World-Honored One! Because of this joy, it fills my body. With right mindfulness and right knowledge, I give rise to joy, tranquility, happiness, and concentration. World-Honored One! Because of this concentration, it fills my body. With right mindfulness and right knowledge, it is like this, World-Honored One! I have nothing lacking, I am at ease and happy, my strength is as usual."

So it is, Udāyin! Those noble sons, when I tell them to abandon something, do not say: 'This is a small matter, why should we abandon it? The World-Honored One now tells us to abandon it, the Well-Gone One tells us to cut it off.' They do not say: 'This great śramaṇa cannot digest food, he has not abandoned it. He only gives rise to dislike and intolerance towards us, and also towards those other bhikṣus who uphold the precepts well.' Udāyin! Those noble sons are not tightly bound, not bound tightly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly,

Udāyin! It is like a poor person who has no money or wealth, and no power. He has a wife whose eyes are blind, ugly and unlovable, with only one house that is dilapidated and leaky, with birds nesting in it, unfit to live in. He has a bed that is also broken and unfit to sleep on, and only one jar that is cracked and unusable. He sees a bhikṣu who has finished eating after noon, washed his hands and feet, spread out his sitting mat, and sits under a tree, cool and peaceful, cultivating the supreme mind. Having seen this, he thinks: 'The śramaṇa is happy, the śramaṇa is like nirvāṇa. I am evil and without virtue. Why is that? I have a wife whose eyes are blind, ugly and unlovable, and I cannot leave her. I have only one house that is dilapidated and leaky, with birds nesting in it, unfit to live in, and I cannot leave it. I have a bed that is also broken and unfit to sleep on, and I cannot leave it. I have only one jar that is cracked and unusable, and I cannot leave it. I love the bhikṣu who shaves his beard and hair, wears the monastic robe, leaves home out of true faith, becomes a homeless ascetic, and studies the path.' Udāyin! If someone says: 'That poor person has no money or wealth, and no power. He is not tightly bound, not bound tightly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and firmly, not bound tightly and

Venerable Udāyin replied: "No, World-Honored One! Why is that? That poor person has no money or wealth, and no power. He has a wife whose eyes are blind, ugly and unlovable, and he cannot leave her. He has only one house that is dilapidated and leaky, with birds nesting in it, unfit to live in, and he cannot leave it. He has a bed that is also broken and unfit to sleep on, and he cannot leave it. He has only one jar that is cracked and unusable, and he cannot leave it. He loves the bhikṣu who shaves his beard and hair, wears the monastic robe, leaves home out of true faith, becomes a homeless ascetic, and studies the path. World-Honored One! Therefore, that poor person has no money or wealth, and no power. He is tightly bound, bound tightly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound tightly and firmly, bound

So it is, Udāyin! If I tell a foolish person to abandon something, he says: 'This is a small matter, why should I abandon it? The World-Honored One now tells me to abandon it, the Well-Gone One wants me to cut it off.' He also says: 'This great śramaṇa cannot digest food. He does not abandon this. He only gives rise to dislike and intolerance towards me, and also towards other bhikṣus who uphold the precepts well.' Udāyin! Therefore, the bonds of that foolish person are extremely firm and tight, increasing and intensifying, impossible to abandon, and he cannot attain liberation. Udāyin! If I tell a noble son to abandon something, he does not say: 'This is a small matter, why should I abandon it? The World-Honored One now tells me to abandon it, the Well-Gone One wants me to cut it off.' He also does not say: 'This great śramaṇa cannot digest food. He abandons this. He does not give rise to dislike and intolerance towards me, and also towards other bhikṣus who uphold the precepts well.' Udāyin! Therefore, the bonds of that noble son are not firm or tight, do not increase or intensify, are abandonable, and he can attain liberation.

"Udāyin! It is like a householder or householder's son who is extremely wealthy and happy, with immeasurable money, wealth, livestock, and industry, with many households, estates, and abundant rice and grain, and various necessities of life, slaves, elephants, and horses. He sees a bhikṣu who has finished eating after noon, washed his hands and feet, spread out his sitting mat, and sits under a tree, cool and peaceful, cultivating supreme concentration. Having seen this, he thinks: 'The śramaṇa is happy, the śramaṇa is like nirvāṇa. I should abandon my extremely great wealth, gold, treasures, wealth, grain, elephants, horses, and slaves, and delight in the bhikṣu who shaves his beard and hair, wears the monastic robe, leaves home out of true faith, becomes a homeless ascetic, and studies the path.' Udāyin! If someone says: 'The bonds of that householder or householder's son are extremely firm and tight, increasing and intensifying, impossible to abandon, and he cannot attain liberation,' is this a correct statement?"

Venerable Udāyin replied: "No, World-Honored One! Why is that? Because that householder or householder's son can abandon his extremely great wealth, gold, treasures, wealth, grain, elephants, horses, and slaves, and delight in the bhikṣu who shaves his beard and hair, wears the monastic robe, leaves home out of true faith, becomes a homeless ascetic, and studies the path. World-Honored One! Therefore, the bonds of that householder or householder's son are not firm or tight, do not increase or intensify, are abandonable, and he can attain liberation."

So it is, Udāyin! If I tell those noble sons to abandon this, they do not say: 'This is a small matter, why bother to abandon it? The World-Honored One now teaches me to abandon this, the Well-Gone One makes me cut this off.' They also do not say: 'This great śramaṇa cannot digest food, he just cuts this off. He does not give rise to what is unacceptable or unbearable for me, nor does he give rise to what is unacceptable or unbearable for other bhikṣus who uphold the precepts well.' Udāyin! Therefore, the bonds of those noble sons are not firm or tight, do not increase or intensify, are abandonable, and they can attain liberation. Udāyin! If a bhikṣu practices equanimity, having practiced equanimity, he gives rise to desire-related thoughts, and the bonds of affection and attachment, he delights in them, does not abandon, abide in, or vomit them out. Udāyin! I say this is bondage, not liberation. Why is that? Because all bonds are unwholesome. Udāyin! Because the bonds are unwholesome, I say this is bondage, not liberation. Udāyin! If a bhikṣu practices equanimity, having practiced equanimity, he gives rise to desire-related thoughts, and the bonds of affection and attachment, he does not delight in them, abandons, abides in, and vomits them out. Udāyin! I say this is also bondage, not liberation. Why is that? Because all bonds are unwholesome. Udāyin! Because the bonds are unwholesome, I say this is bondage, not liberation. Udāyin! If a bhikṣu practices equanimity, having practiced equanimity, sometimes his mind forgets, and he gives rise to desire-related thoughts, and the bonds of affection and attachment, he observes slowly and quickly extinguishes them. Udāyin! It is like an iron ball or iron plowshare that is burned all day long, and someone puts two or three drops of water on it, the drops are slow and do not continue, the water quickly dries up. Udāyin! In the same way, if a bhikṣu practices equanimity, having practiced equanimity, sometimes his mind forgets, and he gives rise to desire-related thoughts, and the bonds of affection and attachment, he observes slowly and quickly extinguishes them. Udāyin! I say this is also bondage, not liberation. Why is that? Because all bonds are unwholesome. Udāyin! Because the bonds are unwholesome, I say this is bondage, not liberation.

Udāyin! Both dwell in the root of suffering, wandering without birth and death, in the unsurpassed extinction of desire, with the liberation of the good mind. Udāyin! I say this is liberation, not bondage. Why is that? Because all bonds are exhausted. Udāyin! Because all bonds are exhausted, I say this is liberation, not bondage. Udāyin! There is pleasure, which is not the pleasure of the noble ones, but the pleasure of ordinary people, the root of illness, the root of boils, the root of arrow wounds, with food, with birth and death, not to be cultivated, not to be practiced, not to be widely spread, I say that should not be cultivated. Udāyin! There is pleasure, which is the pleasure of the noble ones, the pleasure of desirelessness, the pleasure of detachment, the pleasure of cessation, the pleasure of right awakening, without food, without birth and death, to be cultivated, to be practiced, to be widely spread, I say that should be cultivated. Udāyin! What is the pleasure that is not the pleasure of the noble ones, but the pleasure of ordinary people, the root of illness, the root of boils, the root of arrow wounds, with food, with birth and death, not to be cultivated, not to be practiced, not to be widely spread, I say that should not be cultivated? If pleasure arises from the five desires, that pleasure is not the pleasure of the noble ones, but the pleasure of ordinary people, the root of illness, the root of boils, the root of arrow wounds, with food, with birth and death, not to be cultivated, not to be practiced, not to be widely spread, I say that should not be cultivated.

Udāyin! What is the pleasure that is the pleasure of the noble ones, the pleasure of desirelessness, the pleasure of detachment, the pleasure of cessation, the pleasure of right awakening, without food, without birth and death, to be cultivated, to be practiced, to be widely spread, I say that should be cultivated? Udāyin! If a bhikṣu, having separated from desires, separated from evil and unwholesome dharmas, attains and abides in the fourth dhyāna, which is without food, without birth and death, to be cultivated, to be practiced, to be widely spread, I say that should be cultivated. Udāyin! A bhikṣu, having separated from desires, separated from evil and unwholesome dharmas, with initial and sustained thought, attains and abides in the first dhyāna, which is born of separation, with joy and bliss. The noble ones say this is moving. What is moving here? Herein, initial and sustained thought are said to be moving. What is moving here? Udāyin! A bhikṣu, having stilled initial and sustained thought, with inner tranquility and one-pointedness of mind, without initial and sustained thought, attains and abides in the second dhyāna, which is born of concentration, with joy and bliss. The noble ones say this is moving. What is moving here? If there is joy here, the noble ones say this is moving. What is not moving here? Udāyin! A bhikṣu, having separated from joy, dwells in equanimity, mindful, and fully aware, experiences bliss in the body, attains and abides in the third dhyāna, which is said to be the noble one's relinquishment, mindfulness, bliss, and emptiness. The noble ones say this is not moving. What is not moving here? Udāyin! A bhikṣu, having extinguished pleasure and pain, and having previously extinguished joy and displeasure, attains and abides in the fourth dhyāna, which is neither pain nor pleasure, with purity of equanimity and mindfulness. The noble ones say this is not moving.

Udāyin! A bhikṣu, having separated from desires, separated from evil and unwholesome dharmas, attains and abides in the first dhyāna, which is born of separation, with initial and sustained thought, with joy and bliss. Udāyin! I say this is not to be made non-existent, not to be abandoned, not to be transcended. What is to be transcended here? Udāyin! A bhikṣu, having stilled initial and sustained thought, with inner tranquility and one-pointedness of mind, without initial and sustained thought, attains and abides in the second dhyāna, which is born of concentration, with joy and bliss. This is said to be transcended here. Udāyin! I say this is also not to be made non-existent, not to be abandoned, not to be transcended. What is to be transcended here? Udāyin! A bhikṣu, having separated from joy, dwells in equanimity, mindful, and fully aware, experiences bliss in the body, attains and abides in the third dhyāna, which is said to be the noble one's relinquishment, mindfulness, bliss, and emptiness. This is said to be transcended here. Udāyin! I say this is also not to be made non-existent, not to be abandoned, not to be transcended. What is to be transcended here? Udāyin! A bhikṣu, having extinguished pleasure and pain, and having previously extinguished joy and displeasure, attains and abides in the fourth dhyāna, which is neither pain nor pleasure, with purity of equanimity and mindfulness. This is said to be transcended here. Udāyin! I say this is also not to be made non-existent, not to be abandoned, not to be transcended.

"What is to be transcended here? Udāyin! A bhikṣu, having transcended all perceptions of form, having put an end to perceptions of sense objects, not paying attention to perceptions of multiplicity, attains and abides in the sphere of infinite space, which is infinite space. This is said to be transcended here. Udāyin! I say this is also not to be made non-existent, not to be abandoned, not to be transcended. What is to be transcended here? Udāyin! A bhikṣu, having transcended the sphere of infinite space, attains and abides in the sphere of infinite consciousness, which is infinite consciousness. This is said to be transcended here. Udāyin! I say this is also not to be made non-existent, not to be abandoned, not to be transcended. What is to be transcended here? Udāyin! A bhikṣu, having transcended the sphere of infinite consciousness, attains and abides in the sphere of nothingness, which is the sphere of nothingness. This is said to be transcended here. Udāyin! I say this is also not to be made non-existent, not to be abandoned, not to be transcended. What is to be transcended here? Udāyin! A bhikṣu, having transcended the sphere of nothingness, attains and abides in the sphere of neither perception nor non-perception, which is the sphere of neither perception nor non-perception. This is said to be transcended here. Udāyin! I say this is also not to be made non-existent, not to be abandoned, not to be transcended. Udāyin! Is there any one or many fetters that abide for a long time, which I say are not to be made non-existent, not to be abandoned, not to be transcended, that is, which I say are not to be cut off?"

Venerable Udāyin replied, "No, World-Honored One!"

The World-Honored One praised, "Excellent! Excellent! Udāyin! You are not like those foolish people. Those foolish people, when I tell them to abandon something, they say, 'This is a small matter, why should we abandon it? Now the World-Honored One tells us to abandon it, the Well-Gone One tells us to cut it off.' They also say, 'This great śramaṇa cannot digest food, he does not abandon it. He only gives rise to dislike and intolerance towards us, and also towards other bhikṣus who uphold the precepts well.' Udāyin! Therefore, the bonds of those foolish people are extremely firm and tight, increasing and intensifying, unbreakable, and unable to be liberated. Udāyin! If there are sons of noble families whom I tell to abandon something, they do not say, 'This is a small matter, why should we abandon it? Now the World-Honored One tells us to abandon it, the Well-Gone One tells us to cut it off.' They also do not say, 'This great śramaṇa cannot digest food, he abandons it. He does not give rise to dislike and intolerance towards us, and also towards other bhikṣus who uphold the precepts well.' Udāyin! Therefore, the bonds of those sons of noble families are not firm or tight, not increasing or intensifying, and can be broken, and they can be liberated."

The Buddha spoke thus. Venerable Udāyin, having heard the Buddha's words, rejoiced and upheld them.