Advanced search
Related Searches: Bluetooth, Virtual Reality, android, smart phone, mtk, smart watch, Keyboard, OPENBOX View all
Picture of The Madhyama Āgama (Middle-Length Discourses)

The Madhyama Āgama (Middle-Length Discourses)

SKU: FS9102883
The Madhyama Āgama (Middle-Length Discourses)
Reproduction is welcome and allowed for free circulation only.
     

 

 

 

 

 

THE MADHYAMA ĀGAMA (MIDDLE-LENGTH DISCOURSES) VOLUME I

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

dBET PDF Version

© 2017

All Rights Reserved

 

BDK English Tripiṭaka Series

 

 

 

 

 

 

 

 

 

THE MADHYAMA ĀGAMA (MIDDLE-LENGTH DISCOURSES) VOLUME I

 

(Taishō Volume 1, Number 26)

 

 

 

 

 

 

Marcus Bingenheimer, Editor in Chief Bhikkhu Anālayo and

Roderick S. Bucknell, Co-Editors

 

 

 

 

 

 

 

Bukkyo Dendo Kyokai America, Inc.

2013

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Copyright © 2013 by Bukkyō Dendō Kyōkai and BDK America, Inc.

All rights reserved. No part of this book may be reproduced, stored in a retrieval system, or transcribed in any form or by any means

—electronic, mechanical, photocopying, recording, or otherwise— without the prior written permission of the publisher.

 

Third Printing, 2016

ISBN: 978-1-886439-47-4

Library of Congress Catalog Card Number: 2013943512

 

Published by BDK America, Inc. 1675 School Street

Moraga, California 94556 Printed in the United States of America

 

 

 

 

 

A Message on the Publication of the English Tripiṭaka

 

The Buddhist canon is said to contain eighty-four thousand different teachings. I believe that this is because the Buddha’s basic approach was to prescribe a different treatment for every spiritual ailment, much as a doctor prescribes a different medicine for every medical ailment. Thus his teachings were always appropriate for the particular suffering individual and for the time at which the teaching was given, and over the ages not one of his prescriptions has failed to relieve the suffering to which it was addressed.

Ever since the Buddha’s Great Demise over twenty-five hundred years ago, his message of wisdom and compassion has spread throughout the world. Yet no one has ever attempted to translate the entire Buddhist canon into English throughout the history of Japan. It is my greatest wish to see this done and to make the translations available to the many English-speaking people who have never had the opportunity to learn about the Buddha’s teachings.

Of course, it would be impossible to translate all of the Buddha’s eighty- four thousand teachings in a few years. I have, therefore, had one hundred thirty- nine of the scriptural texts in the prodigious Taishō edition of the Chinese Buddhist canon selected for inclusion in the First Series of this translation project.

It is in the nature of this undertaking that the results are bound to be criticized. Nonetheless, I am convinced that unless someone takes it upon himself or herself to initiate this project, it will never be done. At the same time, I hope that an improved, revised edition will appear in the future.

It is most gratifying that, thanks to the efforts of more than a hundred Buddhist scholars from the East and the West, this monumental project has finally gotten off the ground. May the rays of the Wisdom of the Compassionate One reach each and every person in the world.

 

NUMATA Yehan Founder of the English

August 7, 1991 Tripiṭaka Project

 

 

 

 

 

 

Editorial Foreword

 

In January 1982, Dr. NUMATA Yehan, the founder of Bukkyo Dendo Kyokai (Society for the Promotion of Buddhism), decided to begin the monumental task of translating the complete Taishō edition of the Chinese Tripiṭaka (Buddhist canon) into the English language. Under his leadership, a special preparatory committee was organized in April 1982. By July of the same year, the Translation Committee of the English Tripiṭaka was officially convened.

The initial Committee consisted of the following members: (late) HANAYAMA Shōyū (Chairperson), (late) BANDŌ Shōjun, ISHIGAMI Zennō, (late) KAMATA Shigeo, (late) KANAOKA Shūyū, MAYEDA Sengaku, NARA Yasuaki, (late) SAYEKI Shinkō, (late) SHIOIRI Ryōtatsu, TAMARU Noriyoshi, (late) TAMURA Kwansei, URYŪZU Ryūshin, and YUYAMA Akira. Assistant members of the Committee were as follows: KANAZAWA Atsushi, WATANABE Shōgo, Rolf Giebel of New Zealand, and Rudy Smet of Belgium.

After holding planning meetings on a monthly basis, the Committee selected one hundred thirty-nine texts for the First Series of translations, an estimated one hundred printed volumes in all. The texts selected are not necessarily limited to those originally written in India but also include works written or composed in China and Japan. While the publication of the First Series proceeds, the texts for the Second Series will be selected from among the remaining works; this process will continue until all the texts, in Japanese as well as in Chinese, have been published.

Frankly speaking, it will take perhaps one hundred years or more to accom- plish the English translation of the complete Chinese and Japanese texts, for they consist of thousands of works. Nevertheless, as Dr. NUMATA wished, it is the sincere hope of the Committee that this project will continue unto completion, even after all its present members have passed away.

Dr. NUMATA passed away on May 5, 1994, at the age of ninety-seven, entrust- ing his son, Mr. NUMATA Toshihide, with the continuation and completion of the Translation Project. The Committee also lost its able and devoted Chairperson,

 

 

Professor HANAYAMA Shōyū, on June 16, 1995, at the age of sixty-three. After these severe blows, the Committee elected me, then Vice President of Musashino Women’s College, to be the Chair in October 1995. The Committee has renewed its determination to carry out the noble intention of Dr. NUMATA, under the lead- ership of Mr. NUMATA Toshihide.

The present members of the Committee are MAYEDA Sengaku (Chairperson), ICHISHIMA Shōshin, ISHIGAMI Zennō, KATSURA Shōryū, NAMAI Chishō, NARA Yasuaki, SAITŌ Akira, SHIMODA Masahiro, Kenneth K. Tanaka, WATANABE Shōgo, and YONEZAWA Yoshiyasu.

The Numata Center for Buddhist Translation and Research was established in November 1984, in Berkeley, California, U.S.A., to assist in the publication of the BDK English Tripiṭaka First Series. The Publication Committee was organized at the Numata Center in December 1991. In 2010, the Numata Center’s operations were merged into Bukkyo Dendo Kyokai America, Inc. (BDK America) and BDK America continues to oversee the English Tripiṭaka project in close coop- eration with the Editorial Committee in Tokyo.

MAYEDA Sengaku

Chairperson

Editorial Committee of

the BDK English Tripiṭaka

 

 

 

 

 

Publisher’s Foreword

 

On behalf of the members of the Publication Committee, I am happy to present this volume as the latest contribution to the BDK English Tripiṭaka Series. The Publication Committee members have worked to ensure that this volume, as all other volumes in the series, has gone through a rigorous process of editorial efforts.

The initial translation and editing of the Buddhist scriptures found in this and other BDK English Tripiṭaka volumes are performed under the direction of the Editorial Committee in Tokyo, Japan. Both the Editorial Committee in Tokyo and the Publication Committee, headquartered in Berkeley, California, are ded- icated to the production of accurate and readable English translations of the Buddhist canon. In doing so, the members of both committees and associated staff work to honor the deep faith, spirit, and concern of the late Reverend Dr. Yehan Numata, who founded the BDK English Tripiṭaka Series in order to dis- seminate the Buddhist teachings throughout the world.

The long-term goal of our project is the translation and publication of the texts in the one hundred-volume Taishō edition of the Chinese Buddhist canon, along with a number of influential extracanonical Japanese Buddhist texts. The list of texts selected for the First Series of this translation project may be found at the end of each volume in the series.

As Chair of the Publication Committee, I am deeply honored to serve as the fifth person in a post previously held by leading figures in the field of Buddhist studies, most recently by my predecessor, John R. McRae.

In conclusion, I wish to thank the members of the Publication Committee for their dedicated and expert work undertaken in the course of preparing this volume for publication: Senior Editor Marianne Dresser, Dr. Hudaya Kandahjaya, Dr. Carl Bielefeldt, Dr. Robert Sharf, and Rev. Brian Kensho Nagata, President of BDK America.

A. Charles Muller Chairperson Publication Committee

 

 

 

 

 

 

Contents

 

A Message on the Publication of the English Tripiṭaka

 

NUMATA Yehan

v

Editorial Foreword

MAYEDA Sengaku

vii

Publisher’s Foreword

A. Charles Muller

ix

Introduction

Abbreviations

Marcus Bingenheimer

xv

xxviii

The Madhayama Āgama (Middle-length Discourses), Volume I Division 1. On Sets of Seven

Translated by Bhikkhu Anālayo

  1. The Discourse on Wholesome Qualities 3
  2. The Discourse on the Coral Tree 8
  3. The Discourse with the Parable of the [Border] Town10
  4. The Discourse with the Water Parable  17
  5. The Discourse with the Parable of the Heap of Wood 23
  6. The Discourse on the Destination of a Good Person 33
  7. The Discourse on [Sources of] Worldly Merit    38
  8. The Discourse on Seven Suns 41
  9. The Discourse on Seven Chariots  47
    1. The Discourse on the Cessation of Taints  56

Division 2. On Karma Translated by Kin-Tung Yit

11. The Discourse with the Parable [of the Ounce] of Salt   63

  1. The Discourse to Vappa 68
  2. The Discourse on [Tenets to Be] Transcended 73
  3. The Discourse to Rāhula78
  4. The Discourse on Intention   84
  5. The Discourse to the Kālāmas 89
  6. The Discourse to Gāmaṇi 96
  7. The Discourse to Sīha  101
  8. The Discourse to the Nigaṇṭhas 108
  9. The Discourse to Pāṭaliya    122

Division 3. Sāriputta Translated by William Chu

  1. The Discourse on an Even Mind141
  2. The Discourse on Perfecting the Precepts146
  3. The Discourse on Wisdom  152
  4. The Discourse on the “Lion’s Roar” of Sāriputta  160
  5. The Discourse with Parables Relating to Water166
  6. The Discourse to the Gulissāni  170
  7. The Discourse to Dhānañjāni176
  8. The Discourse on Teaching the Ill [Anāthapiṇḍika]188
  9. The Discourse by Mahā Koṭṭhita 201
  10. The Discourse with the Parable of the Elephant’s Footprint 218
  11. The Discourse on Discerning the Noble Truths234

Division 4. On Extraordinary Qualities Translated by Teng Weijen

  1. The Discourse on Extraordinary Qualities [of the Buddha]247
  2. The Discourse on [How Ānanda Became] the Attendant    257
  3. The Discourse by Bakkula  271
  4. The Discourse to the Asura 275
  5. The Discourse on Earthquakes   281
  6. The Discourse at Campā286
  7. The [First] Discourse to the Householder Ugga    292
  8. The [Second] Discourse to the Householder Ugga300
  9. The Discourse to the Householder Hatthaka   306
  10. The Discourse on the Householder Hatthaka  316

Division 5. On Conditions Translated by Marcus Bingenheimer

  1. The Discourse on “What is the Purpose?” 319
  2. The Discourse on No [Need for] Thought 321
  3. The Discourse on Mindfulness   322
  4. The [First] Discourse on Shame and Scruples323

Contents

  1. The [Second] Discourse on Shame and Scruples  324
  2. The [First] Discourse on the Precepts 326
  3. The [Second] Discourse on the Precepts 326
  4. The [First] Discourse on Respect 327
  5. The [Second] Discourse on Respect 328
  6. The Discourse on the Beginning329
  7. The [First] Discourse on Nutriments332
  8. The [Second] Discourse on Nutriments   339
  9. The Discourse on [Attaining the] Wisdom of Cessation

[of the Taints]  343

  1. The Discourse on Nirvana   346
  2. The Discourse to Meghiya  349
  3. The Discourse Spoken for the Monks 354

Division 6. On Kings

Translated by Shi Chunyin (Fascicles 11–13) and Kuan Tse-fu (Fascicles 14–16)

58. The Discourse on the Seven Treasures

359

59. The Discourse on the Thirty-two Marks

360

60. The Discourse on the Four Continents

365

61. The Discourse with the Cow Dung Parable

373

62. The Discourse on King Bimbisāra Meeting the Buddha

379

63. The Discourse at Vebhaḷiṅga

387

64. The Discourse on the Divine Messengers

407

65. The Discourse with the Raven Parable

422

66. The Discourse on Origins

432

67. The Discourse on Mahādeva’s Mango Grove

447

68. The Discourse on Mahāsudassana

462

69. The Discourse with the Thirty Analogies

477

70. The Discourse on the Wheel-turning Monarch

483

71. The Discourse to Pāyāsi

505

Notes

541

Bibliography

557

Index

565

A List of the Volumes of the BDK English Tripiṭaka (First Series)

589

 

 

xiii

 

 

 

 

 

 

Introduction

 

To translate is to explain.1

—Sengyou (445–518)

The Zhong ahan jing (Skt. Madhyamāgama, T. 26), which is translated here, is one of the four major canonical collections of early Buddhist sutras preserved in Chinese.2 The sutras grouped in this collection were deemed to be of “middle length” (Ch. zhong, Skt. madhyama: “middle”). The Chinese Ahan (Skt. Āgama) collections correspond to the better-known Nikāyas of the Pāli canon. While the latter texts (the Dīghanikāya, Majjhimanikāya, Saṃyuttanikāya, and Aṅguttara- nikāya) have long been available in English translation, none of the equally impor- tant Āgamas has so far been rendered into English, or indeed any Western lan- guage.3 The Āgamas and Nikāyas constitute the Sūtra-piṭaka4 for the northern and southern transmission5 of Buddhism respectively, and they are the primary sources for what we know about early Buddhist doctrine. They remain of immense importance for the study and practice of Buddhism in both academic and religious contexts. With this translation we aim to make accessible another important wit- ness, a view back onto the earliest period of the Buddhist tradition.

In the following I will outline the development of the text translated here, from its beginning in the oral tradition, through its Indian and Chinese “incarna- tions,” up to the present English translation. Our focus will be on the history of the text. For summaries and discussions of the content of individual sutras, the reader should refer to the works by Minh Chau and Bhikkhu Anālayo cited below.

Āgamas and Nikāyas

It is not yet possible to give a comprehensive account of how exactly the Āgamas relate to the Nikāya corpus; the general outline, however, is clear. The four Āgamas, all of which are now preserved intact only in Chinese, represent por- tions of the Sūtra-piṭakas of various northern schools of Buddhism, which were transmitted in various Indian dialects and then made their way to the Buddhist

 

 

 

xv

 

 

kingdoms of Central Asia and along the Silk Road into China. The Nikāyas contain the sutra texts of the southern tradition that were transmitted to Sri Lanka and preserved in the Pāli canon, whose formative period was from the first century B.C.E. to the fifth century C.E.

Regarding the relationship between the Zhong ahan jing and the Majjhimanikāya, Minh Chau’s groundbreaking 1964 study, The Chinese Madhyama Āgama and the Pāli Majjhima Nikāya (Delhi: Motilal Banarsidass, 1991, reprint), describes a number of differences in doctrinal and narrative content.6 Bhikkhu Anālayo’s A Comparative Study of the Majjhima-nikāya (Taipei: Dharma Drum Publishing, 2011) discusses in great detail all Chinese parallels to the sutras of the Majjhimanikāya, many of which are represented in our translation. In the course of his research Bhikkhu Anālayo has also translated and discussed a large number of sutras from the Zhong ahan jing. In view of the extent of his contribution, the relevant citations are listed in an addendum to the bibliography.

As the translation work for this volume has shown again and again, com- parison with the Pāli versions is often essential for an understanding of difficult passages. Although most Āgama sutras preserved in Chinese do have counterparts in the Pāli canon and vice versa, they are frequently found in different collections. According to Akanuma Chizen’s catalogue, Kanpa shibu shiagon goshōroku—The Comparative Catalogue of Chinese Āgamas and Pāli Nikāyas (Nagoya: Hajinkakushobō, 1929), of the two hundred and twenty-two sutras of T. 26, only one hundred and three have their counterpart in the Majjhimanikāya; fourteen have their counterpart in the Dīghanikāya, seventeen in the Saṃyuttanikāya, and eighty-seven in the Aṅguttaranikāya.7 Fourteen of the two hundred and twenty-two sutras of T. 26 have no known parallel in the Pāli corpus.

Madhyamāgama(s)

After the death of the founder, Buddhist texts were transmitted orally in Middle Indo-Aryan dialects (Prakrits). While the southern tradition eventually settled on one of these dialects, Pāli, as its canonical language, in India and Central Asia Buddhist texts were successively Sanskritized and/or translated into other languages such as Chinese, Tokharian, Khotanese, Sogdian, and Tibetan.8 Also, new Buddhist texts in India, from at least the third century

 

 

onward, were directly composed in standard Sanskrit. Manuscripts from the northern tradition, especially those of Central Asian provenance, are therefore often in Prakrit (especially Gāndhārī)9 or some nonstandard form of Sanskrit, sometimes called Buddhist Sanskrit, an intermediate stage between some Prakrit and standard Sanskrit.

Unfortunately, we do not have a complete Madhyamāgama in either Sanskrit or Prakrit. Only for the Dīrghāgama do we have a (largely) complete Indic manuscript;10 for the other three collections there are only numerous manuscript fragments containing sometimes one or more sutras but more commonly only a few lines of text. These fragments stem from different peri- ods and locations. As yet there is no combined edition of this material for any Āgama, nor is there general bibliographic overview. For the Mad- hyamāgama, however, Jin-il Chung and Takamichi Fukita have catalogued all available Sanskrit fragments in A Survey of the Sanskrit Fragments Cor- responding to the Chinese Madhyamagama, Including References to Sanskrit Parallels, Citations, Numerical Categories of Doctrinal Concepts, and Stock Phrases (Tokyo: Sankibo, 2011).11

As with most other long texts that have been transmitted orally, and since the first century B.C.E. with the support of writing, we have to assume that no two instances of a text were ever fully identical, even though the Indian oral tradition is known for preserving texts over long periods with very little variation.12 If nothing else, the fact that the Madhyamāgama and the Majjhimanikāya share only about one hundred sutras out of two hundred and twenty-two (MĀ) and one hundred and fifty-two (MN), shows that the Āgamas/ Nikāyas as collections were still in flux for a considerable time. In their current form the collections can be attested to the fourth to fifth centuries. Only for the period since the translation into Chinese in the north (fourth century C.E.) and Buddhaghosa’s commentaries in Sri Lanka (fifth century C.E.) can we be confident that the gestalt of the four major sutra collections has remained more or less unchanged. Generally, it is only after that time that it is possible to date further changes in either tradition.13

The Sanskritized texts circulating in Central Asia continued to evolve after the fifth century, as is evident from the differences between later Sanskrit remains and the Chinese versions, but owing to the fragmentary nature of the Sanskrit materials our knowledge about these changes is extremely limited.14

 

 

The picture that emerges when the Sanskrit fragments are compared with the Chinese and Pāli versions is that several versions of the texts collected in the Āgamas/Nikāyas did exist between the first century B.C.E. and the fourth century C.E. During this time, when the oral tradition began to be sup- ported by writing in both the northern and southern traditions, each document instance would have differed slightly, reflecting school affiliation, local tra- ditions, linguistic environment, nonstandardized scripts, or any combination of these factors. Moreover, the manuscript evidence shows that some sutras contained in the Āgamas/Nikāyas circulated independently as well, a fact that is also borne out by the many instances of individual translations of Āgama/Nikāya sutras available in Chinese.

To illustrate the situation with one example: the Shansheng jing (sutra 135 of T. 26) exists in a cluster with at least thirteen other instances of the text: the Siṅgālovāda-sutta of the Dīghanikāya (DN, no. 31), the Shansheng jing of the Chinese Dīrghāgama (T. 1, no.16), the various Sanskrit fragments of the Śikhālaka-sūtra, two other individual Chinese translations (T. 16 and

T. 17), and a quotation in the Mahākarma-vibhaṅga.15 There exist complex stemmatic relationships among these texts, which—as for most sutra clus- ters—have not yet been clarified and perhaps will never be.

We are therefore faced with the fact that the collection of sutras translated in this volume is but one witness that has survived and attained prominence, like a snapshot of the development of the text taken at a certain time at a certain place. The composition of the text is therefore to a degree arbitrary, in the sense that T. 26 would in all likelihood have looked rather different if the Chinese translation had been done earlier, or later, or from a version of another school. In this light, the statement “the Majjhimanikāya has one hun- dred and fifty-two sutras and the Madhyamāgama two hundred and twenty- two” loses some of its apodictic edge. It so happened that the Majjhima- nikāya found closure with one hundred and fifty-two sutras, while incidentally the only surviving Madhyamāgama (preserved in Chinese as T. 26) found closure with two hundred and twenty-two sutras.

This angle is emphasized here because all too often doctrinal statements are made on the basis of a single passage in a single instance of a text. To remember that some randomness is part of tradition does not amount to rel- ativism or to the belief that there is no message at all in these texts; it means,

 

 

rather, that there is no final authoritative foundation on which to build one’s argument beyond the multiplicity and careful navigation of the text-clusters.

Before I turn to the translation of the Madhyamāgama into Chinese and the history of the Chinese text, a few remarks regarding the language of the source text for T. 26 are in order. P. V. Bapat (“Chinese Madhyamāgama and the Language of its Basic Text,” in B. P. Sinha, ed., Dr. Satkari Mookerji Felicitation Volume, pp. 1–6 [Varanasi: Chowkhamba Publications, 1969]) compares certain passages of T. 26 with the Pāli and with a Sanskritized ver- sion of the verses of Upāli. He gives a number of examples showing that the source text for T. 26 was identical neither with the Pāli nor with the Sanskri- tized version. Regarding the original idiom, he concludes that it was “some form of Prakrit closer to Pāli, or some imperfect or corrupt form of a language using Sanskrit orthography but dominated by Prakrit grammar.”

Oskar von Hinüber (“Upāli’s Verses in the Majjhimanikāya and the Madhyamāgama,” in L.A. Hercus, ed., Indological and Buddhist Studies, Volume in Honour of Professor J. W. de Jong on his 60th Birthday, pp. 250f [Canberra: Faculty of Asian Studies 1982]), while not citing Bapat, compares some of the same passages in their Pāli, Sanskrit, and Chinese versions. Independently, he too finds that the source text for T. 26 was in nonstandard Sanskrit. More precisely, he concludes that T. 26 was translated from a text that had passed through a Gāndhārī stage and was in the process of being Sanskritized.

On the basis of this and other research findings, Ernst Waldschmidt (“Central Asian Sūtra Fragments and their Relation to the Chinese Āgamas,” in H. Bechert, ed., The Language of the Earliest Buddhist Tradition [Göttingen: Vandenhoeck & Ruprecht, 1980], p. 137) summarizes:

[T]he Ch’ang-a-han-ching (Chang ahan jing) as well as the Tseng-i- a-han-ching (Zengyi ahan jing) have been recognized as obviously not translated from the Sanskrit, but from some Middle Indic or mixed dialect of Prakrit with Sanskrit elements.

This conclusion has been corroborated by our own observations made during the process of translation into English. That the language of the original text was not standard Sanskrit is evident from many transcriptions of names. For instance, the name transcribed in T. 26 as A li tuo16 (Pāli Ariṭṭha) cannot

 

 

have already been fully Sanskritized to Ariṣṭa, since the Chinese transcription includes no character representing a sibilant. This is in contrast to the tran- scription A li se tuo17 used for the same name in the Chinese Saṃyuktāgama (T. 99).

From Madhyamāgama

to Zhong ahan jing

The Madhyamāgama was translated into Chinese twice. The earliest infor- mation concerning the history of these translations is preserved in the Chu sanzang jiji, a collection of records concerning early Buddhist texts in China by Sengyou (445–518). The Chu sanzang jiji preserves a preface (or possibly a postscript) to T. 26 written by the monk Daoci (fl. 398),18 who himself par- ticipated in the second translation.

The First Translation by Dharmanandin and Zhu Fonian

From the preface to the Ekottarikāgama written by Dao’an (314–385), we learn that the monk Dharmanandin arrived in Chang’an in 384, having traveled along the Silk Road from Tocharistan (Bactria), which is located between the Pamir Mountains and the Hindu Kush. Most travelers who took the land route from India to China had to pass through Bactria and it therefore played an important role in the transmission of Buddhism.19 Dharmanandin had memorized a Madhyamāgama and an Ekottarikāgama, two large col- lections that had never been translated. Chang’an was at that time both a center of political power and a stronghold of Buddhism. Supported by the ruler Fu Jian (337–385) and members of the gentry, for some years Buddhism found a safe haven there at a time when most of northern China was in con- stant upheaval.

The famous Dao’an, who organized many translation teams, and Zhu Fonian (fl. 365–410), who was one of the few fully bilingual Chinese monks in Buddhist translation history, were residing in Chang’an at the time Dharma- nandin arrived. Soon Dharmanandin was asked to recite both of the Āgamas he had memorized, and Zhu Fonian translated them into Chinese. The Chinese monk Huisong served as scribe and recorded what Zhu Fonian dictated. In this role Huisong probably exercised considerable influence on the final wording of the text. This collaboration lasted from the summer of 384 to the

 

 

spring of 385 and the task was probably completed, since a number of cat- alogue records speak of a Zhong ahan jing in fifty-nine fascicles.20 However, in the fall of 385, Fu Jian was killed in the aftermath of his defeat in the battle of Fei River and the Chang’an region descended into chaos. It became impos- sible for the monks to continue their work there. To make matters worse, Dao’an, the group’s mentor, had died in the spring of 385. Shortly before his death he had written a preface to the newly translated Zhong ahan jing, which unfortunately has not survived.21 After Dao’an’s death and in view of the deteriorating situation in the Chang’an region, the group of translators dis- persed. Dharmanandin returned to the “Western Regions” and we hear no more of him.

The translation produced by Dharmanandin, Zhu Fonian, and Huisong was eventually superseded by a new translation produced by Saṅghadeva and his team just thirteen years later. According to Kōgen Mizuno, twenty- four sutras of the first translation have survived and were preserved as indi- vidual texts, which were never recognized as one distinct group by the cat- alogue tradition.22 Dated 515, Sengyou’s Chu sanzang jiji lists twenty-three of these sutras under “translator unknown,” and in 597 the Lidai sanbao ji, as it so often does, provides spurious attributions for some of them. The fact is that until Mizuno’s research it was not noticed that the twenty-four sutras belonged together. With the help of computational stylistic analysis, it has recently been possible to corroborate Mizuno’s assumption that the twenty- four sutras do indeed belong to one distinct group and were therefore translated by the same person(s).23 The second part of Mizuno’s argument, however, that the group of twenty-four is a remainder of the first translation by Dhar- manandin and Zhu Fonian, remains a hypothesis.

As Mizuno has shown in “Kanyaku no Chūagonkyō to Zōichiagonkyō,” Bukkyōkenkyū, vol. 18, pp. 7–9, at least one of the five Madhyamāgama quo- tations in the Jinglü yixiang (T. 2121, completed in 516) was taken from the group of twenty-four individual sutras. This and the other four quotations not only fail to accord with the corresponding passages in T. 26; the juan references given for the passages are also clearly not those of T. 26. This means that the Zhong ahan jing referenced in the Jinglü yixiang was not T. 26, and Mizuno assumes that the other four quotations from a Zhong ahan jing

 

 

stem from the now lost part of the first translation of which he believes the group of twenty-four to be remnants.

However, there are reasons to doubt this.24 There remains the problem that Sengyou in 515 still lists both translations of T. 26 as extant,25 while the individual sutras of the group of twenty-four are listed in the chapter on “mis- cellaneous sutras by unknown translators” (T.55.2145:21b17). Moreover, in the case of the one passage that can be shown to stem from a sutra of the group of twenty-four (T. 79), the reference does not simply say “Zhong ahan jing” but mentions the text, Yingwujing, by name. This is similar to another Madhyamāgama reference in the Jinglü yixiang, where both a “Zhong ahan” and a single sutra are mentioned.26 There the Jinglü yixiang quotes or excerpts from a sutra cited as Pimoshi Mulianjing. In the group of twenty-four this corresponds to the Mo raoluan jing (T. 66), and if Mizuno’s thesis is correct and the Madhyamāgama references in the Jinglü yixiang are based on the group of twenty-four, it seems that this passage in the Jinglü yixiang too should be based on T. 66. However, none of the key terms of the Jinglü yixiang passage appear in the considerably longer T. 66. Considering that the narratives of the Yingwu jing and the Mo raoluan jing were rather popular and are attested in several versions, it seems very possible that the Jinglü yixiang drew on individual translations (e.g., T. 79 from the group of twenty- four) as well as referencing the first translation of the Madhyamāgama. It does not necessarily follow, therefore, that the group of twenty-four is a rem- nant of the first translation.

In any case, the Zhong ahan jing translated by Dharmanandin and Zhu Fonian was still available to Sengyou in 515 and to Baochang, the main author of the Jinglü yixiang, in 516. The first catalogue in which it is recorded as lost is Yanzong’s Zhongjing mulu of 602.27

The Second Translation by Saṅghadeva and His Team

After war and turmoil had dispersed the group of Buddhist translators working at Chang’an in 385, some of them regrouped in Nanjing. There they were sponsored by Wang Xun (350– 401), the eminent calligrapher and Mar- quis of Dongting, who had established a vihāra for the study and translation of Buddhist texts. It was here that the Madhyamāgama was turned into the Zhong ahan jing that we know today as T. 26.

 

 

Both the account given in the Gaoseng zhuan and the high level of con- sistency in T. 26 indicate that on this occasion the translation was done from a manuscript. According to Daoci’s preface, the project was again a team effort, with two Indian monks and three Chinese Buddhists working closely together. Saṅgharakṣa ascertained the Indian text from a manuscript and read it out; Saṅghadeva translated it orally into Chinese; Daoci set it down and probably decided on the final Chinese wording; and Li Bao and Tang Hua28 made final copies and took care of the resulting manuscript.29 The team worked on the task for only seven months, between December 15, 397 and July 24, 398, and the translation was nearly completed when their work was again interrupted by war. It was not until three years later, in 401, that a final version could be produced, containing the two hundred and twenty-two sutras in sixty fascicles. The swift pace of the translation work of these early masters puts us to shame; it has taken our team five years to complete only the first third of an English version of their translation, which was completed in less than a year’s time.

Why was it decided to retranslate the text? Saṅghadeva and most other members of the vihāra at Nanjing would have known Dharmanandin and Zhu Fonian personally. Saṅghadeva and Dharmanandin had worked together in Chang’an as part of a translation team led by Saṅghabhūti in the same year that Dharmanandin and Zhu Fonian translated the Madhyamāgama for the first time (384).30 It seems, however, that the translation by Dharmanandin and Zhu Fonian was not considered successful by the Nanjing team. According to Daoci, the first translation was “. . . not true to the original, losing its mean- ing. The names were not correctly realized, it was unclear and too lyrical, while the expressions lacked taste.”31 This was because “the Chinese of the translators was not yet good enough.” This is surprising, considering the involvement of Zhu Fonian, who was widely praised as an able translator.32

School Attribution of the Zhong ahan jing (T. 26)

Concerning the attribution of the Zhong ahan jing to one of the early Buddhist schools, there is a broad and long-standing consensus that the text is part of early Sarvāstivādin literature. The monk Hōdō (1740–1770) was the first commentator to analyze the Āgama citations found in the Abhi- dharmakośa and with their help attempt to attribute the Āgamas to the various

 

 

schools. In his commentary on the Kośa he writes: “The Zhong ahan jing and the Za ahan jing both belong to the Sarvāstivādin school.” (SAT/T.64.2252:440c). Hōdō was not always correct in his assessments,33 but in this case later scholars have generally concurred with this statement. Evidence discussed by Shōkū Bando (“Kanyakuzōagon-gyōkō,” Journal of Indian and Buddhist Studies 30/2 [1982]: 856) and Fumio Enomoto (“On the Formation of the Original Texts of the Chinese Āgamas,” Buddhist Studies Review 3/1 [1986]: 21) indicates that the source text for T. 26 belonged to the Kashmiri Sarvāstivādin tradition. This conclusion is strengthened by the fact that Saṅgharakṣa, who provided the Indic text used for the second trans- lation, was said to be from Kashmir.34 Mizuno (“Kanyaku no Chūagonkyō to Zōichiagonkyō,” p. 6) also considers both Chinese Madhyamāgama trans- lations to be Sarvāstivādin texts. In A Survey of Sanskrit Fragments Corre- sponding to the Chinese Madhyamāgama, Chung and Fukita discuss the attribution of T. 26 in great detail. They cautiously conclude that, however likely, the current consensus is not yet proven and in the absence of a clear understanding of the exact relationship between the various scriptures within the Sarvāstivādin corpus, much remains to be done.35

Textual History of the Zhong ahan jing (T. 26)

After the first translation went missing in the sixth century, the second translation became the Madhyamāgama translation that was included in the Chinese canonical editions. The transmission history of this textus receptus is comparatively uncomplicated. Unlike the longer Chinese Saṃyuktāgama (T. 99), the original order of which became confused soon after its translation,36 or the shorter Chinese Saṃyuktāgama (T. 100), of which two differently ordered versions exist (Roderick S. Bucknell, “The Two Versions of the Other Translation of Saṃyuktāgama,” Chung-Hwa Journal of Buddhist Studies 21 [2008]: 23–54), T. 26 retained its structure during the six hundred years of its transmission in manuscript form. The text is still in the form that Daoci describes in his foreword: sixty fascicles containing two hundred and twenty- two sutras grouped into eighteen divisions (Ch. pin, Pāli vagga), which again are grouped into five recitations.

At least since the eleventh century a character count was included in the colophon for each sutra.37 Sampling the figures and comparing them with character counts done on the Taishō text shows that the average discrepancy

 

 

is less than 0.001 percent. This indicates that the text has changed only min- imally through the last thousand years, as is to be expected given that the Taishō text is to a large degree identical with that of the second edition of the Tripiṭaka Koreana (carved 1236 to 1251).

For the Zhong ahan jing, the earliest manuscript witnesses are fragments preserved among the Dunhuang manuscripts stemming from the sixth to tenth centuries. These fragments, which are of varying length, rarely contain more than a few lines of text. The oldest complete witness of the Zhong ahan jing currently available is the Fangshan stone inscription.38 Carved from 1153 to 1155, it is more than a hundred years earlier than the first complete printed versions preserved in the second edition of the Tripiṭaka Koreana and the Qisha Edition (1216–1322).39 The Tripiṭaka Koreana became the basis for the Taishō edition (published 1924–1932), which added punctuation and a rudimentary apparatus that collates the text with later Chinese editions and, for some texts, with early manuscripts preserved in Japan.

The text translated here is the Zhong ahan jing of the Taishō edition, as presented in CBETA versions 2007 and 2009, where the Zhong ahan jing is shown with new punctuation provided by Yang Yuwen. The CBETA edition also transparently corrects printing mistakes in the Taishō and adds to the apparatus by referencing the form found in the second edition of the Tripiṭaka Koreana in cases where the Taishō editors have silently emended the text. Like the fourth-century Chinese translation of the Madhyamāgama, this English translation was produced by a team. I have elsewhere explained in detail the process and rationale of this translation project (“Problems and Prospects of Collaborative Edition and Translation Projects in the Era of Digital Text,” in Konrad Meisig, ed., Translating Buddhist Chinese: Problems and Prospects [Wiesbaden: Harrassowitz, 2010], pp. 21–43). This is the first of three volumes projected for the translation of the entire text, and it contains the translation of divisions 1–6, sutras 1–71. The first draft translations were done by Bhikkhu Anālayo (division 1), Kin-Tung Yit (division 2), William Chu (division 3), Teng Weijen (division 4), Marcus Bingenheimer (division 5), Shi Chunyin (division 6, fascicles 11–13) and Kuan Tse-fu (division 6,

fascicles 14–16).

All of the translations, including the footnotes, were thoroughly revised and edited by Bhikkhu Anālayo, Roderick Bucknell, and myself. The wording

 

 

of the draft translations was often changed substantially and I accept respon- sibility for any remaining mistakes.

In our translation we have tried, in general, to follow the terminology and idiom that Bhikkhu Bodhi established in his translations of the Majjhima- nikāya, The Middle Length Discourses of the Buddha—A Translation of the Majjhima Nikaya (Boston: Wisdom Publications, 1995) and the Saṃyutta- nikāya, The Connected Discourses of the Buddha—A Translation of the Saṃyutta Nikāya (Boston: Wisdom Publications, 2000). The final volume of our translation will include a comprehensive glossary that documents our choices. Conformity with a limited glossary of the most frequent terms was ensured by using the TransHelp program written by Jen-jou Hung.40 This measure helped to achieve a degree of conformity at the level of terminology. There remain, however, differences in syntax and style, from division to divi- sion, a reminder of the collaborative nature of the project.

We follow Bhikkhu Bodhi in the belief that readers of the Āgamas will probably also be interested in the Nikāyas; we would like the texts to be easily comparable. For the same reason, we chose to give personal and place names in Pāli, not in Sanskrit. Considering that the Indian base text was written in a Prakrit, Sanskrit versions of these names too would have been somewhat different from the original. Most of the Indic terms included in the Shorter Oxford English Dictionary (e.g. Dharma, karma, or nirvana) have been used as English terms in the translation (without diacritics, in normal font, and taking the plural “s”).

Considering that this is the first translation of this text, we have faithfully reproduced all repetitions, i.e., no new elisions have been introduced. Elisions found in the Zhong ahan jing have, of course, been preserved as such. We have omitted the character counts at the end of each sutra. These were added at some point before 1029 C.E., when the first Tripiṭaka Koreana was printed, to help preserve the Chinese text and it would have been mean- ingless and potentially confusing to include them in the English translation. Apart from the occasional double vocative, we have tried to translate every single term, even where words could—and perhaps for stylistic reasons should—have been omitted. In general we favored literalness over style, in the belief that the task of a first translation is to model the wording and syn- tactic structures of the original as closely as possible. Obviously, there is

 

 

plenty of room for stylistic improvement in future English versions of these sutras. Interpolations to the text made by the translators generally appear in brackets. In the interest of minimizing endnotes, we have often abstained from making additional relevant comments that scholars might have appreciated. Work on this volume started in 2006, roughly sixteen hundred years after the translation of the Madhyamāgama into Chinese, and was completed in 2009. Work on Volume II (divisions 7–12) and Volume III (divisions 13– 18) has begun and will continue until the successful completion of the project. Venerable Anālayo has kindly agreed to take over as general editor for the successive volumes, freeing myself for a number of other projects that need

my attention.

I am grateful to all those who have helped to bring this project to this stage. Ken Tanaka, Brian Nagata, and Yoshiyasu Yonezawa from BDK kindly answered many questions, and Marianne Dresser took good care of the copy- editing and production. Venerable Huimin provided crucial support at several stages of the project. Jan Nattier and Jin-il Chung helped with bibliographic advice and made suggestions for the introduction. Yun-hee Oh provided me with information about the earliest print witness of the Zhong ahan jing. Jen- jou Hung wrote the TransHelp program that helped us ensure a degree of con- sistency. Hans-Ludwig Dürner read through parts of the final draft. I am espe- cially grateful to my fellow editors and friends Venerable Anālayo and Roderick Bucknell; without them “what was to be done, could not have been done.” On behalf of all the translators and editors, I express the hope that this translation may contribute to the continuation and growth of the Buddhist

tradition and the happiness of all sentient beings.

 

 

Abbreviations

 

AN Aṅguttaranikāya. R. Morris, A. K. Warder, E. Hardy, eds., with M. Hunt and C. A. F. Rhys Davids (index), The Aṅguttara Nikāya, 6 vols. (London: Luzac, 1885–1910). Various reprints.

Ch.   Chinese

DN Dīghanikāya. T. W. Rhys Davids and E. Carpenter, eds., The Dīgha Nikāya, 3 vols. (London: Pāli Text Society, 1890–1911). Various reprints.

HDC Hanyudacidian (Large Dictionary of Chinese), Luo Zhufeng, ed., 12 vols. (Shanghai: Hanyudacidianchubanshe, 1994).

MN Majjhimanikāya. V. Trenckner, ed., with C. A. F. Rhys Davids (index),

The Majjhima Nikāya (London: Luzac, 1888–1925). Various reprints. MW Monier Monier-Williams. A Sanskrit-English Dictionary: Etymolog- ically and Philologically Arranged with Special Reference to Cognate

Indo-European Languages (Oxford: Clarendon Press, 1899).

PED Pāli-English Dictionary, T. W. Rhys Davids and William Stede, eds., 4 vols. (Oxford: Pāli Text Society, 1921–1925).

Skt. Sanskrit

SnSuttanipāta. D. Andersen and H. Smith, eds., Sutta-Nipāta (London: Pali Text Society, 1913).

SNSaṃyuttanikāya. L. Feer, ed., with C. A. F. Rhys Davids (index), The Saṃyutta Nikāya (London: Luzac, 1884–1904). Various reprints.

  1. Taishō Edition of the Chinese Canon and CBETA edition of the Taishō canon (CD Version 2009).

 

 

 

 

 

 

 

 

 

THE MADHYAMA ĀGAMA (MIDDLE-LENGTH DISCOURSES) VOLUME I

 

 

 

 

Division 1

 

On Sets of Seven

 

1.  The Discourse on Wholesome Qualities41

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

At that time the World-honored One addressed the monks:

If a monk achieves seven qualities, then he will attain joy and happiness in [the path of] the noble ones and will progress rightly toward the ces- sation of the taints.

What are the seven? They are: a monk knows the Dharma, knows the meaning, knows the proper time, knows restraint, knows himself, knows assemblies, and knows persons according to their superiority. How does a monk know the Dharma? A monk knows the dis- courses, stanzas, expositions, verses, causes, inspired utterances, heroic tales, [what has been] “thus said,” birth stories, answers to questions, marvels, and explanations of meaning. This is a monk who knows the

Dharma.

If a monk does not know the Dharma—that is to say, does not know the discourses, stanzas, expositions, verses, causes, inspired utter- ances, heroic tales, [what has been] “thus said,” birth stories, answers to questions, marvels, and explanations of meaning—then such a monk is one who does not know the Dharma.

If, [however,] a monk knows the Dharma well—that is to say, knows the discourses, stanzas, expositions, verses, causes, inspired utterances, heroic tales, [what has been] “thus said,” birth stories, answers to questions, marvels, and explanations of meaning—then such a monk is one who knows the Dharma well.

How does a monk know the meaning? A monk knows the meaning of various explanations: “The meaning is this, the meaning is that.”

 

 

3


421a8

421b


This is a monk who knows the meaning.

If a monk does not know the meaning—that is to say, does not know the meaning of various explanations: “The meaning is this, the meaning is that”—then such a monk is one who does not know the meaning.

If, [however,] a monk knows the meaning well—that is to say, knows the meaning of various explanations: “The meaning is this, the meaning is that”—then such a monk is one who knows the mean- ing well.

How does a monk know the proper time? A monk knows: “This is the time to develop the characteristic of settling,” “This is the time to develop the characteristic of arousing,” “This is the time to develop the characteristic of equanimity.” This is a monk who knows the proper time.

If a monk does not know the proper time—that is to say, he does not know: “This is the time to develop the characteristic of settling,” “This is the time to develop the characteristic of arousing,” “This is the time to develop the characteristic of equanimity”—then such a monk is one who does not know the proper time.

If, [however,] a monk knows well the proper time—that is to say, he knows: “This is the time to develop the characteristic of settling,” “This is the time to develop the characteristic of arousing,” “This is the time to develop the characteristic of equanimity”—then such a monk knows well the proper time.

How does a monk know restraint? A monk knows restraint who, having discarded sloth and torpor, practices right attentiveness when drinking, eating, going, standing, sitting, lying down, speaking, keeping silent, defecating, or urinating. This is a monk who knows restraint. If a monk does not know restraint—that is to say, he does not know [how] to discard sloth and torpor and practice right attentiveness when drinking, eating, going, standing, sitting, lying down, speaking, keeping silent, defecating, or urinating—then such a monk is one who

does not know restraint.

If, [however,] a monk knows restraint well—that is to say, he knows [how] to discard drowsiness and practice right attentiveness

when drinking, eating, going, standing, sitting, lying down, speaking, keeping silent, defecating, or urinating—then such a monk is one who knows restraint well.

How does a monk know himself? A monk knows of himself: “I have such faith, such virtue, such learning, such generosity, such wis- dom, such eloquence, such [knowledge of] the canonical texts, and such attainments.” This is a monk who knows himself.

If a monk does not know himself—that is to say, he does not know of himself: “I have such faith, such virtue, such learning, such gen- erosity, such wisdom, such eloquence, such [knowledge of] the canon- ical texts, and such attainments”—then such a monk is one who does not know himself.

If, [however,] a monk knows himself well—that is to say, he knows of himself: “I have such faith, such virtue, such learning, such gen- erosity, such wisdom, such eloquence, such [knowledge of] the canon- ical texts, and such attainments”—then such a monk is one who knows himself well.

How does a monk know assemblies? A monk knows: “This is an assembly of khattiyas,”42 “This is an assembly of brahmins,” “This is an assembly of householders,” “This is an assembly of renunciants”; “In that [type of] assembly I ought to walk like this, stand like this, sit like this, speak like this, keep silent like this.” This is a monk who knows assemblies.

If a monk does not know assemblies—that is to say, he does not know: “This is an assembly of khattiyas,” “This is an assembly of brah- mins,” “This is an assembly of householders,” “This is an assembly of renunciants”; “In that [type of] assembly I ought to walk like this, stand like this, sit like this, speak like this, keep silent like this”— then such a monk is one who does not know assemblies. If, [however,] a monk knows assemblies well—that is to say, he knows: “This is an assembly of khattiyas,” “This is an assembly of brahmins,” “This is an assembly of householders,” “This is an assembly of renunciants”; “In that [type of] assembly I ought to walk like this, stand like this, sit like this, speak like this, keep silent like this”—then such a monk is one who knows assemblies well.


 

421c

 

 

How does a monk know persons according to their superiority? A monk knows that there are two types of persons: those who have faith and those who do not have faith. Those who have faith are superior; those who do not have faith are inferior.

Of persons who have faith there are again two types: those who frequently go to see monks and those who do not frequently go to see monks.43 Those who frequently go to see monks are superior; those who do not frequently go to see monks are inferior.

Of persons who frequently go to see monks there are again two types: those who pay their respects to monks and those who do not pay their respects to monks. Those who pay their respects to monks are superior; those who do not pay their respects to monks are inferior. Of persons who pay their respects to monks there are again two types: those who ask about the discourses and those who do not ask about the discourses. Those who ask about the discourses are superior;

those who do not ask about the discourses are inferior.

Of persons who ask about the discourses there are again two types: those who listen with concentration to a discourse and those who do not listen with concentration to a discourse. Those who listen with con- centration to a discourse are superior; those who do not listen with concentration to a discourse are inferior.

Of persons who listen with concentration to a discourse there are again two types: those who retain the Dharma they have heard and those who do not retain the Dharma they have heard. Those who retain the Dharma they have heard are superior; those who do not retain the Dharma they have heard are inferior.

Of persons who retain the Dharma they have heard there are again two types: those who examine the meaning of the Dharma they have heard and those who do not examine the meaning of the Dharma they have heard. Those who examine the meaning of the Dharma they have heard are superior; those who do not examine the meaning of the Dharma they have heard are inferior.

Of persons who examine the meaning of the Dharma they have heard there are again two types: those who know the Dharma, know its meaning, progress in the Dharma, follow the Dharma, conform to

 

 

the Dharma, and practice in accordance with the Dharma; and those who do not know the Dharma, do not know its meaning, do not progress in the Dharma, do not follow the Dharma, do not conform to the Dharma, and do not practice in accordance with the Dharma. Those who know the Dharma, know its meaning, progress in the Dharma, follow the Dharma, conform to the Dharma, and practice in accordance with the Dharma are superior. Those who do not know the Dharma, do not know its meaning, do not progress in the Dharma, do not follow the Dharma, do not conform to the Dharma, and do not practice in accordance with the Dharma are inferior.

Of persons who know the Dharma, know its meaning, progress in the Dharma, follow the Dharma, conform to the Dharma, and practice in accordance with the Dharma, there are again two types: there are those who benefit themselves and benefit others, who benefit many people, who have compassion for the world, seek advantage and benefit for gods and human beings, and seek their peace and happiness; and there are those who do not benefit themselves and do not benefit others, who do not benefit many people, who do not have compassion for the world, do not seek advantage and benefit for gods and human beings, and do not seek their peace and happiness. Those who benefit them- selves and benefit others, who benefit many people, who have com- passion for the world, seek advantage and benefit for gods and human beings, and seek their peace and happiness—this [type of] person is supreme among the [types of] person [mentioned above], the greatest, the highest, the best, the superior one, the most excellent one, the most sublime.

It is just as from a cow comes milk, from milk comes cream, from cream comes butter, from butter comes ghee, and from ghee comes cream of ghee; and among these cream of ghee is supreme, the greatest, the highest, the best, the superior one, the most excellent one, the most sublime.

In the same way, if persons benefit themselves and benefit others, benefit many people, have compassion for the world, seek advantage and benefit for gods and human beings, and seek their peace and hap- piness, then of the two [types of] person spoken of above, distinguished


 

 

 

 

 

 

 

 

 

 

 

 

 

 

422a

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

422b


above, and designated above, this one is supreme, the greatest, the high- est, the best, the superior one, the most excellent, the most sublime. This is [how] a monk knows persons according to their superiority.

This is what the Buddha said. Having heard the Buddha’s words, the monks were delighted and remembered them well.44

2.  The Discourse on the Coral Tree45

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

At that time the World-honored One addressed the monks:

When the leaves of the coral tree of the thirty-three gods become with- ered, the thirty-three gods are happy and rejoice, [saying]: “The leaves of the coral tree will soon fall!” Again, when the leaves of the coral tree of the thirty-three gods have fallen, the thirty-three gods are happy and rejoice: “The [new] leaves of the coral tree will soon appear!” Again, when the [new] leaves of the coral tree of the thirty-three gods have appeared, the thirty-three gods are happy and rejoice: “The coral tree will soon grow buds!”46 Again, when the coral tree of the thirty- three gods has grown buds, the thirty-three gods are happy and rejoice: “The [buds of the] coral tree will soon resemble a bird’s beak!” Again, when the [buds of the] coral tree of the thirty-three gods resemble a bird’s beak, the thirty-three gods are happy and rejoice: “The [buds of the] coral tree will soon open up and resemble bowls!” Again, [when the buds of] the coral tree of the thirty-three gods have opened up and resemble bowls, the thirty-three gods are happy

and rejoice: “The coral tree will soon be in full bloom!”

When the coral tree is in full bloom, the radiance it emits, the color it reflects, and the fragrance it emits spread a hundred leagues around. Then, for the four months of the summer season the thirty-three gods amuse themselves equipped with the five types of divine sense pleasure. This is [how] the thirty-three gods assemble and amuse themselves beneath their coral tree.

 

 

It is just the same with the noble disciple. When thinking of leaving the household life, the noble disciple is reckoned as having withered leaves, like the withered leaves of the coral tree of the thirty-three gods. Again, the noble disciple shaves off [his] hair and beard, dons the yellow robe, and, out of faith, leaves the household life, becomes home- less, and practices the path. At this time the noble disciple is reckoned as one whose leaves have fallen, like the falling of the leaves of the

coral tree of the thirty-three gods.

Again, the noble disciple, separated from desires, separated from evil and unwholesome states, with initial and sustained application of the mind, with joy and happiness born of separation, dwells having attained the first absorption. At this time the noble disciple is reckoned as one whose new leaves have appeared, like the appearing of the new leaves on the coral tree of the thirty-three gods.

Again, the noble disciple, through the calming of initial and sus- tained application of the mind, with inward stillness and mental one- pointedness, without initial and sustained application of the mind, with joy and happiness born of concentration, dwells having attained the second absorption. At this time the noble disciple is reckoned to have grown buds, like the growing of the buds on the coral tree of the thirty- three gods.

Again, the noble disciple, separated from joy and desire, dwelling in equanimity and not seeking anything, with right mindfulness and right attentiveness, experiencing pleasure with the body, dwells having attained the third absorption, which the noble ones speak of as noble equanimity and mindfulness, a happy abode.47 At this time the noble disciple is reckoned to have grown [buds] resembling a bird’s beak, like the [buds] resembling a bird’s beak on the coral tree of the thirty- three gods.

Again, the noble disciple, with the cessation of pleasure and pain, and with the earlier cessation of joy and displeasure, with neither-pain- nor-pleasure, equanimity, mindfulness, and purity, dwells having attained the fourth absorption. At this time the noble disciple is reckoned to have grown [buds] resembling bowls, like the [buds] resembling bowls on the coral tree of the thirty-three gods.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

422c


Again, the noble disciple destroys the taints, [attains] liberation of the mind, and liberation through wisdom, and in this very life, per- sonally attains understanding and awakening, and dwells having per- sonally realized. He knows as it really is: “Birth is ended, the holy life has been established, what was to be done has been done. There will not be another existence.”

At this time the noble disciple is reckoned to be in full bloom, like the full blooming of the coral tree of the thirty-three gods. This monk is one whose taints are destroyed, an arahant. The thirty-three gods assemble in the Hall of the True Dharma and, sighing in admiration, praise him:

Venerable disciple So-and-so, from such-and-such a village or town, having shaved off [his] hair and beard, donned the yellow robe, and having left the household life out of faith to become a homeless one, having practiced the path, he has destroyed the taints.

He has [attained] liberation of the mind and liberation through wisdom, and in this very life [he has] personally attained under- standing and awakening, and dwells having personally realized. He knows as it really is: “Birth is ended, the holy life has been established, what was to be done has been done. There will not be another existence.”

This is [how] an arahant, with taints destroyed, joins the community [of liberated ones], like the assembling of the thirty-three gods beneath their coral tree.

This is what the Buddha said. Having heard the Buddha’s words, the monks were delighted and remembered them well.

3.  The Discourse with the Parable of the [Border] Town48

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

At that time the World-honored One addressed the monks:

 

 

If a king’s border town is equipped with seven things and obtains easily and without difficulty an abundance of four types of supplies, then this king’s [border] town will not be wiped out by outside enemies but only by internal self-destruction.

What are the seven things with which the king’s [border] town is equipped? In the king’s border town a watchtower has been constructed, built firmly in the earth, indestructible, to ensure peace within and to control outside enemies. This is the first thing with which the king’s [border] town is equipped.

Again, for the king’s border town a moat has been excavated, very deep and wide, well designed and reliable, to ensure peace within and to control outside enemies. This is the second thing with which the king’s [border] town is equipped.

Again, the king’s border town is surrounded by a road that is open and clear, level and wide, to ensure peace within and to control outside enemies. This is the third thing with which the king’s [border] town is equipped.

Again, the king’s border town has raised an army with the four divisions—elephant troops, cavalry, chariot troops, and infantry—to ensure peace within and to control outside enemies. This is the fourth thing with which the king’s [border] town is equipped.

Again, the king’s border town has been provided with weapons— bows and arrows, swords and spears—to ensure peace within and to control outside enemies. This is the fifth thing with which the king’s [border] town is equipped.

Again, in the king’s border town a general has been appointed as gatekeeper, one who is sharp-witted and wise in making decisions, brave and resolute, of excellent counsel, who allows entry to the good and keeps out the bad, to ensure peace within and to control outside enemies. This is the sixth thing with which the king’s [border] town is equipped.

Again, for the king’s border town a high rampart has been con- structed, extremely solid, plastered with mud and painted with white- wash, to ensure peace within and to control outside enemies. This is the seventh thing with which the king’s [border] town is equipped.

 

 

 

 

423a


What are the four kinds of supplies that the king’s [border] town obtains in abundance, easily and without difficulty? The king’s border town has been provided with plentiful quantities of water, grass, and firewood, to ensure peace within and to control outside enemies. This is the first kind of supplies that the king’s [border] town obtains in abundance, easily and without difficulty.

Again, the king’s border town has harvested plenty of rice and stored up plenty of wheat, to ensure peace within and to control outside enemies. This is the second kind of supplies that the king’s [border] town obtains in abundance, easily and without difficulty.

Again, the king’s border town has amassed plenty of grain and beans of various sorts, to ensure peace within and control outside ene- mies. This is the third kind of supplies that the king’s [border] town obtains in abundance, easily and without difficulty.

Again, the king’s border town has stored up ghee, honey, sugarcane, sugar, fish, salt, and dried meat, is equipped with all of these, to ensure peace within and to control outside enemies. This is the fourth kind of supplies that the king’s [border] town obtains in abundance, easily and without difficulty.

Such a king’s [border] town, equipped with [these] seven things and having obtained easily and without difficulty an abundance of [these] four kinds of supplies, will not be wiped out by outside enemies but only by internal self-destruction.

In the same way, if a noble disciple gains seven wholesome qual- ities and attains four higher states of mind easily and without difficulty, then for this reason the noble disciple will be beyond the reach of King Māra, will not be influenced by evil and unwholesome states, will not be defiled by defilements, and will not be born again.

How does a noble disciple gain seven wholesome qualities? A noble disciple gains firm faith that is deeply settled in the Tathāgata, faith with firm roots that cannot be influenced by non-Buddhist renunciants or brahmins, or by gods, Māras, Brahmās, or anyone else in the world. This is how the noble disciple gains the first wholesome quality.

Again, the noble disciple has at all times a sense of shame. What is shameful he knows as shameful, [namely,] evil and unwholesome

 

 

states, which pollute and defile, which have various evil consequences and create the root cause of birth and death. This is how the noble dis- ciple gains the second wholesome quality.

Again, the noble disciple continuously fears wrongdoing. What is wrong he knows as wrong, [namely,] evil and unwholesome states, which pollute and defile, which will have various evil consequences and create the root cause of birth and death. This is how the noble dis- ciple gains the third wholesome quality.

Again, the noble disciple continuously applies effort, cutting off what is evil and unwholesome and cultivating wholesome states. He constantly arouses his mind, is single-minded and steadfast regarding the roots of wholesomeness, without giving up his task. This is how the noble disciple gains the fourth wholesome quality.

Again, the noble disciple studies widely and learns much, retaining and not forgetting it, accumulating broad learning of what is called the Dharma, which is good in the beginning, good in the middle, and good in the end, which has [proper] meaning and expression, is endowed with purity, and reveals the holy life. In this way he studies widely and learns much regarding all the teachings, familiarizing himself with them even a thousand times, considering and contemplating them with knowledge, vision, and profound penetration. This is how the noble disciple gains the fifth wholesome quality.

Again, the noble disciple continuously practices mindfulness, achieves right mindfulness, always recalling and not forgetting what was done or heard long ago. This is how the noble disciple gains the sixth wholesome quality.

Again, the noble disciple develops comprehension and wisdom, attains understanding concerning the rise and fall of phenomena, attains noble penetrative knowledge and discriminative understanding con- cerning the true cessation of suffering. This is how the noble disciple gains the seventh wholesome quality.

How does the noble disciple attain four higher states of mind, easily and without difficulty? Separated from desires, separated from evil and unwholesome states, with initial and sustained application of the mind, with joy and happiness born of separation, the noble disciple


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

423b

 

 

dwells having attained the first absorption. This is how the noble disciple attains the first higher state of mind, easily and without difficulty.

Again, through the calming of initial and sustained application of the mind, with inward stillness and mental one-pointedness, without initial and sustained application of the mind, with joy and happiness born of concentration, the noble disciple dwells having attained the second absorption. This is how the noble disciple attains the second higher state of mind, easily and without difficulty.

Again, separated from joy and desire, dwelling in equanimity and not seeking anything, with right mindfulness and right attentiveness, experiencing pleasure with the body, the noble disciple dwells having attained the third absorption, which the noble ones speak of as noble equanimity and mindfulness, a happy abode.49 This is how the noble disciple attains the third higher state of mind, easily and without dif- ficulty.

Again, with the cessation of pleasure and pain, and with the earlier cessation of joy and displeasure, with neither-pain-nor-pleasure, equa- nimity, mindfulness, and purity, the noble disciple dwells having attained the fourth absorption. This is how the noble disciple attains the fourth higher state of mind, easily and without difficulty.

In this way the noble disciple, who has gained seven wholesome qualities and attained four higher states of mind, easily and without difficulty, is beyond the reach of King Māra, and will not be influenced by evil and unwholesome states, will not be defiled by defilements and will not be born again.

Just as a watchtower is constructed in the king’s border town, built firmly in the earth, indestructible, to ensure peace within and to control outside enemies—in the same way, the noble disciple gains firm faith that is deeply settled in the Tathāgata, faith with firm roots that cannot be influenced by non-Buddhist renunciants or brahmins, or by gods, Māras, Brahmās, or anyone else in the world. This is how the noble disciple gains the “watchtower” of faith, which removes what is evil and unwholesome and develops wholesome states.

Just as a moat is excavated [around] the king’s border town, very deep and wide, well designed and reliable, to ensure peace within and

 

 

to control outside enemies; in the same way, the noble disciple has at all times a sense of shame. What is shameful he knows as shameful, [namely] evil and unwholesome states, which pollute and defile, which have various evil consequences, and create the root cause of birth and death. This is how the noble disciple gains the “moat” of a sense of shame, which removes what is evil and unwholesome and develops wholesome states.

Just as a road surrounds the king’s border town, open and clear, level and wide, to ensure peace within and control outside enemies; in the same way, the noble disciple at all times fears wrongdoing. What is wrong he knows as wrong, [namely] evil and unwholesome states, which pollute and defile, which will have various evil consequences, which create the root cause of birth and death. This is how the noble disciple gains the “level road” of the fear of wrongdoing, which removes what is evil and unwholesome and develops wholesome states. Just as an army with four divisions is raised in the king’s border town, with elephant troops, cavalry, chariot troops, and infantry, to ensure peace within and to control outside enemies; in the same way, the noble disciple continuously applies effort, abandoning what is evil and unwholesome and cultivating wholesome states. He constantly arouses his mind, is single-minded and steadfast regarding the roots of wholesomeness, without giving up his task. This is how the noble disciple gains the “army” of effort, which removes what is evil and

unwholesome and develops wholesome states.

Just as weapons are provided for the troops of the king’s border town—bows and arrows, swords and spears—to ensure peace within and control outside enemies; in the same way the noble disciple studies widely and learns much, retaining and not forgetting it, accumulating broad learning of what is called the Dharma, which is good in the beginning, good in the middle, and good in the end, which has [proper] meaning and expression, is endowed with purity, and reveals the holy life. In this way he studies widely and learns much regarding all the teachings, familiarizing himself with them even a thousand times, men- tally considering and contemplating them with knowledge, vision, and profound penetration. This is how the noble disciple gains the “weapon”


 

 

 

 

 

 

 

 

423c

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

424a


of much learning, which removes what is evil and unwholesome and develops wholesome states.

Just as a general is appointed as gatekeeper to the king’s border town, one who is sharp-witted and wise in making decisions, brave and resolute, of excellent counsel, who allows entry to the good and keeps out the bad, to ensure peace within and to control outside enemies; in the same way the noble disciple continuously practices mindfulness, achieves right mindfulness, always recalling and not forgetting what was done or heard long ago. This is how the noble disciple gains the “gatekeeping general” of mindfulness, which removes what is evil and unwholesome and develops wholesome states.

Just as a high rampart is constructed for the king’s border town, extremely solid, plastered with mud and painted with whitewash, to ensure peace within and to control outside enemies; in the same way the noble disciple develops comprehension and wisdom, attains under- standing concerning the rise and fall of phenomena, attains noble pen- etrative knowledge and discriminative understanding concerning the true cessation of suffering. This is how the noble disciple gains the “rampart” of wisdom, which removes what is evil and unwholesome and develops wholesome states.

Just as supplies of water, grass, and firewood are provided for the king’s border town to ensure peace within and control outside enemies; in the same way the noble disciple, separated from desires, separated from evil and unwholesome states, with initial and sustained application of the mind, with joy and happiness born of seclusion, dwells having attained the first absorption. He abides in a happiness that lacks nothing, a peaceful happiness that leads naturally to nirvana.

Just as plenty of rice is harvested and plenty of wheat is stored up in the king’s border town to ensure peace within and to control outside enemies; in the same way the noble disciple, through the calming of initial and sustained application of the mind, with inward stillness and mental one-pointedness, without initial and sustained application of the mind, with joy and happiness born of concentration, dwells having attained the second absorption. He abides in a happiness that lacks noth- ing, a peaceful happiness that leads naturally to nirvana.

 

 

Just as large amounts of grain and beans of various sorts are amassed in the king’s border town to ensure peace within and to control outside enemies; in the same way the noble disciple, separated from joy and desire, dwelling in equanimity and not seeking anything, with right mindfulness and right attentiveness, experiencing pleasure with the body, dwells having attained the third absorption, which the noble ones speak of as noble equanimity and mindfulness, a happy abode. He abides in a happiness that lacks nothing, a peaceful happiness that leads naturally to nirvana.

Just as ghee, honey, sugarcane, sugar, fish, salt, and dried meat are stored up in the king’s border town, being equipped with all of these to ensure peace within and to control outside enemies; in the same way the noble disciple, with the cessation of pleasure and pain, and with the earlier cessation of joy and displeasure, with neither-pain- nor-pleasure, equanimity, mindfulness, and purity, dwells having attained the fourth absorption, abiding in a happiness that lacks nothing, a peaceful happiness that leads naturally to nirvana.

This is what the Buddha said. Having heard the Buddha’s words, the monks were delighted and remembered them well.

4.  The Discourse with the Water Parable50

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

At that time the World-honored One addressed the monks: “I shall teach you about seven persons in the water. Listen closely, listen closely and pay careful attention!”

The monks listened to receive instruction. The Buddha said:

What are the seven?

Suppose there is a person who remains lying in the water [below the surface].

And suppose there is another person who surfaces but then sinks again.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

424b


And suppose there is another person who surfaces and remains standing [in the water].

And suppose there is another person who surfaces and remains standing; and, having remained standing, observes. And suppose there is another person who surfaces and remains standing, and having remained standing, observes; and, having observed, crosses over [toward the farther bank].

And suppose there is another person who surfaces and remains standing; and, having remained standing, observes; and, having observed, crosses over; and, having crossed over, reaches the farther bank. And suppose there is another person who surfaces and remains standing; and, having remained standing, observes; and, having observed, crosses over; and, having crossed over, reaches the farther bank; and, having reached the farther bank, is called a “person dwelling

on the [farther] bank.”

In the same way, I shall repeat to you the parable of seven persons in the water. Listen closely, listen closely and pay careful attention!

The monks listened to receive instruction. The Buddha said:

What are the seven?

Suppose there is a person who remains lying [in the water].

And suppose there is another person who, having surfaced, sinks again.

And suppose there is another who, having surfaced, remains standing.

And suppose there is another who, having surfaced, remains stand- ing, and having remained standing, observes. And suppose there is another who, having surfaced, remains standing; and, having remained standing, observes; and, having observed, crosses over.

And suppose there is another who, having surfaced, remains stand- ing; having remained standing, observes; having observed, crosses over; and having crossed over, reaches the farther bank.

And suppose there is another person who, having surfaced, remains standing, having remained standing, observes; having observed, crosses

 

 

over; having crossed over, reaches the farther bank; and having reached the farther bank, is called a “brahmin dwelling on the [farther] bank.”

I have taught in brief this parable of seven people in the water. As it has been set out and described above, do you know what its meaning is, how to explain it, and what its moral is?

The monks said to the World-honored One:

The World-honored One is the source of the Dharma, the World-honored One is the master of the Dharma, the Dharma comes from the World- honored One. May he explain it! Having heard, we will come to know its meaning fully.

The Buddha said: “[Then] Listen closely, listen closely and pay careful attention! I shall explain its meaning to you.”

Then the monks listened to receive instruction. The Buddha said:

What is [the meaning of] the person that remains lying [in the water]? Here, a person is obstructed by unwholesome states, defiled by defile- ments, experiencing the consequences of evil states, which create the root cause for birth and death.

This is what is meant by the person that remains lying [in the water]. Like a person who, having sunk and drowned, remains lying in the water, just so, I say, is this [defiled] person. This is what is meant by the first person in the water parable. Such [people] are really to be found in the world.

What is the person who, having surfaced, sinks again? Here, a person has “surfaced” by gaining faith in the true Dharma, keeping the precepts, practicing generosity, learning much, and [developing] wis- dom, [thereby] practicing the true Dharma.

At a later time, [however,] he loses faith, which [then] becomes unstable, gives up keeping the precepts, practicing generosity, learning much, and [developing] wisdom—[these practices] thus become unstable.

This is what is meant by the person who, having surfaced, sinks again. Like the person who, having [nearly] drowned in the water,

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

424c


surfaces but then sinks again—just so, I say, is this [backsliding] person. This is what is meant by the second person in the water parable. Such people are really to be found in the world.

What is the person who, having surfaced, remains standing? Here, a person has “surfaced” by gaining faith in the true Dharma, keeping the precepts, practicing generosity, learning much, and [developing] wisdom, [thereby] practicing the true Dharma.

At a later time his faith [remains] firm and is not lost, and his keep- ing of the precepts, practice of generosity, learning much, and [devel- oping of] wisdom [remain] stable and firm and are not lost.

This is what is meant by the person who, having surfaced, remains standing. Like the person who, having [nearly] drowned in the water, surfaces and remains standing—just so, I say, is this [stable] person. This is what is meant by the third person in the water parable. Such people are really to be found in the world.

What is the person who, having surfaced, remains standing; and, having remained standing, observes? Here, a person has “surfaced” by gaining faith in the true Dharma, keeping the precepts, and practicing generosity, learning much, and [developing] wisdom, [thereby] prac- ticing the true Dharma.

At a later time, his faith remains firm and is not lost, and his keep- ing of the precepts, practice of generosity, learning much, and [devel- oping] wisdom [remain] stable and firm and are not lost. Being estab- lished in the true Dharma, he knows suffering as it really is, knows the arising of suffering, knows the cessation of suffering, and knows the path to the cessation of suffering as it really is. Through such knowing and seeing, three fetters are eliminated: namely, personality view, clinging to precepts, and doubt; and through the cessation of these three fetters, he attains stream-entry.51 He is assured of progress toward full awakening within at most seven existences, without falling into evil states. Having passed through [at most] seven existences in heavenly or human realms, he will attain the ending of suffering. This is what is meant by the person who having surfaced, remains standing, and having remained standing, observes. Like the person who, having [nearly] drowned in the water and having surfaced remains

 

 

standing, and having remained standing observes—just so, I say, is this person [who attains stream-entry]. This is what is meant by the fourth person in the water parable. Such people are really to be found in the world.

What is the person who, having surfaced, remains standing; having remained standing, observes; and having observed, crosses over? Here, a person has “surfaced” by gaining faith in the true Dharma, keeping the precepts, practicing generosity, learning much, and [developing] wisdom, [thereby] practicing the true Dharma.

At a later time, his faith [remains] firm and is not lost, his keeping of the precepts, practice of generosity, learning much, and [developing] wisdom [remain] stable and firm and are not lost. Being established in the true Dharma, he knows suffering as it really is, knows the arising of suffering, knows the cessation of suffering, knows the path to the cessation of suffering, as it really is. Through such knowing and seeing, three fetters are eliminated: namely, personality view, clinging to pre- cepts, and doubt; and, having eliminated these three fetters, he [also] reduces sensual desire, anger, and ignorance, and attains once-returning. Having passed through one existence in a heavenly or human realm, he will attain the ending of suffering.

This is what is meant by the person who, having surfaced, remains standing; having remained standing, observes; and having observed, crosses over. Like the person who, having [nearly] drowned in the water and having surfaced, remains standing; having remained standing, observes; and having observed, crosses over—just so, I say, is this person [who attains once-returning]. This is what is meant by the fifth person in the water parable. Such people are really to be found in the world. What is the person who, having surfaced, remains standing; having remained standing, observes; having observed, crosses over; and having crossed over, reaches the farther bank? Here, a person has “surfaced” by gaining faith in the true Dharma, keeping the precepts, practicing generosity, learning much, and [developing] wisdom, [thereby] prac-

ticing the true Dharma.

At a later time his faith [remains] firm and is not lost, his keeping of the precepts, practice of generosity, learning much, and [developing]

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

425a


wisdom [remain] stable and firm and are not lost. Being established in the true Dharma, he knows suffering as it really is, knows the arising of suffering, knows the cessation of suffering, knows the path to the cessation of suffering as it really is. Through such knowing and seeing, the five lower fetters are eliminated—namely, lustful desire, ill will, personality view, clinging to precepts, and doubt. With these five lower fetters eliminated, he will be born in another[, heavenly] realm and there attain final nirvana,52 having attained the condition of non-return- ing, not coming back to this world.

This is what is meant by the person who, having surfaced, remains standing; having remained standing, observes; having observed, crosses over; and having crossed over, reaches the farther bank. Like the person who, having [nearly] drowned in the water and having surfaced, remains standing; having remained standing, observes; having observed, crosses over; and having crossed over, reaches the farther bank—just so, I say, is this person [who attains non-returning]. This is what is meant by the sixth person in the water parable. Such people are really to be found in the world.

What is the person who, having surfaced, remains standing; having remained standing, observes; having observed, crosses over; having crossed over, reaches the farther bank; and having reached the farther bank, is called a “brahmin dwelling on the [farther] bank”? Here, a person has “surfaced” by gaining faith in the true Dharma, keeping the precepts, practicing generosity, learning much, and [developing] wisdom, [thereby] practicing the true Dharma.

At a later time, his faith [remains] firm and is not lost, his keeping of the precepts, practice of generosity, learning, and [developing] wis- dom are stable and firm and are not lost. Being established in the true Dharma, he knows suffering as it really is, knows the arising of suf- fering, knows the cessation of suffering, and knows the path [leading] to the cessation of suffering as it really is. Through such knowing and seeing, he attains liberation of the mind from the taint of desire, from the taint of becoming, and from the taint of ignorance. Being liberated, he knows he is liberated; he knows as it really is: “Birth is ended, the

 

 

holy life has been established, what was to be done has been done. There will not be another existence.”

This is what is meant by the person who, having surfaced, remains standing; having remained standing, observes; having observed, crosses over; having crossed over, reaches the farther bank; and having reached the farther bank, is called a “brahmin dwelling on the [farther] bank.” Like the person who, having [nearly] drowned in the water and having surfaced, remains standing; having remained standing, observes; having observed, crosses over; having crossed over, reaches the farther bank; and having reached the farther bank, is called a “person standing on the [farther] bank”—just so, I say, is this person [who has attained lib- eration]. This is what is meant by the seventh person in the water para- ble. Such people are really to be found in the world.

When I said earlier, “I shall teach you about seven persons in the water,” it was on account of this that I said it.

This is what the Buddha said. Having heard the Buddha’s words, the monks were delighted and remembered them well.

5.  The Discourse with the Parable of the Heap of Wood53

Thus have I heard: At one time the Buddha, while dwelling among the people of Kosala, was traveling accompanied by a great gathering of monks.

At that time the World-honored One, while on the road, suddenly saw in a certain place a great heap of wood, all ablaze, intensely hot. On seeing it, the World-honored One went down from the side of the road, spread his sitting mat under a tree, and sat down cross-legged.

Having seated himself, the World-honored One addressed the monks: “Do you see that great heap of wood, all ablaze, intensely hot?”

The monks answered: “We see it, World-honored One.” The World-honored One said to the monks:

What do you think? To embrace, or to sit or lie [beside] that great heap of wood, all ablaze, intensely hot; or to embrace, or to sit or lie [beside] a woman from the khattiya, brahmin, merchant, or worker [castes], a

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

425b


woman who is in the full bloom of youth, who has bathed and perfumed herself, has put on bright, clean clothes, is wearing garlands, and has adorned her body with jeweled necklaces—which [of these two] would be the more pleasurable?

The monks answered:

World-honored One, to embrace, or to sit or lie [beside] that great heap of wood, all ablaze, intensely hot—that would be very painful. World- honored One, to embrace, or to sit or lie [beside] a woman from the khattiya, brahmin, merchant, or worker [castes], who is in the fullbloom of youth, who has bathed and perfumed herself, has put on bright clean clothes, is wearing flowers in her hair, and has adorned her body with jeweled necklaces—that, World-honored One, would be very pleasur- able.

The World-honored One said:

I tell you: while training as a renunciant, do not lose the path of the renunciant. If you wish to perfect the holy life, it would be better to embrace that great heap of wood, all ablaze, intensely hot, or to sit or lie [beside it]. Although one would, because of that, experience suffering or even death, yet, one would not, when the body breaks up and life ends, go to a bad realm and be born in hell.

If an ignorant person violates the precepts and is lax, giving rise to evil and unwholesome states, not practicing the holy life though professing to practice it,54 not a renunciant though professing to be a renunciant, if he embraces or sits or lies [beside] a woman from the khattiya, brahmin, merchant, or worker [castes], who is in the full bloom of youth, who has bathed and perfumed herself, has put on bright clean clothes, is wearing garlands, and has adorned her body with jew- eled necklaces—that ignorant person will, because of this unwholesome and unbeneficial [conduct], experience the fruits of his evil states for a long time. When the body breaks up and life ends, he will go to a bad realm of existence and be born in hell.

For this reason you should contemplate your own benefit, the ben- efit of others, and the benefit of both, reflecting thus:

 

 

My leaving the household life to train is not in vain, not empty. It has results and fruits that are very agreeable, leading to a long life and to rebirth in good realms of existence. I accept from people, as offerings made in faith, robes, food and drink, bed and bedding, and medicine. May all those donors obtain great merit, great reward, great splendor!

You should train like this.

The World-honored One further said to the monks:

What do you think? If a strong man were to take a stout rope or a cord made of hair and pull it around one’s thighs so that it cut the skin, and having cut the skin it cut the flesh, and having cut the flesh it cut the tendons, and having cut the tendons it cut the bone, and having cut the bone it reached the marrow and remained there; or if one were to receive, as an offering made in faith by [someone from] the khattiya, brahmin, merchant, or worker [castes], a massage of one’s body, limbs, hands, and feet, which [of these two] would be the more pleasurable?

The monks answered:

World-honored One, if a strong man were to take a stout rope or a cord made of hair and pull it around one’s thighs so that it cut the skin, and having cut the skin it cut the flesh, and having cut the flesh it cut the tendons, and having cut the tendons it cut the bone, and having cut the bone it reached the marrow and remained there, that would be very painful. World-honored One, if one were to receive, as an offering made in faith by [someone from] the khattiya, brahmin, merchant, or worker [castes], a massage of one’s body, limbs, hands, and feet, that, World-honored One, would be very pleasurable.

 

The World-honored One said:

I tell you, while training as a renunciant, do not lose the path of the renunciant. If you wish to perfect the holy life, it would be better to have a strong man take a stout rope or a cord madeof hair and pull it around one’s thighs so that it cut the skin, and having cut the skin it

 

 

 

 

 

 

 

425c


cut the flesh, and having cut the flesh it cut the tendons, and having cut the tendons it cut the bone, and having cut the bone it reached the marrow and remained there. Although one would, because of that, experience suffering or even death, yet one would not, when the body breaks up and life ends, go to a bad realm of existence and be born in hell.

If an ignorant person violates the precepts and is lax, giving rise to evil and unwholesome states, not practicing the holy life though pro- fessing to practice it, not a renunciant though professing to be a renun- ciant, if he receives, as an offering made in faith by [someone from] the khattiya, brahmin, merchant, or worker [castes], a massage of his body, limbs, hands, and feet, then that ignorant person will, because of this unwholesome and unbeneficial [conduct], experience the fruits of his evil states for a long time. When the body breaks up and life ends, he will go to a bad realm of existence and be born in hell.

For this reason you should contemplate your own benefit, the ben- efit of others, and the benefit of both, reflecting thus:

My leaving the household life to train is not in vain, not empty. It has results and fruits that are very agreeable, leading to a long life and to rebirth in good realms of existence. I accept from people, as offerings made in faith, robes, food and drink, bed and bedding, and medicine. May all those donors obtain great merit, great reward, great splendor!

You should train like this.

The World-honored One further said to the monks:

What do you think? If a strong man were to cut off one’s leg with a knife that had been sharpened on a whetstone; or if one were to receive, as an offering made in faith by [someone from] the khattiya, brahmin, merchant, or worker [castes], homage, respect, and greetings—which [of these two] would be the more pleasurable?

The monks answered:

World-honored One, if a strong man were to cut off one’s leg with a knife that had been sharpened on a whetstone, that would be very

 

 

painful. World-honored One, if one were to receive, as an offering made in faith by [someone from] the khattiya, brahmin, merchant, or worker [castes], homage, respect, and greetings, that, World-honored One, would be very pleasurable.

The World-honored One said:

I tell you, do not lose the path of the renunciant while training as a renunciant. If you wish to perfect the holy life, it would be better to have a strong man cut off one’s leg with a knife that had been sharpened on a whetstone. Although one would, because of that, experience suf- fering or even death, yet one would not, when the body breaks up and life ends, go to a bad realm of existence and be born in hell.

If an ignorant person violates the precepts and is lax, giving rise to evil and unwholesome states, not practicing the holy life though professing to practice it, not a renunciant though professing to be a renunciant, if he receives, as an offering made in faith by [someone from] the khattiya, brahmin, merchant, or worker [castes], homage, respect, and greetings, then that ignorant person will, because of this unwholesome and unbeneficial [conduct], experience the fruits of his evil states for a long time. When the body breaks up and life ends, he will go to a bad realm of existence and be born in hell.

For this reason you should contemplate your own benefit, the ben- efit of others, and the benefit of both, reflecting thus:

My leaving the household life to train is not in vain, not empty. It has results and fruits that are very agreeable, leading to a long life and to rebirth in good realms of existence. I accept from people, as offerings made in faith, robes, food and drink, bed and bedding, and medicine. May all those donors obtain great merit, great reward, great splendor!

You should train like this.

The World-honored One further said to the monks:

What do you think? If a strong man were to encase one’s body in iron or copper plates that were all ablaze, intensely hot; or if one were to


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

426a

 

 

receive robes, as an offering made in faith by [someone from] the khat- tiya, brahmin, merchant, or worker [castes]—which [of these two] would be the more pleasurable?

The monks answered:

World-honored One, if a strong man were to encase one’s body in iron or copper plates that were all ablaze, intensely hot, that would be very painful. World-honored One, if one were to receive robes, as an offering made in faith by [someone from] the khattiya, brahmin, merchant, or worker [castes], that, World-honored One, would be very pleasurable.

The World-honored One said:

I tell you, do not lose the path of the renunciant while training as a renunciant. If you wish to perfect the holy life, it would be better to have a strong man encase one’s body in iron or copper plates that are all ablaze, intensely hot. Although one would, because of that, expe- rience suffering or even death, yet one would not, when the body breaks up and life ends, go to a bad realm of existence and be born in hell.

If an ignorant person violates the precepts and is lax, giving rise to evil and unwholesome states, not practicing the holy life though professing to practice it, not a renunciant though professing to be a renunciant, if he receives robes, as an offering made in faith by [some- one from] the khattiya, brahmin, merchant, or worker [castes], then that ignorant person will, because of this unwholesome and unbeneficial [conduct], experience the fruits of his evil states for a long time. When the body breaks up and life ends, he will go to a bad realm of existence and be born in hell.

For this reason you should contemplate your own benefit, the ben- efit of others, and the benefit of both, reflecting thus:

My leaving the household life to train is not in vain, not empty. It has results and fruits that are very agreeable, leading to a long life and to rebirth in good realms of existence. I accept from people, as offerings made in faith, robes, food and drink, bed and bedding, and medicine. May all those donors obtain great merit, great reward, great splendor!

 

 

You should train like this.

The World-honored One further said to the monks:

What do you think? If a strong man were to open one’s mouth with a pair of hot iron tongs and then were to place inside one’s mouth an iron ball that was all ablaze, intensely hot; and that hot iron ball were to burn the lips; and having burned the lips, it were to burn the tongue; and having burned the tongue, it were to burn the gums; and having burned the gums, it were to burn the throat; and having burned the throat, it were to burn the heart; and having burned the heart, it were to burn the stomach and intestines; and having burned the stomach and intestines, it were to come out below; or if, [instead,] one were to receive, as an offering made in faith by [someone from] the khattiya, brahmin, merchant, or worker [castes], food with a countless variety of tastes—which [of these two] would be the more pleasurable?

The monks answered:

World-honored One, if a strong man were to open one’s mouth with a pair of hot iron tongs, and then were to place inside one’s mouth an iron ball that was all ablaze, intensely hot; and that hot iron ball were to burn the lips; and having burned the lips, it were to burn the tongue; and having burned the tongue, it were to burn the gums; and having burned the gums, it were to burn the throat; and having burned the throat, it were to burn the heart; and having burned the heart, it were to burn the stomach and intestines; and having burned the stomach and intestines, it were to come out below, that would be very painful. World- honored One, if one were to receive, as an offering made in faith by [someone from] the khattiya, brahmin, merchant, or worker [castes], food with a countless variety of tastes, that, World-honored One, would be very pleasurable.

The World-honored One said:

I tell you, while training as a renunciant, do not lose the path of the renunciant. If you wish to perfect the holy life, it would be better if a strong man were to open one’s mouth with a pair of hot iron tongs,


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

426b

 

 

and then were to place inside one’s mouth an iron ball that was all ablaze, intensely hot; and that hot iron ball were to burn the lips; and having burned the lips, it were to burn the tongue; and having burned the tongue, it were to burn the gums; and having burned the gums, it were to burn the throat; and having burned the throat, it were to burn the heart; and having burned the heart, it were to burn the stomach and intestines; and having burned the stomach and intestines, it were to come out below. Although one would, because of that, experience suf- fering or even death, yet one would not, when the body breaks up and life ends, go to a bad realm of existence and be born in hell.

If an ignorant person violates the precepts and is lax, giving rise to evil and unwholesome states, not practicing the holy life though professing to practice it, not a renunciant though professing to be a renunciant, if he receives, as an offering made in faith by [someone from] the khattiya, brahmin, merchant, or worker [castes], food with a countless variety of tastes, then that ignorant person will, because of this unwholesome and unbeneficial [conduct], experience the fruits of his evil states for a long time. When the body breaks up and life ends, he will go to a bad realm of existence and be born in hell. For this reason you should contemplate your own benefit, the benefit of others, and the benefit of both, reflecting thus:

My leaving the household life to train is not in vain, not empty. It has results and fruits that are very agreeable, leading to a long life and to rebirth in good realms of existence. I accept from people, as offerings made in faith, robes, food and drink, bed and bedding, and medicine. May all those donors obtain great merit, great reward, great splendor!

You should train like this.

The World-honored One further said to the monks:

What do you think? If a strong man were to take an iron or copper bed that was all ablaze, intensely hot, and then force and compel one to sit or lie on it; or if one were to receive bedding, as an offering made in

 

 

faith by [someone from] the khattiya, brahmin, merchant, or worker [castes]—which [of these two] would be the more pleasurable?

The monks answered:

World-honored One, if a strong man were to take an iron or copper bed that was all ablaze, intensely hot, and then force and compel one to sit or lie on it, that would be very painful. World-honored One, if one were to receive bedding, as an offering made in faith by [someone from] the khattiya, brahmin, merchant, or worker [castes], that, World- honored One, would be very pleasurable.

The World-honored One said:

I tell you, while training as a renunciant do not lose the path of the renunciant. If you wish to perfect the holy life, it would be better to have a strong man take an iron or copper bed that was all ablaze, intensely hot, and then force and compel one to sit or lie on it. Although one would, because of that, experience suffering or even death, yet one would not, when the body breaks up and life ends, go to a bad realm of existence and be born in hell.

If an ignorant person violates the precepts and is lax, giving rise to evil and unwholesome states, not practicing the holy life though professing to practice it, not a renunciant though professing to be a renunciant, if he receives bedding, as an offering made in faith by [someone from] the khattiya, brahmin, merchant, or worker [castes], then that ignorant person will, because of this unwholesome and unben- eficial [conduct], experience the fruits of his evil states for a long time. When the body breaks up and life ends, he will go to a bad realm of existence and be born in hell.

For this reason you should contemplate your own benefit, the ben- efit of others, and the benefit of both, reflecting thus:

My leaving the household life to train is not in vain, not empty. It has results and fruits that are very agreeable, leading to a long life and to rebirth in good realms of existence. I accept from people, as offerings made in faith, robes, food and drink, bed and bedding,


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

426c

 

 

and medicine. May all those donors obtain great merit, great reward, great splendor!

You should train like this.

The World-honored One further said to the monks:

What do you think? If a strong man were to take a great cauldron, of iron or copper, all ablaze, intensely hot, and having taken hold of and lifted up a person, were to turn him upside down and place him in that cauldron; or if one were to receive, as an offering made in faith by [someone from] the khattiya, brahmin, merchant, or worker [castes], a dwelling place, plastered with mud and painted with whitewash, with windows and doors, tight and secure, with a fireplace, warm and cozy55—which [of these two] would be the more pleasurable?

The monks answered:

World-honored One, if a strong man were to take a great cauldron, of iron or copper, all ablaze, intensely hot, and having taken hold of and lifted up a person, were to turn him upside down and place him in that cauldron, that would be very painful. World-honored One, if one were to receive, as an offering made in faith by [someone from] the khattiya, brahmin, merchant, or worker [castes], a dwelling place, plastered with mud and painted with whitewash, with windows and doors, tight and secure, with a fireplace, warm and cozy, that, World-honored One, would be very pleasurable.

The World-honored One said:

I tell you, while training as a renunciant do not lose the path of the renunciant. If you wish to perfect the holy life, it would be better if a strong man were to take a great cauldron, of iron or copper, all ablaze, intensely hot, and having taken hold of and lifted up a person, were to turn him upside down and place him in that cauldron. Although one would, because of that, experience suffering or even death, yet one would not, when the body breaks up and life ends, go to a bad realm of existence and be born in hell.

 

 

If an ignorant person violates the precepts and is lax, giving rise to evil and unwholesome states, not practicing the holy life though professing to practice it, not a renunciant though professing to be a renunciant, if he receives, as an offering made in faith by [someone from] the khattiya, brahmin, merchant, or worker [castes], a dwelling place, plastered with mud and painted with whitewash, with windows and doors, tight and secure, with a fireplace, warm and cozy, then that ignorant person will, because of this unwholesome and unbeneficial [conduct], experience the fruits of his evil states for a long time. When the body breaks up and life ends, he will go to a bad realm of existence and be born in hell.

For this reason you should contemplate your own benefit, the ben- efit of others and the benefit of both, reflecting thus:

My leaving the household life to train is not in vain, not empty. It has results and fruits that are very agreeable, leading to a long life and to rebirth in good realms of existence. I accept from people, as offerings made in faith, robes, food and drink, bed and bedding, and medicine. May all those donors obtain great merit, great reward, great splendor!

You should train like this.

As this teaching was being given, sixty monks were liberated from the fetters through cessation of the taints, [while another] sixty monks gave up the precepts and returned to household life. Why is that? The World-honored One’s teaching and admonishment was profound and very difficult, and train- ing in the path is also profound and very difficult.

This is what the Buddha said. Having heard the Buddha’s words, the monks were delighted and remembered them well.

6.  The Discourse on the Destination of a Good Person56

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

At that time the World-honored One addressed the monks:


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

427a

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

427b


I shall teach you about the seven destinations of good persons and about nirvana without remainder. Listen closely, listen closely and pay careful attention!

The monks listened to receive instruction. The Buddha said:

What are the seven? A monk practices thus:

There is no self, nor is there anything belonging to a self; in the future there will be no self and nothing belonging to a self. What has already come to exist will be abandoned; when it has been abandoned, equanimity will be attained; [I shall be] neither defiled by delight in existence nor attached to contact [through the senses].

Such a practitioner sees the unsurpassable state of peace57 through his wisdom, but has not yet attained [final] realization. Practicing thus, to which destination will such a monk go?

It is just like a burning wheat husk which, having caught fire, quickly exhausts itself. You should know that this monk is like that. Having cut off the five lower fetters, but with a remnant of conceit not yet extinguished, he attains final nirvana [immediately after entering] the intermediate state of existence. This is the first destination of good persons, who are indeed to be found in the world.

Again, a monk practices thus:

There is no self, nor is there anything belonging to a self; in the future there will be no self and nothing belonging to a self. What has already come to exist will be abandoned; and when it has been abandoned, equanimity will be attained. [I shall be] neither defiled by delight in existence nor attached to contact [through the senses].

Such a practitioner sees the unsurpassable state of peace through his wisdom, but has not yet attained [final] realization. Practicing thus, to which destination will such a monk go?

It is just as when [a slab of] iron that is all ablaze, intensely hot, is hit with a hammer, a burning splinter flies up into the air, but on moving upward, becomes extinguished immediately. You should know

 

 

that this monk is like that. Having cut off the five lower fetters, but with a remnant of conceit not yet extinguished, he attains final nirvana [after a short while spent in] the intermediate state of existence. This is the second destination of good persons, really to be found in the world.

Again, a monk practices thus:

There is no self, nor is there anything belonging to a self; in the future there will be no self and nothing belonging to a self. What has already come to exist will be abandoned; and when it has been abandoned, equanimity will be attained. [I shall be] neither defiled by delight in existence nor attached to contact [through the senses].

Such a practitioner sees the unsurpassable state of peace through his wisdom, but has not yet attained [final] realization. Practicing thus, to which destination will such a monk go?

It is just as when [a slab of] iron that is all ablaze, intensely hot, is hit with a hammer, a burning splinter flies up into the air, which, having moved upward comes back down, but becomes extinguished before hitting the ground. You should know that this monk is like that. Having cut off the five lower fetters, but with a remnant of conceit not yet extinguished, he attains final nirvana [after spending some time in] the intermediate state of existence. This is the third destination of good persons, really to be found in the world.

Again, a monk practices thus:

There is no self, nor is there anything belonging to a self; in the future there will be no self and nothing belonging to a self. What has already come to exist will be abandoned; and when it has been abandoned, equanimity will be attained. [I shall be] neither defiled by delight in existence nor attached to contact [through the senses].

Such a practitioner sees the unsurpassable state of peace through his wisdom, but has not yet attained [final] realization. Practicing thus, to which destination will such a monk go?

It is just as when [a slab of] iron that is all ablaze, intensely hot, is hit with a hammer, a burning splinter flies up into the air, and becomes

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

427c


extinguished on hitting the ground. You should know that this monk is like that. Having cut off the five lower fetters, but with a remnant of conceit not yet extinguished, he attains final nirvana in his next exis- tence. This is the fourth destination of good persons, really to be found in the world.

Again, a monk practices thus:

There is no self, nor is there anything belonging to a self; in the future there will be no self and nothing belonging to a self. What has already come to exist will be abandoned; and when it has been abandoned, equanimity will be attained. [I shall be] neither defiled by delight in existence nor attached to contact [through the senses].

Such a practitioner sees the unsurpassable state of peace through his wisdom, but has not yet attained [final] realization. Practicing thus, to which destination will such a monk go?It is just as when [a slab of] iron that is all ablaze, intensely hot, is hit with a hammer, a burning splinter flies up into the air and then falls on a small amount of sticks and grass, causing it to smoke and burn, and becomes extinguished after that has burned out. You should know that this monk is like that. Having cut off the five lower fetters, but with a remnant of conceit not yet extinguished, he attains final nirvana with effort. This is the fifth destination of good persons, really to be found in the world.

Again, a monk practices thus:

There is no self, nor is there anything belonging to a self; in the future there will be no self and nothing belonging to a self. What has already come to exist will be abandoned; and when it has been abandoned, equanimity will be attained. [I shall be] neither defiled by delight in existence nor attached to contact [through the senses].

Such a practitioner sees the unsurpassable state of peace through his wisdom, but has not yet attained [final] realization. Practicing thus, to which destination will such a monk go?It is just as when [a slab of] iron that is all ablaze, intensely hot, is hit with a hammer, a burning splinter flies up into the air and then falls on a large amount of sticks and grass, causing it to smoke and burn, and becomes extinguished

 

 

after that has burned out. You should know that this monk is like that. Having cut off the five lower fetters, but with a remnant of conceit not yet extinguished, he attains final nirvana without effort. This is the sixth destination of good persons. Such people are really to be found in the world.

Again, a monk practices thus:

There is no self, nor is there anything belonging to a self; in the future there will be no self and nothing belonging to a self. What has already come to exist will be abandoned; and when it has been abandoned, equanimity will be attained. [I shall be] neither defiled by delight in existence nor attached to contact [through the senses].

Such a practitioner sees the unsurpassable state of peace through his wisdom, but has not yet attained [final] realization. Practicing thus, to which destination will such a monk go?

It is just as when [a slab of] iron that is all ablaze, intensely hot, is hit with a hammer, a burning splinter flies up into the air and falls on to a large amount of sticks and grass, causing it to smoke and burn; and after that has burned, the fire spreads to villages, towns, mountain forests, and wilderness; and having burned out the villages, towns, mountain forests, and wilderness, it reaches a road, or reaches water, or reaches level ground, and becomes extinguished. You should know that this monk is like that. Having cut off the five lower fetters, but with a remnant of conceit not yet extinguished, he [first] goes upstream [all the way] to the Akaniṭṭha realm where he attains final nirvana. This is the seventh destination of good persons, really to be found in the world.

What is nirvana without remainder? A monk practices thus:

There is no self, nor is there anything belonging to a self; in the future there will be no self and nothing belonging to a self. What has already come to exist will be abandoned; and when it has been abandoned, equanimity will be attained. [I shall be] neither defiled by delight in existence nor attached to contact [through the senses].

Such a practitioner sees the unsurpassable state of peace through his wisdom. Having attained [final] realization, I say, that monk will not

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

428a


go to the east, nor to the west, nor to the south, nor to the north, nor to [any of] the four intermediate directions, nor above, nor below, but will attain the state of peace, final nirvana, right here and now.When I said earlier, “I shall teach you about the seven destinations of good persons and about nirvana without remainder,” it was on account of this that I said it.

This is what the Buddha said. Having heard the Buddha’s words, the monks were delighted and remembered them well.

7.  The Discourse on [Sources of] Worldly Merit

Thus have I heard: At one time the Buddha was staying at Kosambī, in Ghosita’s park.

At that time, in the late afternoon, Venerable Mahā Cunda rose from sit- ting in meditation and approached the Buddha. On arriving, he paid his respects and, sitting to one side, said: “World-honored One, is it possible to describe [the nature of] worldly merit?”

The World-honored One answered:

It is possible, Cunda. There are seven [sources of] worldly merit that lead to great merit, great reward, great reputation, and great benefit. What are the seven? Cunda, a faithful son or daughter of good family offers a dwelling place or an assembly hall to the community of monks. This, Cunda, is the first [source] of worldly merit that leads to great merit, great reward, great reputation, and great benefit. Again, Cunda, a faithful son or daughter of good family offers [to those] in that dwelling place beds, seats, woolen blankets, felt mattresses, or bedding. This, Cunda, is the second [source] of worldly merit that leads to great merit, great reward, great reputation, and great benefit. Again, Cunda, a faithful son or daughter of good family offers to all [those] in that dwelling- place new, clean robes of superior quality. This, Cunda, is the third [source] of worldly merit that leads to great merit, great reward, great reputation, and great benefit. Again, Cunda, a faithful son or daughter of good family constantly offers to the community in that dwelling place morning rice gruel and the midday meal . . . provides monastic park

 

 

attendants to serve them . . . personally approaches the monastic park to make still more offerings, regardless of wind or rain, cold or snow

. . . [ensures that after] the monks have eaten, their robes do not get soaked58 by wind or rain, cold or snow, [so that they can] enjoy med- itation and quiet reflection by day and by night. This, Cunda, is the seventh [source] of worldly merit that leads to great merit, great reward, great reputation, and great benefit.

Cunda, a faithful son or daughter of good family who has attained these seven [sources] of worldly merit, whether going or coming, whether standing or sitting, whether sleeping or awake, whether by day or by night, their merit will continuously grow, increase, and become more extensive. Cunda, just as, from its emergence at its source to its entry into the great ocean, the river Ganges becomes increasingly deep and increasingly wide, in the same way, Cunda, the merit of a faithful son or daughter of good family who has attained these seven [sources] of worldly merit, whether going or coming, whether standing or sitting, whether sleeping or awake, whether by day or by night, will continuously grow, increase, and become more extensive.

Thereupon, Venerable Mahā Cunda rose from his seat and, having bared his right shoulder, knelt with his right knee on the ground and, placing his palms together [in respect], said: “World-honored One, is it possible to describe [the nature of] merit that transcends the world?”

The World-honored One answered:

It is possible, Cunda. There are also seven [sources of] merit tran- scending the world that lead to great merit, great reward, great repu- tation, and great benefit. What are the seven? Cunda, a faithful son or daughter of good family hears that the Tathāgata or a disciple of the Tathāgata is staying in a certain place. Having heard this, they are delighted and supremely inspired. This, Cunda, is the first [source] of merit transcending the world that leads to great merit, great reward, great reputation, and great benefit. Again, Cunda, a faithful son or daughter of good family hears that the Tathāgata or a disciple of the Tathāgata intends to come from there to here. Having heard this, they are delighted and supremely inspired. This, Cunda, is the second


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

428b

 

 

[source] of merit transcending the world that leads to great merit, great reward, great reputation, and great benefit. Again, Cunda, a faithful son or daughter of good family hears that the Tathāgata or a disciple of the Tathāgata has come from there to here. Having heard this, they are delighted and supremely inspired . . . they personally go to see them and pay their respects with a pure mind . . . they present offerings to them . . . having paid their respects and presented offerings, they perform the threefold taking of refuge in the Buddha, the Dharma, and the community of monks (Sangha) . . . they take the precepts. This, Cunda, is the seventh [source] of merit transcending the world that leads to great merit, great reward, great reputation, and great ben- efit. Cunda, if a faithful son or daughter of good family attains these seven [sources] of worldly merit and also these seven [sources] of merit transcending the world, their merit cannot be measured [in terms of] “so much merit,” “so much fruit of merit,” “so much result of merit”; it just cannot be encompassed, cannot be measured. This great merit cannot be calculated. Cunda, it is just as in [this land of] Jam- budīpa there are five rivers, the Ganges being reckoned the first, the Yamunā the second, the Sarabhū the third, the Aciravatī the fourth, and the Mahī the fifth; and upon flowing into the great ocean, once within it, their water cannot be measured as “so many gallons”; it just cannot be encompassed, cannot be measured. This great water cannot be calculated. In the same way, Cunda, if a faithful son or daughter of good family attains these seven [sources of] worldly merit and again these seven [sources of] merit transcending the world, that merit cannot be measured as “so much merit,” “so much fruit of merit,” “so much result of merit”; it just cannot be encompassed, cannot be meas- ured. This great merit cannot be calculated.

Then the World-honored One spoke these verses:

The river Ganges is pure and easily crossed,

The ocean, with its many treasures, is king of all waters.

Like the river’s water is the honor and respect of people in the world. [Just as] all rivers reach and enter the great ocean,

So it is with people who offer robes, food and drink,

 

 

Beds, couches, bedding, and seats,

Measureless is the fruit of their merit, leading them to a sublime realm,

Just like the rivers’ water entering the great ocean.

This is what the Buddha said. Venerable Mahā Cunda and the [other] monks heard the Buddha’s words, were delighted, and remembered them well.

8.  The Discourse on Seven Suns59

Thus have I heard: At one time the Buddha was staying at Vesālī, in Ambapālī’s Grove.

At that time the World-honored One addressed the monks:

All formations are impermanent, of a nature not to last, quickly chang- ing by nature, unreliable by nature.60 Thus, one should not delight in or be attached to formations, one should loathe them as troublesome, one should seek to abandon them, one should seek to be free from them. Why is that? There will be a time when it will not rain. At that time when it does not rain, all the trees, the hundreds of grains, and all medicinal shrubs will wither entirely, come to destruction and extinction, unable to continue existing. This is why [I say that] all for- mations are impermanent, of a nature not to last, quickly changing by nature, unreliable by nature. Thus, one should not delight in or be attached to formations, one should loathe them as troublesome, one should seek to abandon them, one should seek to be free from them. Again, there will be a time when a second sun will appear in the world. When the second sun appears, the flow of all the streams and rivulets will become exhausted, unable to continue existing. This is why [I say that] all formations are impermanent, of a nature not to last, quickly changing by nature, unreliable by nature. Thus, one should not delight in or be attached to formations, one should loathe them as troublesome, one should seek to abandon them, one should seek to be free from them. Again, there will be a time when a third sun appears in the world. When the third sun appears, all the great rivers will become exhausted, unable to continue existing. This is why [I say that] all formations are imper- manent, of a nature not to last, quickly changing by nature, unreliable


428c

 

 

 

 

 

 

 

 

 

 

 

 

 

429a


by nature. Thus, one should not delight in or be attached to formations, one should loathe them as troublesome, one should seek to abandon them, one should seek to be free from them.

Again, there will be a time when a fourth sun appears in the world. When the fourth sun appears, the great springs from which the five rivers of Jambudīpa emerge—the Ganges being the first, the Yamunā the second, the Sarabhū the third, the Aciravatī the fourth, and the Mahī the fifth—those great springs will all become exhausted, unable to con- tinue existing.

This is why [I say that] all formations are impermanent, of a nature not to last, quickly changing by nature, unreliable by nature. Thus, one should not delight in or be attached to formations, one should loathe them as troublesome, one should seek to abandon them, one should seek to be free from them.

Again, there will be a time when a fifth sun appears in the world. When the fifth sun appears, the water of the great ocean will recede by one hundred leagues, and continue receding gradually until it is [only] seven hundred leagues [in extent]. When the fifth sun appears, and the remaining water in the ocean is [only] seven hundred leagues [in extent], it will continue receding gradually until it is [only] one hundred leagues [in extent]. When the fifth sun appears, the water of the great ocean will decrease [by the height of] one palm tree, and con- tinue decreasing gradually until it has [a depth of only] seven palm trees. When the fifth sun appears and the remaining water in the ocean has [a depth of only] seven palm trees, it will continue decreasing grad- ually until it has [a depth of only] a single palm tree. When the fifth sun appears, the water of the great ocean will decrease [by the height of] a person, and continue decreasing gradually until it has [a depth of only] seven persons. When the fifth sun appears and the remaining water in the ocean has [a depth of only] seven persons, it will again decrease gradually until it has [a depth of only] one person. When the fifth sun appears, the water in the ocean will decrease to the level of a person’s neck, to the level of the shoulders, of the waist, of the hips, of the knees, to the level of the ankles, and [eventually] there will be

 

 

a time when the water of the ocean will be completely exhausted, being not sufficient to submerge [even] one finger.

This is why [I say that] all formations are impermanent, of a nature not to last, quickly changing by nature, unreliable by nature. Thus, one should not delight in or be attached to formations; one should loathe them as troublesome, one should seek to abandon them, one should seek to be free from them.

Again, there will be a time when a sixth sun appears in the world. When the sixth sun appears, the whole great earth, together with Meru, king of mountains, will be totally submerged in smoke, a single mass of smoke. Just as a potter’s kiln, at the time of being ignited, is totally sub- merged in smoke, a single mass of smoke—in the same way, when the sixth sun appears, the whole great earth, together with Meru, king of mountains, will be totally submerged in smoke, a single mass of smoke.

This is why [I say that] all formations are impermanent, of a nature not to last, quickly changing by nature, unreliable by nature. Thus, one should not delight in or be attached to formations, one should loathe them as troublesome, one should seek to abandon them, one should seek to be free from them.

Again, there will be a time when a seventh sun appears in the world. When the seventh sun appears, the whole great earth, together with Meru, king of mountains, will be all ablaze, intensely hot, a single mass of flame. In this way, when the seventh sun appears and the whole great earth, together with Meru, king of mountains, is all ablaze, intensely hot, a single mass of flame, [then] the wind will carry the flames even up to the Brahmā world. Then the gods of radiance, who have just been born as gods and have never experienced, seen, or known the world’s [cyclic] creation and destruction, on seeing that great fire will all be terrified, with their hair standing on end, and will think: “The fire will not reach up to here, will it? The fire will not reach up to here, will it?” Those who were born as gods at an earlier time and have experienced, seen, and known the world’s [cyclic] creation and destruction will, on seeing that great fire, calm the distress of those gods, telling them, “Don’t be afraid! That fire is of such a nature that it will not reach up to here.”

 

 

 

 

429b


When the seventh sun appears, Meru, king of mountains, will col- lapse, will be completely destroyed and cease to be, [decreasing in height by] one hundred leagues, two hundred leagues, three hundred leagues, and so on until [decreasing in height by] seven hundred leagues, it will be completely destroyed and cease to be.

When the seventh sun appears, Meru, king of mountains, together with this great earth, will be burned to destruction and extinction, with not even ash remaining.61 Just as hot ghee or oil that is cooked or fried until it is completely exhausted and not even smoke or soot remains, in the same way, when the seventh sun appears, Meru, king of moun- tains, together with the great earth, will be [exhausted] with not even ash remaining.

This is why [I say that] all formations are impermanent, of a nature not to last, quickly changing by nature, unreliable by nature. Thus, one should not delight in or be attached to formations, one should loathe them as troublesome, one should seek to abandon them, one should seek to be free from them.

I have now told you that Meru, king of mountains, will collapse and be completely destroyed. Who can believe this? Only those who have seen the truth.

I have now told you that the water of the great ocean will be exhausted and eliminated. Who can believe this? Only those who have seen the truth.

I have now told you that the whole great earth will be burnt up and eliminated. Who can believe this? Only those who have seen the truth. Why is that?

Monks, in ancient times there was a great teacher called Sunetta. He was the teacher of a school of non-Buddhist seers. Abandoning sensual desire, he had attained the bases of supernormal powers. The great teacher Sunetta had countless hundreds of thousands of disciples. The great teacher Sunetta gave his disciples teachings about [the way to] the Brahmā world. When the great teacher Sunetta gave teachings about the [way to] the Brahmā world, some of his disciples did not adequately put his teaching into practice.

 

 

At the end of life, some of them were reborn among the four great kings, some were reborn among the thirty-three gods, some were reborn among the Yama gods, some were reborn among the Tusita gods, some were reborn among the gods who delight in creating, and some were reborn among the gods who delight in the creations of others. If, when the great teacher Sunetta gave teachings about the [way to] the Brahmā world, all the disciples had remembered them well, they would have practiced the four divine abodes and, overcoming sensual desire, would, at the end of life, have attained rebirth in the Brahmā world.

At that time the great teacher Sunetta had this thought, “In my next life I should not be reborn in the same place as my disciples. I would now rather develop and cultivate loving-kindness.” Having developed and cultivated loving-kindness, at the end of life he attained rebirth among the gods of radiance.

At that time, the great teacher Sunetta developed and cultivated loving-kindness, and, having developed and cultivated loving-kindness, at the end of life I attained rebirth among the gods of radiance. The practice of the path by the great teacher Sunetta and his disciples was not in vain; they obtained great reward.

Monks, what do you think? The great teacher in ancient times called Sunetta, who was the teacher of a school of non-Buddhist seers and who, overcoming sensual desire, attained the bases of supernormal powers, do you think this was someone else? Do not think that. Know that it was me.

At that time I was called Sunetta, a great teacher, the leader of a school of non-Buddhist seers. Overcoming sensual desire, I attained supernormal powers. I had countless hundreds of thousands of disciples. I gave my disciples teachings about [the way to] the Brahmā world. When I gave teachings about the [way to] the Brahmā world, not all of my disciples adequately put my teaching into practice. At the end of life, some were reborn among the four great kings, some were reborn among the thirty-three gods, some were reborn among the Yama gods, some were reborn among the Tusita gods, some were reborn among the gods who delight in creating, and some were reborn among the


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

429c

 

 

gods who delight in the creations of others. When I gave teachings about the [way to] the Brahmā world, if all of my disciples had put my teaching into practice, they would have developed the four divine abodes and, overcoming sensual desire, at the end of life they would have attained rebirth in the Brahmā world.

At that time I had this thought, “It is not proper for me to be reborn in the next world in the same realm as my disciples. I would now rather develop and cultivate loving-kindness.” Having developed and culti- vated loving-kindness, at the end of life, I attained rebirth among the gods of radiance. Later, I developed and cultivated loving-kindness and, having developed and cultivated loving-kindness, at the end of life attained rebirth among the gods of radiance. The practice of the path by me and my disciples was not in vain; we obtained great reward.

At that time I personally practiced that path, which was of benefit to myself and of benefit to others, benefiting many people, out of com- passion for the world, seeking the advantage and benefit of gods and human beings, seeking their peace and happiness. The teaching I gave at that time did not lead to the ultimate, was not the ultimate purity, not the ultimate holy life, not the ultimate completion of the holy life. At that time I was not able to abandon birth, old age, sickness, death, sorrow, and distress. I was not able to attain complete liberation from suffering.

But now, monks, I have appeared in the world as a Tathāgata, free from attachment,62 fully awakened, endowed with knowledge and [good] conduct, well gone, a knower of the world, an unsurpassable being, incomparable leader of persons to be tamed,63 teacher of gods and human beings, called Buddha, protector of the world. I now benefit myself and benefit others, benefit many people. Out of compassion for the world I seek the advantage and benefit of gods and human beings, seek [their] peace and happiness. The teaching I now give leads to the ultimate, is the ultimate purity, the ultimate completion of the holy life. I have now abandoned birth, old age, sickness, death, sorrow, and distress. I have now attained complete liberation from suffering.

This is what the Buddha said. Having heard the Buddha’s words, the monks were delighted and remembered them well.

 

 

9.  The Discourse on Seven Chariots64

Thus have I heard: At one time the Buddha was staying at Rājagaha, in the Bamboo Grove, together with a great assembly of monks who were spending the rains retreat there. [At the same time] Venerable Puṇṇa Mantāṇiputta was spending the rains retreat in the [Buddha’s] native region.

Then, a number of monks who had concluded the rains retreat in the [Buddha’s] native region, the three months being over, having mended their robes, they put on their robes, took their bowls, and left the [Buddha’s] native region for Rājagaha. Traveling by stages, they reached Rājagaha, where they went to stay in the Bamboo Grove. Then those monks from the [Buddha’s] native region approached the Buddha, paid their respects by bowing down their heads, and sat to one side.

The World-honored One asked them: “Monks, where have you come from, and in what place did you spend the rains retreat?”

The monks from the [Buddha’s] native region replied: “World-honored One, we have come from the [World-honored One’s] native region, having spent the rains retreat there.”

The World-honored One asked them:

Among the monks living in [my] native region, which monk is praised by the other monks [thus]: Having few wishes and being contented himself, he speaks [to others] in praise of having few wishes and being contented; living in seclusion himself, he speaks in praise of living in seclusion; being energetic himself, he speaks in praise of being ener- getic; having right mindfulness himself, he speaks in praise of right mindfulness; having mental one-pointedness himself, he speaks in praise of mental one-pointedness; having wisdom himself, he speaks in praise of wisdom; having himself destroyed the taints, he speaks in praise of destroying the taints; having himself exhorted, inspired, and fully delighted [others], he speaks in praise of exhorting, inspiring, and fully delighting [others].

The monks from the [Buddha’s] native region replied:

World-honored One, the monks living in [the World-honored One’s]


 

 

 

430a

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

430b


native region praise Venerable Puṇṇa Mantāṇiputta [thus]: Having few wishes and being contented himself, he speaks [to others] in praise of having few wishes and being contented; living in seclusion himself, he speaks in praise of living in seclusion; being energetic himself, he speaks in praise of being energetic; having right mindfulness himself, he speaks in praise of right mindfulness; having mental one-pointedness himself, he speaks in praise of mental one-pointedness; having wisdom himself, he speaks in praise of wisdom; having himself destroyed the taints, he speaks in praise of destroying the taints; having himself exhorted, inspired, and fully delighted [others], he speaks in praise of exhorting, inspiring, and fully delighting [others].

At that time, Venerable Sāriputta was seated among the assembly. Then Venerable Sāriputta thought:

The World-honored One has questioned those monks from [his] native region about this matter and the monks from [his] native region have given the greatest praise to Venerable Puṇṇa Mantāṇiputta [thus]: Hav- ing few wishes and being contented himself, he speaks [to others] in praise of having few wishes and being contented; living in seclusion himself, he speaks in praise of living in seclusion; being energetic him- self, he speaks in praise of being energetic; having right mindfulness himself, he speaks in praise of right mindfulness; having mental one- pointedness himself, he speaks in praise of mental one-pointedness; having wisdom himself, he speaks in praise of wisdom; having himself destroyed the taints, he speaks in praise of destroying the taints; having himself exhorted, inspired, and fully delighted [others], he speaks in praise of exhorting, inspiring, and fully delighting [others].

Venerable Sāriputta thought further: “When I get to meet Venerable Puṇṇa Mantāṇiputta, I will ask him a few things. He would probably be com- petent in understanding [and replying to] my questions.”

At that time the World-honored One, who had concluded the rains retreat at Rājagaha, the three months being over, having mended his robes, put on his robes and took his bowl, left Rājagaha for Sāvatthī. Traveling by stages, he reached Sāvatthī, where he went to stay in Jeta’s Grove, Anāthapiṇḍika’s Park.

 

 

[Meanwhile,] after staying for a few days at Rājagaha, Venerable Sāriputta and the monks [who had come] from the [Buddha’s] native region put on their robes, took their bowls, and left Rājagaha for Sāvatthī. Traveling by stages, they reached Sāvatthī, where they went to stay in Jeta’s Grove, Anāthapiṇḍika’s Park.

At that time Venerable Puṇṇa Mantāṇiputta, who had concluded the rains retreat in the [Buddha’s] native region, the three months being over, having mended his robes, put on his robes, took his bowl, and left the [Buddha’s] native region for Sāvatthī. Traveling by stages, he reached Sāvatthī, where he went to stay in Jeta’s Grove, Anāthapiṇḍika’s Park.

Venerable Puṇṇa Mantāṇiputta approached the Buddha and paid his respects by bowing down his head. Then he spread his sitting mat [at some distance] in front of the Buddha and sat down cross-legged.

Then Venerable Sāriputta asked some other monks: “Venerable friends, is that Venerable Puṇṇa Mantāṇiputta?”

The monks answered Venerable Sāriputta: “That is so. The venerable one who is seated in front of the Tathāgata, with fair skin and a prominent nose resembling a parrot’s beak, that is he.”

Then Venerable Sāriputta, having taken note of Puṇṇa Mantāṇiputta’s facial appearance, retained a clear memory of it.

When the night was over, at dawn, Venerable Puṇṇa Mantāṇiputta put on his robes, took his bowl, and entered Sāvatthī to beg for food. After having taken his midday meal, he put away his robes and bowl, washed his hands and feet, put his sitting mat over his shoulder, and went to a place for walking meditation in the Blind Men’s Grove. Venerable Sāriputta also, when the night was over, at dawn, put on his robes, took his bowl and entered Sāvatthī to beg for food. After having taken his midday meal, he put away his robes and bowl, washed his hands and feet, put his sitting mat over his shoulder, and went to a place for walking meditation in the Blind Men’s Grove.

Then, when Venerable Puṇṇa Mantāṇiputta had reached Blind Men’s Grove, he spread his sitting mat beneath a tree and sat down cross-legged. Venerable Sāriputta also, on reaching Blind Men’s Grove, spread his sitting mat beneath a tree not far from Puṇṇa Mantāṇiputta, and sat down cross- legged.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

430c


In the late afternoon, after rising from sitting in meditation, Venerable Sāriputta approached Venerable Puṇṇa Mantāṇiputta, exchanged friendly greetings, and, sitting down to one side, asked Venerable Puṇṇa Mantāṇiputta: “Is the venerable one practicing the holy life under the renunciant Gotama?”65

[Puṇṇa Mantāṇiputta] replied: “That is so.”

[Sāriputta asked]: “How is it, venerable friend, are you practicing the holy life under the renunciant Gotama for the sake of purification of virtue?”

[Puṇṇa Mantāṇiputta] replied: “Not so.” [Sāriputta asked further]:

Are you practicing the holy life under the renunciant Gotama for the sake of purification of mind. . . , for the sake of purification of view. . . , for the sake of purification [from] the hindrance of doubt. . . , for the sake of purification by knowledge and vision of [what is] the path and [what is] not the path. . . , for the sake of purification by knowledge and vision of the way. . . , for the sake of purification by knowledge of the way to abandoning?

[To each question Puṇṇa Mantāṇiputta] replied: “Not so.” [Sāriputta] asked further:

Just before, I asked the venerable one if he is practicing the holy life under the renunciant Gotama, and he said that this is so. Now I have asked the venerable one if he is practicing the holy life under the renun- ciant Gotama for the sake of purification of virtue, and he has said “Not so.” [I have also asked the venerable one if] he is practicing the holy life under the renunciant Gotama for the sake of purification of mind. . . , for the sake of purification of view. . . , for the sake of purification [from] the hindrance of doubt. . . , for the sake of purification by knowledge and vision of [what is] the path and [what is] not the path. . . , for the sake of purification by knowledge and vision of the way. . . , for the sake of purification by knowledge of the way to abandoning; and [to each question] he has said, “Not so.” In that case, for the sake of what are you practicing the holy life under the renunciant Gotama?

[Puṇṇa Mantāṇiputta] replied: “Venerable friend, for the sake of nirvana without remainder.”

 

 

[Sāriputta] asked further: “How is it, then, venerable friend? Is it for the sake of purification of virtue that the renunciant Gotama designates nirvana without remainder?”

[Puṇṇa Mantāṇiputta] replied: “Not so.” [Sāriputta asked further]:

Is it for the sake of purification of mind. . . , for the sake of purification of view. . . , for the sake of purification [from] the hindrance of doubt. . . , for the sake of purification by knowledge and vision of [what is] the path and [what is] not the path. . . , for the sake of purifi- cation by knowledge and vision of the way. . . , for the sake of purifi- cation by knowledge of the way to abandoning that the renunciant Gotama designates nirvana without remainder?

[And to each question Puṇṇa Mantāṇiputta] replied: “Not so.” [Sāriputta] asked again:

Just now, I asked the venerable one if it is for the sake of purification of virtue that the renunciant Gotama designates nirvana without remain- der, and he replied “Not so.” [And I asked] is it for the sake of purifi- cation of mind. . . , for the sake of purification of view. . . , for the sake of purification [from] the hindrance of doubt. . . , for the sake of purifi- cation by knowledge and vision of [what is] the path and [what is] not the path. . . , for the sake of purification by knowledge and vision of the way [of practice]. . . , for the sake of purification by knowledge of the way to abandoning, that the renunciant Gotama designates nirvana without remainder; and [to each question] the venerable one has replied “Not so.” What is the meaning of what the venerable one has said? How can one come to understand it?

[Puṇṇa Mantāṇiputta] replied:

Venerable friend, if the World-honored One, the renunciant Gotama, were to designate nirvana without remainder for the sake of purification of virtue, then that would be to praise what is with a remainder [of clinging] as being without a remainder [of clinging]. If the World-hon- ored One, the renunciant Gotama, were to designate nirvana without

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

431a


remainder for the sake of purification of mind. . . , for the sake of purifi- cation of view. . . , for the sake of purification [from] the hindrance of doubt. . . , for the sake of purification by knowledge and vision of [what is] the path and [what is] not the path. . . , for the sake of purification by knowledge and vision of the way. . . , for the sake of purification by knowledge of the way to abandoning, then that would be to praise what is with a remainder [of clinging] as being without a remainder [of clinging].

[On the other hand,] venerable friend, if the World-honored One were to designate nirvana without remainder apart from these things, then a worldling should also [be able to attain] nirvana without remain- der, because a worldling is also apart from these things.

Rather, venerable friend, [it is] through purification of virtue, [that] one attains purification of mind; through purification of mind, one attains purification of view; through purification of view, one attains purification [from] the hindrance of doubt; through purification [from] the hindrance of doubt, one attains purification by knowledge and vision of [what is] the path and [what is] not the path; through purifi- cation by knowledge and vision of [what is] the path and [what is] not the path, one attains purification by knowledge and vision of the way; through purification by knowledge and vision of the way, one attains purification by knowledge of the way to abandoning; through purifi- cation by knowledge of the way of abandoning, the World-honored One, the renunciant Gotama, designates nirvana without remainder.

Venerable friend, listen further. Once King Pasenadi of Kosala was in Sāvatthī and had some matter [to attend to] in Sāketa. He thought, “Using what expedient means can I reach Sāketa from Sāvatthī in a single day’s journey?” He further thought, “I shall now have seven chariots arranged [along the road] from Sāvatthī to Sāketa.” So, he had seven chariots arranged [along the road] from Sāvatthī to Sāketa. Having arranged the seven chariots, he set out from Sāvatthī in the first chariot. Riding in the first chariot, he reached the second chariot; leaving behind the first chariot and riding in the second66 chariot, he reached the third chariot; leaving behind the second chariot and riding in the third chariot, he reached the fourth chariot; leaving behind the

 

 

third chariot and riding in the fourth chariot, he reached the fifth chariot; leaving behind the fourth chariot and riding in the fifth chariot, he reached the sixth chariot; leaving behind the fifth chariot and riding in the sixth chariot, he reached the seventh chariot; leaving behind the sixth chariot and riding in the seventh chariot, he reached Sāketa within a single day.

When the king had dealt with the matter in Sāketa, the great courtiers gathered and surrounded the king, who was seated in the main hall, and respectfully said: “Great King, did you come in a single day from Sāvatthī to Sāketa?”

The king replied: “That is so.”

[The courtiers asked]: “Did the Great King come in a single day from Sāvatthī to Sāketa by riding in the first chariot?”

The king replied: “Not so.”

[The courtiers asked further]: “Did you come from Sāvatthī to Sāketa by riding in the second chariot. . . , by riding in the third chariot.

. . , (and so on up to) by riding in the seventh chariot?” [And to each question] the king replied: “Not so.”

What do you say, venerable friend: in what way should King Pase- nadi of Kosala answer on being asked this by the gathering of courtiers?

[Sāriputta answered:]

The king [should] answer the gathering of courtiers: “I was in Sāvatthī and I had some matter [to attend to] in Sāketa. Then I thought, ‘Using what expedient means can I reach Sāketa from Sāvatthī in a single day’s journey?’ I further thought, ‘I shall now have seven chariots arranged [along the road] from Sāvatthī to Sāketa.’ So, I had seven chariots arranged [along the road] from Sāvatthī to Sāketa. Having arranged the seven chariots, I set out from Sāvatthī in the first chariot. Riding in the first chariot, I reached the second chariot; leaving behind the first chariot and riding in the second chariot, I reached the third chariot; leaving behind the second chariot and riding in the third chariot, I reached the fourth chariot; leaving behind the third chariot and riding in the fourth chariot, I reached the fifth chariot; leaving behind the fourth chariot and riding in the fifth chariot, I reached the sixth chariot;


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

431b

 

 

leaving behind the fifth chariot and riding in the sixth chariot, I reached the seventh chariot; leaving behind the sixth chariot and riding in the seventh chariot, I reached Sāketa within a single day.”

Thus, venerable friend, [should] King Pasenadi of Kosala reply to the questions put in this way by the gathering of courtiers.

[Puṇṇa Mantāṇiputta said:]

In the same way, venerable friend, through purification of virtue, one attains purification of mind; through purification of mind, one attains purification of view; through purification of view, one attains purification [from] the hindrance of doubt; through purification [from] the hindrance of doubt, one attains purification by knowledge and vision of [what is] the path and [what is] not the path; through purification by knowledge and vision of [what is] the path and [what is] not the path, one attains purification by knowledge and vision of the way; through purification by knowledge and vision of the way, one attains purification by knowl- edge of the way to abandoning; through purification by knowledge of the way to abandoning, the World-honored One designates nirvana without remainder.

Then Venerable Sāriputta asked Venerable Puṇṇa Mantāṇiputta: “What is the venerable one’s name? How do his companions in the holy life call the venerable one?”

Venerable Puṇṇa Mantāṇiputta replied: “Venerable friend, I am called Puṇṇa and my mother’s name is Mantāṇī;67 therefore, my companions in the holy life call me Puṇṇa Mantāṇiputta.”

Venerable Sāriputta expressed his praise:

Excellent, excellent, Venerable Puṇṇa Mantāṇiputta! As befits a disciple of the Tathāgata, [the venerable one] has explained wisely, with intel- ligence and determination, calm and without wavering, being an accom- plished trainer who has achieved great eloquence, has attained the ban- ner of the deathless, and dwells having himself realized the element of deathlessness—for the venerable one has been able, on being ques- tioned, to respond fully on a profound issue. Venerable Puṇṇa Man- tāṇiputta’s companions in the holy life will obtain great benefit if they

 

 

get to meet Venerable Puṇṇa Mantāṇiputta, to visit and pay homage to him on a suitable occasion. Now I too have obtained great benefit on visiting and paying homage to him on [this] suitable occasion. Great benefit would be obtained by his companions in the holy life if they were to roll up their robes and put them on their heads to carry Venerable Puṇṇa Mantāṇiputta [around on their heads]. Now I too have obtained great benefit on visiting and paying homage to him on [this] suitable occasion.

Venerable Puṇṇa Mantāṇiputta asked Venerable Sāriputta: “What is the venerable one’s name? How do his companions in the holy life call the ven- erable one?”

Venerable Sāriputta replied: “Venerable friend, my name is Upatissa and my mother’s name is Sārī; therefore my companions in the holy life call me Sāriputta.”

Venerable Puṇṇa Mantāṇiputta expressed his praise:

Today, unwittingly, I have discussed with a disciple of the World-hon- ored One, unwittingly I have discussed with the second most respected one, unwittingly I have discussed with the general of the Dharma, unwittingly I have discussed with the disciple who keeps the wheel of Dharma turning. If I had known that this was Venerable Sāriputta, I would not have been able to answer with even one sentence, let alone discuss so deeply. Excellent, excellent, Venerable Sāriputta! As befits a disciple of the Tathāgata, [the venerable one] has explained wisely, with intelligence and determination, calm and without wavering, being an accomplished trainer who has achieved great eloquence, has attained the banner of the deathless, and dwells having himself realized the ele- ment of deathlessness—for the venerable one has posed very profound questions. Venerable Sāriputta’s companions in the holy life will obtain great benefit if they get to meet Venerable Sāriputta, to visit and pay homage to him on a suitable occasion. Now I too have obtained great benefit on visiting and paying homage to him on this suitable occasion. Great benefit would be obtained by his companions in the holy life if they were to roll up their robes and put them on their heads to carry Venerable Sāriputta [around on their heads]. Now I too have obtained


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

431c

 

 

great benefit on visiting and paying homage to him on [this] suitable occasion.

In this way these two venerable ones praised each other. Having com- mended each other, they were delighted and remembered [the exchange] well. Each rose from his seat and returned to his dwelling place.

10.  The Discourse on the Cessation of the Taints68

Thus have I heard: At one time the Buddha was staying among the Kurus, at a Kuru town called Kammāsadhamma.

At that time, the World-honored One addressed the monks:

Through knowing and seeing, one attains the cessation of the taints, not without knowing and seeing. How does one attain the cessation of the taints through knowing and seeing?

There is right attention and there is wrong attention. If one engages in wrong attention, then the not yet arisen taint of sensual desire will arise and the arisen [taint of sensual desire] will increase; the not yet arisen taints of existence and of ignorance will arise and the arisen [taints of existence and of ignorance] will increase. If, [however,] one engages in right attention, then the not yet arisen taint of sensual desire will not arise and the arisen [taint of sensual desire] will cease; the not yet arisen taints of existence and of ignorance will not arise and the arisen [taints of existence and of ignorance] will cease.

The foolish worldling, who has not got to hear the right Dharma, has not met genuine good friends, does not know the noble Dharma, has not been trained in the noble Dharma, and does not know the Dharma as it really is—[if such a person] engages in wrong attention, then the not yet arisen taint of sensual desire will arise, and the arisen [taint of sensual desire] will increase; the not yet arisen taints of exis- tence and of ignorance will arise, and the arisen [taints of existence and of ignorance] will increase. [If, however, this person] engages in right attention, then the not yet arisen taint of sensual desire will not arise, and the arisen [taint of sensual desire] will cease; the not yet

 

 

arisen taints of existence and of ignorance will not arise, and the arisen [taints of existence and of ignorance] will cease.

Through not knowing the Dharma as it really is, [the foolish worldling] thinks thoughts that should not be thought, and does not think thoughts that should be thought. Through his thinking thoughts that should not be thought, and not thinking thoughts that should be thought, the not yet arisen taint of sensual desire will arise, and the arisen [taint of sensual desire] will increase; the not yet arisen taints of existence and of ignorance will arise, and the arisen [taints of exis- tence and of ignorance] will increase.

The learned noble disciple who has got to hear the right Dharma, has met genuine good friends, has been trained in the noble Dharma, and knows the Dharma as it really is—[if such a person nevertheless] engages in wrong attention, then the not yet arisen taint of sensual desire will arise, and the arisen [taint of sensual desire] will increase; the not yet arisen taints of existence and of ignorance will arise, and the arisen [taints of existence and of ignorance] will increase.

[If, however, such a person] engages in right attention, then the not yet arisen taint of sensual desire will not arise, and the arisen [taint of sensual desire] will cease; the not yet arisen taints of existence and of ignorance will not arise, and the arisen [taints of existence and of ignorance] will cease.

Through knowing the Dharma as it really is, [the learned noble disciple] does not think thoughts that should not be thought, and thinks thoughts that should be thought. Through his not thinking thoughts that should not be thought, and thinking thoughts that should be thought, the not yet arisen taint of sensual desire will not arise, and the arisen [taint of sensual desire] will cease; the not yet arisen taints of existence and of ignorance will not arise, and the arisen [taints of existence and of ignorance] will cease.

There are seven [ways] of abandoning the taints, which [cause] distress, vexation, dejection, and sorrow. What are the seven? There are taints that are to be abandoned through seeing, there are taints to be abandoned through guarding, there are taints to be abandoned through


 

 

 

 

 

 

 

432a

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

432b


avoiding, there are taints to be abandoned through using, there are taints to be abandoned through enduring, there are taints to be aban- doned through removing, and there are taints to be abandoned through attending.

How are taints abandoned through seeing? The foolish worldling, who has not got to hear the right Dharma, has not met genuine good friends, does not know the noble Dharma, and has not been trained in the noble Dharma—he does not know the Dharma as it really is. [Such a person,] through not practicing right attention, has the following thoughts: “I was in the past! I was not in the past! From what cause was I in the past? How was I in the past? I will be in the future! I will not be in the future! From what cause will I be in the future? How will I be in the future?” He wonders about himself [in the present]: “What is this so-called self? How did it come to be? This present sentient being, from where has it come? Where will it go? Rooted in what cause does it exist? From what future cause will it exist?”

As he engages in wrong attention in this way, there arises [one or another of] six views. The view arises that there truly is a self; or the view arises that there truly is no self; or the view arises that the self perceives the self; or the view arises that the self perceives the not- self; or the view arises that the not-self perceives the self; or the view arises that this is the self, namely that which is able to talk, able to know, able to act and to teach, and which acts and teaches, which is born in this or that realm and experiences the fruits of good and evil [actions], which certainly has come from nowhere, certainly does not exist, and certainly will not exist.

This is called the deception of views, the agitation of views, the bondage of views, because of which the foolish worldling undergoes the suffering of birth, old age, disease, and death.

[On the other hand,] the learned noble disciple, who has got to hear the right Dharma, has met genuine good friends, and has been trained in the noble Dharma—he knows the Dharma as it really is, knows suffering as it really is, knows the arising of suffering, knows the cessation of suffering, and knows the path [leading] to the cessation of suffering as it really is. Through his having come to know this as it

 

 

really is, three fetters cease: personality view, clinging to precepts, and doubt. Through the cessation of these three fetters, he attains stream- entry. He will not fall into evil conditions and is assured of progress towards right awakening within at most seven existences. Having gone through [at most] seven existences in the heavens or among human beings, he will attain the ending of suffering.

If one does not know and see, then distress, vexation, dejection, and sorrow will arise; but if one does know and see, then distress, vex- ation, dejection, and sorrow will not arise. This is called abandoning the taints through seeing.

How are taints abandoned through guarding? A monk, on seeing a form with the eye, guards the eye faculty and, with right attention, con- templates impurity. He is not guarding the eye faculty if, without right attention, he is contemplating purity. If one does not guard [the eye fac- ulty], then distress, vexation, dejection, and sorrow will arise; but if one does guard it, distress, vexation, dejection, and sorrow will not arise. Similarly for the ear, nose, tongue, body On knowing a mind-object

with the mind, [a monk] guards the mind faculty and, with right attention, contemplates impurity. He is not guarding the mind faculty if, without right attention, he is contemplating purity. If one does not guard [the mind faculty], distress, vexation, dejection, and sorrow will arise; but if one does guard it, distress, vexation, dejection, and sorrow will not arise. This is called abandoning taints through guarding.

How are taints abandoned through avoiding? A monk, on seeing a vicious elephant, should avoid it; and similarly a vicious horse,

a vicious ox, a vicious dog, a poisonous snake, a dangerous path, a ditch or pit, a cesspool, a river, a deep spring, a mountain precipice, a bad companion, a bad friend, an evil heretic, an evil neighbor, a bad abode, [or] anything that would cause doubt to arise in his [previously] undoubting companions in the holy life. A monk should completely avoid a bad companion, a bad friend, an evil heretic, an evil neighbor, a bad abode, [or] anything that would cause doubt to arise in his [pre- viously] undoubting companions in the holy life.

If one does not avoid these, then distress, vexation, dejection, and sorrow will arise; but if one does avoid them, then distress, vexation,

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

432c


dejection, and sorrow will not arise. This is called abandoning taints through avoiding.

How are taints abandoned through using? A monk does not use his robes for the sake of gain, nor out of pride, nor for the sake of adorn- ment, but for [protection against] mosquitoes, gadflies, wind, rain, cold, and heat, and out of shame [to conceal the private parts].

He does not use food and drink for the sake of gain, nor out of pride, nor for the pleasure of growing stout, but to maintain the body and remove distress, vexation, dejection, and sorrow; for the sake of living the holy life, out of a wish to overcome former discomfort and prevent the arising of new discomfort; for the sake of living peacefully and without disease.

He does not use abodes and dwelling places, beds and bedding, for the sake of gain, nor out of pride, nor for the sake of adornment, but to allay fatigue and be able to meditate.

He does not use decoctions and medicines for the sake of gain, nor out of pride, nor for the pleasure of growing stout, but to remove sickness and vexation, to preserve the life faculty and [remain] safe from disease.

If one does not use [these requisites properly], then distress, vex- ation, dejection, and sorrow will arise; but if one does use [them prop- erly], then distress, vexation, dejection, and sorrow will not arise. This is called abandoning taints through using.

How are taints abandoned through enduring? To energetically abandon evil and unwholesome [states] and develop wholesome states, a monk continuously arouses the mind to wholehearted diligent effort, [thinking]: “Even if the body, skin, flesh, tendons, bones, blood, and marrow should all dry up, I will not stop striving. Not until the goal has been attained will I stop striving.”

A monk should also endure hunger and thirst; cold and heat; mos- quitoes, gadflies, flies, fleas, and lice; being assailed by wind and sun; being verbally abused and being beaten with sticks—he is able to endure it [all]. [Even if] the body suffers disease causing such extreme pain that his life seems to come to an end—whatever is unpleasant, he is able to endure it all.

 

 

If one does not endure [such things], then distress, vexation, dejec- tion, and sorrow will arise; but if one does endure them, then distress, vexation, dejection, and sorrow will not arise. This is called abandoning taints through enduring.

How are taints abandoned through removing? When thoughts of sensual desire arise, a monk removes, discards, abandons, and gets rid of them.69 When thoughts of ill will or harming arise, he removes, dis- cards, abandons, and gets rid of them. If one does not remove [such thoughts], then distress, vexation, dejection, and sorrow will arise; but if one does remove them, then distress, vexation, dejection, and sorrow will not arise. This is called abandoning taints through removing. How are taints abandoned through attending? A monk attends to mindfulness, the first factor of awakening, based on seclusion, dispas- sion, and cessation, and leading to emancipation. [He attends to inves- tigation of] phenomena . . . energy . . . joy . . . tranquility . . . concen- tration. . . ; he attends to equanimity, the seventh factor of awakening, based on seclusion, dispassion, and cessation, and leading to emanci- pation. If one does not attend to [the factors of awakening], then distress, vexation, dejection, and sorrow will arise; but if one does attend to them, then distress, vexation, dejection, and sorrow will not arise. This

is called abandoning taints through attending.

If a monk, through seeing, abandons the taints that are to be aban- doned through seeing; through guarding, abandons the taints that are to be abandoned through guarding; through avoiding, abandons the taints that are to be abandoned through avoiding; through using, aban- dons the taints that are to be abandoned through using; through enduring, abandons the taints that are to be abandoned through enduring; through removing, abandons the taints that are to be abandoned through remov- ing; through attending, abandons the taints that are to be abandoned through attending—then he is called a monk who has abandoned all taints and has been liberated from all bondage, who has, through right knowledge, been able to make an end of suffering.

This is what the Buddha said. Having heard the Buddha’s words, the monks were delighted and remembered them well.

 

 

 

 

Division 2

 

On Karma

 

11. The Discourse with the Parable [of the Ounce] of Salt70

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

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

[If one were to say]: “According to the actions a person does, he will experience the [exactly corresponding] result of those actions,” then in that case there could be no practice of the holy life and no attainment of the end of suffering. If [however,] one says: “According to the actions a person does, he will experience the result of those actions,”71 then in that case there can be the practice of the holy life and attainment of the end of suffering.

Why so? Consider the case of a person who has done an unwhole- some action and must experience suffering as its fruit by [being reborn in] hell as a result. Why must a person who has done an unwholesome action experience suffering as its fruit by [being reborn in] hell as a result?

This is the case when a person has not cultivated the body, has not cultivated virtue, has not cultivated the mind, has not cultivated wisdom, and his life span is very short. This is the case of a person who, having done unwholesome actions, must experience suffering as their fruit by [being reborn in] hell as a result.

It is just as if a person were to drop an ounce of salt into a small amount of water, intending to make the water salty and undrinkable. What do you think? Could this ounce of salt make that small amount of water salty and undrinkable?”

[The monks] replied:

 

 

 

63


433a

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

433b


Yes indeed, World-honored One. And why so? Because there is much salt but little water, therefore the salt can make the water salty and undrinkable.

[The Buddha continued:]

It is the same with a person who has done an unwholesome action and must experience suffering as its fruit by [being reborn in] hell as a result. Why must a person who has done an unwholesome action expe- rience suffering as its fruit by [being reborn in] hell as a result? This is the case when a person has not cultivated the body, has not cultivated virtue, has not cultivated the mind, has not cultivated wisdom, and his life span is very short. This is the case of a person who, having done an unwholesome action, must experience suffering as its fruit by

[being reborn in] hell as a result.

Again, there is a person who has done an unwholesome action and must experience suffering as its fruit by [experiencing] the result in this life. Why must a person who has done an unwholesome action experience suffering as its fruit by [experiencing] the result in this life? This is the case when a person has cultivated the body, has cultivated virtue, has cultivated the mind, has cultivated wisdom, and his life span is very long. This is the case of a person who, having done an unwholesome action, must experience suffering as its fruit by [expe- riencing] the result in this life.

Suppose a person were to drop an ounce of salt into the waters of the Ganges, intending to make the water salty and undrinkable. What do you think? Could this ounce of salt cause the water of the Ganges to become salty and undrinkable?

[The monks] replied:

No, World-honored One. And why not? Because, the water of the Ganges is much while an ounce of salt is little, therefore the salt cannot make the water salty and undrinkable.

[The Buddha continued:]

It is the same with a person who has done an unwholesome action and

 

 

must experience suffering as its fruit by [experiencing] the result in this life. Why must a person who has done an unwholesome action experience suffering as its fruit by [experiencing] the result in this life? This is the case when a person has cultivated the body, has cultivated virtue, has cultivated the mind, has cultivated wisdom, and his life span is very long; this is the case of a person who, having done an unwholesome action, must experience suffering as its fruit by [expe- riencing] the result in this life.

Again, there is a person who has done an unwholesome action and must experience suffering as its fruit by [being reborn in] hell as a result. Why must a person who has done an unwholesome action experience suffering as its fruit by [being reborn in] hell as a result? This is the case when a person has not cultivated the body, has not cul- tivated virtue, has not cultivated the mind, has not cultivated wisdom, and his life span is very short. This is the case of a person who, having done an unwholesome action, must experience suffering as its fruit by [being reborn in] hell as a result.

It is just as when a person takes a goat belonging to another person. What is the case of a person who has taken away another person’s goat? The one who took the goat is perhaps a king or a king’s minister, someone possessing much power. The owner of the goat is poor and powerless. Because of his lack of power, he can only hope against hope and, with his palms placed together, implore the other: “Sire! Please return the goat to me, or give me the price of the goat!” This is the case of a person who takes away another person’s goat.

In the same way, when a person has done an unwholesome action, he must experience suffering as its fruit by [being reborn in] hell as a result. Why is it that a person who has done an unwholesome action must experience suffering as its fruit by [being reborn in] hell as a result? This is the case when a person has not cultivated the body, has not cultivated virtue, has not cultivated the mind, has not cultivated wisdom, and his life span is very short. This is the case of a person who, having done an unwholesome action, must experience suffering as its fruit by [being reborn in] hell as a result.

Again, there is a person who has done an unwholesome action

 

 

 

 

 

 

 

 

 

 

433c


and must experience suffering as its fruit by [experiencing] the result in this life. Why must a person who has done an unwholesome action experience suffering as its fruit by [experiencing] the result in this life? This is the case when a person has cultivated the body, has cultivated virtue, has cultivated the mind, has cultivated wisdom, and his life span is very long. This is the case of a person who, having done an unwholesome action, must experience suffering as its fruit by [expe- riencing] the result in this life.

It is just as when a person steals another’s goat and the owner of the goat takes it back by force. What is the case of a person who has stolen another’s goat, and the owner of the goat takes it back by force? [Here] the person who steals the goat is poor and powerless, while the owner of the goat is perhaps a king or a king’s minister, someone pos- sessing much power. Because of their power they can detain and arrest the thief, and take the goat back by force. This is the case of a person who has stolen another’s goat, and the owner of the goat takes it back by force.

It is the same with a person who has done an unwholesome action and must experience suffering as its fruit by [experiencing] the result in this life. Why is it that a person who has done an unwholesome action must experience suffering as its fruit by [experiencing] the result in this life? This is the case when a person has cultivated the body, has cultivated virtue, has cultivated the mind, has cultivated wisdom, and his life span is very long. This is the case of a person who, having done an unwholesome deed, must experience suffering as its fruit by [expe- riencing] the result in this life.

Again, there is a person who has done an unwholesome action and must experience suffering as its fruit by [being reborn in] hell as a result. Why must a person who has done an unwholesome action experience suffering as its fruit by [being reborn in] hell as a result? This is the case when a person has not cultivated the body, has not cul- tivated virtue, has not cultivated the mind, has not cultivated wisdom, and his life span is very short. This is the case of a person who, having done an unwholesome action, must experience suffering as its fruit by [being reborn in] hell as a result.

 

 

It is just as when a person owes another person five coins and is arrested by the creditor, or is arrested by him even for owing just one coin. Why would a person who owes another person five coins be arrested by the creditor, or even be arrested by him for owing just one coin? This is the case when the debtor is poor and powerless. Because he is poor and powerless, when he owes another person five coins, he will be arrested by the creditor, or will even be arrested by him for owing just one coin. This is the case of a person who owes another person five coins and is arrested by the creditor, or even is arrested by him for owing just one coin.

It is the same with a person who has done an unwholesome action and must experience suffering as its fruit by [being reborn in] hell as a result. Why must a person who has done an unwholesome action experience suffering as its fruit by [being reborn in] hell as a result? This is the case when a person has not cultivated the body, has not cul- tivated virtue, has not cultivated the mind, has not cultivated wisdom, and his life span is very short. This is the case of a person who, having done an unwholesome action, must experience suffering as its fruit by [being reborn in] hell as a result

Again, there is a person who has done an unwholesome action and must experience suffering as its fruit by [experiencing] the result in this life. Why must a person who has done an unwholesome action experience suffering as its fruit by [experiencing] the result in this life? This is the case when a person has cultivated the body, has cultivated virtue, has cultivated the mind, has cultivated wisdom, and his life span is very long. This is the case of a person who, having done an unwholesome action, must experience suffering as its fruit by [expe- riencing] the result in this life.

It is just as when a person owes another person a hundred coins, yet is not arrested by the creditor, and would not be arrested by him even for owing a thousand or ten thousand coins. Why is it that a person who owes another person a hundred coins is not arrested by the creditor, and would not be arrested by him even for owing a thousand or ten thousand coins? This is the case when the debtor has property beyond measure and is extremely powerful, and because of that, despite owing


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

434a

 

 

another person a hundred coins, is not arrested by the creditor, and would not be arrested by him even for owing a thousand or ten thousand coins. This is the case of a person who owes another person a hundred coins, yet is not arrested by the creditor, and would not be arrested by him even for owing a thousand or ten thousand coins.

It is the same with a person who has done an unwholesome action, he must experience suffering as its fruit by [experiencing] the result in this life. Why is it that a person who has done an unwholesome action must experience suffering as its fruit by [experiencing] the result in this life? This is the case when a person has cultivated the body, has cultivated virtue, has cultivated the mind, has cultivated wisdom, and his life span is very long. This is the case of a person who, having done an unwhole- some action, must experience suffering as its fruit by [experiencing] the result in this life. He experiences the result for wholesome and unwholesome actions in this life, and only to a moderate degree.

This is what the Buddha said. Having heard the Buddha’s words, the monks were delighted and remembered them well.

12.  The Discourse to Vappa72

Thus have I heard: At one time, the Buddha was staying among the Sakyans at Kapilavatthu, in the Nigrodha Park.

At that time, after the midday meal, Venerable Mahā Moggallāna was sitting in the assembly hall together with a company of monks for some pur- pose. Then a Sakyan by the name of Vappa, a disciple of the Nigaṇṭhas, wan- dering around after noon, approached Venerable Mahā Moggallāna and, after exchanging greetings, sat down to one side.

Then Venerable Mahā Moggallāna asked [the visitor] about this matter:

What do you think, Vappa? If a monk is restrained in body, speech, and mind,73 do you see any possible cause owing to which unwholesome taints might arise, leading to future existence?

Vappa replied:

Mahā Moggallāna, if a monk is restrained in body, speech, and mind, I do see a possible cause owing to which unwholesome taints might

 

 

arise, leading to future existence. Mahā Moggallāna, if someone has done unwholesome actions in a previous existence, then owing to that, unwholesome taints will arise, leading to future existence.

[Soon] after this the World-honored One, who was meditating in a solitary place, heard with the purified divine ear, which surpasses that of [ordinary] human beings, the conversation between Venerable Mahā Moggallāna and Vappa the Sakyan, a disciple of the Nigaṇṭhas. Hearing it, the World-honored One rose from his afternoon meditation, went toward the assembly hall, and sat down on a prepared seat in front of the assembly of monks.

Having sat down, the World-honored One asked:

Moggallāna, what matter were you discussing with Vappa the Sakyan, a disciple of the Nigaṇṭhas? For what matter were you sitting together in the assembly hall?

Venerable Mahā Moggallāna replied:

World-honored One, today after the midday meal I was sitting in the assembly hall together with a company of monks for some purpose. Then Vappa the Sakyan, a disciple of the Nigaṇṭhas, wandering around after noon, approached me and, after exchanging greetings, sat down to one side. I asked him this: “What do you think, Vappa? If a monk is restrained in body, speech, and mind, do you see a possible cause owing to which unwholesome taints might arise, leading to future exis- tence?” Then Vappa the Sakyan, a disciple of the Nigaṇṭhas, replied: “If a monk is restrained in body, speech, and mind, I do see a possible cause owing to which unwholesome taints might arise, leading to future existence. Mahā Moggallāna, if someone has done unwholesome actions in a previous existence, then, owing to that, unwholesome taints will arise, leading to future existence.”

World-honored One, that was the discussion I was having with Vappa the Sakyan, a disciple of the Nigaṇṭhas. Because of this matter, we were sitting together in the assembly hall.

Then the World-honored One said to Vappa the Sakyan, a disciple of the Nigaṇṭhas:


 

 

 

 

 

 

 

 

 

434b

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

434c


If you agree with what I say, you should say “yes”; if you disagree, you should say “no”; and if you have any uncertainty, you should ask me further thus: “Renunciant Gotama, how is this? What is the meaning of this?” If you can accept what I have just proposed, I could discuss this matter with you.

Vappa replied:

Renunciant Gotama, if I agree with what you say, I will say “yes”; if I disagree, I will say “no”; and if I have any uncertainty, I will ask you further thus: “Renunciant Gotama, how is this? What is the meaning of this?” As the renunciant Gotama has just proposed, I accept it. May the renunciant Gotama discuss this matter with me!

The World-honored One asked:

What do you think, Vappa? Suppose that a monk has [in the past] given rise to unwholesome bodily activities, [resulting in the arising of] taints, vexation, and worry, [but] that at a later time he ceases unwholesome bodily activities. Creating no new karma, and having abandoned old karma, he, in this very life, attains the goal and, free from vexation, remains permanently and unchangingly [in this condition], which is spoken of as “something to be seen by noble wisdom and to be known by noble wisdom.”

[In the past] he gave rise to unwholesome verbal activities. . . , unwholesome mental activities. . . , unwholesome activities based on ignorance, [but] that at a later time he ceases unwholesome activities based on ignorance. Creating no new karma, and having abandoned old karma, he in this very life attains the goal and, free from vexation, remains permanently and unchangingly [in this condition], which is spoken of as “something to be seen by noble wisdom and to be known by noble wisdom.”

What do you think, Vappa? For a monk who is restrained in body, speech, and mind in this way, do you see a possible cause owing to which unwholesome taints might arise, leading to future existence?

Vappa replied:

 

 

Gotama, if a monk is restrained in body, speech, and mind in this way, I see no possible cause owing to which unwholesome taints might arise, leading to future existence.

The World-honored One praised him, saying:

Very good, Vappa! Why is that, Vappa? If in a monk ignorance has been extinguished and knowledge has arisen, then with ignorance extin- guished and knowledge arisen, when there arises the feeling of the body nearing its end, he knows that there has arisen the feeling of the body nearing its end. When there arises the feeling of life nearing its end, he knows that there has arisen the feeling of life nearing its end. And when the body breaks up and life ends, the life span having expired, then all that is felt in this life will be exhausted and come to an end. It should be understood that it will end and become cold.

Vappa, it is just like a shadow that exists in dependence on a tree. Suppose that someone comes with a sharp axe and chops down the tree at its root, cuts it into pieces; then breaks [each piece] into ten or a hundred fragments, burns them in a fire so that they become ash, which is then blown away by a strong wind, or carried away by water. What do you think, Vappa? That shadow existed in dependence on the tree, so once the cause of the shadow has been cut off, will the shadow disappear and not arise again?

Vappa replied: “Indeed, Gotama.” [The Buddha continued:]

Vappa, it should be understood in the same way in the case of a monk in whom ignorance has been extinguished and knowledge has arisen. With ignorance extinguished and knowledge arisen, when there arises the feeling of the body nearing its end, he knows that there has arisen the feeling of the body nearing its end. When there arises the feeling of life nearing its end, he knows that there has arisen the feeling of life nearing its end. And when the body breaks up and life ends, the life span having expired, then all that is felt in this life will be exhausted and come to an end. It should be understood that it will end and become cold.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

435a


Vappa, a monk whose mind has been rightly liberated like this attains six wholesome abodes. What are the six?

Vappa, on seeing a form with the eye, [such] a monk is neither pleased nor displeased; he remains equanimous and unaffected, with right mindfulness and right attentiveness. Vappa, a monk whose mind has been rightly liberated like this attains the first wholesome abode. Similarly, [on hearing a sound with] the ear . . . [on smelling an odor with] the nose . . . [on tasting a flavor with] the tongue . . . [on experiencing a touch with] the body . . . on cognizing a mental phenomenon with the mind, he is neither pleased nor displeased; he remains equanimous and

unaffected, with right mindfulness and right attentiveness.

Vappa, a monk whose mind has been rightly liberated like this attains the sixth wholesome abode. Vappa, a monk whose mind has been rightly liberated like this attains these six wholesome abodes.

Vappa replied:

Indeed, Gotama. A learned noble disciple whose mind has been rightly liberated like this attains six wholesome abodes. What are the six? Gotama, a learned noble disciple, on seeing a form with the eye,

is neither pleased nor displeased; he remains equanimous and unaf- fected, with right mindfulness and right attentiveness.

Gotama, this is the first wholesome abode for a noble disciple who has learned much and whose mind has been rightly liberated.

Similarly, [on hearing a sound with] the ear . . . [on smelling an odor with] the nose . . . [on tasting a flavor with] the tongue . . . [on experiencing a touch with] the body . . . on cognizing a mental phenomenon with the mind, he is neither pleased nor displeased; he remains equanimous and unaffected, with right mindfulness and right attentiveness.

Indeed, Gotama, a learned noble disciple whose mind has been rightly liberated like this attains the sixth wholesome abode. Indeed, Gotama, a learned noble disciple whose mind has been rightly liberated like this attains these six wholesome abodes.

Thereupon, Vappa [continued and] said to the World-honored One: Gotama, I have known it! Well-gone One, I have understood it! Gotama,

 

 

it is just as when someone with clear vision uncovers what was covered, exposes what was covered, or shows the way to one who was lost, or offers a light in the darkness, so that those with eyes can see forms. In the same way, the renunciant Gotama has taught me the Dharma using countless skillful means to reveal its meaning in various ways.

World-honored One, I now go for refuge to the Buddha, the Dharma, and the community of monks (Sangha). May the World-hon- ored One accept me as a lay follower! From this day forth until life ends I go [to him] for refuge.

World-honored One, just as a person who raises a bad horse, expecting to get benefit from it, only tires himself and gets no bene- fit—World-honored One, I was like this. Those foolish Nigaṇṭhas lack right knowledge; they are unable to understand and know. Not recog- nizing the fertile field [of the Buddha’s teaching], and not examining for myself, [I] revered them for a long time, made offerings, and paid them homage, expecting to get benefit from it; but I only suffered in vain. World-honored One, for a second time I now go for refuge to the Buddha, the Dharma, and the community of monks. May the World- honored One accept me as a lay follower! From this day forth until life ends I go [to him] for refuge.

World-honored One, formerly I was ignorant. Whatever faith and respect I had for those foolish Nigaṇṭhas has today been cut off. Why? Because I was deceived. World-honored One, for a third time, I now go for refuge to the Buddha, the Dharma, and the community of monks. May the World-honored One accept me as a lay follower! From this day forth until life ends I go [to him] for refuge.

This is what the Buddha said. Having heard the Buddha’s words, the Sakyan Vappa and the monks were delighted and remembered them well.

13.  The Discourse on [Tenets to Be] Transcended74

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

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

 

 

 

 

 

 

 

 

435b


There are three tenets to be transcended, [tenets held by those] of different affiliation, different appellation, different school, and different doctrine that, despite being well accepted, firmly held, and declared to others by so-called wise men, are not beneficial. What are these three?

There are renunciants and brahmins who hold this view and declare: “All that a person does is caused by what was done in previous lives.” Again, there are renunciants and brahmins who hold this view and declare: “All that a person does is caused and created by a supreme divine being.” Again, there are renunciants and brahmins who hold this view and declare: “All that a person does is without any cause or condition.”

Herein, if there are renunciants and brahmins who hold this view and declare: “All that a person does is caused by what was done in pre- vious lives,” then I approach them and, having approached them, I ask:

Venerable friends, is it true that you hold this view and declare: “All that a person does is caused by what was done in previous lives?”

They reply: “Yes.” Then I say to them:

If that is so, venerable friends, then you all endorse75 killing living beings. Why is that? Because all is caused by what was done in previous lives[, therefore people cannot have moral responsibility for their actions]. In the same way, venerable friends, you endorse taking what is not given, sexual misconduct, false speech . . . (and so on up to) wrong views. Why is that? Because all of that is caused by what was done in previous lives. Venerable friends, if the view that all is caused by what was done in previous lives were true, then it would follow logically76 that all that one does or does not, takes place without desire, without effort. Venerable friends, if in doing a deed or not doing it, a person lacks true understanding, then he has lost right mindfulness and lacks right attentiveness, and hence is unteachable.

If renunciants [and brahmins] proclaim such a teaching, then those renunciants and brahmins can be refuted by such reasoning.

 

 

Herein, if there are renunciants and brahmins who hold this view and declare: “All that a person does is caused and created by a supreme divine being,” then I approach them and, having approached, I ask:

Venerable friends, is it true that you hold this view and declare: “All that a person does is caused and created by a supreme divine being?”

They reply: “Yes.” Then I say to them:

If that is so, venerable friends, then you all endorse killing living beings. Why is that? Because all is caused and created by a supreme divine being. In the same way, venerable friends, you endorse tak- ing what is not given, sexual misconduct, false speech . . . (and so on up to) wrong views. Why? Because all of that is caused and created by a supreme divine being. Venerable friends, if the view that all is caused and created by a supreme divine being were true, then it would follow logically that all that one does or does not, takes place without desire, without effort. Venerable friends, if in doing a deed or not doing it, a person lacks true understanding, then he has lost right mindfulness and lacks right attentiveness, and hence is unteachable.

If renunciants [and brahmins] proclaim this teaching, then those renun- ciants and brahmins can be refuted by such reasoning.

Herein, if there are renunciants and brahmins who hold this view and declare: “All that a person does is without any cause or condition,” then I approach them and, having approached, I ask:

Venerable friends, is it true that you hold this view and declare: “All that a person does is without any cause or condition?”

They reply: “Yes.” Then I say to them:

If that is so, venerable friends, then you all endorse killing living beings. Why is that? Because all is without any cause or condition. In the same way, venerable friends, you endorse taking what is not given, sexual misconduct, false speech . . . (and so on up to) wrong views. Why? Because all of that is without any cause or


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

435c

 

 

condition. Venerable friends, if the view that all is without any cause or condition were true, then it would follow logically that all that one does or does not, takes place without desire, without effort. Venerable friends, if in doing a deed or not doing it, a person lacks true understanding, then he has lost right mindfulness and lacks right attentiveness, and hence is unteachable.

If renunciants [and brahmins] proclaim such a teaching, then those renunciants and brahmins can be refuted by such reasoning.

The Dharma I teach to you, which I have known and realized by myself, cannot be refuted, cannot be defiled, and cannot be prevailed over by any renunciant, brahmin, gods, Māras, Brahmās, or anyone else in the world. Why can the Dharma I teach to you, which I have known and realized by myself, not be refuted, defiled, or prevailed over by any renunciant, brahmin, gods, Māras, Brahmās, or anyone else in the world?

There is the teaching on the six sense bases, which, having known and realized it by myself, I have taught to you; it cannot be refuted, cannot be defiled, and cannot be prevailed over by any renunciant, brahmin, gods, Māras, Brahmās, or anyone else in the world. Again, there is the teaching on the six elements, which, having known and realized it by myself, I have taught to you; it cannot be refuted, cannot be defiled, and cannot be prevailed over by any renunciant, brahmin, gods, Māras, Brahmās, or anyone else in the world.

What is the teaching on the six sense bases, which, having known and realized it by myself, I have taught to you? [The six] are the eye sense base, the ear . . . nose . . . tongue . . . body . . . [and] the mind sense base. This is the teaching on the six sense bases which, having known and realized it by myself, I have taught to you. What is the teaching on the six elements which, having known and realized it by myself, I have taught to you? [The six] are the elements of earth . . . water . . . fire . . . air . . . space . . . and the element of consciousness. This is the teaching on the six elements which, having known and real- ized it by myself, I have taught to you.

Because of the combination of the six elements, there is rebirth from a mother’s womb; because of the six elements, there are the six sense bases; because of the six sense bases, there is contact; and because

 

 

of contact there is feeling. Monks, one who has feeling will [be able to] know suffering as it really is, know the arising of suffering, know the cessation of suffering, and know the path to the cessation of the suffering as it really is.

What is knowing suffering as it really is? It is this: birth is suffering, old age is suffering, disease is suffering, death is suffering, association with what is disliked is suffering, dissociation from what is liked is suffering, not getting what one wants is suffering; in brief, the five aggregates of clinging are suffering—this is called knowing suffering as it really is.

What is knowing the arising of suffering as it really is? It is craving for and clinging to future existence, with delight and desire, seeking after this and that [state of] existence—this is called knowing the arising of suffering as it really is.

What is knowing the cessation of suffering as it really is? It is the cutting off without remainder, abandoning, disgorging, fading away, cessation, stopping, and disappearance of this craving for and clinging to future existence, with delight and desire, seeking after this and that [state of] existence—this is called knowing the cessation of suffering as it really is.

What is knowing the path to the cessation of suffering as it really is? It is the noble eightfold path: right view . . . (and so on up to) right concentration, these eight—this is called knowing the path to the ces- sation of suffering as it really is.

Monks, you should know suffering as it really is, you should cut off the arising of suffering, you should realize the cessation of suffering, and you should cultivate the path to the cessation of suffering. If a monk knows suffering as it really is, cuts off the arising of suffering, realizes the cessation of suffering, and cultivates the path to the cessation of suffering, then that monk, having abandoning all taints, having loos- ened all fetters, is able through right attentiveness to attain the end of suffering.

This is what the Buddha said. Having heard the Buddha’s words, the monks were delighted and remembered them well.


 

 

 

 

 

 

 

 

 

 

436a

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

436b


14.  The Discourse to Rāhula77

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

At that time, Venerable Rāhula was also staying at Rājagaha, in the Hot Spring Grove. Then the World-honored One, when the night was over, at dawn, having put on his robes and taken his almsbowl, went into Rājagaha to beg for food. Having finished begging for food, he went to the Hot Spring Grove, the place where the venerable Rāhula was staying. When Venerable Rāhula saw the Buddha coming in the distance, he forthwith went to greet him, took the Buddha’s [outer] robe and bowl, made a seat ready, and set out water for washing feet. The Buddha, having washed his feet, sat down on the seat prepared by Rāhula.

Then the World-honored One took the water vessel and, having poured out the water until only a little was left, asked: “Rāhula, did you see me taking this water vessel and pouring out the water until only a little was left?”

Rāhula replied: “Yes, I saw it, World-honored One.” The Buddha told Rāhula:

In the same way, the practice of those who knowingly speak falsehood without embarrassment or regret, without shame or scruple, is of little [worth], I say. Rāhula, there is no evil they would not do. Therefore, Rāhula, you should train yourself like this: “Even in jest I shall not speak falsehood.”

The World-honored One again took the water vessel containing a little water and, having completely discarded the water, asked: “Rāhula, now again, did you see me take this water vessel containing a little water, and completely discard the water?”

Rāhula replied: “Yes, I saw it, World-honored One.” The Buddha told Rāhula:

In the same way, the practice of those who knowingly speak falsehood without embarrassment or regret, without shame or scruple, is com- pletely discarded, I say. Rāhula, there is no evil they would not do. Therefore, Rāhula, you should train yourself like this: “Even in jest I shall not speak falsehood.”

 

 

The World-honored One again took the empty water vessel, tipped it over on the ground, and asked: “Rāhula, now again, did you see me take the empty water vessel, and tip it over on the ground?”

Rāhula replied: “Yes, I saw it, World-honored One.” The Buddha told Rāhula:

In the same way, the practice of those who knowingly speak falsehood without embarrassment or regret, without shame or scruple, is tipped over, I say. Rāhula, there is no evil they would not do. Therefore, Rāhula, you should train yourself like this: “Even in jest I shall not speak falsehood.”

The World-honored One again took the tipped water vessel and, having turned it bottom up, asked: “Rāhula, did you see me again take the toppled water vessel and turn it bottom up?”

Rāhula replied: “Yes, I saw it, World-honored One.” The Buddha told Rāhula:

In the same way, the practice of those who knowingly speak falsehood without embarrassment or regret, without shame or scruple, is turned bottom up, I say. Rāhula, there is no evil they would not do. Therefore, Rāhula, you should train yourself like this: “Even in jest I shall not speak falsehood.”

Rāhula, it is just as if a king had a great elephant who, when going into battle, uses his forefeet, his hindfeet, his tail, shoulders, back, flanks, neck, head, ears, and tusks— everything except his trunk, which he keeps protected. Seeing this, the elephant trainer would think in this way:

The king’s great elephant still cherishes his life. Why so? Because when going into battle, the king’s great elephant uses his forefeet, his hindfeet, his tail, shoulders, back, flanks, neck, head, ears, and tusks—everything except his trunk, which he keeps protected.

Rāhula, if when going into battle, the king’s great elephant uses his forefeet, his hindfeet, his tail, shoulders, back, flanks, neck, head, ears, tusks, and also his trunk—if he uses everything—then on seeing this the elephant trainer would think in this way:

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

436c


The king’s elephant no longer cherishes his life. Why so? Because when going into battle, the king’s great elephant uses his forefeet, his hindfeet, his tail, shoulders, back, flanks, neck, head, ears, tusks, and also his trunk; he uses everything.

Rāhula, if the king’s great elephant, when going into battle, uses his forefeet, his hindfeet, his tail, shoulders, back, flanks, neck, head, ears, tusks, and also his trunk—if he uses everything—then Rāhula, I say that when going into battle, there is no evil that the king’s great elephant would not do. So too, Rāhula, those who knowingly speak falsehood without embarrassment or regret, without shame or scruple, Rāhula, I say that there is no evil they would not do. Therefore, Rāhula, you should train yourself like this: “Even in jest I shall not speak falsehood.”

Then, the World-honored One uttered the following verses:

He who transgresses this one law Against speaking falsehood:

Not fearing the next world, There is no evil he would not do.

Better to swallow an iron ball, Burning hot like fire,

Than to transgress the precepts

While accepting the offerings of the faithful.

If you fear suffering,

Not even wishing to think of it, Whether secretly or openly, Perform no evil deed.

An unwholesome deed, Already done or being done, Can never be escaped;

One cannot hide from [its result].

Having uttered these verses, the Buddha asked Rāhula further: “What do you think, Rāhula? For what purpose do people use a mirror?”

 

 

Venerable Rāhula replied: “World-honored One, they wish to examine their face, to see if it is clean or not.”

[The Buddha continued:]

Similarly, Rāhula, if you are about to perform a bodily action, then examine that bodily action: “I am about to perform a bodily action. Is this bodily action pure or impure? Am I doing it for myself or for another?”

Rāhula, if on examining it you know: “I am about to perform a bodily action, and that bodily action is impure, either for myself or for another;78 it is unwholesome, has suffering as its fruit, and will result in the experience of suffering”—then, Rāhula, you should abandon that bodily action that you are about to perform. [But,] Rāhula, if on examining it you know: “I am about to perform a bodily action, and that bodily action is pure, either for myself or for another;79 it is whole- some, has happiness as its fruit, and will result in the experience of happiness”—then, Rāhula, you should approve of that bodily action that you are about to perform.

Rāhula, if you are performing a bodily action, then examine that bodily action: “I am performing a bodily action. Is this bodily action pure or impure? Am I doing it for myself or for another?”

Rāhula, if on examining it you know: “I am performing a bodily action, and this bodily action is impure, either for myself or for another; it is unwholesome, has suffering as its fruit, and will result in the expe- rience of suffering”—then, Rāhula, you should abandon that bodily action that you are performing. [But,] Rāhula, if on examining it you know: “I am performing a bodily action, and this bodily action is pure, either for myself or for another; it is wholesome, has happiness as its fruit, and will result in the experience of happiness”—then, Rāhula, you should approve of [and remember] that bodily action that you are performing.

Rāhula, if you have performed a bodily action, then examine that bodily action: “I have performed a bodily action. That bodily action, which is already past, having ceased completely or changed, was it pure or impure? Did I do it for myself or for another?”

 

 

 

 

 

 

 

 

437a


Rāhula, if on examining it you know: “I have performed a bodily action, which is already past, having ceased completely or changed. That bodily action was impure, either for myself or for another; it was unwholesome, has suffering as its fruit, and will result in the experience of suffering”—then, Rāhula, you should approach a good friend, a companion in the holy life, and wholeheartedly reveal that bodily action that you have done. You should confess and declare it, being careful not to hide it, and you should exercise greater restraint [in the future]. [But,] Rāhula, if on examining it you know: “I have performed a bodily action, which is already past, having ceased completely or changed. That bodily action was pure, either for myself or for another; it was wholesome, has happiness as its fruit, and will result in the experience of happiness”—then, Rāhula, you should dwell happily day and night, with right mindfulness and right attentiveness.

(It is the same for verbal actions.)

Rāhula, if with a past deed as its condition a mental action arises, then examine that mental action: “With a past deed as its condition, a mental action arose. Was that mental action pure or impure? Did I do it for myself or for another?”

Rāhula, if on examining it you know: “With a past deed as its con- dition, a mental action arose. That mental action, which is already past, having ceased completely or changed, was impure, either for myself or for another; it was unwholesome, has suffering as its fruit, and will result in the experience of suffering”—then, Rāhula, you should aban- don that past mental action. [But,] Rāhula, if on examining it you know: “With a past deed as its condition, a mental action arose. That mental action, which is already past, having ceased completely or changed, was pure, either for myself or for another; it was wholesome, has hap- piness as its fruit, and will result in the experience of happiness”— then, Rāhula, you should approve of that past mental action.

Rāhula, if with a future deed as its condition a mental action will arise, then examine that mental action: “With a future deed as its con- dition, a mental action will arise. Will that mental action be pure or impure? Will I do it for myself or for another?” Rāhula, if on examining it you know: “With a future deed as its condition, a mental action will

 

 

arise. That mental action will be impure, either for myself or for another; it will be unwholesome, will have suffering as its fruit, and will result in the experience of suffering”—then, Rāhula, you should abandon that future mental action. [But,] Rāhula, if on examining it you know: “With a future deed as its condition a mental action will arise. That mental action will be pure, either for myself or for another; it will be wholesome, will have happiness as its fruit, and will result in the expe- rience of happiness”—then, Rāhula, you should approve of that future mental action.

Rāhula, if with a present deed as its condition a mental action arises, then examine that mental action: “With a present deed as its condition, a mental action is arising. Is this mental action pure or impure? Am I doing it for myself or for another?”

Rāhula, if on examining it you know: “With a present deed as its condition, a mental action is arising. This mental action is impure, either for myself or for another; it is unwholesome, has suffering as its fruit, and will result in the experience of suffering”—then, Rāhula, you should abandon that present mental action. [But,] Rāhula, if on examining it you know: “With a present deed as its condition a mental action is arising. This mental action is pure, either for myself or for another; it is wholesome, has happiness as its fruit, and will result in the experience of happiness”—then, Rāhula, you should approve that present mental action.

Rāhula, whatever renunciants and brahmins in the past have repeat- edly examined and repeatedly purified their bodily, verbal, and mental actions, all of them have repeatedly examined and repeatedly purified their bodily, verbal, and mental actions in this very way.

Rāhula, whatever renunciants and brahmins in the future will repeatedly examine and repeatedly purify their bodily, verbal, and men- tal actions, all of them will repeatedly examine and repeatedly purify their bodily, verbal, and mental actions in this very way.

Whatever renunciants and brahmins in the present repeatedly exam- ine and repeatedly purify their bodily, verbal, and mental actions, all of them repeatedly examine and repeatedly purify their bodily, verbal, and mental actions in this very way. Rāhula, you should train yourself


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

437b

 

 

like this: “I too repeatedly examine and repeatedly purify my bodily, verbal, and mental actions in this very way.”

Then the World-honored One uttered further verses, saying:

Bodily action, verbal action, And mental action, Rāhula,

Whether wholesome or unwholesome by nature, You should constantly examine them.

Knowingly to speak falsehood, Do not do it, Rāhula.

Shaven-headed, you live off others,

How could you speak falsehood? Overturning the law of renunciants, Empty, without truthfulness,

Such is speaking falsehood, With an unrestrained mouth.

Therefore, not to speak falsehood, O son of the rightly Awakened One, This is the law of renunciants, [Thus] you should train, O Rāhula.

Prosperity and happiness all around, Safety and fearlessness,

Rāhula, to attain that, Do not harm others.

This is what the Buddha said. Having heard the Buddha’s words, Ven- erable Rāhula and the [other] monks were delighted and remembered them well.

15.  The Discourse on Intention80

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

 

 

At that time, the World-honored One told the monks:

If a person does an action intentionally, then he will have to experience its result, either in this life or in the next life, I say. If a person does an action unintentionally, then he will not have to experience the result, I say. In this connection, there are three intentionally done bodily actions that are unwholesome, have suffering as their fruit, and result in the experience of suffering. There are four [intentionally done] verbal actions and three [intentionally done] mental actions that are unwholesome, have suffering as their fruit, and result in the experience of suffering.

What are the three intentionally done bodily actions that are unwholesome, have suffering as their fruit, and result in the experience of suffering? The first is killing living beings: someone is extremely evil and bloodthirsty, has the desire to harm, and has no compassion toward [any kind of] living being, including insects.

The second is taking what is not given: someone has attachment to another’s property and, with thieving intent, takes it.

The third is sexual misconduct: someone has sexual relations with a woman who is under the protection of her father, or under the protection of her mother, or under the protection of both father and mother, or under the protection of her sisters, or under the protection of her brothers, or under the protection of her parents-in-law, or under the protection of her relatives, or under the protection of her clan; or with a woman who is married to another man, [in spite of] the fear of being punished, or with [a woman] who has been garlanded as a sign of betrothal.

These are the three intentionally done bodily actions that are unwholesome, have suffering as their fruit, and result in the experience of suffering. What are the four intentionally done verbal actions that are unwholesome, have suffering as their fruit, and result in the expe- rience of suffering?

The first is false speech: someone, perhaps in an assembly, or among one’s retainers, or in the king’s palace, on being told “Say what you know!”, claims to know what he does not know, or claims not to know what he does know; claims to have seen what he has not seen,


 

 

 

 

 

 

 

437c

 

 

or claims not to have seen what he did see; be it for his own sake, or for the sake of others, or for the sake of profit, he knowingly speaks falsehood.

The second is divisive speech: someone wishes to divide others; hearing something from this person he tells it to that person, in order to harm this person; hearing something from that person he tells it to this person, in order to harm that person. He desires to divide those who are united, and to further split those who are already divided; he creates factions, delights in factions, and praises factions.

The third is harsh speech: someone utters speech that is rough and rude in tone, offensive words that grate on the ear, that people neither enjoy nor desire; he utters such speech as causes others suffering and vexation, that is not conductive to concentration.

The fourth is frivolous speech: someone makes talk that is untimely, untrue talk, meaningless talk, talk that is contrary to the Dharma, that is not calming; furthermore he praises what is not conductive to calming, and teaches and admonishes others in an untimely and unwholesome way.

These are the four intentionally done verbal actions that are unwholesome, have suffering as their fruit, and result in the experience of suffering.

What are the three intentionally done mental actions that are unwholesome, have suffering as their fruit, and result in the experience of suffering?

The first is covetousness: someone views another’s wealth and lifestyle, constantly longing for them and wishing: “If only I could get that!”

The second is ill will: someone’s mind is filled with ill will and he thinks: “Those beings should be killed, bound, arrested, removed, or banished.” His wish is for them to experience immeasurable suffering.

The third is wrong view: someone holds distorted views. Views such as these, tenets such as these:

There is no offering, no sacrifice, there are no incantations; no wholesome or unwholesome actions, no results of wholesome or unwholesome actions; there is neither this world nor another world,

 

 

there are no father and mother; there are no True Persons in the world who are headed for a supreme attainment, who are well gone and well directed, who have known and realized for themselves this world and the other world, and who dwell having personally realized.

These are the three intentionally done mental actions that are unwholesome, have suffering as their fruit, and result in the experience of suffering.

A learned noble disciple abandons unwholesome bodily actions and practices wholesome bodily actions; he abandons unwholesome verbal and mental actions and practices wholesome verbal and mental actions. That learned noble disciple, endowed with diligence and virtue in this way, achieves pure bodily actions, pure verbal actions, and pure mental actions. He abandons ill will and quarrel, discards sloth and torpor, is without restlessness and conceit, he cuts off doubt; he tran- scends arrogance, has right mindfulness and right attentiveness, and is without confusion.

With a mind imbued with loving-kindness, he dwells pervading one direction, likewise the second, the third, and the fourth direction, and also the four intermediate directions, above, and below, all around, everywhere. With a mind imbued with loving-kindness, free from fetters or resentment, without ill will or quarrel, he dwells pervading the entire world [with a mind] that is boundless, exalted, immeasurable and well cultivated. He thinks: “Formerly my mind was narrow and not well cul- tivated; now my mind is immeasurable and well cultivated.”

If the learned noble disciple, whose mind is [now] thus immeas- urable and well cultivated, had earlier neglected his practice because of bad friends and done unwholesome actions, then he will no longer be led along by them. They cannot corrupt him and will not accompany him further.

Suppose there were a young boy or a young girl who, since birth, had been able to practice liberation of the mind through loving-kindness. Would he or she later perform unwholesome bodily, verbal, or mental actions?

The monks replied: “No, World-honored One. And why not? Since he or she has never done an evil deed, how could evil deeds arise?”


438a

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

438b


[The Buddha continued:]

Therefore, a man or woman, whether layperson or renunciant, should always diligently practice liberation of the mind through loving-kind- ness. If that man or woman, whether layperson or renunciant, practices liberation of the mind through loving-kindness, [since] when going toward the other world [he or she] will not take this body along, [he or she] will proceed [just] in accordance with [the developed quality of his or her] mind.

Monks, you should think like this: “Formerly, I was negligent, and did unwholesome deeds. Let all their results be experienced now, not in the next life!”

One who practices liberation of the mind through loving-kindness in this way, immeasurable and well cultivated, will definitely attain the fruit of non-returning, or else attain that which is still higher. [It is the same] with compassion, with empathic joy, and with equanimity. Free from fetters or resentment, without ill will or quarrel, he dwells pervading the entire world [with a mind] boundless, exalted,

immeasurable and well cultivated.

He thinks: “Formerly, my mind was narrow and not well cultivated; now my mind is immeasurable and well cultivated.”

If the learned noble disciple, whose mind is [now] thus immeas- urable and well cultivated, had earlier neglected his practice because of bad friends and done unwholesome actions, then he will no longer be led along by them. They cannot corrupt him and will not accompany him further.

Suppose there were a young boy or a young girl who, since birth, had been able to practice liberation of the mind through equanimity. Would he or she later perform unwholesome bodily, verbal, or mental actions?

The monks replied: “No, World-honored One. And why not? Since he or she has never done an evil deed, how could evil deeds arise?”

[The Buddha continued:]

Therefore, a man or woman, whether layperson or renunciant, should always diligently practice liberation of the mind through equanimity.

 

 

If that man or woman, whether layperson or renunciant, practices lib- eration of the mind through equanimity, [since] when going toward the other world [he or she] will not take this body along, [he or she] will proceed [just] in accordance with [the developed quality of their] mind. Monks, you should think like this: “Formerly, I was negligent and did unwholesome deeds. Let all their results be experienced now, not in the next life!” One who practices liberation of the mind through equanimity in this way, immeasurable and well cultivated, will defi- nitely attain the fruit of non-returning, or else attain that which is still higher.

This is what the Buddha said. Having heard the Buddha’s words, the monks were delighted and remembered them well.

16.  The Discourse to the Kālāmas81

Thus have I heard: At one time the Buddha, who was wandering in the territory of the Kālāmas together with a great company of monks, having arrived at Kesaputta, was staying in a rosewood grove north of Kesaputta.

At that time, the Kālāmas of Kesaputta heard that the renunciant Gotama, a son of the Sakyans, who had gone forth from the Sakya clan to train in the path, was wandering in the territory of the Kālāmas together with a great company of monks and, having arrived at Kesaputta, was staying in a rose- wood grove north of Kesaputta.

[They also heard that] the renunciant Gotama had a great reputation, which had spread in all the ten directions:

The renunciant Gotama is a Tathāgata, free from attachment, fully awakened, accomplished in knowledge and conduct, a Well-gone One, a knower of the world, an unsurpassed one, a trainer of those to be tamed, a teacher of gods and human beings, and known as the Buddha, the Fortunate One.

In this world, with its gods, Māras, Brahmās, renunciants, and brah- mins, from human beings to gods, he has [attained] understanding and awakening by himself, and dwells having personally realized it. The Dharma he teaches is good in the beginning, good in the middle, and

 

 

 

 

 

 

 

 

 

 

 

 

 

438c


good in the end, with the right meaning and phrasing, revealing a holy life endowed with purity.

If one visits such a Tathāgata, who is free from attachment and fully awakened, [if one] pays homage to him respectfully and serves him, then one will quickly get good rewards.

[They thought:] “We should go together to see the renunciant Gotama and pay homage to him.”

Having learned [of the Buddha], the Kālāmas of Kesaputta left Kesaputta, relatives walking in groups together. They went north toward the rosewood grove to visit the World-honored One and pay homage to him. Having approached the Buddha, some of the Kālāmas paid respect with their heads at the Buddha’s feet and sat to one side; some exchanged courteous greetings with the Buddha and sat to one side; some saluted the Buddha with their palms placed together and sat to one side; and some, having seen the Buddha from a distance, sat down silently.

When each of the Kālāmas was seated and settled, the Buddha taught them Dharma, exhorting, encouraging, and delighting them. Having, by countless skillful means, taught them Dharma, having exhorted, encouraged, and delighted them, he remained silent.

Then the Kālāmas, having been taught Dharma by the Buddha, having been exhorted, encouraged and delighted, rose from their seats, arranged their clothes so as to bare one shoulder, saluted the Buddha by placing their palms together, and said to the World-honored One:

Gotama, some renunciant or brahmin approaches [us] Kālāmas and just praises what he himself has come to know and see, while denounc- ing and disparaging what others have come to know and see. And then, Gotama, another renunciant or brahmin approaches [us] Kālāmas and also praises what he himself has come to know and see, while denounc- ing and disparaging what others have come to know and see. Gotama, having heard these, we have come to doubt: Which of these renunciants or brahmins is right, and which is wrong?

The World-honored One told them:

 

 

Kālāmas, do not doubt! Why? When there is doubt, hesitation arises. Kālāmas, you yourselves do not have clear knowledge about whether there is a next life or whether there is no next life. Kālāmas, you your- selves also do not have clear knowledge about what action is an offense and what action is not an offense. Kālāmas, you should know that all actions have three causes, sources, roots, causal conditions. What are the three?

Kālāmas, desire is a cause, a source, a root, a causal condition of actions. Kālāmas, hatred and ignorance are causes, sources, roots, causal conditions of actions.

Kālāmas, someone who has desire becomes overwhelmed by desire; their mind is never satisfied. Such a one may kill living beings, or take what is not given, or engage in sexual misconduct, or knowingly speak falsehood, or drink intoxicating liquor.

Kālāmas, someone who has hatred becomes overwhelmed by hatred; their mind is never satisfied. Such a one may kill living beings, or take what is not given, or engage in sexual misconduct, or knowingly speak falsehood, or drink intoxicating liquor.

Kālāmas, someone who is ignorant becomes overwhelmed by ignorance; their mind is never satisfied. Such a one may kill living beings, or take what is not given, or engage in sexual misconduct, or knowingly speak falsehood, or drink intoxicating liquor.

Kālāmas, a learned noble disciple abstains from killing, gives up killing, discards blade and cudgel. He has shame and scruple, and a mind [full of] loving-kindness and compassion, [wishing to] benefit all [beings], including insects. He purifies his mind with regard to killing living beings.

Kālāmas, a learned noble disciple abstains from taking what is not given, gives up taking what is not given. He takes [only] what was given and delights in taking [only] what was given. He is always fond of generosity, rejoicing in it, without stinginess, and not expecting a reward. He purifies his mind with regard to taking what is not given. Kālāmas, a learned noble disciple abstains from sexual activity, has given up sexual activity. He diligently practices celibacy, is energetic in


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

439a

 

 

this good conduct, pure, without blemish, having abandoned sensual desires, having given up sexual desires. He purifies his mind of sexual activity.

Kālāmas, a learned noble disciple abstains from false speech, has given up false speech. He speaks the truth, delights in the truth, is unshakably established in the truth, is completely trustworthy, and would not deceive [anyone in] the world. He purifies his mind with regard to false speech.

Kālāmas, a learned noble disciple abstains from divisive speech and abandons divisive speech. He does not engage in divisive speech and does not harm [the relationships of] others. Hearing something from this person he does not tell it to that person, in order to harm this person; hearing something from that person he does not tell it to this person, in order to harm that person. He has the wish to unite those that are divided, delighting in unity. He does not belong to any faction and does not delight in or praise factions. He has purified his mind with regard to divisive speech.

Kālāmas, a learned noble disciple abstains from harsh speech, has given up harsh speech. He has given up the type of speech that consists of words that are rough and rude in tone, offensive words that grate on the ear, that people neither enjoy nor desire, that cause others suffering and vexation, and that are not conducive to concen- tration. He speaks the type of speech that consists of words that are pure, peaceful, gentle, and beneficial, that are pleasant to the ear and enter the mind, that are enjoyable and desirable, that give others hap- piness, words endowed with meaning, that do not make others afraid and that help others to attain concentration. He purifies his mind with regard to harsh speech.

Kālāmas, a learned noble disciple abstains from frivolous speech and abandons frivolous speech. He speaks at the [proper] time, speak- ing what is true, what is Dharma, what is meaningful, what is calming, delighting in speaking what is calming. [In regard to any] matter he teaches well and admonishes well, in accordance with the [proper] time and in a proper way. He purifies his mind with regard to frivolous speech.

 

 

Kālāmas, a learned noble disciple abstains from covetousness and abandons covetousness; his mind is not full of envy on seeing another’s wealth and lifestyle, he does not long for them, wishing: “If only I could get that!” He purifies his mind with regard to covetousness. Kālāmas, a learned noble disciple abstains from hatred and aban- dons hatred; he has shame and scruple; his mind is full of loving-kind- ness and compassion for the welfare of all beings, including insects.

He purifies his mind with regard to hatred.

Kālāmas, a learned noble disciple abstains from wrong view and abandons wrong view. He holds right view, view that is not distorted. He has these views and makes these declarations:

There is offering, there is sacrifice, there are incantations; there are wholesome and unwholesome deeds, there are results of whole- some or unwholesome deeds; there is this world and the other world, there are father and mother; there are True Persons in the world who are headed for a supreme attainment, who are well gone and well directed, who in this world and another world have [attained] understanding and awakening by themselves, and dwell having personally realized it.

He purifies his mind with regard to wrong view.

In this manner, Kālāmas, a learned noble disciple achieves purity of bodily actions, achieves purity of verbal and mental actions. He aban- dons ill will and quarrel, discards sloth and torpor, is without restlessness or conceit, and cuts off doubt; he transcends arrogance, has right mind- fulness and right attentiveness, and is without confusion.

With a mind imbued with loving-kindness, he dwells pervading one direction, likewise the second, the third, and the fourth direction, and also the four intermediate directions, above, and below, all around, everywhere. With a mind imbued with loving-kindness, free from fetters and resentment, without ill will or quarrel, he dwells pervading the entire world [with a mind] boundless, exalted, immeasurable and well cultivated.

It is the same with compassion, empathic joy, and equanimity; free from fetters and resentment, without ill will or quarrel, he dwells


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

439b

 

 

pervading the entire world [with a mind] boundless, exalted, immeas- urable and well cultivated.

In this way, Kālāmas, the mind of a learned noble disciple is free from fetters and resentment, without ill will or quarrel, and he obtains four assurances. What are the four?

[He thinks:]

[If] there is this world and another world, [if] there are results of wholesome and unwholesome actions, then upholding and being endowed with this right view and action in conformity with it, at the breaking up of the body, after my death, I will certainly go to a good realm of existence, be reborn in a heavenly realm.

Thus, Kālāmas, this is the first assurance obtained by a learned noble disciple whose mind is free from fetters and resentment, without ill will or quarrel. Again, Kālāmas, [he thinks:]

[If] there is neither this world nor another world, [if] there are no results of wholesome and unwholesome actions, then in this case, in this lifetime I am not censured by others for this belief, but am praised for having right attentiveness, as one who is diligent and one who is said to have right view.

Thus, Kālāmas, this is the second assurance obtained by a learned noble disciple whose mind is free from fetters and resentment, without ill will or quarrel. Again, Kālāmas, [he thinks:]

Whatever I have done, I have certainly done no evil, and I recollect no evil. Why? Since I have done no evil, whence could suffering arise?

Thus, Kālāmas, this is the third assurance obtained by a learned noble disciple whose mind is free from fetters and resentment, without ill will or quarrel. Again, Kālāmas, [he thinks:]

Whatever I may have done, I have certainly done no evil, and I have not violated the [customs of the] world, either out of fear or without fear; I have always had compassion and empathy for the

 

 

entire world. My mind has been free of contention with beings, untainted, and delighted.

Thus, Kālāmas, this is the fourth assurance obtained by a learned noble disciple whose mind is free from fetters and resentment, without ill will or quarrel. These, Kālāmas, are the four assurances obtained by a learned noble disciple whose mind is free from fetters and resentment, without ill will or quarrel.

The Kālāmas[, repeating the teaching,] said to the World-honored One:

Indeed, Gotama, the mind of a learned noble disciple whose mind is free from fetters and resentment, without ill will or quarrel obtains four assurances. What are the four?

[If] there is this world and another world, [if] there are results of wholesome and unwholesome actions, then upholding and being endowed with this right view and with action in conformity with it, at the breaking up of the body, after my death, I will certainly go to a good realm of existence, and be reborn in a heavenly realm.

Thus, Gotama, this is the first assurance obtained by a learned noble disciple whose mind is free from fetters and resentment, without ill will or quarrel. Again, Gotama,

[If] there is neither this world nor another world, [if] there are no results of wholesome and unwholesome actions, then in this case, in this lifetime, I am not censured by others for this belief, but am praised for having right attentiveness, as one who is diligent and is said to have right view.

Thus, Gotama, this is the second assurance obtained by a learned noble disciple whose mind is free from fetters and resentment, without ill will or quarrel. Again, Gotama,

Whatever I may have done, I have certainly done no evil, and I recollect no evil. Why? Since I have done no evil, whence could suffering arise?


 

 

 

 

 

 

 

 

 

 

 

 

 

 

439c

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

440a


Thus, Gotama, this is the third assurance obtained by a learned noble disciple whose mind is free from fetters and resentment, without ill will or quarrel. Again, Gotama,

Whatever I may have done, I have certainly done no evil, and I have not violated the [customs of the] world, either out of fear or without fear. I have always had compassion and empathy for the entire world. My mind has been free of contention with beings, untainted, and delighted.

Thus, Gotama, this is the fourth assurance obtained by a learned noble disciple whose mind is free from fetters and resentment, without ill will or quarrel. These, Gotama, are the four assurances obtained by a learned noble disciple whose mind is free from fetters and resentment, without ill will or quarrel.

Gotama, we have come to know it! Well-gone One, we have under- stood it! World-honored One, we go for lifelong refuge to the Buddha, the Dharma, and the community of monks. May the World-honored One accept us as lay followers! From this day forth until life ends we go [to him] for refuge.

This is what the Buddha said. Having heard the Buddha’s words, all the people of Kālāma and the monks were delighted and remembered them well.

17.  The Discourse to Gāmaṇi82

Thus have I heard: At one time, the Buddha was staying at Nālandā, in Pāvārika’s mango grove.

At that time, [the seer] Asita Devala had a son named Gāmaṇi, who was of majestic complexion and build, radiant and bright. Just before dawn [Gāmaṇi] approached the place where the Buddha was, paid homage at the Buddha’s feet, and stood to one side.

Gāmaṇi, the son of Asita Devala, said:

World-honored One, brahmins arrogantly claim that they serve various gods, and that they can, at will, cause beings to reach a good realm of existence after death, to be reborn in a heavenly realm. The World-honored

 

 

One is the King of Dharma. May the World-honored One cause people to reach a good realm of existence after death, to be reborn in a heavenly realm!

The World-honored One said:

Now, Gāmaṇi, I shall ask you something. Answer according to your understanding. What do you think, Gāmaṇi? If in a village there are men and women who are lazy and indolent and who behave in evil ways, undertaking the ten unwholesome courses of action—killing living beings, taking what is not given, sexual misconduct, false speech, . . . (and so on up to) wrong view—and at the time of their death crowds of people come, placing their palms together, praising and imploring, saying:

You men and women, who have been lazy and indolent and have behaved in evil ways, undertaking the ten unwholesome courses of action—killing living beings, taking what is not given, sexual misconduct, false speech . . . (and so on up to) wrong view— because of this, conditioned by this, after the breaking up of the body, at death, you shall83 reach a good realm of existence, and be reborn in a heavenly realm.

Gāmaṇi, those men and women, who have been lazy and indolent and have behaved in evil ways, undertaking the ten unwholesome courses of action—killing living beings, taking what is not given, sexual mis- conduct, false speech . . . (and so on up to) wrong view—on being urged [when near death] by those crowds of people who come, placing their palms together, praising and imploring them, will they because of this, conditioned by this, after the breaking up of the body, at death, reach a good realm of existence, and be reborn in a heavenly realm?

Gāmaṇi replied: “No, World-honored One.” The World-honored One praised him saying:

Very good, Gāmaṇi! Why so? That those men and women who have been lazy and indolent and who behaved in evil ways, undertaking the ten unwholesome courses of action—killing living beings, taking what

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

440b


is not given, sexual misconduct, false speech, . . . (and so on up to) wrong view—on being approached [when near death] by crowds of people, placing their palms together, praising and imploring them; that because of this, conditioned by this, after the breaking up of the body, at death, they should reach a good realm of existence, and be reborn in a heavenly realm, this is not possible.

Suppose, Gāmaṇi, there was a deep lake full of water located not far from a village, and a man was to throw a large heavy rock into it. If a crowd of people came along and, placing their palms together, praising and imploring, said: “Rock! May you float up and come out!”—what do you think, Gāmaṇi? On being urged by that crowd of people who have come, placing their palms together, praising and imploring, because of this, conditioned by this, would that large heavy rock come out?

Gāmaṇi replied: “No, World-honored One.” [The Buddha continued:]

So it is, Gāmaṇi. Those men and women who have been lazy and indo- lent and have behaved in evil ways, having undertaken the ten unwhole- some courses of action—killing living beings, taking what is not given, sexual misconduct, false speech, . . . (and so on up to) wrong view— on being approached [when near death] by crowds of people, placing their palms together, praising and imploring them; that because of this, conditioned by this, after the breaking up of the body, at death, they should reach a good realm of existence, and be reborn in a heavenly realm, this is not possible.

And why not? These ten unwholesome courses of action are black and have black results; by nature they incline downward, certainly leading to a bad realm of existence.

What do you think, Gāmaṇi? If in a village there are men and women who are diligent and energetic and practice the sublime Dharma, undertaking the ten wholesome courses of action—they refrain from killing and have abandoned killing, . . . taking what is not given, . . . sexual misconduct, . . . false speech, . . . (and so on up to) they abstain from wrong view and have abandoned wrong view, they have acquired

 

 

right view—and at the time of their death crowds of people come, plac- ing their palms together, praising and imploring them, saying:

You men and women have been diligent and energetic and have practiced the sublime Dharma, undertaking the ten wholesome courses of action—you refrained from killing and had abandoned killing, . . . taking what is not given, . . . sexual misconduct, . . . false speech, . . . (and so on up to) you abstained from wrong view and had abandoned wrong view, had acquired right view—and because of this, conditioned by this, after the breaking up of the body, at death, you shall reach a bad realm of existence, be reborn in hell.

What do you think, Gāmaṇi? Those men and women who have been diligent and energetic and have practiced the sublime Dharma, under- taking the ten wholesome courses of action—[who] refrained from killing and had abandoned killing, . . . taking what is not given, . . . sexual misconduct, . . . false speech, . . . (and so on up to) [who] abstained from wrong view and had abandoned wrong view, had acquired right view—on being urged by the crowds of people who come, placing their palms together, praising and imploring, will they because of this, conditioned by this, after the breaking up of the body, at death, reach a bad realm of existence, and be reborn in hell?

Gāmaṇi replied: “No, World-honored One.” The World-honored One praised him saying:

Very good, Gāmaṇi. Why? Gāmaṇi, those men and women who have been diligent and energetic and practiced the sublime Dharma, under- taking the ten wholesome courses of action—they refrained from killing and had abandoned killing, . . . taking what is not given, . . . sexual misconduct, . . . false speech, . . . (and so on up to) they abstained from wrong view and abandoned wrong view, had acquired right view—on being urged by crowds of people, placing their palms together, praising and imploring; that because of this, conditioned by this, after the break- ing up of the body, at death, they should reach a bad realm of existence, and be reborn in hell; this is not possible.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

440c


Why so? Gāmaṇi, these ten wholesome courses of action are white and have white results, by nature they ascend, certainly reaching a good realm of existence.

Gāmaṇi, suppose there were a deep lake full of water located not far from a village, and a man were to throw into the water a jar full of ghee and oil and then break it, so that fragments of the jar sank down- ward, while the ghee and oil floated upward.

Gāmaṇi, it is the same with those men and women who have been diligent and energetic and have practiced the sublime Dharma, under- taking the ten wholesome courses of action— they refrained from killing and had abandoned killing, . . . taking what is not given, . . . sexual mis- conduct, . . . false speech, . . . (and so on up to) they abstained from wrong view and abandoned wrong view, had acquired right view— At the time of their death, the body, which is gross matter, com- posed of the four elements, was born of father and mother, nourished and raised in dependence on food, and [in old age] endured being sat down or laid down to be massaged and bathed, is of a nature to break up, of a nature to cease, of a nature to be dispersed. After death, it will be pecked at by ravens, or eaten by tigers and wolves, or burned, or buried, and finally become ashes and dust. [However,] their mind, their mental faculty, their consciousness, having been constantly pervaded by faith, diligence, much learning, generosity, and wisdom, because of this, conditioned by this, by nature they will ascend, to be reborn

in a good realm of existence.

Gāmaṇi, those who kill living beings, if they refrain from killing and abandon killing, then they are on the path of uplift, the path of ascent and progress, the path to a good realm of existence. Gāmaṇi, those who take what is not given . . . [who engage in] sexual misconduct

. . . false speech . . . (and so on up to) those who have wrong view, if they abstain from wrong view and acquire right view, then they are on the path of uplift, the path of ascent and progress, the path to a good realm of existence.

Moreover, Gāmaṇi, there is another path of uplift, [another] path of ascent and progress, [another] path to a good realm of existence. What, Gāmaṇi, is this other path of uplift, the path of ascent and

 

 

progress, the path to a good realm of existence? It is the eightfold noble path: right view . . . (and so on up to) right concentration—these eight. Gāmaṇi, this too is a path of uplift, a path of ascent and progress, a path to a good realm of existence.

This is what the Buddha said. Having heard the Buddha’s words, Gāmaṇi and the monks were delighted and remembered them well.

18.  The Discourse to Sīha84

Thus have I heard: At one time, the Buddha was staying at Vesālī, in the Gabled Hall near the Monkey Lake.

At that time, many Licchavis from Vesālī had come together in the assem- bly hall, frequently speaking in praise of the Buddha, the Dharma, and the community of monks. At that time, Senior Minister Sīha, a disciple of the Nigaṇṭhas, was also in the assembly.

Then Senior Minister Sīha had the wish to visit the Buddha and pay homage to him. Senior Minister Sīha went first to the place of the Nigaṇṭhas, and told the Nigaṇṭhas: “Venerable sirs, I wish to go and visit the renunciant Gotama.”

Then, the Nigaṇṭhas reprimanded Sīha, saying:

You should not wish to visit the renunciant Gotama! Why? The renun- ciant Gotama’s doctrine is based on inaction, and he proclaims to people a teaching of inaction. Sīha, to visit [someone who asserts] a doctrine of inaction is inauspicious, and it is also inauspicious to pay homage [to him].

Those many Licchavis from Vesālī came together again in the assembly hall a second and a third time, frequently speaking in praise of the Buddha, the Dharma, and the community of monks; and a second and a third time Senior Minister Sīha, a disciple of the Nigaṇṭhas, was in the assembly. Then, a second and a third time, Senior Minister Sīha had the wish to visit the Buddha and pay homage to him.

[On the third occasion] Senior Minister Sīha, without asking leave of the Nigaṇṭhas, approached the Buddha. Having exchanged greetings, he sat down to one side and said:


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

441a

 

 

I have heard thus: “The renunciant Gotama’s doctrine is based on inac- tion, and he proclaims to people a teaching of inaction.” Gotama, if someone speaks thus: “The renunciant Gotama’s doctrine is based on inaction, and he proclaims to people a teaching of inaction,” is that person not misrepresenting the renunciant Gotama? Does he speak what is true? Does he speak what is Dharma? Does he speak the Dharma according to the Dharma? Does he not fall into error and incur censure according to the Dharma?

The World-honored One replied:

Sīha, if someone speaks thus: “The renunciant Gotama’s doctrine is based on inaction, and he proclaims to people a teaching of inaction,” he does not misrepresent the renunciant Gotama, he speaks what is true, he speaks what is Dharma, he speaks the Dharma according to the Dharma, and he does not fall into error or incur censure according to the Dharma.

Why is that? Sīha, there is a way in which, according to the true Dharma, one would not misrepresent [me in saying]: “The renunciant Gotama’s doctrine is based on inaction, and he proclaims to people a teaching of inaction.”

Again, Sīha, there is another way in which, according to the true Dharma, one would not misrepresent [me in saying]: “The renunciant Gotama’s doctrine is based on action, and he proclaims to people a doctrine of action.”

Again, Sīha, there is another way in which, according to the true Dharma, one would not misrepresent [me in saying]: “The renunciant Gotama’s doctrine is based on annihilation, and he proclaims to people a teaching of annihilation.”

Again, Sīha, there is another way in which, according to the true Dharma, one would not misrepresent [me in saying]: “The renunciant Gotama’s doctrine is based on abhorrence, and he proclaims to people a teaching of abhorrence.”

Again, Sīha, there is another way in which, according to the true Dharma, one would not misrepresent [me in saying]: “The renunciant Gotama’s doctrine is based on Dharma and Vinaya, and he proclaims to people a teaching of Dharma and Vinaya.”

 

 

Again, Sīha, there is another way in which, according to the true Dharma, one would not misrepresent [me in saying] “The renunciant Gotama’s doctrine is based on asceticism, and he proclaims to people a teaching of asceticism.”

Again, Sīha, there is another way in which, according to the true Dharma, one would not misrepresent [me in saying] “The renunciant Gotama’s doctrine is based on not entering a womb [to be reborn], and he proclaims to people a teaching of not entering a womb.”

Again, Sīha, there is another way in which, according to the true Dharma, one would not misrepresent [me in saying]: “The renunciant Gotama’s doctrine is based on attaining peace, and he proclaims to people a teaching of attaining peace.”

Sīha, what is the way in which, according to the true Dharma, one would not misrepresent [me in saying]: “The renunciant Gotama’s doc- trine is based on inaction, and he proclaims to people a teaching of inaction”? Sīha, I proclaim that evil bodily actions are not to be done, that evil verbal and mental actions are not to be done.

Sīha, the countless unwholesome and defiled states of this kind, which are the basis of future existence, which result in suffering and vexation and are the cause of birth, old age, sickness, and death—I proclaim that all of these are not to be done. This, Sīha, is the way in which, according to the true Dharma, one would not misrepresent [me in saying]: “The renunciant Gotama’s doctrine is based on inaction, and he proclaims to people a teaching of inaction.”

Sīha, what is the way in which, according to the true Dharma, one would not misrepresent [me in saying]: “The renunciant Gotama’s doc- trine is based on action, and he proclaims to people a teaching of action”? Sīha, I proclaim that good bodily actions are to be done, that good verbal and mental actions are to be done. Sīha, the countless wholesome states of this kind, whose results are experienced as hap- piness, as rebirth in a good realm of existence, endowed with a long life span—I proclaim that all of these are to be done. This, Sīha, is the way in which, according to the true Dharma, one would not misrepresent [me in saying]: “The renunciant Gotama’s doctrine is based on action, and he proclaims to people a teaching of action.”


 

441b

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

441c


Sīha, what is the way in which, according to the true Dharma, one would not misrepresent [me in saying]: “The renunciant Gotama’s doc- trine is based on annihilation, and he proclaims to people a teaching of annihilation”? Sīha, I proclaim that evil bodily actions are to be annihilated, that evil verbal and mental actions are to be annihilated. Sīha, the countless unwholesome and defiled states of this kind, which are the basis of future existence, which result in suffering and vexation and are the cause of birth, old age, sickness, and death—I proclaim that all of these are to be annihilated. This, Sīha, is the way in which, according to the true Dharma, one would not misrepresent [me in say- ing] “The renunciant Gotama’s doctrine is based on annihilation, and he proclaims to people a teaching of annihilation.”

Sīha, what is the way in which, according to the true Dharma, one would not misrepresent [me in saying]: “The renunciant Gotama’s doctrine is based on abhorrence, and he proclaims to people a teaching of abhorrence”? Sīha, I proclaim that evil bodily actions are to be loathed and abhorred, that evil verbal and mental actions are to be loathed and abhorred. Sīha, the countless unwholesome and defiled states of this kind, which are the basis of future existence, which result in suffering and vexation and are the cause of birth, old age, sickness, and death—I proclaim that all of these are to be loathed and abhorred. This, Sīha, is the way in which, according to the true Dharma, one would not misrepresent [me in saying]: “The renunciant Gotama’s doctrine is based on abhorrence, and he proclaims to people a teaching of abhorrence.”

Sīha, what is the way in which, according to the true Dharma, one would not misrepresent [me in saying]: “The renunciant Gotama’s doc- trine is based on Dharma and Vinaya, and he proclaims to people a teaching of Dharma and Vinaya”? Sīha, I teach the Dharma and Vinaya for the sake of abandoning sensual desire, I declare the Dharma and Vinaya for the sake of abandoning hatred and ignorance. Sīha, the countless unwholesome and defiled states of this kind, which are the basis of future existence, which result in suffering and vexation and are the cause of birth, old age, sickness, and death—I teach the Dharma and Vinaya for the sake of abandoning these. This, Sīha, is the way in

 

 

which, according to the true Dharma, one would not misrepresent [me in saying]: “The renunciant Gotama’s doctrine is based on Dharma and Vinaya, and he proclaims to people a teaching of Dharma and Vinaya.”

Sīha, what is the way in which, according to the true Dharma, one would not misrepresent [me in saying]: “The renunciant Gotama’s doc- trine is based on asceticism, and he proclaims to people a teaching of asceticism”?

Sīha, there are renunciants and brahmins, who go naked and unclothed, who use their hands as clothes [to cover their private parts], or use leaves as clothes, or use beads as clothes; who will not use a pot to get water, or will not use a ladle to get water; who will not eat food [obtained by others] by robbery with blade and cudgel; who will not eat food obtained by deception, or by personally approaching [a donor], or by sending a faithful follower [to get it], or [when called thus:] “Come, venerable sir!”, or “Very well, venerable sir!”, or “Stay, venerable sir!”

Or [there are those] who, when two are eating together, will not eat with them; or who will not eat food from a house where there is a pregnant woman, or from a house where there is a pet dog; or who will not take food from a house where flies are buzzing around excrement; or who do not eat fish, do not eat meat, do not drink alcohol, do not drink water [considered as] evil, or do not drink at all but train in the practice of not drinking; or who eat one mouthful and are content with one mouthful, or eat two mouthfuls, or three, four . . . or at most seven mouthfuls and are content with seven mouthfuls.

Or [there are those] who eat [only the alms] they obtain at a single [house] and are content with what they obtain at a single [house], or at two [houses], or three, four . . . or at most seven [houses] and are content with what they obtain at seven [houses]; or who have one meal a day and are content with one meal, or one meal in two days, or in three, four, five, six, or in seven days, or in a fortnight, or who have one meal in a month and are content with one meal [in a month]. Or [there are those] who eat edible roots, or wild rice, or millet,

or rice bran, or rice scum, or coarse food; who go to secluded places


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

442a

 

 

and live off [what they find] in seclusion, or eat roots or eat fruits, or eat fallen fruits.

Or [there are those] who clothe themselves in patchwork robes, or in robes made of hair, or in robes made of coarse fabric, or in robes made of hair and coarse fabric; or who wear complete hides, or wear pierced hides, or wear complete pierced hides; who keep their hair disheveled, or keep their hair in braids, or keep their hair disheveled and in braids, or shave their hair, or shave their beard, or shave their hair and beard, or tear out their hair, or tear out their beard, or tear out their hair and beard. Or [there are those] who stand continuously, abstaining from sitting;

or move about in a squatting position; or lie down on thorns, using a bed of thorns; or lie down on fruits, using a bed of fruits; or who worship water day and night, pouring it out with their hands; or who worship fire, keeping it burning continuously.

Or [there are those] who worship the sun and moon, revering them as spirits of great might, and saluting them with palms together. In these ways they experience untold suffering in the practice of self- mortification. Sīha, there is such asceticism; I do not deny it.

But, Sīha, such asceticism is lowly action, leading to suffering, leading to distress, a practice of worldlings; it is not the noble path. [On the other hand,] Sīha, if there are renunciants and brahmins whose method of “asceticism” consists in knowing [defilements], abandoning them, [causing them] to cease completely, rooting them out and cutting them off, so that they will never arise again, then I proclaim this “asceti- cism.”

Sīha, for the Tathāgata, free from attachment and fully awakened, the method of “asceticism” consisted in knowing [defilements], aban- doning them, [causing them] to cease completely, rooting them out and cutting them off, so that they would never arise again. For this rea- son I practiced “asceticism.” Sīha, this is the way in which, according to the true Dharma, one would not misrepresent [me in saying]: “The renunciant Gotama’s doctrine is based on asceticism, and he proclaims to people a teaching of asceticism.”

Again, Sīha, what is the way in which, according to the true Dharma, one would not misrepresent [me in saying]: “The renunciant

 

 

Gotama’s doctrine is based on not entering a womb [to be reborn], and he proclaims to people a teaching of not entering a womb”?

Sīha, if there are renunciants and brahmins who [through] higher knowledge abandon future rebirth in a womb, [causing future rebirth] to cease completely, rooting it out and cutting it off, so that it will not arise again, I proclaim that they will [indeed] not enter a womb. Sīha, the Tathāgata, free from attachment and fully awakened, [through] higher knowledge abandoned future rebirth in a womb, [caused future rebirth] to cease completely, rooted it out, and cut it off, so that it will not arise again. For this reason, I will not again enter a womb. Sīha, this is a way in which, according to the true Dharma, one would not misrepresent [me in saying]: “The renunciant Gotama’s doc- trine is based on not entering a womb [to be reborn], and he proclaims

to people a teaching of not entering a womb.”

Again, Sīha, what is the way in which, according to the true Dharma, one would not misrepresent [me in saying]: “The renunciant Gotama’s doctrine is based on attaining peace, and he proclaims to people a teaching of attaining peace”?

Sīha, [I] attained fully the summit of the holy life, for the sake of which a clansman85 shaves off hair and beard, dons the yellow robe, leaves home out of faith, and goes forth to practice the path.

In this very life I have personally attained understanding and awak- ening, and I dwell having personally realized. I know as it really is: “Birth is ended, the holy life has been established, what was to be done has been done. There will not be another existence.”

Having attained peace myself, I bring peace to other monks, nuns, laymen, and laywomen. Having brought peace to them, I bring liberation from birth to other living beings who are subject to birth, . . . subject to old age . . . subject to disease . . . subject to death . . . I bring liberation from sorrow, sadness, and defilements to other beings who are subject to sorrow, sadness, and defilements.

Sīha, this is the way in which, according to the True Dharma, one would not misrepresent [me in saying]: “The renunciant Gotama’s doc- trine is based on attaining peace, and he proclaims to people a teaching of peace.”


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

442b

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

442c


Senior Minister Sīha said to the World-honored One:

Gotama, I have known it! Well-gone One, I have understood it! Gotama, it is as when someone with clear vision uncovers what was covered, exposes what was covered, or shows the way to one who was lost, or offers a light in the darkness, so that those with eyes can see forms. In the same way, the renunciant Gotama has taught me the Dharma using countless skillful means to reveal its meaning in various ways.

World-honored One, I now go for refuge to the Buddha, the Dharma, and the community of monks. May the World-honored One accept me as a lay follower! From this day forth until life ends I go [to him] for refuge.

World-honored One, just as a person who raises a bad horse, expecting to get benefit from it, only tires himself and gets no bene- fit—World-honored One, I was like this. Those foolish Nigaṇṭhas lack right knowledge; they do not know for themselves. Not recognizing the fertile field [of the Buddha’s teaching], and not examining for myself, [I] long revered them, made offerings, and paid them homage, expecting to get benefit from it; but I only suffered in vain.

World-honored One, for a second time I now go for refuge to the Buddha, the Dharma, and the community of monks. May the World- honored One accept me as a lay follower! From this day forth until life ends I go [to him] for refuge.

World-honored One, I was formerly ignorant. Whatever faith and respect I had for those foolish Nigaṇṭhas has today been cut off. Why? Because I was deceived. World-honored One, for a third time, I now go for refuge to the Buddha, the Dharma, and the community of monks. May the World-honored One accept me as a lay follower! From this day forth until life ends I go [to him] for refuge.

This is what the Buddha said. Having heard the Buddha’s words, Senior Minister Sīha and the monks were delighted and remembered them well.

19.  The Discourse to the Nigaṇṭhas86

Thus have I heard: At one time, the Buddha was staying among the Sakyans, in Devadaha.

 

 

There the World-honored One told the monks:

The Nigaṇṭhas hold this view and declare:

Whatever one experiences is caused by what was done in the past. If past karma is eradicated through asceticism, and no new [karma] is created, then all karma comes to cease; all karma having ceased, the cessation of suffering is attained; the cessation of suffering being attained, the end of suffering is attained.

I therefore approached them, and on arriving, I asked:

Nigaṇṭhas, do you hold this view and declare: “Whatever one experiences is caused by what was done in the past. If past karma is eradicated through asceticism, and no new [karma] is created, then all karma comes to cease; all karma having ceased, the ces- sation of suffering is attained; the cessation of suffering being attained, the end of suffering is attained”?

They replied: “That is so, Gotama.” I also asked those Nigaṇṭhas:

Do you personally have clear knowledge that “I existed in the past,” or “I did not exist in the past”; “I did evil in the past,” or “I did not do evil in the past”; “This much of the suffering that I cre- ated has already been exhausted,” or “This much of the suffering that I created has not yet been exhausted,” or “When this has been exhausted, when its exhaustion is attained, then, by practicing, I will realize in this lifetime the eradication of all unwholesome states and the attainment of manifold wholesome states”?

They replied: “No, Gotama.” I also said to those Nigaṇṭhas:

[You have affirmed that] you do not personally have clear knowl- edge that “I existed in the past,” or “I did not exist in the past”; “I did evil in the past,” or “I did not do evil in the past”; “This much of the suffering that I created has already been exhausted,” or “This much of the suffering that I created has not been exhausted,” or “When this has been exhausted, when its exhaustion is attained, then, by practicing, I will realize in this lifetime the eradication

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

443a


of all unwholesome states and the attainment of manifold whole- some states.” How, then, can you claim: “Whatever one experiences is caused by what was done in the past. If past karma is eradicated through asceticism, and no new [karma] is created, then all karma comes to cease; all karma having ceased, the cessation of suffering is attained; the cessation of suffering being attained, the end of suffering is attained”?

Nigaṇṭhas, if you personally had clear knowledge that: “I existed in the past,” or “I did not exist in the past”; “I did evil in the past,” or “I did not do evil in the past”; “This much of the suf- fering that I created has already been exhausted,” or “This much of the suffering that I created has not been exhausted”; or “When this has been exhausted, when its exhaustion is attained, then, by practicing, I will realize in this lifetime the eradication of all unwholesome states and the attainment of manifold wholesome states,” then, Nigaṇṭhas, you could claim: “Whatever one expe- riences is caused by what was done in the past. If past karma is eradicated through asceticism, and no new [karma] is created, all karma comes to cease; all karma having ceased, the cessation of suffering is attained; the cessation of suffering being attained, the end of suffering is attained.”

Nigaṇṭhas, suppose that a man’s body has been wounded by a poisoned arrow and, because of being wounded by this poisoned arrow, extreme pain arises. Then, out of sympathy and concern about the wound, his kinsmen and relatives call a surgeon to pull out the arrow, for his benefit and well-being. The surgeon comes, and with a sharp knife cuts the wound open; and while the wound is being cut open, extreme pain arises again. Having cut the wound open, the surgeon probes for the metal arrowhead; and while he is probing for the arrowhead, extreme pain arises again. Having probed and found the arrowhead, he pulls it out; and while he is pulling it out, extreme pain arises again. Having pulled out the arrowhead, he dresses and bandages the wound; and while he is bandaging it, extreme pain arises again. After the arrowhead has been pulled out,

 

 

that man regains his vigor and feels well. Without any damage to his faculties, he recovers and is just as he was before.

Nigaṇṭhas, that man, personally having clear knowledge, thinks: “Formerly I was wounded by a poisoned arrow, and because of that extreme pain arose. Then, out of sympathy and concern about the wound, my kinsmen and relatives called a surgeon to pull out the arrow, for the sake of my benefit and well-being. The surgeon came, and with a sharp knife cut the wound open; and while the wound was being cut open, extreme pain arose again. Having cut the wound open, the surgeon probed for the metal arrowhead; and while he was probing for the arrowhead, extreme pain arose again. Having probed and found the arrowhead, he pulled it out; and while he was pulling it out, extreme pain arose again. Having pulled out the arrowhead, he dressed and bandaged the wound; and while he was bandaging it, extreme pain arose again. After the arrowhead had been pulled out, I regained my vigor and felt well. Without any damage to my faculties, I recovered and was just as I had been before.”

In the same way, Nigaṇṭhas, if you personally had clear knowl- edge that “I existed in the past,” or “I did not exist in the past”; “I did evil in the past,” or “I did not do evil in the past”; “This much of the suffering that I created has already been exhausted,” or “This much of the suffering that I created has not been exhausted”; or “When this has been exhausted, when its exhaustion is attained, then, by practicing, I will realize in this lifetime the eradication of all unwholesome states and the attainment of manifold whole- some states,” then, Nigaṇṭhas, you could claim: “Whatever one experiences is caused by what was done in the past. If past karma is eradicated through asceticism, and no new [karma] is created, all karma comes to cease; all karma having ceased, the cessation of suffering is attained; the cessation of suffering being attained, the end of suffering is attained.” I asked them in this way, but I did not see any of the Nigaṇṭhas able to answer me, saying: “Gotama, it is so,” or “It is not so.”

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

443b


Again, I asked the Nigaṇṭhas: “If the Nigaṇṭhas [engage in] strong striving and strong asceticism, will at that time strong pain arise in the Nigaṇṭhas?”

They replied: “Yes, Gotama.”

[The Buddha said:] “If the Nigaṇṭhas [engage in] middling striving and middling asceticism, will at that time middling pain arise in the Nigaṇṭhas?”

They replied: “Yes, Gotama.”

[The Buddha said:] “If the Nigaṇṭhas [engage in] weak striving and weak asceticism, will at that time weak pain arise in the Nigaṇṭhas?”

They replied: “Yes, Gotama.” [The Buddha said:]

That is to say, [when] the Nigaṇṭhas [engage in] strong striving and strong asceticism, at that time strong pain arises in the Nigaṇṭhas; [when] they [engage in] middling striving and middling asceticism, at that time middling pain arises in the Nigaṇṭhas; [when] they [engage in] weak striving and weak asceticism, at that time weak pain arises in the Nigaṇṭhas.

When the Nigaṇṭhas [engage in] strong striving and strong asceticism, at that time strong pain is calmed by the Nigaṇṭhas; [when] they [engage in] middling striving and middling asceticism, at that time middling pain is calmed by the Nigaṇṭhas; [when] they [engage in] weak striving and weak asceticism, at that time weak pain is calmed by the Nigaṇṭhas.

Whether they act like this or do not act like this to calm that extreme pain, that great and heavy pain, it should be known that the Nigaṇṭhas are [simply] producing [their own] pain in the pres- ent life.

But the Nigaṇṭhas are enveloped by ignorance, possessed by ignorance, saying: “Whatever one experiences is caused by what was done in the past. If past karma is eradicated through asceticism, and no new [karma] is created, all karma comes to cease; all karma having ceased, the cessation of suffering is attained; the cessation of suffering being attained, the end of suffering is attained.”

 

 

I asked them in this way, but I did not find any Nigaṇṭha able to answer me, saying: “Gotama, it is so,” or “It is not so.”

I also asked the Nigaṇṭhas: “Nigaṇṭhas, if there is an action whose result is to be experienced as happiness, can that action, through striving and through asceticism, be turned into having suffering as its result?”

They replied: “No, Gotama.”

[I asked them further] “Nigaṇṭhas, if there is an action whose result is to be experienced as suffering, can that action, through striving and through asceticism, be turned into having happiness as its result?”

They replied: “No, Gotama.”

“Nigaṇṭhas, if there is an action whose result is to be experienced in this lifetime, can that action, through striving and through asceticism, be turned into having its result in a later life?”

They replied: “No, Gotama.”

“Nigaṇṭhas, if there is an action whose result is to be experienced in a later life, can that action, through striving and through asceticism, be turned into having its result in this lifetime?”

They replied: “No, Gotama.”

“Nigaṇṭhas, if there is an action whose result has not yet matured, can that action, through striving and through asceticism, be turned into having its result matured?”

They replied: “No, Gotama.”

“Nigaṇṭhas, if there is an action whose result has matured, can that action, through striving and through asceticism, be made otherwise?”

They replied: “No, Gotama.” [The Buddha said:]

That is to say, Nigaṇṭhas, an action whose result is to be experi- enced as happiness, that action cannot, through striving and through asceticism, be turned into having suffering as its result.

Nigaṇṭhas, an action whose result is to be experienced as suf- fering, that action cannot, through striving and through asceticism, be turned into having happiness as its result.

Nigaṇṭhas, an action whose result is to be experienced in this lifetime, that action cannot, through striving and through asceticism, be turned into having its result in a later life.

 

 

443c


Nigaṇṭhas, an action whose result is to be experienced in a later life, that action cannot, through striving and through asceti- cism, be turned into having its result in this lifetime.

Nigaṇṭhas, an action whose result has not yet matured, that action cannot, through striving and through asceticism, be turned into having its result matured.

Nigaṇṭhas, an action whose result has matured, that action can- not, through striving and through asceticism, be made otherwise.

Therefore, Nigaṇṭhas, your effort is in vain, your striving is empty and futile.

Then those Nigaṇṭhas told me: “Gotama, we have a venerable teacher, named Nigaṇṭha Nātaputta, who proclaims thus:”

Nigaṇṭhas, if you created evil karma in the past, then that karma can be completely extinguished by means of this asceticism. [And] if you now restrain your body, speech, and mind, then through this [restraint] you will not create any further evil karma.

Again, I asked those Nigaṇṭhas: “Do you believe in [your] venerable teacher, the Nigaṇṭha Nātaputta, without having any doubts?”

They replied: “Gotama, we believe in [our] venerable teacher, the Nigaṇṭha Nātaputta, without having any doubts.”

Again, I said to those Nigaṇṭhas:

There are five things, which may have a twofold result in the pres- ent life. They are: belief, liking, oral tradition, memory, and well- considered view. Nigaṇṭhas, a person who himself says what is untrue, could [he regard that untrue statement] as believable, as likable, as traditional, as memorable, as a well-considered view?

They replied: “Yes, Gotama.”

Then I said further to those Nigaṇṭhas:

[But given that] it is an untrue statement, how could it be believable, how could it be likable, how could it be traditional, how could it be memorable, how could it be well contemplated? [Yet] the person who himself says what is untrue has belief [in it], has liking [for

 

 

it], has heard [it as tradition], has memory [of it], has considered [it] well.

[Monks,] if the Nigaṇṭhas speak thus, then they incur a fivefold censure according to the Dharma and can be reproached.87 What are the five? If all the pleasure and pain that these beings now experience is caused by actions done [in the past, then the Nigaṇṭhas [must] have done evil in the past. Why? Because that would be the reason why the Nigaṇṭhas now experience extreme pain. This is the first [ground] on

which the Nigaṇṭhas can be reproached.

Again, if all the pleasure and pain that beings experience is caused by the company they kept, then the Nigaṇṭhas [must] have kept evil company in the past. Why? Because that would be why the Nigaṇṭhas now experience extreme pain. This is the second [ground] on which the Nigaṇṭhas can be reproached.

Again, if all the pleasure and pain that beings experience is caused by destiny, then the Nigaṇṭhas [must] have had an evil destiny in the past. Why? Because that would be why the Nigaṇṭhas now experience extreme pain. This is the third [ground] on which the Nigaṇṭhas can be reproached.

Again, if all the pleasure and pain that beings experience is caused by views, then the Nigaṇṭhas [must] have held evil views in the past. Why? Because that would be why the Nigaṇṭhas now experience extreme pain. This is the fourth [ground] on which the Nigaṇṭhas can be reproached.

Again, if all the pleasure and pain that beings experience is caused and created by a supreme god, then in the past the Nigaṇṭhas [must] have been created by an evil supreme god. Why? Because that would be why the Nigaṇṭhas now experience extreme pain. This is the fifth [ground] on which the Nigaṇṭhas can be reproached.

If in the past the Nigaṇṭhas did evil, . . . kept evil company, . . . had an evil destiny, . . . held evil views, [if there was] an evil supreme god and they were created by this evil supreme god; and if because of this the Nigaṇṭhas now experience extreme pain—then for these reasons, on these grounds, the Nigaṇṭhas can be reproached.


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

444a

 

 

The Dharma, which I came to know by myself and realized by myself, and which I have proclaimed to you, cannot be refuted, cannot be defiled, cannot be prevailed over by any renunciant, brahmin, god, Māra, Brahmā or anyone else in the world. Why is it that the Dharma, which I came to know by myself and realized by myself, and which I have proclaimed to you, cannot be refuted, cannot be defiled, cannot be prevailed over by any renunciant, brahmin, god, Māra, Brahmā or anyone else in the world?

If a monk abandons unwholesome bodily actions and practices wholesome bodily actions, [if he] abandons unwholesome verbal and mental actions and practices wholesome verbal and mental actions, then in regard to future suffering [due to present unwholesome actions] he personally knows: “there will be no [such] future suffering for me.” In accordance with the Dharma he attains happiness and will not dis- card it.

Aspiring to eliminate a [particular] cause of suffering, he may prac- tice with [that] aspiration; or, aspiring to eliminate a [particular] cause of suffering, he may practice equanimity [in regard to that] aspiration. If, aspiring to eliminate a [particular] cause of suffering, he practices with [that] aspiration; and if he then develops his practice with [that] aspiration and eliminates that [particular cause of suffering], then the

[corresponding] suffering comes to be extinguished.

If, aspiring to eliminate a [particular] cause of suffering, he practices equanimity [in regard to that] aspiration; and if he then develops his practice with equanimity and eliminates that [particular cause of suf- fering], then the [corresponding] suffering comes to be extinguished.

Then, the monk has this thought:

According to one’s behavior, according to one’s deeds, unwhole- some states arise and wholesome states cease. If I eliminate my suffering for myself,88 then unwholesome states will cease and wholesome states will arise. Now, I would better eliminate my suffering for myself.

Then he eliminates the suffering and, once the suffering has been elim- inated, unwholesome states cease and wholesome states arise, and he

 

 

no longer needs to eliminate suffering. Why? Because, monks, his orig- inal purpose has been achieved, it is not the case that he might need to eliminate suffering again.

Monks, it is just as a fletcher may use a template to straighten an arrow, but once the arrow has been straightened, he has no further use for the template. Why? Because that person’s original purpose has been achieved, it is not the case that he might need to use the template again.

In the same way, a monk has this thought:

According to one’s behavior, according to one’s deeds unwhole- some states arise and wholesome states cease. If I eliminate my suffering for myself, then unwholesome states will cease and wholesome states will arise. Now, I would better eliminate my suffering for myself.

Then he eliminates the suffering and, once the suffering has been elim- inated, unwholesome states cease and wholesome states arise, and he no longer needs to eliminate the suffering. Why? Because his original purpose has been achieved, it is not the case that he might need to elim- inate this suffering again.

Monks, suppose that a [certain] man loves a woman, is attached to her, and has high regard for her; but the woman instead gets talking with someone else, exchanges greetings with him, and they go off and spend the night together. Would, because of this, physical and mental suffering, vexation, and extreme grief and sorrow arise in that man?

The monks replied:

Yes indeed, World-honored One. And why? That man loves the woman, is attached to her and has high regard for her; but then that woman instead gets talking with someone else, exchanges greetings with him, and they go off to spend the night together. How could, because of this, physical and mental suffering, vexation, and extreme grief and sorrow not arise in that man?89

[The Buddha:]

Monks, suppose that man thinks like this:


 

 

 

 

 

 

 

 

 

 

 

 

 

444b

 

 

I love that woman, and have high regard for her; but that woman instead got talking with another man, exchanged greetings with him, and they went off to spend the night together. Because of my suffering and sadness, shouldn’t I now rather cut off my love and attachment for that woman?

Then that man, because of his own suffering and sadness, cuts off his love and attachment for that woman. If that woman, as before, gets talk- ing with someone else, exchanges greetings with him, and they go off to spend the night together, would again, because of that, physical and mental suffering, vexation, and extreme grief and sorrow arise in him?

The monks replied:

No, World-honored One. And why not? Because that man no longer has a feeling of love and attachment for that woman. If that woman, as before, gets talking with someone else, exchanges greetings with him, and they go off to spend the night together, it is not the case that, because of that, physical and mental suffering, vexation, and extreme grief and sorrow will arise in him.

[The Buddha:]

In the same way, a monk has this thought:

According to one’s actions, according to one’s deeds, unwholesome states arise and wholesome states cease. If I eliminate the suffering, then the unwholesome states will cease and wholesome states will arise. Now, I would better eliminate my suffering.

Then he eliminates the suffering and, once the suffering has been elim- inated, unwholesome states cease and wholesome states arise, and he no longer needs to eliminate the suffering. Why? Because his original purpose has been achieved, he need not again eliminate the suffering.

Then he has this further thought:

Whatever the cause of [this] suffering that was to be eliminated, I have eliminated it; yet with regard to desire [itself] it is as before— it is not eliminated. Now, I would better seek to eliminate desire!

 

 

So he seeks to eliminate desire [itself]. In order to eliminate that desire, he dwells alone, in seclusion, resorting to a secluded place—to the base of a tree, to an empty and quiet place, a mountain top, a cave, [a place] in the open air, a heap of straw; or he goes into a forest, or to a cemetery.

Having resorted to a secluded place—to the base of a tree, to an empty and quiet place—he spreads his sitting mat, sits down cross- legged, with upright body and upright intention, and sets up mindfulness before him.

He abandons covetousness, his mind is free from envy. Seeing another’s wealth and lifestyle, he does not give rise to thoughts of cov- etousness: “If only I could get that!”

He purifies his mind of covetousness; and similarly of hatred, sloth and torpor, restlessness and worry.

He abandons doubt and overcomes confusion; without hesitation in regard to wholesome states, he purifies his mind of doubt and confusion.

Having abandoned these five hindrances, which are imperfections of the mind that weaken wisdom, having abandoned desire, abandoned evil and unwholesome states, . . . (and so on up to) he dwells having attained the fourth absorption. When he has attained concentration in this way, his mind being purified, without blemish, free of vexations, malleable, well established, having attained imperturbability, he directs his mind to the realization of the higher knowledge of the destruction of the taints.

He knows as it really is: “this is suffering”; he knows: “this is the origin of suffering”; he knows: “this is the cessation of suffering”; he knows as it really is: “this is the path to the cessation of suffering.” Again, he knows as it really is: “these are the taints”; he knows: “this is the origin of the taints”; he knows: “this is the cessation of the taints”; he knows as it really is: “this is the path to the cessation of the taints.” Knowing thus, seeing thus, his mind is liberated from the taint of sensual desire, from the taint of existence, and from the taint of igno- rance. Being liberated, he knows he is liberated. He understands as it really is: “Birth is ended, the holy life has been established, what was

to be done has been done; there will not be another existence.”


 

 

 

 

 

444c

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

445a


The Tathāgata who has, in this way, rightly liberated the mind, gains five kinds of praise, [praise that is] according to the Dharma, undisputed, desirable, and highly regarded. What are the five?

If all the pleasure and pain that beings now experience is caused by deeds in the past, then the Tathāgata [must] have done sublime actions in the past; and because of that, the Tathāgata now experiences a noble happiness that is free of taints. Quiescent and calm, he has attained happiness and awakening. This is the first praise gained by the Tathāgata.

Again, if all the pleasure and pain that beings experience is caused by the company they have kept, then the Tathāgata [must have] kept good company in the past; and because of that, the Tathāgata now expe- riences a noble happiness free of taints. Quiescent and calm, he has attained happiness and awakening. This is the second praise gained by the Tathāgata.

Again, if all the pleasure and pain that beings experience is caused by destiny, then the Tathāgata [must have] had a good destiny in the past; and because of that, the Tathāgata now experiences a noble hap- piness free of taints. Quiescent and calm, he has attained happiness and awakening. This is the third praise gained by the Tathāgata.

Again, if all the pleasure and pain that beings experience is caused by holding views, then the Tathāgata [must have] held good views in the past; and because of that, the Tathāgata now experiences a noble happiness free of taints. Quiescent and calm, he has attained happiness and awakening. This is the fourth praise gained by the Tathāgata.

Again, if all the pleasure and pain that beings experience is caused and created by a supreme god, then the Tathāgata [must have been cre- ated by] a good supreme god in the past; and because of that, the Tathā- gata now experiences a noble happiness free of taints. Quiescent and calm, he has attained happiness and awakening. This is the fifth praise gained by the Tathāgata.

Thus, because of the Tathāgata’s former good actions, good com- pany, good destiny, good view, and the existence of a good supreme god, the good supreme god by which the Tathāgata was created— because of these the Tathāgata now experiences a noble happiness free

 

 

from taints, is quiescent and calm, having attained happiness and awak- ening. For these reasons, the Tathāgata now gains five kinds of praise.

There are five causes and conditions owing to which sorrow and suffering arise in the mind. What are the five?

[The first is] entanglement in sexual desire; because of entangle- ment in sexual desire, sorrow and suffering arise in the mind. Similarly entanglement in hatred, . . . sloth and torpor, . . . restlessness and worry, entanglement in doubt; because of entanglement in doubt, sorrow and suffering arise in the mind. These are the five causes and conditions owing to which sorrow and suffering arise in the mind.

There are five causes and conditions owing to which sorrow and suffering disappear from the mind. What are the five? If one is entangled in sexual desire, and because of entanglement in sexual desire, sorrow and suffering have arisen in the mind, then on abandoning entanglement in sexual desire, the sorrow and suffering will cease. Owing to entan- glement in sexual desire, sorrow and suffering have arisen in the mind; but on attaining the goal in this lifetime, there is freedom from vexation and affliction, constantly present and unchanging, as is known to the noble ones and seen by the noble ones.

In the same way, if one is entangled in hatred . . . sloth and torpor

. . . restlessness and worry . . . if one is entangled in doubt, and because of entanglement in doubt, sorrow and suffering have arisen in the mind, then on abandoning entanglement in doubt, the sorrow and suffering will cease. Owing to entanglement in doubt, sorrow and suffering have arisen in the mind; but on attaining the goal in this lifetime, there is freedom from vexation and affliction, constantly present and unchang- ing, as is known to the noble ones and seen by the noble ones. These are the five causes and conditions owing to which sorrow and suffering disappear from the mind.

Again, there is another attaining of the goal in this lifetime, which is free from vexation and affliction, constantly present and unchanging, as is known to the noble ones and seen by the noble ones. What is that other attaining of the goal in this lifetime, which is free from vexation and affliction, constantly present and unchanging, as is known to the noble ones and seen by the noble ones? It is the noble eightfold path:

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

445b


right view . . . (and so on up to) right concentration—these eight. This is another attaining of the goal in this lifetime, which is free from vex- ation and affliction, constantly present and unchanging, as is known to the noble ones and seen by the noble ones.

This is what the Buddha said. Having heard the Buddha’s words, the monks were delighted and remembered them well.

20.  The Discourse to Pāṭaliya90

Thus have I heard: At one time, the Buddha, who was wandering among the Koliyans together with a great company of monks, arrived at the village of Uttara and stayed in a rosewood grove north of Uttara.

At that time Pāṭaliya, the village headman, heard that the renunciant Gotama, a son of the Sākya clan, who had abandoned his clan and family, and had gone forth to train in the path, was wandering among the Koliyans together with a great company of monks, and that he had arrived at the village of Uttara and was staying in a rosewood grove north of Uttara. [He also heard that] the renunciant Gotama had a great reputation, which had spread in all the ten directions:

The renunciant Gotama is a Tathāgata, free from attachment, fully awakened, accomplished in knowledge and conduct, a Well-gone One, a knower of the world, an unsurpassed one, a trainer of those to be tamed, a teacher of gods and human beings, known as the Buddha, the Fortunate One.

In this world, with its gods, Māras, Brahmās, renunciants, and brahmins, from human beings to gods, he has [attained] understanding and awakening by himself, and dwells having personally realized it. The Dharma he teaches is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, revealing a holy life endowed with purity.

If one visits such a Tathāgata, who is free from attachment and fully awakened, [if one] pays homage to him respectfully and serves him, then one will quickly get good rewards.

 

 

[Pāṭaliya] thought: “I should go to visit the renunciant Gotama and pay homage to him.”

Having learned this, Pāṭaliya the village headman left Uttara and went north toward the rosewood grove, wishing to visit the World-honored One and pay homage to him. From afar Pāṭaliya the village headman saw the World-honored One among the trees of the grove, dignified and beautiful, like the moon amidst the stars, with radiant aura, shining like a golden moun- tain, endowed with handsome appearance and majestic dignity, with sense faculties calm, free of obstruction, accomplished and disciplined, with his mind calm and quiet.

Having seen the Buddha from afar, Pāṭaliya the village headman approached the Buddha, exchanged greetings, sat down to one side, and said to the World-honored One:

I have heard this: “The renunciant Gotama knows magic, he is a magi- cian.”

Gotama, those who say: “The renunciant Gotama knows magic, he is a magician,” are they not misrepresenting the renunciant Gotama? Do they speak what is true? Do they speak what is Dharma? Do they speak the Dharma according to the Dharma? Do they not fall into error and incur censure according to the Dharma?

The World-honored One replied:

Headman, those who say: “The renunciant Gotama knows magic, he is a magician,”91 they are not misrepresenting the renunciant Gotama. They speak what is true. They speak what is Dharma. They speak the Dharma according to the Dharma. They do not fall into error or incur censure according to the Dharma. Why? Because, headman, I know the magic of others, though I myself am not a magician.

Pāṭaliya said:

Although what those renunciants and brahmins were saying is true, yet I did not believe them when they said: “The renunciant Gotama knows magic, he is a magician.”

 

 

 

 

 

 

 

 

 

 

445c


The World-honored One said: “Headman, if one knows magic, does one thereby become a magician?”

Pāṭaliya replied: “Indeed, World-honored One. Indeed, Well-gone One.” The World-honored One said:

Headman, do not make a mistake and misrepresent me. If you misrep- resent me, then you harm yourself, you will be criticized, you commit an offense, and you will be condemned by the noble ones for having perpetrated a major fault. Why? Because the truth is not in accordance with what you say. Headman, have you heard that the Koliyans have soldiers?

[Pāṭaliya] replied: “Yes, I have heard that.”

[The Buddha:] “What do you think, headman? Why do the Koliyans employ soldiers?”

[Pāṭaliya] replied: “To kill bandits, Gotama. For this reason the Koliyans employ soldiers.”

[The Buddha:] “What do you think, headman? Are the Koliyan soldiers virtuous or without virtue?”

[Pāṭaliya] replied:

Gotama, if in the world there are those who lack virtue, the Koliyan soldiers are certainly among them. Why? The Koliyan soldiers break all the precepts and behave in evil ways.

[The Buddha] asked further:

Headman, you see it thus and know it thus, and I do not question it. [But] suppose that someone else were to ask you: “Headman Pāṭaliya, you know that the Koliyan soldiers break all the precepts and do only evil; therefore, headman Pāṭaliya, you too break all the precepts and do only evil.” If someone were to speak like this, would he be speaking the truth?

[Pāṭaliya] replied:

No, Gotama. And why? The views of the Koliyan soldiers are different [from mine], their desires are different, their aspirations are different.

 

 

The Koliyan soldiers break all the precepts and do only evil, but I keep all the precepts and do no evil.

[The Buddha] asked further:

Headman, you know that the Koliyan soldiers break all the precepts and do only evil, but you do not for this reason become one who breaks the precepts and does only evil.

Why, then, should it not be the case that the Tathāgata knows magic but is not himself a magician? How is that? I know magic, I know magicians, I know the results of doing magic, and I know the elimination of magic.

Headman, I also know killing of living beings, I know killers of living beings, I know the results of killing living beings, and I know the elimination of killing living beings. Headman, I know taking what is not given, I know those who take what is not given, I know the results of taking what is not given, and I know the elimination of taking what is not given. Headman, I know speaking falsehood, I know those who speak falsehood, I know the results of speaking falsehood, and I know the elimination of speaking falsehood.

Headman, I know this and see this. If someone says, “The renun- ciant Gotama knows magic, he is a magician,” and if he does not give up saying that but makes known that state of mind, that desire, that aspiration, that report, that memory, and that reflection, then, when his life ends he shall, as quickly as one might bend or stretch out one’s arm, be reborn in hell.

On hearing this, Pāṭaliya the village headman was greatly afraid, trem- bling, with his body hair standing on end. He immediately got up from his seat, paid homage at the [Buddha’s] feet with his head and, kneeling down with his palms placed together [in respect], said to the World-honored One:

I repent, Gotama. I confess, Well-gone One. I was like a fool, like an ignorant person, like an unstable person, like an unwholesome person. And why? I was wrong in saying that the renunciant Gotama is a magi- cian. May Gotama accept my repentance! I have seen my fault and dis- closed it. Having repented, I shall exercise restraint and not do it again.


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

446a

 

 

The World-honored One told him:

So it is, headman. You truly were like a fool, ignorant, unstable and unwholesome. And why? You were wrong in saying that the Tathāgata, who is free from attachment and fully awakened, is a magician. How- ever, you have been able to repent. You have seen your fault and dis- closed it. Exercising restraint, you will not do it again.

In this way, headman, those who are able to repent, who see their faults and disclose them, and who exercise restraint so as not to do it again, will grow in the noble Dharma and be free from fault.

Thereupon Pāṭaliya the village headman, his palms placed together [in respect] toward the Buddha, said to the World-honored One:

Gotama, there is one [type of] renunciants and brahmins who hold this view and declare: “If someone kills living beings, they will get the entire result in this lifetime; and because of that, sorrow and suf- fering will arise. If someone takes what is not given, or speaks false- hood, they will get the entire result in this lifetime; and because of that, sorrow and suffering will arise.” Renunciant Gotama, what do you think [of this]?

The World-honored One said:

Headman, I shall now ask you something; answer according to your understanding. What do you think, headman? In a village there may be a man who has garlands on his head and various perfumes applied to his body; singing, music, and dancing are performed for his entertain- ment; and he is presented with courtesans to enjoy himself like a king. Then someone asks: “What has this man done, that he now has garlands on his head and various perfumes applied to his body; that singing, music, and dancing are performed for his entertainment; and that he is presented with courtesans to enjoy himself like a king?” Someone replies: “This man killed an enemy of the king, and the king, being delighted, bestowed rewards on him. For this reason this man has garlands on his head and various perfumes applied to his body; singing, music, and dancing are performed for his entertainment; and

he is presented with courtesans to enjoy himself like a king.”

 

 

Headman, have you ever seen something like this, or heard of something like this?

[Pāṭaliya] replied: “Yes, Gotama, I have seen it, I have heard of it, and I [expect I] will hear of it [again].”

[The Buddha continued:]

Headman, one may also see that a criminal is arrested by the king, his hands are bound behind him and, with a drum being beaten and the [sentence] proclaimed, he is taken out through the southern gate of the town, seated beneath a tall signpost, beheaded, and his head is put on display.

Then someone asks: “What crime has this man committed that he is executed by the king?” Someone replies: “This man wrongly killed an innocent person from the king’s household. For this reason the king ordered this punishment.” Headman, have you ever seen something like this, or heard of something like this?

[Pāṭaliya] replied: “Yes, Gotama, I have seen it, I have heard of it, and I [expect I] will hear of it [again].”

[The Buddha said:]

Headman, if a renunciant or brahmin holds this view and makes this proclamation: “If someone kills living beings, they will get the entire result in this lifetime; and because of that, sorrow and suffering will arise,” are they saying what is true or are they saying what is false?

[Pāṭaliya] replied: “It is falsely said, Gotama.”

[The Buddha:] “If they say what is false, would you have faith in them?” [Pāṭaliya] replied: “No, I would not have faith, Gotama.”

The World-honored One praised him, saying: “Very good, headman!

Very good!”

[The Buddha] asked further:

What do you think, headman? In a village there may be a man who has garlands on his head and various perfumes applied to his body; singing, music, and dancing are performed for his entertainment; and he is presented with courtesans to enjoy himself like a king.


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

446b

 

 

Then someone asks: “What has this man done, that he now has garlands on his head and various perfumes applied to his body; that singing, music, and dancing are performed for his entertainment; and that he is presented with courtesans to enjoy himself like a king?” Someone replies: “In another country this man took what was not given [and the king, being pleased with him, bestowed rewards on him.] For this reason this man has garlands on his head and various perfumes applied to his body; singing, music, and dancing are performed for his entertainment; and he is presented with courtesans to enjoy

himself like a king.”

Headman, have you ever seen something like this, or heard of something like this?

[Pāṭaliya] replied: “Yes, Gotama, I have seen it, I have heard of it, and I [expect I] will hear of it [again].”

[The Buddha continued:]

Again, headman, one may also see that a criminal is arrested by the king, his hands are bound behind him and, with a drum being beaten and [the sentence] proclaimed, he is taken out through the southern gate of the town, seated beneath a tall signpost, beheaded, and his head is put on display.

Then someone asks: “What crime has this man committed that he is executed by the king?” Someone replies: “Within the king’s country this man took what was not given. For this reason the king ordered this punishment.” Headman, have you ever seen something like this, or heard of something like this?

[Pāṭaliya] replied: “Yes, Gotama, I have seen it, I have heard of it, and I [expect I] will hear of it [again].”

[The Buddha:]

Headman, if a renunciant or brahmin holds this view and makes this proclamation: “If someone takes what is not given, they will get the entire result in this lifetime; and because of that, sorrow and suffering will arise,” are they saying what is true or are they saying what is false?

[Pāṭaliya] replied: “It is falsely said, Gotama.”

 

 

[The Buddha:] “If they say what is false, would you have faith in them?” [Pāṭaliya] replied: “No, I would not have faith, Gotama.”

The World-honored One praised him saying:

Very good, headman! Very good! What do you think, headman? In a village there may be a man who has garlands on his head and various perfumes applied to his body; singing, music, and dancing are performed for his entertainment; and he is presented with courtesans to enjoy himself like a king.

Then someone asks: “What has this man done, that he now has garlands on his head and various perfumes applied to his body; that singing, music, and dancing are performed for his entertainment; and that he is presented with courtesans to enjoy himself like a king?” Someone replies: “This man is a singer,92 able to entertain and amuse. He delighted the king with false speech and the king, being delighted, bestowed rewards on him. For this reason this man has gar- lands on his head and various perfumes applied to his body; singing, music, and dancing are performed for his entertainment; and he is pre-

sented with courtesans to enjoy himself like a king.”

Headman, have you ever seen something like this, or heard of something like this?

[Pāṭaliya] replied: “Yes, Gotama, I have seen it, I have heard of it, and I [expect I] will hear of it [again].”

[The Buddha:]

Again, headman, one may also see that a criminal is arrested by the king, his hands are bound behind him and, with a drum being beaten and [the sentence] proclaimed, he is taken out through the southern gate of the town, seated beneath a tall signpost, beheaded, and his head is put on display. Then someone asks: “What crime has this man com- mitted that he is executed by the king?” Someone replies: “This man lied in testimony before the king. With lies he tried to deceive the king. For this reason the king ordered this punishment.”

Headman, have you ever seen something like this, or heard of something like this?


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

446c

 

 

He replied: “Yes, Gotama, I have seen it, I have heard of it, and I [expect I] will hear of it [again].”

[The Buddha:]

Headman, what do you think—if a renunciant or brahmin holds this view and makes this proclamation: “If someone kills living beings, they will get the entire result in this lifetime; and because of that, sorrow and suffering will arise,” are they saying what is true or are they saying what is false?

He replied: “It is falsely said, Gotama.”

“If they say what is false, would you have faith in them?” He replied: “No, I would not have faith, Gotama.”

The World-honored One praised him, saying: “Very good, headman!

Very good!”

Then Pāṭaliya, the village headman, rose from his seat, arranged his clothes so as to bare one shoulder and, placing his palms together [in respect] towards the Buddha, said to the World-honored One:

Marvelous! What Gotama has said is wonderful, with good analogies and good proof. Gotama, I built a high-roofed hall in the village of Uttara, provided it with seats and beds, and set up water pots and big bright lamps. If diligent renunciants or brahmins come to stay in this high- roofed hall, I provide what they need in accordance with my ability. [Once] four teachers, holding different and opposing views were gathered in the high-roofed hall. Among them was one teacher who

held this view and made this proclamation:

There is no offering, no sacrifice,93 there are no incantations; no wholesome or unwholesome actions, no results of wholesome or unwholesome actions; there is neither this world nor another world, there are no father and mother; there are no True Persons in the world who are headed for a supreme attainment, who are well gone and well directed, who have themselves known and realized this world and the other world, who have themselves directly real- ized and accomplished it and dwell therein.

 

 

The second teacher had right view. Opposing the view and knowledge of the first teacher, he held this view and made this proclamation:

There is offering, there is sacrifice, and there are incantations; there are wholesome and unwholesome actions, and results of wholesome and unwholesome actions; there is this world and the other world, there are father and mother; there are True Persons in the world who are headed for a supreme attainment, who are well gone and well directed, who have themselves known and realized this world and the other world, who have themselves directly realized and accomplished it and dwell therein.

The third teacher held this view and made this proclamation:

One who acts or instructs another to act; one who destroys or instructs another to destroy; one who tortures or instructs another to torture, [causing] distress, vexation, sadness, beating of breasts, despair, weeping, and bewilderment; one who kills living beings, takes what is not given, engages in sexual misconduct, speaks falsehood, drinks intoxicating liquor, breaks through walls to open storehouses, intrudes into others’ territory, destroys villages and towns, wipes out cities and countries—one who acts in these ways is not doing any evil.

Again, if by using an iron wheel as sharp as a razor, one were, in a single day, to cut into parts and kill all the living beings on this earth, slicing them into pieces and turning them all into a single heap of flesh; this does not amout to “evil actions,” and the evil actions will not have results. If one were to go along the south- ern bank of the Ganges killing, destroying, and torturing, and to come back along the northern bank of the Ganges making offerings, undertaking sacrifices, and chanting incantations; then there is no offense and no merit because of this, there are no results of offense or merit because of this.

Making offerings, taming [oneself], guarding [oneself], restraining [oneself], by esteeming, benefiting, generosity, speaking pleasantly, doing good, and sharing profit, one does not [earn] merit because of this, there is no result of merit because of this.


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

447a

 

 

The fourth teacher had right view. Opposing the understanding and view of the third teacher, he held this view and made this proclamation:

One who acts or instructs another to act; one who destroys or instructs another to destroy; one who tortures or instructs another to torture, [causing] distress, vexation, and sadness, beating of breasts, despair, weeping, and bewilderment; one who kills living beings, takes what is not given, engages in sexual misconduct, speaks falsehood, drinks intoxicating liquor, breaks through walls to open storehouses, intrudes into others’ territory, destroys villages and towns, wipes out cities and countries—one who acts in these ways is doing evil.

Again, if by using an iron wheel as sharp as a razor, one were, in a single day, to cut into parts and kill all the living beings on this earth, slicing them into pieces and turning them all into a single heap of flesh, this does amount to “evil actions,” and these evil actions will have results. If one were to go along the southern bank of the Ganges killing, destroying, and torturing, and to come back along the northern bank of the Ganges making offerings, undertaking sacrifices, and chanting incantations; then there is offense or merit because of this, there are results of offense or merit because of this.

Making offerings, taming [oneself], guarding [oneself], restraining [oneself], by esteeming, benefiting, generosity, speaking pleasantly, doing good and sharing profit, there is merit because of this, there is result of merit because of this.

Gotama, having heard this, I have come to doubt. Of these renunciants and brahmins, who is speaking the truth, and who is speaking falsehood?

The World-honored One told him:

Headman, do not let doubt arise in you. Why not? Owing to doubt, hes- itation arises. Headman, you yourself do not have pure knowledge about whether there is a next life or no next life. Also, headman, you do not have pure knowledge regarding which way of acting is evil and which way of acting is wholesome. Headman, there is a Dharma meditation

 

 

called abandoning. Through this meditation you may attain right mind- fulness, you may attain one-pointedness of mind. In this way you may cut off your doubt in this lifetime and achieve progress.

Thereupon, Pāṭaliya the village headman rose again from his seat, arranged his clothes so as to bare one shoulder and, placing his palms together [in respect] towards the Buddha, said to the World-honored One:

Gotama, what is the Dharma meditation called abandoning, through which I may attain right mindfulness and may attain one-pointedness of mind, and in that way may cut off my doubt in this lifetime and achieve progress?

The World-honored One told him:

Headman, a learned noble disciple refrains from killing and abandons killing, abandons taking what is not given . . . sexual misconduct . . . false speech . . . (and so on up to) abandons wrong view and attains right view. During the daytime he instructs people to farm and cultivate the fields, and when evening comes, he rests from this and goes indoors to meditate. When the night is over, at dawn, he thinks:

I have refrained from killing and have abandoned killing, I have abandoned taking what is not given . . . sexual misconduct . . . false speech . . . (and so on up to) abandoned wrong view and attained right view.

Then he examines himself: “I have abandoned the ten unwholesome courses of action, and have been mindful of the ten wholesome courses of action.” When he sees these ten unwholesome courses of action abandoned within himself and is mindful of the ten wholesome courses of action, joy arises in him; joy having arisen, rapture arises; rapture having arisen, the body becomes calm; the body having become calm, he experiences happiness with the body; the body having experienced happiness, he attains one-pointedness of mind.

Headman, a learned noble disciple who has attained one-pointed- ness of mind, imbues his mind with loving-kindness and dwells [men- tally] pervading one direction, likewise the second, the third, and the


 

 

 

 

 

 

447b

 

 

fourth direction, also the four intermediate directions, above, and below, all around, everywhere. With a mind imbued with loving-kindness, free from fetters and resentment, without ill will or quarrel, he dwells pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well cultivated.

Then he reflects thus: “There are renunciants and brahmins who hold this view and make this proclamation:”

There is no offering, no sacrifice, there are no incantations; no wholesome or unwholesome actions, no results of wholesome or unwholesome actions; there is neither this world nor another world, there are no father and mother; there are no True Persons in the world who are headed for a supreme attainment, who are well gone and well directed, who have known and realized for them- selves this world and the other world, who have themselves directly realized and accomplished it and dwell therein.

If those renunciants and brahmins are speaking the truth, then I have offended against neither the fearful nor the fearless in the world. I have always had compassion and empathy for the entire world. Toward [all] beings my mind has been free of contention, untainted, and delighted.

Now I have attained the Dharma of the unsurpassable person (i.e., the Buddha),94 attained progress and a happy abiding; this is called the Dharma meditation of abandoning. What these renun- ciants and brahmins say may be correct or incorrect; but [whether] it is correct or incorrect, I have attained inner tranquility of mind.

Headman, this is the Dharma meditation called abandoning. Through this meditation you may attain right mindfulness, you may attain one- pointedness of mind. In this way you may cut off your doubt in this lifetime and achieve progress.

Again, headman, a learned noble disciple refrains from killing and abandons killing, abandons taking what is not given . . . sexual mis- conduct . . . false speech . . . (and so on up to) abandons wrong view and attains right view. During the daytime he instructs people to farm and cultivate the fields, and when evening comes, he rests from this

 

 

and goes indoors to meditate. When the night is over, at dawn, he thinks:

I have refrained from killing and have abandoned killing, I have abandoned taking what is not given . . . sexual misconduct . . . false speech . . . (and so on up to) abandoned wrong view and attained right view.

Then he examines himself: “I have abandoned the ten unwholesome courses of action and have been mindful of the ten wholesome courses of action.” When he sees these ten unwholesome courses of action abandoned within himself and is mindful of the ten wholesome courses of action, joy arises in him; joy having arisen, rapture arises; rapture having arisen, the body becomes calm; the body having become calm, he experiences happiness with the body; the body having experienced happiness, he attains one-pointedness of mind.

Headman, a learned noble disciple who has attained one-pointed- ness of mind imbues his mind with compassion, and dwells [mentally] pervading one direction, likewise the second, the third, and the fourth direction, and also the four intermediate directions, above, and below, all around, everywhere. With a mind imbued with compassion, free from fetters and resentment, without ill will or quarrel, he dwells per- vading the entire world [with a mind] boundless, exalted, immeasurable and well cultivated.

Then he reflects thus:

There are renunciants and brahmins who hold this view and make this proclamation: There is offering, there is sacrifice, there are incantations; there are wholesome or unwholesome actions, and results of wholesome or unwholesome actions; there is both this world and the other world, there are father and mother; there are True Persons in the world who are headed for a supreme attainment, who are well gone and well directed, who have known and realized for themselves this world and the other world, who have themselves directly realized and accomplished it and dwell therein.

If those renunciants and brahmins are speaking the truth, then I have offended against neither the fearful nor the fearless in the


447c

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

448a


world. I have always had compassion and empathy for the entire world. Toward [all] beings my mind has been free of contention, untainted, and delighted. Now I have attained the Dharma of the unsurpassable person, attained progress and a happy abiding; this is called the Dharma meditation of abandoning. What these renun- ciants and brahmins say may be correct or incorrect; but [whether] it is correct or incorrect, I have attained inner tranquility of mind.

Headman, this is the Dharma meditation called abandoning. Through this meditation you may attain right mindfulness, you may attain one- pointedness of mind. In this way you may cut off your doubt in this lifetime and achieve progress.

Again, headman, a learned noble disciple refrains from killing and abandons killing, abandons taking what is not given . . . sexual miscon- duct . . . false speech . . . (and so on up to) abandons wrong view and attains right view. During the daytime he instructs people to farm and cultivate the fields and, when evening comes, he rests from this and goes indoors to meditate. When the night is over, at dawn, he thinks:

I refrained from killing and have abandoned killing, I have aban- doned taking what is not given . . . sexual misconduct . . . false speech . . . (and so on up to) abandoned wrong view and attained right view.

Then he examines himself: “I have abandoned the ten unwholesome courses of action, and have been mindful of the ten wholesome courses of action.” When he sees these ten unwholesome courses of action abandoned within himself and is mindful of the ten wholesome courses of action, joy arises in him; joy having arisen, rapture arises; rapture having arisen, the body becomes calm; the body having become calm, he experiences happiness with the body; the body having experienced happiness, he attains one-pointedness of mind.

Headman, a learned noble disciple who has attained one-pointed- ness of mind, imbues his mind with empathic joy and dwells [mentally] pervading one direction, likewise the second, the third, and the fourth direction, also the four intermediate directions, above, and below, all

 

 

around, everywhere. With a mind imbued with empathic joy, free from fetters and resentment, without ill will or quarrel, he dwells pervading the entire world [with a mind that is] boundless, exalted, immeasurable and well cultivated.

Then he reflects thus:

There are renunciants and brahmins who hold this view and make this proclamation: One who acts or instructs another to act; one who destroys or instructs another to destroy; one who tortures or instructs another to torture, [causing] distress, vexation, sadness, beating of breasts, despair, weeping, and bewilderment; one who kills living beings, takes what is not given, engages in sexual mis- conduct, speaks falsehood, drinks intoxicating liquor, breaks through walls to open storehouses, intrudes into others’ territory, destroys villages and towns, wipes out cities and countries—one who acts in these ways is not doing any evil.

Again, if by using an iron wheel as sharp as a razor, one were, in a single day, to cut into parts and kill all the living beings on this earth, slicing them into pieces and turning them all into a single heap of flesh; there is no evil karma because of this, there is no result of evil karma because of this. If one were to go along the southern bank of the Ganges killing, destroying, and torturing, and to come back along the northern bank of the Ganges making offerings, undertaking sacrifices, and chanting incantations; then there is no offense and no merit because of this, there are no results of offense or merit because of this. Making offerings, taming [one- self], guarding [oneself], restraining [oneself], by esteeming, ben- efiting, generosity, speaking pleasantly, doing good, and sharing profit, there is no merit because of this, there is no result of merit because of this.

If those renunciants and brahmins are speaking the truth, then I have offended against neither the fearful nor the fearless in the world. I have always had compassion and empathy for the entire world. Toward [all] beings my mind has been free of contention, untainted, and delighted. Now I have attained the Dharma of the

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

448b


unsurpassable person, attained progress and a happy abiding; this is called the Dharma meditation of abandoning. What these renun- ciants and brahmins say may be correct or incorrect; but [whether] it is correct or incorrect, I have attained inner tranquility of mind.

Headman, this is the Dharma meditation called abandoning. Through this meditation you may attain right mindfulness, you may attain one- pointedness of mind. In this way you may cut off your doubt in this lifetime and achieve progress.

Again, headman, a learned noble disciple refrains from killing and abandons killing, abandons taking what is not given . . . sexual mis- conduct . . . false speech . . . (and so on up to) abandons wrong view and attains right view. During the daytime he instructs people to farm and cultivate the fields, and when evening comes, he rests from this and goes indoors to meditate. When the night is over, at dawn, he thinks:

I have refrained from killing and have abandoned killing, I have abandoned taking what is not given . . . sexual misconduct . . . false speech . . . (and so on up to) abandoned wrong view and attained right view.

Then he examines himself: “I have abandoned the ten unwholesome courses of action, and have been mindful of the ten wholesome courses of action.” When he sees these ten unwholesome courses of action abandoned within himself, and is mindful of the ten wholesome courses of action, joy arises in him; joy having arisen, rapture arises; rapture having arisen, the body becomes calm; the body having become calm, he experiences happiness with the body; the body having experienced happiness, he attains one-pointedness of mind.

Headman, a learned noble disciple who has attained one-pointed- ness of mind, imbues his mind with equanimity and dwells [mentally] pervading one direction, likewise the second, the third, and the fourth direction, also the four intermediate directions, above, and below, all around, everywhere. With a mind imbued with equanimity, free from fetters and resentment, without ill will or quarrel, he dwells pervading

 

 

the entire world [with a mind that is] boundless, exalted, immeasurable and well cultivated.

Then he reflects thus:

There are renunciants and brahmins who hold this view and make this proclamation: One who acts or instructs another to act; one who destroys or instructs another to destroy; one who tortures or instructs another to torture, [causing] distress, vexation, and sad- ness, beating of breasts, despair, weeping, and bewilderment; one who kills living beings, takes what is not given, engages in sexual misconduct, speaks falsehood, drinks intoxicating liquor, breaks through walls to open storehouses, intrudes into others’ territory, destroys villages and towns, wipes out cities and countries—one who acts in these ways is doing evil.

Again, if by using an iron wheel as sharp as a razor, one were, in a single day, to cut into parts and kill all the living beings on this earth, slicing them into pieces and turning them all into a single heap of flesh, there is evil karma because of this, there is result of evil karma because of this. If one were to go along the southern bank of the Ganges killing, destroying, and torturing, and to come back along the northern bank of the Ganges making offerings, undertaking sacrifices, and chanting incantations; then there is offense or merit because of this, there are results of offense or merit because of this. Making offerings, taming [oneself], guard- ing [oneself], restraining [oneself], by esteeming, benefiting, gen- erosity, speaking pleasantly, doing good, and sharing profit, there is merit because of this, there is result of merit because of this. If those renunciants and brahmins are speaking the truth, then I have offended against neither the fearful nor the fearless in the world. I have always had compassion and empathy for the entire world. Toward [all] beings my mind has been free of con- tention, untainted, and delighted. Now I have attained the Dharma of the unsurpassable person, attained progress and a happy abiding; this is called the Dharma meditation of abandoning. What these renunciants and brahmins say may be correct or incorrect; but

 

 

 

 

 

 

 

 

 

 

 

 

448c


[whether] it is correct or incorrect, I have attained inner tranquility of mind.

Headman, this is the Dharma meditation called abandoning. Through this meditation you may attain right mindfulness, you may attain one- pointedness of mind. In this way you may cut off your doubt in this lifetime and achieve progress.

As this Dharma was being taught, the spotless and immaculate Dharma- eye in regard to all phenomena arose in Pāṭaliya the village headman. Pāṭaliya the village headman saw the Dharma, attained the Dharma, realized the bright and pure Dharma; he cut off doubt and went beyond perplexity; he became independent of other teachers; he would never again follow others; and he became free of hesitation. Having been established in the attainment of the fruit, he had attained fearlessness in the Dharma taught by the World-honored One. He rose from his seat, paid homage with his head at the feet of the Buddha, and said:

World-honored one, I now go for refuge to the Buddha, the Dharma, and the community of monks. May the World-honored One accept me as a lay follower! From this day forth until life ends I go [to him] for refuge.

This is what the Buddha said. Having heard the Buddha’s words, the village headman Pāṭaliya and the monks were delighted and remembered them well.

 

 

 

Division 3

 

Sāriputta

 

 

21.  The Discourse on an Even Mind95

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

At that time, Venerable Sāriputta had gathered, one night, with an assem- bly of monks at the assembly hall, and was explaining to them the distinction between internal fetters and external fetters:

Venerable friends, there truly are two categories of people to be found in the world. Which two?

There are those non-returners who have [only] internal fetters and who will not be reborn into this [human] realm; and there are those who are not [yet] non-returners, who have external fetters, and who will be reborn into this [human] realm.

What, venerable friends, are the non-returners, who have [only] inter- nal fetters, and who will not be reborn into this [human] realm? Suppose there is someone who observes the training in the precepts without trans- gression or compromise, without blemish or defect. He practices in this way abundantly, overcomes impediments, and is praised by the worthy ones for being well cultivated and well endowed [in the training]. Through having observed the training in the precepts without trans- gression or compromise, without blemish or defect, having practiced in this way abundantly, having overcome impediments, and having been praised by the worthy ones for being well cultivated and well endowed [in the training], he further trains in disenchantment regarding sensual desires, in dispassion, and in abandoning sensual desires. Through having trained in disenchantment regarding sensual desires, in dispassion, and in abandoning sensual desires, he attains a

peaceful liberation of the mind.

 

 

141


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

449a

 

 

Having attained it, he delights in it and enjoys it constantly, [but] does not attain final knowledge in that lifetime. With the breaking up of the body at death, he passes beyond the gods that feed on gross food and is reborn among the mind-made gods.

Once reborn there, he thinks:

Formerly, when I was a human being, I observed the training in the precepts without transgression or compromise, without blemish or defect. I practiced in this way abundantly and overcame imped- iments, and I was praised by the worthy ones for being well cul- tivated and well endowed [in the training].

Through having observed the training in the precepts without transgression or compromise, without blemish or defect, having practiced in this way abundantly and overcome impediments, and having been praised by the worthy ones for being well cultivated and well endowed [in the training], I further trained in disenchant- ment regarding sensual desires, in dispassion, and in abandoning sensual desires. Through having trained in disenchantment regard- ing sensual desires, in dispassion, and in abandoning sensual desires, I attained a peaceful liberation of the mind. Having attained it, I delighted in it and enjoyed it constantly, [but] did not attain final knowledge in that same lifetime. With the breaking up of the body at death, I passed beyond the gods that feed on gross food and was reborn here among the mind-made gods.

Venerable friends, [suppose] there is another person who observes the training in the precepts without transgression or compromise, without blemish or defect. He practices in this way abundantly and overcomes impediments, and is praised by the worthy ones for being well cultivated and well endowed [in the training].

Through having observed the training in the precepts without trans- gression or compromise, without blemish or defect, having practiced in this way abundantly and overcome impediments, and having been praised by the worthy ones for being well cultivated and well endowed [in the training], he further trains in the realm of form, abandoning desire, aban- doning activities. He trains in giving up and casting aside sensual desire.

 

 

Through having trained in the realm of form, abandoning desire, abandoning activities, having trained in giving up and casting aside sensual desire, he attains a peaceful liberation of the mind. Having attained it, he delights in it and enjoys it constantly, [but] does not attain final knowledge in that lifetime. With the breaking up of the body at death, he passes beyond the gods that feed on gross food and is reborn among the mind-made gods.

Once reborn there, he thinks:

Formerly, when I was a human being, I observed the training in the precepts without transgression or compromise, without blemish or defect. I practiced in this way abundantly and overcame imped- iments, and was praised by the worthy ones for being well culti- vated and well endowed [in the training]. Through having observed the training in the precepts without transgression or compromise, without blemish or defect, having practiced in this way abundantly and overcome impediments, and having been praised by the worthy ones for being well cultivated and well endowed [in the training], I further trained in the realm of form, abandoning desire, aban- doning activities. I trained in giving up and casting aside sensual desire.

Through having trained in the realm of form, abandoning desire, abandoning activities, having trained in giving up and casting aside sensual desire, I attained a peaceful liberation of the mind. Having attained it, I delighted in it and enjoyed it constantly, [but] did not attain final knowledge in that same lifetime. With the break- ing up of the body at death, I passed beyond the gods feeding on gross food and was reborn here among the mind-made gods.

Such a person, venerable friends, is called a non-returner who has [only] internal fetters and who will not be reborn into this [human] realm.

What, venerable friends, is meant by those who are not [yet] non- returners, who have external fetters, and who will be reborn into this [human] realm? Suppose a person observes the training in the precepts, guards [against breaking] the code of rules, and skillfully controls his

 

 

 

 

449b


comportment in accordance with proper conduct. He trains in the pre- cepts in this way, seeing great danger in even the slightest transgression and being apprehensive of it. Such a person, venerable friends, is called one who is not [yet] a non-returner, who has external fetters, and who will still be reborn into this [human] realm.

Thereupon, numerous gods of even mind,96 of resplendent and majestic form, visited the Buddha just before dawn. After paying their respects to the Buddha, they stood to one side and addressed him:

World-honored One, this past night Venerable Sāriputta has gathered with an assembly of monks at the assembly hall. He has explained to those monks the distinction between internal fetters and external fetters, telling them: “Venerable friends, there truly are two categories of people to be found in the world: those who have [only] internal fetters and those who have [also] external fetters.” World-honored One, the assem- bly is delighted [by his explanation]. May the World-honored One, out of compassion, go to the assembly hall!

Then the World-honored One acceded to the request of the gods of even mind by remaining silent. The gods of even mind understood that the World- honored One had consented by remaining silent, paid homage at his feet, and, after circumambulating him three times, vanished from the spot. Not long after the gods of even mind had gone, the World-honored One arrived before the gathering of monks at the assembly hall and sat on a pre-

pared seat.

Once seated, the World-honored One spoke in praise:

Very good! Very good, Sāriputta! You are most excellent! Why? This past night you have gathered with an assembly of monks at this assem- bly hall, and you have explained to the monks the distinction between internal fetters and external fetters, [saying]: “Venerable friends, there truly are two categories of people to be found in the world: those who have [only] internal fetters and those who have [also] external fetters.”

Sāriputta, numerous gods of even mind visited me this past night just before dawn. After paying homage, they stood to one side and addressed me: “World-honored One, this past night Venerable Sāriputta

 

 

has assembled with a gathering of monks at the assembly hall. He has explained to the monks the distinction between internal fetters and external fetters, [saying]: ‘Venerable friends, there truly are two cate- gories of people to be found in the world: those who have [only] internal fetters and those who have [also] external fetters.’ World-honored One, we are delighted [by his explanation]. May the World-honored One, out of compassion, join us in the assembly hall!” I acceded to the request of the gods of even mind by remaining silent. The gods of even mind understood that I had consented by [remaining] silent, paid hom- age at my feet and, after circumambulating me three times, vanished from the spot.

Sāriputta, those gods of even mind are able to stand together on the tip of an awl—ten, twenty, thirty, forty, fifty, or sixty of them— without obstructing one another.

Sāriputta, it was not after being born into their heavenly realm that those gods of even mind cultivated a good mind, extensively and greatly, and thereby acquired the ability to stand together on the tip of an awl—ten, twenty, thirty, forty, fifty, or sixty of them—without obstructing one another.

Sāriputta, it was while still in the human realm [in a former life] that those gods of even mind cultivated a good mind, extensively and greatly, and thereby acquired the ability to stand together on the tip of an awl—ten, twenty, thirty, forty, fifty, or sixty of them—without obstructing one another.

Therefore, Sāriputta, one should cultivate tranquility—tranquility of the sense faculties, tranquility of the mind, and tranquility in one’s physical, verbal, and mental actions—all in accordance with [the teach- ings of] the World-honored One and with [one’s] wise companions in the holy life.

Sāriputta, the erroneous adherents of other sects [will come to] long-lasting downfall and loss. Why? Because they do not get to hear such sublime teachings.

This is what the Buddha said. Having heard the Buddha’s words, the monks were delighted and remembered them well.


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

449c

 

 

22.  The Discourse on Perfecting the Precepts97

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

At that time, Venerable Sāriputta addressed the monks:

If a monk is accomplished in virtue, concentration, and wisdom, then it is certainly possible that he may, in this life, enter and emerge from the concentration of the cessation of perception and feeling. If he does not attain final knowledge within this life, then with the breaking up of the body at death, he will pass beyond the gods that feed on gross food and be reborn among the mind-made gods. Once he has been reborn there, it is certainly possible that he may enter and emerge from the concentration of the cessation of perception and feeling.

At that time, Venerable Udāyin was also present in the assembly. Ven- erable Udāyin responded:

Venerable Sāriputta, if a monk is reborn among the mind-made gods, it is certainly not possible that he may enter and emerge from the con- centration of the cessation of perception and feeling.

A second and a third time Venerable Sāriputta told the monks:

If a monk is accomplished in virtue, concentration, and wisdom, then it is certainly possible that he may, in this life, enter and emerge from the concentration of the cessation of perception and feeling. If he does not attain final knowledge within this life, then with the breaking up of the body at death, he will pass beyond the gods that feed on gross food and be reborn among the mind-made gods. Once he is reborn there, it is certainly possible that he may enter and emerge from the concentration of the cessation of perception and feeling.

And a second and a third time Venerable Udāyin countered:

Venerable Sāriputta, if a monk is reborn among the mind-made gods, then it is certainly not possible that he may enter and emerge from the concentration of the cessation of perception and feeling.

 

 

Thereupon, Venerable Sāriputta thought: “This monk has contradicted what I said three times now, and not a single monk [in this assembly] has com- mended what I said. Perhaps I ought to approach the World-honored One.” Then Venerable Sāriputta approached the Buddha. After paying homage,

he sat down to one side. Not long after Venerable Sāriputta had left [the assem- bly that he had been teaching], Venerable Udāyin and the other monks also approached the Buddha. After paying homage, they sat down to one side. In that situation, Venerable Sāriputta again addressed the monks:

If a monk is accomplished in virtue, concentration, and wisdom, then it is certainly possible that he may, in this life, enter and emerge from the concentration of the cessation of perception and feeling. If he does not attain final knowledge within this life, then with the breaking up of the body at death, he will pass beyond the gods that feed on gross food and be reborn among the mind-made gods. Once he is reborn there, it is certainly possible that he may enter and emerge from the concentration of the cessation of perception and feeling.

[And just as before,] Venerable Udāyin countered:

Venerable Sāriputta, if a monk is reborn among the mind-made gods, then it is certainly not possible that he may enter and emerge from the concentration of the cessation of perception and feeling.

A second and a third time Venerable Sāriputta told the monks:

If a monk is accomplished in virtue, concentration, and wisdom, then it is certainly possible that he may, in this life, enter and emerge from the concentration of the cessation of perception and feeling. If he does not attain final knowledge within this life, then with the breaking up of the body at death, he will pass beyond the gods that feed on gross food and be reborn among the mind-made gods. Once he is reborn there, it is certainly possible that he may enter and emerge from the concentration of the cessation of perception and feeling.

And a second and a third time Venerable Udāyin countered: Venerable Sāriputta, if a monk is reborn among the mind-made gods,


 

 

 

 

 

 

 

 

450a

 

 

then it is certainly not possible that he may enter and emerge from the concentration of the cessation of perception and feeling.

Then Venerable Sāriputta thought: “[Even] in front of the World-honored One this monk has contradicted what I said three times now, and not a single monk [in this assembly] has commended what I said. I had better remain silent.”

Thereupon, the World-honored One asked: “Udāyin, would you say that the mind-made gods have form?”

Venerable Udāyin replied: “Yes, World-honored One.”

The World-honored One directly rebuked Udāyin: “You are a fool, blind, without vision. On what grounds do you comment on this advanced topic in the Dharma?”

Thereupon, Venerable Udāyin, having been directly rebuked by the Buddha, was sad and distressed. He lowered his head in silence, unable to reply, and seemed immersed in thought.

After having directly rebuked Venerable Udāyin, the World-honored One addressed Venerable Ānanda:

A most highly regarded and virtuous elder monk has been [improperly] contradicted. For what reason did you show disrespect by not inter- vening? You too are a fool, with no loving-kindness, to turn your back on a most highly regarded and virtuous elder.

After having directly rebuked Venerable Udāyin and Venerable Ānanda, the World-honored One addressed the monks:

If a monk is accomplished in virtue, concentration, and wisdom, then it is certainly possible that he may, in this life, enter and emerge from the concentration of the cessation of perception and feeling. If he does not attain final knowledge within this life, then with the breaking up of the body at death, he will pass beyond the gods that feed on gross food and be reborn among the mind-made gods. Once he is reborn there, it is certainly possible that he may enter and emerge from the concentration of the cessation of perception and feeling.

Having said this, the Buddha entered his meditation hut to meditate in

 

 

silence. At that time, Venerable Baijing98 was in the assembly. Venerable Ānanda spoke to Venerable Baijing:

I have been rebuked for something that another person did. Venerable Baijing, the World-honored One will certainly emerge from his med- itation hut in the late afternoon. He will sit on a prepared seat in front of the assembly of monks and discuss this matter. May Venerable Bai- jing respond regarding this matter! I am much [too] embarrassed and ashamed in front of the World-honored One and our companions in the holy life.

Then, in the late afternoon the World-honored One emerged from his meditation hut. He sat on a prepared seat in front of the assembly of monks. He asked: “Baijing, for possessing how many qualities is a senior monk esteemed and revered by his companions in the holy life?”

Venerable Baijing replied:

World-honored One, a senior monk is esteemed and revered by his companions in the holy life if he possesses five qualities.

What are the five? World-honored One, a senior monk observes the training in the precepts, guards [against breaking] the code of rules, and skillfully controls his comportment in accordance with proper con- duct. He trains in the precepts in this way, seeing great danger in even the slightest transgression and being apprehensive of it. World-honored One, such a morally restrained, elder and highly regarded monk is esteemed and revered by his companions in the holy life.

Again, World-honored One, a senior monk studies widely and learns much, retaining it and not forgetting it, accumulating wide learn- ing of what is called the Dharma, which is good in the beginning, good in the middle, and good in the end, which has [proper] meaning and expression, is endowed with purity, and reveals the holy life.

In this way he studies widely and learns much regarding all the teachings, familiarizing himself with them even a thousand times, men- tally considering and contemplating them with knowledge, vision, and profound penetration. World-honored One, such a learned, elder and highly regarded monk is esteemed and revered by his companions in the holy life.


450b

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

450c


Again, World-honored One, a senior monk attains the four higher states of mind, happy abidings in the present lifetime; he attains them with ease, without difficulty. World-honored One, such a meditative senior monk is esteemed and revered by his companions in the holy life. Again, World-honored One, a senior monk develops comprehen- sion and wisdom, attains understanding concerning the rise and fall of phenomena, attains noble penetrative knowledge and discriminative

understanding concerning the true cessation of suffering.

World-honored One, such a wise senior monk is esteemed and revered by his companions in the holy life.

Again, World-honored One, a senior monk has destroyed all taints, is freed from all fetters, [has attained] liberation of the mind and liberation through wisdom, in that very life, personally attained understanding and awakening, and dwells having personally realized. He knows as it really is: “Birth is ended, the holy life has been established, what was to be done has been done. There will not be another existence.”

World-honored One, such a taint-free senior monk is esteemed and revered by his companions in the holy life. World-honored One, if a senior monk is accomplished in these five qualities, he is esteemed and revered by his companions in the holy life.

The World-honored One asked:

Baijing, if a senior monk does not possess these five qualities, for what [other] reason should he be esteemed and revered by his companions in the holy life?

Venerable Baijing replied:

World-honored One, if a senior monk does not possess these five qual- ities, there is no other reason that he should be esteemed and revered by his companions in the holy life. Only for his advanced age, hoary hair, lost teeth, deteriorating health, hunched body, unsteady step, over- weight body, shortness of breath, reliance on a walking cane, shrinking flesh, sagging skin, wrinkles like pockmarks, failing sense faculties, and unsightly complexion might his companions in the holy life still esteem and revere him.

 

 

The World-honored One said:

Indeed so! If a senior monk does not possess these five qualities, there is no other reason that he should be esteemed and revered by his companions in the holy life. Only for his advanced age, hoary hair, lost teeth, deteriorating health, hunched back, unsteady step, overweight body, shortness of breath, reliance on a walking cane, shrinking flesh, sagging skin, wrinkles like pockmarks, failing sense faculties, and unsightly complexion might his companions in the holy life still esteem and revere him.

Baijing, the monk Sāriputta has attained these five qualities, so all of you should esteem and revere him.

Why? Baijing, the monk Sāriputta observes the training in the pre- cepts, guards [against breaking] the code of rules, and skillfully controls his comportment in accordance with proper conduct. He trains in the precepts in this way, seeing great danger in even the slightest trans- gression and being apprehensive of it.

Furthermore, Baijing, the monk Sāriputta has studied widely and learned much, retaining it and not forgetting it, accumulating wide learning of what is called the Dharma, which is good in the beginning, good in the middle, and good in the end, which has [proper] meaning and expression, is endowed with purity, and reveals the holy life.

In this way he has studied widely and learned much regarding all the teachings, familiarizing himself with them even a thousand times, mentally considering and contemplating them with knowledge, vision, and profound penetration.

Furthermore, Baijing, the monk Sāriputta has attained the four higher states of mind, happy abidings in his present lifetime, he attains them with ease, without difficulty.

Furthermore, Baijing, the monk Sāriputta has developed compre- hension and wisdom, has attained understanding concerning the rise and fall of phenomena, has attained noble penetrative knowledge and dis- criminative understanding concerning the true cessation of suffering. Furthermore, Baijing, the monk Sāriputta has destroyed all taints.

Freed from all fetters, [he has attained] liberation of the mind and lib- eration through wisdom, in this very life, he has personally attained

 

 

 

 

 

 

 

 

 

 

 

 

451a


understanding and awakening, and dwells having personally realized. He knows as it really is: “Birth is ended, the holy life has been estab- lished, what was to be done has been done. There will not be another existence.”

Baijing, the monk Sāriputta has attained these five qualities, so all of you should esteem and revere him.

This is what the Buddha said. Having heard the Buddha’s words, Ven- erable Baijing and the other monks were delighted and remembered them well.

23.  The Discourse on Wisdom99

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

At that time, the monk Moliyaphagguna had given up the precepts and stopped practicing the path.

When the monk Kaḷārakhattiya heard that the monk Moliyaphagguna had given up the precepts and stopped practicing the path, he approached Venerable Sāriputta. After paying homage at [Sāriputta’s] feet, [Kaḷārakhattiya] sat down to one side. Having seated himself, he said: “Venerable Sāriputta, know that the monk Moliyaphagguna has given up the precepts and stopped practicing the path.”

Venerable Sāriputta asked: “Was the monk Moliyaphagguna happy in the teaching?”

The monk Kaḷārakhattiya asked in return: “Is Venerable Sāriputta happy in the teaching?”

Venerable Sāriputta replied: “Kaḷārakhattiya, I harbor no doubts about the teaching.”

The monk Kaḷārakhattiya further asked: “Venerable Sāriputta, how is it in regard to things yet to come?”

Venerable Sāriputta replied: “Kaḷārakhattiya, I am also without perplexity in regard to things yet to come.”

On hearing this, Kaḷārakhattiya rose from his seat and approached the Buddha. Having paid homage, he sat down to one side and addressed the Buddha:

 

 

World-honored One, Venerable Sāriputta has just now proclaimed that he has attained [final] knowledge, that he knows as it really is: “Birth is ended, the holy life has been established, what was to be done has been done. There will not be another existence.”

On hearing this, the World-honored One said to one of the monks: “Go to Sāriputta and tell him, ‘The World-honored One summons you.’”

Having been so instructed, that monk rose from his seat, saluted the Buddha, went to Venerable Sāriputta, and said: “The World-honored One summons Venerable Sāriputta.”

Hearing this, Venerable Sāriputta approached the Buddha, and, having paid homage, sat down to one side.

The World-honored One asked:

Sāriputta, is it true that you declared having attained final knowledge, knowing as it really is: “Birth is ended, the holy life has been established, what was to be done has been done. There will not be another existence”?

Venerable Sāriputta replied: “World-honored One, I did express that meaning, but not in those words, not in those phrases.”

The World-honored One said: “Sāriputta, a clansman declares things in his own way. If he has attained final knowledge, then let him declare final knowledge.”

Venerable Sāriputta replied: “World-honored One, as I have just said, I did express that meaning, but not in those words, not in those phrases.”

The World-honored One asked:

Sāriputta, if companions in the holy life come and ask you, “Venerable Sāriputta, knowing what and seeing what, do you declare having attained knowledge, declare knowing as it really is: ‘Birth is ended, the holy life has been established, what was to be done has been done. There will not be another existence”?—Sāriputta, on hearing this, how would you answer?

Venerable Sāriputta replied:

World-honored One, if my companions in the holy life come and ask me, “Venerable Sāriputta, knowing what and seeing what, do you


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

451b

 

 

declare having attained knowledge, declare knowing as it really is: ‘Birth is ended, the holy life has been established, what was to be done has been done. There will not be another existence?’” World-honored One, on hearing this, I will answer in the following manner: “Venerable friends, birth has a cause. This cause for birth has been brought to an end. Knowing that the cause for birth has been brought to an end, I declare having attained final knowledge, knowing as it really is: ‘Birth is ended, the holy life has been established, what was to be done has been done. There will not be another existence.’” World-honored One, if companions in the holy life come and ask me this, I will answer in this manner.

The World-honored One spoke in praise:

Very good! Very good, Sāriputta! If companions in the holy life come and ask you this, you should answer in this manner. Why? Because if you speak in this manner, they will know what you mean.

The World-honored One [further] asked:

Sāriputta, if companions in the holy life come and ask you, “Venerable Sāriputta, what are the causes and conditions for birth? From what does birth arise? What is its basis?”—on hearing this question, how will you respond?

Venerable Sāriputta replied:

World-honored One, if companions in the holy life come and ask me: “Venerable Sāriputta, what are the causes and conditions for birth? From what does birth arise? What is its basis?”—on hearing this question, World-honored One, I will answer in the following manner: “Venerable friends, birth is caused by the process of existence, conditioned by the process of existence, it arises from the process of existence, has the process of existence as its basis.” World-honored One, if companions in the holy life come and ask me this, I will answer in this manner.

The World-honored One spoke in praise:

Very good! Very good, Sāriputta! If companions in the holy life and

 

 

ask you this, you should answer in this manner. Why? Because if you speak in this manner, they will know what you mean.

The World-honored One [further] asked:

Sāriputta, if companions in the holy life come and ask you, “Venerable Sāriputta, what are the causes and conditions for the process of exis- tence? From what does it arise? What is its basis?”—on hearing this question, how would you answer?

Venerable Sāriputta replied:

World-honored One, if companions in the holy life come and ask me, “Venerable Sāriputta, what are the causes and conditions for the process of existence? From what does it arise? What is its basis?”—on hearing this question, World-honored One, I will answer in the following man- ner: “Venerable friends, the process of existence is caused by clinging, conditioned by clinging, it arises from clinging, has clinging as its basis.” World-honored One, if companions in the holy life come and ask me this, I will answer in this manner.

The World-honored One spoke in praise:

Very good! Very good, Sāriputta! If companions in the holy life come and ask you this, you should answer in this manner. Why? Because if you speak in this manner, they will know what you mean.

The World-honored One [further] asked:

Sāriputta, if companions in the holy life come and ask you, “Venerable Sāriputta, what are the causes and conditions for clinging? From what does clinging arise? What is its basis?”—on hearing this question, how would you answer?

Venerable Sāriputta replied:

World-honored One, if companions in the holy life come and ask me: “Venerable Sāriputta, what are the causes and conditions for clinging? From what does it arise? What is its basis?”—on hearing this question, World-honored One, I will answer in the following manner: “Venerable


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

451c

 

 

friends, clinging is caused by craving, conditioned by craving; it arises from craving, has craving as its basis.” World-honored One, if com- panions in the holy life come and ask me this, I will answer in this manner.

The World-honored One spoke in praise:

Very good! Very good, Sāriputta! If companions in the holy life come and ask you this, you should answer in this manner. Why? Because if you speak in this manner, they will know what you mean.

The World-honored One [further] asked:

Sāriputta, if companions in the holy life come and ask you: “Venerable Sāriputta, and what about craving?”—on hearing this question, how would you answer?

Venerable Sāriputta replied:

World-honored One, if companions in the holy life come and ask me, “Venerable Sāriputta, and what about craving?”—on hearing this ques- tion, World-honored One, I will answer in the following manner: “Ven- erable friends, there are three kinds of feeling—pleasant feeling, unpleasant feeling, and neither-unpleasant-nor-pleasant-feeling. Delight- ing in, desiring, and grasping at these feelings is what is called craving.” World-honored One, if companions in the holy life come and ask me this, I will answer in this manner.

The World-honored One spoke in praise:

Very good! Very good, Sāriputta! If companions in the holy life come and ask you this, you should answer in this manner. Why? Because if you speak in this manner, they will know what you mean.

The World-honored One [further] asked:

Sāriputta, if companions in the holy life come and ask you, “Venerable Sāriputta, by knowing what and by seeing what is there no delighting in these three kinds of feeling, no desire for them or grasping at them?”—on hearing this question, how would you answer?

 

 

Venerable Sāriputta replied:

World-honored One, if companions in the holy life come and ask me, “Venerable Sāriputta, by knowing what and by seeing what is there no delighting in these three kinds of feeling, no desire for them or grasping at them?”—on hearing this question, World-honored One, I will answer in this manner: “Venerable friends, these three kinds of feelings are impermanent by nature, unsatisfactory by nature, of a nature to disin- tegrate. What is impermanent by nature is unsatisfactory. Seeing this unsatisfactoriness, there is no more delighting in these three kinds of feeling, no desire for them or grasping at them.” World-honored One, if companions in the holy life come and ask me this, I will answer in this manner.

The World-honored One spoke in praise:

Very good! Very good, Sāriputta! If companions in the holy life come and ask you this, you should answer in this manner. Why? Because if you speak in this manner, they will know what you mean.

At that time, the World-honored One said:

Sāriputta, one could also give a brief summary of what you have just said. And what, Sāriputta, is this brief summary of what you have just said? It is this: “Whatever is felt and acted upon is all unsatisfactory”— Sāriputta, this is a brief summary of what you have just said.

The World-honored One [further] asked:

Sāriputta, if companions in the holy life come and ask you: “Venerable Sāriputta, how is it that by turning away [from grasping at feeling] you declare having attained final knowledge, declare knowing as it really is: ‘Birth is ended, the holy life has been established, what was to be done has been done. There will not be another existence’?”

Venerable Sāriputta replied:

World-honored One, if companions in the holy life come and ask me, “Venerable Sāriputta, how is it that by turning away [from grasping at


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

452a

 

 

feeling] you declare having attained final knowledge, declare knowing as it really is: ‘Birth is ended, the holy life has been established, what was to be done has been done. There will not be another existence’?”— World-honored One, on hearing this question, I would answer in the following manner: “Venerable friends, through my inwardly turning away [from grasping at feeling], all craving has come to an end, there is no apprehension, no fear, no doubt, no perplexity. I live protected in this way. Through my living protected in this way, unwholesome taints do not arise.” World-honored One, if companions in the holy life come and ask me this, I will answer in this manner.

The World-honored One spoke in praise:

Very good! Very good, Sāriputta! If companions in the holy life come and ask you this, you should answer in this manner. Why? Because if you speak in this manner, they will know what you mean.

The World-honored One said:

Sāriputta, one could also give a brief summary of what you have just said: “Whatever fetters have been spoken of by the Renunciant (i.e., the Buddha), those fetters do not exist in me. I live protected in this way. Through my living protected in this manner, unwholesome taints do not arise”—Sāriputta, this is the brief summary of what you have just said.

After saying this, the World-honored One rose from his seat and returned to his hut to sit in meditation. Soon after the World-honored One had returned to his hut, Venerable Sāriputta told the monks [in the assembly]:

Venerable friends, earlier I had not considered [these matters]; thus, when the World-honored One suddenly asked those questions, I thought: “I’m afraid I won’t be able to answer.” [But,] venerable friends, my first answer was approved and praised by the World-honored One, and I then thought: “If the World-honored One were to question me on this matter for a whole day and night, posing his questions in different words and phrases, I would be able to answer in [correspondingly] dif- ferent words and phrases. If the World-honored One were to question me on this matter for two, three, four, even up to seven days and nights,

 

 

posing his questions in different words and phrases, I would be able to answer the World-honored One in [correspondingly] different words and phrases.”

On hearing Venerable Sāriputta speak in this way, the monk Kaḷārakhat- tiya rose from his seat and right away approached the Buddha. He said to the World-honored One:

Soon after the World-honored One returned to his hut, Venerable Sāriputta made a weighty proclamation, roared a lion’s roar, saying: “Venerable friends, earlier I had not considered [these matters]; thus, when the World-honored One suddenly asked those questions, I thought: ‘I’m afraid I won’t be able to answer.’ [But,] venerable friends, my first answer was approved and praised by the World-honored One, and I then thought: ‘If the World-honored One were to question me on this matter for a whole day and night, posing his questions in different words and phrases, I would be able to answer the World-honored One in [correspondingly] different words and phrases for a whole day and night. Venerable friends, if the World-honored One were to question me on this matter for two, three, four, even up to seven days and nights, posing his questions in different words and phrases, I would be able to answer in [correspondingly] different words and phrases.’”

The World-honored One said:

Indeed so, Kaḷārakhattiya! If I were to question the monk Sāriputta on this matter for a whole day and night, posing questions in different words and phrases, he would be able to reply with [correspondingly] different words and phrases. Kaḷārakhattiya, if I were to question the monk Sāriputta on this matter for two, three, four, even up to seven days and nights, posing questions in different words and phrases, he would be able to reply with [correspondingly] different words and phrases. Why? Because, Kaḷārakhattiya, the monk Sāriputta has deeply comprehended the realm of thought.

This is what the Buddha said. Having heard the Buddha’s words, Venerable Sāriputta and the other monks were delighted and remembered them well.


 

 

 

452b

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

452c


24.  The Discourse on the “Lion’s Roar” of Sāriputta100

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

At that time, the World-honored One was accompanied by a great assem- bly of monks, who were observing the rains retreat at Sāvatthī. Venerable Sāriputta was also observing the rains retreat at Sāvatthī. At the end of the three-months’ rains retreat at Sāvatthī, Venerable Sāriputta, having mended his robes, took his robes and bowl and approached the Buddha. Having paid homage at [the Buddha’s] feet, he sat down to one side and addressed him: “World-honored One, I have completed the rains retreat at Sāvatthī, and now I wish to journey among the people.”

The World-honored One replied:

Sāriputta, go as you please, so that you may deliver those who have not yet won deliverance, liberate those who have not yet attained lib- eration, and [lead to] final nirvana those who have not yet achieved final nirvana. Sāriputta, go as you please.

Thereupon, Venerable Sāriputta, having heard what the Buddha said, received and remembered it well, rose from his seat, paid homage at the Buddha’s feet, circumambulated him three times, and returned to his quarters. Having stored away his bedding and seat, he put on his robe and took his bowl and set out to journey among the people.

Not long after the venerable Sāriputta had left, a certain companion in the holy life [alleged], before the Buddha, a breach of the precepts, a con- travention of the Dharma, saying to the World-honored One: “Venerable Sāriputta slighted me today, just before he set out to journey among the peo- ple.”

Hearing this, the World-honored One told one of the monks:

Go to Sāriputta and tell him: “The World-honored One calls you. Not long after you set out, a certain companion in the holy life [alleged], before me, a breach of the precepts, a contravention of the Dharma, saying: ‘World-honored One, Venerable Sāriputta slighted me today, just before he set out to journey among the people.’”

 

 

Having received this order, that monk rose from his seat, paid homage to the Buddha, and set out.

At that time, Venerable Ānanda was standing behind the World-honored One, fanning him. Not long after that monk had set out, Venerable Ānanda went, with keys in hand, to all of the [monks’] quarters. He told all the monks he encountered:

It would be good, venerable sirs, if you would come to the assembly hall right away. Venerable Sāriputta will soon roar a lion’s roar before the Buddha. It may be that Venerable Sāriputta will make a profound proclamation about that which is most peaceful and sublime. If he makes such a proclamation, you, venerable sirs, and I, having heard it, should later recite and memorize it well.

Then, on hearing what Venerable Ānanda said, all the monks went to the assembly hall. At that time, the monk [sent by the Buddha] approached Venerable Sāriputta and said:

The World-honored One calls you. Not long after you set out, a certain companion in the holy life [alleged], before the Buddha, a breach of the precepts, a contravention of the Dharma, saying: “World-honored One, Venerable Sāriputta slighted me today, just before he set out to journey among the people.”

On hearing this, Venerable Sāriputta rose from his seat and returned to where the Buddha was. Having paid homage at his feet, Sāriputta sat down to one side.

The Buddha said:

Sāriputta, not long after you set out, a certain companion in the holy life [alleged], before me, a breach of the precepts, a contravention of the Dharma, saying: “World-honored One, the venerable Sāriputta slighted me today just before he set out to journey among the people.” Sāriputta, did you really slight a companion in the holy life just before you set out to journey among the people?

Venerable Sāriputta said:

World-honored One, someone who lacks mindfulness of the body in


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

453a

 

 

regard to the body, might well slight a companion in the holy life just before setting out to journey among the people. I, however, World- honored One, am well equipped with mindfulness of the body in regard to the body. How could I slight a companion in the holy life just before setting out to journey among the people?

World-honored One, it is just as a de-horned ox that is patient and docile, being thoroughly tamed, causes no harm wherever it goes, whether from village to village or from street to street. I, World-honored One, am like this, having a mind like a de-horned ox. Free from fetters or resentment, without ill will or quarrel, I dwell pervading the entire world [with a mind] boundless, exalted, immeasurable and well cul- tivated.

World-honored One, someone who lacks mindfulness of the body in regard to the body, might well slight a companion in the holy life just before setting out to journey among the people. I, however, World- honored One, am well equipped with mindfulness of the body in regard to the body. How could I slight a companion in the holy life just before setting out to journey among the people?

World-honored One, it is just as a son of an outcaste whose two hands have been cut off, being utterly humbled, causes no harm wherever he goes, whether from village to village or from town to town. I, World- honored One, am like this; my mind is like the son of an outcaste whose two hands have been cut off. Free from fetters or resentment, without ill will or quarrel, I dwell pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well cultivated.

World-honored One, someone who lacks mindfulness of the body in regard to the body might well slight a companion in the holy life just before setting out to journey among the people. I, however, World- honored One, am well equipped with mindfulness of the body in regard to the body. How could I slight a companion in the holy life just before setting out to journey among the people?

World-honored One, it is just as the earth receives what is pure and what is impure, excrement, urine, snot, and spittle, without for this reason hating it or liking it, without feeling embarrassed, ashamed, or humiliated. I, World-honored One, am like this; my mind is like the

 

 

earth. Free from fetters or resentment, without ill will or quarrel, I dwell pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well cultivated.

World-honored One, someone who lacks mindfulness of the body in regard to the body might well slight a companion in the holy life just before setting out to journey among the people. I, however, World- honored One, am well equipped with mindfulness of the body in regard to the body. How could I slight a companion in the holy life just before setting out to journey among the people?

World-honored One, it is just as water washes away what is pure and what is impure, excrement, urine, snot, and spittle, without for this reason hating it or liking it, without feeling embarrassed, ashamed, or humiliated. I, World-honored One, am like this; my mind is like that water. Free from fetters or resentment, without ill will or quarrel, I dwell pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well cultivated.

World-honored One, someone who lacks mindfulness of the body in regard to the body might well slight a companion in the holy life just before setting out to journey among the people. I, however, World- honored One, am well equipped with mindfulness of the body in regard to the body. How could I slight a companion in the holy life just before setting out to journey among the people?

World-honored One, it is just as fire burns up what is pure and what is impure, excrement, urine, snot, and spittle, without for this rea- son hating it or liking it, without feeling embarrassed, ashamed, or humiliated. I, World-honored One, am like this; my mind is like that fire. Free from fetters or resentment, without ill will or quarrel, I dwell pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well cultivated.

World-honored One, someone who lacks mindfulness of the body in regard to the body might well slight a companion in the holy life just before setting out to journey among the people. I, however, World- honored One, am well equipped with mindfulness of the body in regard to the body. How could I slight a companion in the holy life just before setting out to journey among the people?


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

453b

 

 

World-honored One, it is just as the wind blows away what is pure and what is impure, excrement, urine, snot, and spittle, without for this reason hating it or liking it, without feeling embarrassed, ashamed, or humiliated. I, World-honored One, am like this; my mind is like the wind. Free from fetters or resentment, without ill will or quarrel, I dwell pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well cultivated.

World-honored One, someone who lacks mindfulness of the body in regard to the body might well slight a companion in the holy life just before setting out to journey among the people. I, however, World- honored One, am well equipped with mindfulness of the body in regard to the body. How could I slight a companion in the holy life just before setting out to journey among the people?

World-honored One, it is just as a broom sweeps away what is pure and what is impure, excrement, urine, snot, and spittle, without for this reason hating it or liking it, without feeling embarrassed, ashamed, or humiliated. World-honored One, I am like this; my mind is like a broom. Free from fetters or resentment, without ill will or quarrel, I dwell pervading the entire world [with a mind that is] bound- less, exalted, immeasurable, and well cultivated.

World-honored One, someone who lacks mindfulness of the body in regard to the body might well slight a companion in the holy life just before setting out to journey among the people. I, however, World- honored One, am well equipped with mindfulness of the body in regard to the body. How could I slight a companion in the holy life just before setting out to journey among the people?

World-honored One, it is just as a cleaning rag wipes away what is pure and what is impure, excrement, urine, snot, and spittle, without for this reason hating it or liking it, without feeling ashamed, or humil- iated. World-honored One, I am like this; my mind is like a cleaning rag. Free from fetters or resentment, without ill will or quarrel, I dwell pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well cultivated.

World-honored One, someone who lacks mindfulness of the body in regard to the body might well slight a companion in the holy life

 

 

just before setting out to journey among the people. I, however, World- honored One, am well equipped with mindfulness of the body in regard to the body. How could I slight a companion in the holy life just before setting out to journey among the people?

World-honored One, it is just as, when a jug with many cracks has been filled to the brim with grease and placed in the sun, the grease leaks and oozes out everywhere. If a man with [good] eyesight comes and stands beside it, he sees this jug of grease with many cracks, which has been filled to the brim and placed in the sun; and he sees the grease leaking and oozing out everywhere. World-honored One, I too, am like this. I constantly contemplate the impurity of this body with its nine orifices leaking and oozing out everywhere.

World-honored One, someone who lacks mindfulness of the body in regard to the body might well slight a companion in the holy life just before setting out to journey among the people. I, however, World- honored One, am well equipped with mindfulness of the body in regard to the body. How could I slight a companion in the holy life just before setting out to journey among the people?

World-honored One, it is just as a joyful youth might bathe and perfume himself with fragrances, put on white, clean clothes, and adorn himself with jewels; and having shaved his beard and arranged his hair, might place flowers on his head. Suppose that three kinds of corpse are then garlanded around his neck—a dead snake, a dead dog, and a dead human being, discolored, bloated, foul-smelling, rotten, and oozing putrid fluids. That youth would feel embarrassed and ashamed and filled with utter disgust. World-honored One, I am like this. As I constantly contemplate the foul and impure parts of this body, my mind is embarrassed and ashamed and filled with utter disgust.

World-honored One, someone who lacks mindfulness of the body in regard to the body might well slight a companion in the holy life just before setting out to journey among the people. I, however, World- honored One, am well equipped with mindfulness of the body in regard to the body. How could I slight a companion in the holy life just before setting out to journey among the people?


453c

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

454a


Thereupon, that monk [who had accused Sāriputta] rose from his seat, paid homage at the Buddha’s feet, and said to him:

I repent my transgression, World-honored One; I confess, Well-gone One, [to acting] like a fool, like an idiot, like [one who is] confused, like [one who is] unwholesome. Why so? Because I falsely slandered the monk Sāriputta, my pure companion in the holy life. World-honored One, I now repent, hoping that this will be accepted. Having seen [my transgression] and acknowledged it, I will not repeat it.

The World-honored One said:

So it is, monk. You have indeed [acted] like a fool, like an idiot, like [one who is] confused, like [one who is] unwholesome. Why so? Because you falsely slandered the monk Sāriputta, your pure companion in the holy life. Yet you have been able to repent your transgression, and, having seen and acknowledged it, you will not repeat it. Those who are able to repent their transgression, having seen it and acknowl- edged it, and will not repeat it, come, in this way, to growth in the noble teaching and discipline, and will not regress.

Then the Buddha told Venerable Sāriputta: “Accept that foolish man’s expression of remorse quickly, lest the head of this monk split into seven parts right away in front of you.”

Venerable Sāriputta, out of compassion, accepted that monk’s expression of remorse.

This is what the Buddha said. Having heard the Buddha’s words, Ven- erable Sāriputta and the [other] monks, were delighted and remembered them well.

25.  The Discourse with Parables [Relating to] Water100

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

At that time, Venerable Sāriputta addressed the monks: “Venerable friends, I shall explain to you five methods for overcoming resentment.102 Listen carefully, and give close attention.”

 

 

Those monks listened to receive instruction. Venerable Sāriputta said:

What are the five methods? Venerable friends, suppose there is someone whose bodily actions are not pure, but whose verbal actions are pure. A wise person who, on seeing him, is aroused to resentment ought to rid himself [of that resentment].

Again, venerable friends, suppose there is someone whose verbal actions are impure, but whose bodily actions are pure. A wise person who, on seeing him, is aroused to resentment ought to rid himself of it.

Again, venerable friends, suppose there is someone whose bodily and verbal actions are impure, but whose mind is pure to a small extent. A wise person who, on seeing him, is aroused to resentment ought to rid himself of it.

Again, venerable friends, suppose there is someone whose bodily, verbal, and mental actions are all impure. A wise person who, on seeing him, is aroused to resentment ought to rid himself of it.

Again, venerable friends, suppose there is someone whose bodily, verbal, and mental actions are all pure. A wise person who, on seeing him, is aroused to resentment ought to rid himself of it.

Venerable friends, if there is someone whose bodily actions are impure, but whose verbal actions are pure, how should a wise person who, on seeing him, is aroused to resentment rid himself [of that resentment]?

Venerable friends, suppose there is a forest-dwelling monk, a wearer of rag robes, who sees a discarded piece of cloth in a cesspool, stained by excrement, urine, snot, spittle, and other impurities; and on seeing it, he holds it with his left hand, and spreads it out with his right hand; and wherever he sees portions that are not stained by excrement, urine, snot, spittle, or other impurities, and that are without holes, he tears them off and takes them [to make a rag robe]. Similarly, venerable friends, if there is someone whose bodily actions are not pure, but whose verbal actions are pure, one should not pay attention to his impure bodily actions, but pay attention only to his pure verbal actions. This is how a wise person who, on seeing [such an individual], is aroused to resentment ought to rid himself of [that resentment].

 

 

 

 

 

 

 

454b


Venerable friends, if there is someone whose verbal actions are impure, but whose bodily actions are pure, how should a wise person who, on seeing him, is aroused to resentment rid himself of it?

Venerable friends, suppose that, not far from a village, there is a deep pool [whose surface is] covered with water plants; and suppose that a man comes along who is oppressed by extreme heat, hunger, thirst, and exhaustion, caused by a hot wind. On arriving at the pool, he takes off his clothes, puts them on the bank, and enters the pool, pushing aside the water plants with both hands. He enjoys a pleasant bath, and rids himself of the oppression by heat, hunger, thirst, and exhaustion. Similarly, venerable friends, if there is someone whose verbal actions are not pure, but whose bodily actions are pure, one should not pay attention to his impure verbal actions, but should pay attention only to his pure bodily actions. This is how a wise person who, on seeing [such an individual], is aroused to resentment ought to rid himself of [that resentment].

Venerable friends, if there is someone whose bodily and verbal actions are both impure, but whose mind is pure to a small extent, how should a wise person who, on seeing him, is aroused to resentment rid himself of it?

Venerable friends, suppose that, at a crossroads, there is a puddle of water in the depression made by the hoof of an ox; and suppose that a man comes along who is oppressed by extreme heat, hunger, thirst, and exhaustion, caused by a hot wind. He thinks to himself: “This ox’s hoof print at the crossroads contains a little water. If I were to scoop it up with my hand or with a leaf, the water would become muddied, and I would not be able to rid myself of the oppression by heat, hunger, thirst, and exhaustion. Let me kneel down, with hands and knees on the ground, and suck up the water directly with my mouth.” He then kneels down, with hands and knees on the ground, and sucks up the water directly with his mouth, and so is able to rid himself of the oppres- sion by heat, hunger, thirst, and exhaustion.

Similarly, venerable friends, if there is someone whose bodily and verbal actions are impure, but whose mind is pure to a small extent, one should not pay attention to his impure bodily and verbal actions,

 

 

but should pay attention only to his mind, which is pure to a small extent. Venerable friends, this is how a wise person who, on seeing [such an individual], is aroused to resentment ought to rid himself of [that resentment].

Venerable friends, if there is someone whose bodily, verbal, and mental actions are all impure, how should a wise person who, on seeing him, is aroused to resentment rid himself of it? Venerable friends, sup- pose a person is on a long journey and, having become ill on the way, is suffering greatly and exhausted. He is alone, without companion; the village behind him is far away and the village ahead has not yet been reached. Suppose [also] that a second person comes along and, standing to one side, looks at this first person, who is on a long journey and, having become ill on the way, is suffering greatly and exhausted— alone, without companion, the village behind him far away and the village ahead not yet reached. And suppose that he helps [that sick trav- eler] to get through the wilderness and reach the [next] village, and there gives him excellent medicine and good, sustaining food, caring for him well. In that case, that person’s illness would most certainly subside. That is to say, the second person is extremely compassionate toward the sick person, having a heart full of loving-kindness.

Similarly, venerable friends, if there is a person whose bodily, ver- bal, and mental actions are all impure, then a wise person, on seeing him, thinks: “This person’s bodily, verbal, and mental actions are all impure; [but] let him not, on the breaking up of the body at death, go to a bad realm of existence and be reborn in hell, as a consequence of his impure bodily, verbal, and mental actions. If this [impure] person encounters a good friend, [he may] give up his impure bodily, verbal, and mental actions, and cultivate pure bodily, verbal, and mental actions.” In that case, through cultivating pure bodily, verbal, and mental actions, this [reformed] person will, on the breaking up of the body at death, go to a good realm of existence, be reborn in a heavenly realm. That is to say, this [wise] person is extremely compassionate toward that [impure] person, having a heart full of loving-kindness. This is how a wise person who, on seeing [such an individual], is aroused to resentment ought to rid himself of [that resentment]. Venerable friends,


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

454c

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

455a


if there is a person whose bodily actions, verbal actions, and mental actions are all pure, how should a wise person who, on seeing him, is aroused to resentment rid himself of it?

Venerable friends, suppose that, not far from a village, there is a pool, full to the brim with clear, beautiful water, its banks covered with verdant grass, and surrounded by flowering trees; and suppose that a man comes along who is oppressed by extreme heat, hunger, thirst, and exhaustion, caused by a hot wind. On arriving at the pool, he takes off his clothes, puts them on the bank, and enters the water. He enjoys a pleasant bath, and rids himself of the oppression by heat, hunger, thirst, and exhaustion.

Similarly, venerable friends, if there is someone whose bodily, ver- bal, and mental actions are all pure, then one should constantly pay attention to his pure bodily, verbal, and mental actions. This is how a wise person who, on seeing [such an individual], is aroused to resentment ought to rid himself of [that resentment]. Hereby, venerable friends, I have explained the said five methods of overcoming resentment.

This is what Venerable Sāriputta said. Having heard it, the monks were delighted and remembered it well.

26.  The Discourse to Gulissāni103

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

At that time, the monk Gulissāni was also staying at Rājagaha. Living in a forest dwelling,104 Gulissāni [was given to] joking frivolously and bragging about himself. Acting in a restless and agitated manner, he was lacking in mindfulness, and his mind was like a monkey. For some small matter, the monk Gulissāni had gone to Rājagaha.

At that time, at midday after having taken their meal, Venerable Sāriputta and an assembly of monks had congregated in the assembly hall over some small matter. Having settled what he had to do at Rājagaha, the monk Gulissāni also went toward the assembly hall.

Seeing Gulissāni approaching in the distance, Venerable Sāriputta spoke to the [assembled] monks in relation to Gulissāni:

 

 

Venerable friends, a forest-dwelling monk, when practicing forest dwelling, should train in being respectful and compliant. Venerable friends, if a forest-dwelling monk, though practicing forest dwelling, is often disrespectful and not compliant, he will incur other monks’ disapproval and criticism: “As for this venerable forest-dweller, for the sake of what does he practice forest dwelling? Why [do we say] this? This venerable forest-dweller, though practicing forest dwelling, is often disrespectful and not compliant.” When he comes to stay among the monastic community, he will incur [such] disapproval and criticism from the other monks. Therefore, venerable friends, a forest-dwelling monk, when practicing forest dwelling, should train in being respectful and compliant.

Venerable friends, a forest-dwelling monk, when practicing forest dwelling, should train in refraining from making frivolous jokes and from behaving in a restless and agitated manner. Venerable friends, if a forest-dwelling monk, though practicing forest dwelling, often makes frivolous jokes and behaves in a restless and agitated manner, he will incur other monks’ disapproval and criticism: “As for this venerable for- est-dweller, for the sake of what does he practice forest dwelling? Why [do we say] this? This venerable forest-dweller, though practicing for- est-dwelling, often makes frivolous jokes and behaves in a restless and agitated manner.” When he comes to stay amid the monastic community, he will incur [such] disapproval and criticism from the other monks. Therefore, venerable friends, a forest-dwelling monk, when practicing forest dwelling, should train in refraining from making frivolous jokes and from behaving in a restless and agitated manner.

Venerable friends, a forest-dwelling monk, when practicing forest dwelling, should train in refraining from irrelevant talk. Venerable friends, if a forest-dwelling monk, though practicing forest dwelling, often engages in irrelevant talk, he will incur other monks’ disapproval and criticism: “As for this venerable forest-dweller, for the sake of what does he practice forest dwelling? Why [do we say] this? This venerable forest-dweller, though practicing forest dwelling, often engages in irrelevant talk.” When he comes to stay among the monastic community, he will incur [such] disapproval and criticism from the

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

455b


other monks. Therefore, venerable friends, a forest-dwelling monk, when practicing forest dwelling, should train in refraining from irrel- evant talk.

Venerable friends, a forest-dwelling monk, when practicing forest dwelling, should train in not bragging about himself and not being chatty. Venerable friends, if a forest-dwelling monk, though practicing forest dwelling, often brags about himself and often is chatty, he will incur other monks’ disapproval and criticism: “As for this venerable forest-dweller, for the sake of what does he practice forest dwelling? Why [do we say] this? This venerable forest-dweller, though practicing forest dwelling, often brags about himself and often is chatty.” When he comes to stay among the monastic community, he will incur [such] disapproval and criticism from the other monks. Therefore, venerable friends, a forest-dwelling monk, when practicing forest dwelling, should train in not bragging about himself and not being chatty.

Venerable friends, a forest-dwelling monk, when practicing forest dwelling, should train in guarding the sense faculties. Venerable friends, if a forest-dwelling monk, though practicing forest dwelling, is often with unguarded sense faculties, he will incur other monks’ disapproval and criticism: “As for this venerable forest-dweller, for the sake of what does he practice forest dwelling? Why [do we say] this? This venerable forest-dweller, though practicing forest dwelling, is often with unguarded sense faculties.” When he comes to stay among the monastic community, he will incur [such] disapproval and criticism from the other monks. Therefore, venerable friends, a forest-dwelling monk, when practicing forest dwelling, should train in guarding the sense faculties.

Venerable friends, a forest-dwelling monk, when practicing forest dwelling, should train in moderation in eating. Venerable friends, if a forest-dwelling monk, though practicing forest-dwelling, is greedy in eating and does not know moderation, he will incur other monks’ dis- approval and criticism: “As for this venerable forest-dweller, for the sake of what does he practice forest dwelling? Why [do we say] this? This venerable forest-dweller, though practicing forest dwelling, is greedy in eating and does not know moderation.” When he comes to

 

 

stay among the monastic community, he will incur [such] disapproval and criticism from the other monks. Therefore, venerable friends, a forest-dwelling monk, when practicing forest dwelling, should train in moderation in eating.

Venerable friends, a forest-dwelling monk, when practicing forest dwelling, should train in being energetic and free from laziness. Ven- erable friends, if a forest-dwelling monk, though practicing forest dwelling, is often slack and lazy, he will incur other monks’ disapproval and criticism: “As for this venerable forest-dweller, for the sake of what does he practice forest dwelling? Why [do we say] this? This venerable forest-dweller, though practicing forest dwelling, is often slack and lazy.” When he comes to stay among the monastic community, he will incur [such] disapproval and criticism from the other monks. Therefore, venerable friends, a forest-dwelling monk, when practicing forest dwelling, should train in being energetic and free from laziness. Venerable friends, a forest-dwelling monk, when practicing forest dwelling, should train in right mindfulness and right attentiveness. Venerable friends, if a forest-dwelling monk, though practicing forest dwelling, often lacks right mindfulness and right attentiveness, he will incur other monks’ disapproval and criticism: “As for this venerable forest-dweller, for the sake of what does he practice forest dwelling? Why [do we say] this? This venerable forest-dweller, though practicing forest dwelling, often lacks right mindfulness and right attentiveness.” When he comes to stay among the monastic community, he will incur [such] disapproval and criticism from the other monks. Therefore, ven- erable friends, a forest-dwelling monk, when practicing forest dwelling,

should train in right mindfulness and right attentiveness.

Venerable friends, a forest-dwelling monk, when practicing forest dwelling, should train in knowing the [proper] time and being skillful in regard to time, [for example,] not going into the village to beg for food too early nor returning too late. Venerable friends, if a forest- dwelling monk, though practicing forest dwelling, goes into the village to beg for food too early or returns too late, he will incur other monks’ disapproval and criticism: “As for this venerable forest-dweller, for the sake of what does he practice forest dwelling? Why [do we say]


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

455c

 

 

this? This venerable forest-dweller, though practicing forest dwelling, goes into the village to beg for food too early or returns too late.” When he comes to stay among the monastic community, he will incur [such] disapproval and criticism from the other monks. Therefore, venerable friends, a forest-dwelling monk, when practicing forest dwelling, should train in knowing the [proper] time and being skillful in regard to time. Venerable friends, a forest-dwelling monk, when practicing forest dwelling, should train in knowing [proper] seats and being skillful in choosing a seat, not taking the seat of a senior monk, or scolding junior monks [for taking the seat he wants]. Venerable friends, if a forest- dwelling monk, though practicing forest dwelling, takes the seat of a senior monk or scolds junior monks [for taking the seat he wants], he will incur other monks’ disapproval and criticism: “As for this venerable forest-dweller, for the sake of what does he practice forest dwelling? Why [do we say] this? This venerable forest-dweller, though practicing forest dwelling, takes the seat of a senior monk or scolds junior monks [for taking the seat he wants].” When he comes to stay among the monastic community, he will incur [such] disapproval and criticism from the other monks. Therefore, venerable friends, a forest-dwelling monk, when practicing forest dwelling, should train in knowing [proper]

seats and being skillful in choosing a seat.

Venerable friends, a forest-dwelling monk, when practicing forest dwelling, should train in explaining and discussing the code of discipline and the advanced teachings. Why? Venerable friends, a forest-dwelling monk, when practicing forest dwelling, may encounter people who come with questions regarding the code of discipline and the advanced teachings. Venerable friends, if a forest-dwelling monk, though prac- ticing forest dwelling, is unable to answer [questions regarding] the code of discipline and the advanced teachings, he will incur other monks’ disapproval and criticism: “As for this venerable forest-dweller, for the sake of what does he practice forest dwelling? Why [do we say] this? This venerable forest-dweller, though practicing forest dwelling, is unable to answer [questions regarding] the code of discipline and the advanced teachings.” When he comes to stay among the monastic com- munity, he will incur [such] disapproval and criticism from the other

 

 

monks. Therefore, venerable friends, a forest-dwelling monk, when practicing forest dwelling, should train in explaining and discussing the code of discipline and the advanced teachings.

Venerable friends, a forest-dwelling monk, when practicing forest dwelling, should train in explaining and discussing the peaceful liber- ations, the attaining of those formless concentrations that transcend form. Why? Venerable friends, a forest-dwelling monk, when practicing forest dwelling, may encounter people who come with questions regard- ing the peaceful liberations, the attaining of those formless concentra- tions that transcend form. Venerable friends, if a forest-dwelling monk, though practicing forest dwelling, is unable to answer [questions regard- ing] the peaceful liberations, the attaining of those formless concen- trations that transcend form, he will incur other monks’ disapproval and criticism: “As for this venerable forest-dweller, for the sake of what does he practice forest dwelling? Why [do we say] this? This venerable forest-dweller, though practicing forest dwelling, is unable to answer [questions regarding] the peaceful liberations, the attaining of those formless concentrations that transcend form.” When he comes to stay among the monastic community, he will incur [such] disapproval and criticism from the other monks. Therefore, venerable friends, a forest-dwelling monk, when practicing forest dwelling, should train in explaining and discussing the peaceful liberations, the attaining of those formless concentrations that transcend form.

Venerable friends, a forest-dwelling monk, when practicing forest dwelling, should train in explaining and discussing the higher knowl- edge of the destruction of the taints. Why? Venerable friends, a for- est-dwelling monk, when practicing forest dwelling, may encounter people who come with questions regarding the higher knowledge of the destruction of the taints. Venerable friends, if a forest-dwelling monk, though practicing forest-dwelling, is unable to answer [questions regarding] the higher knowledge of the destruction of the taints, he will incur other monks’ disapproval and criticism: “As for this ven- erable forest-dweller, for the sake of what does he practice forest dwelling? Why [do we say] this? This venerable forest-dweller, though practicing forest dwelling, is unable to answer [questions regarding]


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

456a

 

 

the higher knowledge of the destruction of the taints.” When he comes to stay among the monastic community, he will incur [such] disapproval and criticism from the other monks. Therefore, venerable friends, a forest-dwelling monk, when practicing forest dwelling, should train in explaining and discussing the higher knowledge of the destruction of the taints.

At that time, Venerable Mahā Moggallāna was also present in the assem- bly. Venerable Mahā Moggallāna said:

Venerable Sāriputta, should only forest-dwelling monks, when practicing forest dwelling, train in these things, and not monks [who] stay among people?

Venerable Sāriputta replied:

Venerable Mahā Moggallāna, forest-dwelling monks, when practicing forest dwelling, should train in these things. How much more so monks who stay among people!

In this way, the two venerable ones exchanged ideas and praised each other’s words. Having heard what was said, [the monks in the assembly] rose from their seats and left.

Be respectful, refrain from frivolous jokes, Do not engage in irrelevant talk and bragging,

Guard the sense faculties, be moderate in eating,

Be energetic and have right mindfulness and attentiveness, Know the time and [know] proper seating,

Discuss the code of discipline and the advanced teachings, Explain the peaceful liberations,

And the higher knowledge of the destruction of the taints.

27. The Discourse to Dhānañjāni105

Thus have I heard: At one time the Buddha was staying at Rājagaha, in the Bamboo Grove, the Squirrels’ Sanctuary, where he was observing the rains

 

 

retreat together with a great assembly of monks. At that time, Venerable Sāriputta was in Sāvatthī, also observing the rains retreat.

At that time a certain monk who, after having completed the three-month rains retreat at Rājagaha, and having mended his robes, put on his robe and took his bowl, and left Rājagaha for Sāvatthī, to stay in Jeta’s Grove, Anāthapiṇḍika’s Park. That monk approached Venerable Sāriputta and, having paid homage at his feet, sat down to one side.

Venerable Sāriputta asked: “Where have you come from, venerable friend? Where did you observe the rains retreat?”

The monk replied: “Venerable Sāriputta, I have come from Rājagaha. I observed the rains retreat at Rājagaha.”

[Sāriputta] asked further:

Venerable friend, as for the World-honored One, who has been observ- ing the rains retreat at Rājagaha, is he healthy and strong? Is he com- fortable and free from ailments? Is he dwelling at ease, and is his vigor as usual?

The monk replied:

Yes, Venerable Sāriputta. The World-honored One, who has been observing the rains retreat at Rājagaha, is healthy and strong, he is comfortable and free from ailments, he is dwelling at ease and his vigor is as usual.

[Sāriputta] asked further:

Venerable friend, as for the monks and nuns who have been observing the rains retreat at Rājagaha, are they healthy and strong? Are they comfortable and free from ailments? Are they dwelling at ease, and is their vigor as usual? Do they wish to see the Buddha often and do they delight in hearing the Dharma?

[That monk] replied:

Yes, Venerable Sāriputta. The monks and nuns who have been observing the rains retreat at Rājagaha are healthy and strong, they are comfortable and free from ailments, they are dwelling at ease and their vigor is as


 

 

 

 

456b

 

 

usual. They wish to see the Buddha often, and they delight in hearing the Dharma.

[Sāriputta] asked further:

Venerable friend, as for the male and female lay followers who live in Rājagaha, are they healthy and strong? Are they comfortable and free from ailments? Are they dwelling at ease and is their vigor as usual? Do they wish to see the Buddha often and do they delight in hearing the Dharma?

[That monk] replied:

Yes, Venerable Sāriputta. The male and female lay followers who live in Rājagaha are healthy and strong, they are comfortable and free from ailments, they are also dwelling at ease and their vigor is as usual. They wish to see the Buddha often, and they delight in hearing the Dharma.

[Sāriputta] asked further:

Venerable friend, as for the various non-Buddhist renunciants and brah- mins who have been observing the rains retreat at Rājagaha, are they healthy and strong? Are they comfortable and free from ailments? Are they dwelling at ease and is their vigor as usual? Do they wish to see the Buddha often and do they delight in hearing the Dharma?

[That monk] replied:

Yes, Venerable Sāriputta. The various non-Buddhist renunciants and brahmins who have been observing the rains retreat at Rājagaha are healthy and strong, they are comfortable and free from ailments, they are dwelling at ease, and their vigor is as usual. They wish to see the Buddha often and they delight in hearing the Dharma.

[Sāriputta] asked further: “Venerable friend, there is at Rājagaha a brah- min named Dhānañjāni. He was a friend of mine before I went forth as a monk. Do you know him?”

[That monk] replied: “I do know him.” [Sāriputta] asked further:

 

 

Venerable friend, as for this brahmin Dhānañjāni from Rājagaha, is he healthy and strong? Is he comfortable and free from ailments? Is he dwelling at ease and is his vigor as usual? Does he wish to see the Buddha often and does he delight in hearing the Dharma?

[That monk] replied:

Venerable Sāriputta, the brahmin Dhānañjāni from Rājagaha is healthy and strong, he is comfortable and free from ailments, he is dwelling at ease, and his vigor is as usual. [However,] he does not wish to see the Buddha, nor does he delight in hearing the Dharma.

Why is that? Venerable Sāriputta, the brahmin Dhānañjāni has not been making efforts and has been transgressing against the moral pre- cepts. Relying on his standing with the king, he defrauds the brahmins and householders; and relying on his standing with the brahmins and householders, he defrauds the king.

Hearing this, Venerable Sāriputta, having completed the three-month rains retreat at Sāvatthī and having mended his robes, put on his robe and took his bowl and left Sāvatthī for Rājagaha, where he stayed in the Bamboo Grove, the Squirrels’ Sanctuary.

Then in the morning, after spending the night there, Venerable Sāriputta put on his robes, took his bowl, and went into Rājagaha to beg for food, going from door to door. Having begged for food, he went to the house of the brahmin Dhānañjāni. At that time, the brahmin Dhānañjāni had come out of his house, and was by the side of a spring, harshly punishing some local residents. Seeing Venerable Sāriputta approaching in the distance, the brahmin Dhānañjāni rose from his seat, bared his [right] shoulder, placing his palms together [in respect] toward Venerable Sāriputta, and expressed his joy: “Wel- come, Sāriputta! It has been a long time since you came here, Sāriputta.” Then, respectfully taking Venerable Sāriputta by the arm, the brahmin Dhā- nañjāni led him into his house. He prepared a fine seat and invited Sāriputta to sit down. Venerable Sāriputta then sat on that seat. When the brahmin Dhānañjāni saw that Venerable Sāriputta was seated, he brought him a golden

bowl106 to wash [his hands] and invited him to take a meal.

Venerable Sāriputta said: “Enough, enough, Dhānañjāni, put your mind at ease.”


 

 

 

 

 

456c

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

457a


A second and a third time the brahmin Dhānañjāni repeated his invitation, and a second and a third time Venerable Sāriputta declined, saying: “Enough, enough, Dhānañjāni, put your mind at ease.”

Then the brahmin Dhānañjāni asked: “Sāriputta, why enter the house like this and then refuse to eat?”

Venerable Sāriputta replied:

Dhānañjāni, [I hear that] you have not been making efforts and have been transgressing against the moral precepts. Relying on your standing with the king, you defraud the brahmins and householders, and relying on your standing with the brahmins and householders, you defraud the king.

The brahmin Dhānañjāni replied:

Sāriputta, know that, being at present a householder, I have to manage my household affairs. I have to see to my own comfort and well-being, support my parents, look after my wife and children, provide for my male and female servants,107 pay taxes to the king, perform rituals for the deities, make offerings to my departed ancestors, and give to renun- ciants and brahmins—in order to live long and later be reborn in heaven and obtain pleasant karmic fruits. Sāriputta, all these affairs cannot be neglected,108 being dictated by [customary] law.

Then Venerable Sāriputta said:

Dhānañjāni, let me ask you a question. Answer as best you can. What do you think, Dhānañjāni? Suppose that someone does evil for the sake of his parents. Having done evil, he goes, at the breaking up of the body at death, to a bad realm of existence, being reborn in hell. Once reborn in hell, he is dragged off by the wardens of hell to undergo harsh punishment. He pleads with the wardens of hell: “Wardens of hell, let me tell you! Don’t punish me! Why? Because I did evil only for the sake of my parents.” What do you think, Dhānañjāni, will that person be able to escape punishment by the wardens of hell [by pleading so]?

[Dhānañjāni] replied: “No.” Venerable Sāriputta asked further:

 

 

What do you think, Dhānañjāni? Suppose, again, that someone does evil for the sake of his wife and children. Having done evil, he goes, at the breaking up of the body at death, to a bad realm of existence, being reborn in hell. Once reborn in hell, he is dragged off by the war- dens of hell to undergo harsh punishment. He pleads with the wardens of hell: “Wardens of hell, let me tell you! Don’t punish me! Why? Because I did evil only for the sake of my wife and children.” What do you think, Dhānañjāni, will that person be able to escape punishment by the wardens of hell [by pleading so]?

Dhānañjāni replied: “No.” [Sāriputta] asked further:

What do you think, Dhānañjāni? Suppose, again, that someone does evil for the sake of his servants. Having done evil, he goes, at the break- ing up of the body at death, to a bad realm of existence, being reborn in hell. Once reborn in hell, he is dragged off by the wardens of hell to undergo harsh punishment. He pleads with the wardens of hell: “Wardens of hell, let me tell you! Don’t punish me! Why? Because I did evil only for the sake of my male and female servants.” What do you think, Dhānañjāni, will that person be able to escape punishment by the wardens of hell [by pleading so]?

Dhānañjāni replied: “No.” [Sāriputta] asked further:

What do you think, Dhānañjāni? Suppose, again, that someone does evil for the sake of the king, deities, departed ancestors, and renunciants and brahmins. Having done evil, he goes, at the breaking up of the body at death, to a bad realm of existence, being reborn in hell. Once reborn in hell, he is dragged off by the wardens of hell to undergo harsh punishment. He pleads with the wardens of hell: “Wardens of hell, let me tell you! Don’t punish me! Why? Because I did evil only for the sake of the king, deities, departed ancestors, and renunciants and brah- mins.” What do you think, Dhānañjāni, will that person be able to escape punishment by the wardens of hell [by pleading so]?

Dhānañjāni replied: “No.”

 

 

 

 

 

 

 

 

 

 

 

 

457b


[Sāriputta said:]

Dhānañjāni, a clansman can gain wealth by means that are in accordance with the Dharma, in accordance with [creating good] karma, and in accordance with virtue, in order to honor, respect, and support his par- ents, thus performing meritorious acts and abstaining from unwhole- some acts. Dhānañjāni, if a clansman gains wealth by means that are in accordance with the Dharma, in accordance with [creating good] karma, and in accordance with virtue, in order to honor, respect, and support his parents, thus performing meritorious acts and abstaining from unwholesome acts—he is thought of fondly by his parents, who say: “May you have good health and long life! Why [do we say this]? Because thanks to you, we have peace and happiness.” Dhānañjāni, for one who is thus thought of fondly by his parents, merits increase daily and do not decline.

Dhānañjāni, a clansman can gain wealth by means that are in accordance with the Dharma, in accordance with [creating good] karma, and in accordance with virtue, in order to lovingly take care of his wife and children and look after their well-being, thus performing meritorious acts and abstaining from unwholesome acts. Dhānañjāni, if a clansman gains wealth by means that are in accordance with the Dharma, in accor- dance with [good] karma, and in accordance with virtue, in order to lovingly take care of his wife and children and look after their well- being, thus performing meritorious acts and abstaining from unwhole- some acts—then he is honored and respected by his wife and children, who say: “Your honor, may you have good health and long life! Why [do I say this]? Because thanks to you, I have well-being and happiness.” Dhānañjāni, for one who is thus honored and respected by his wife and children, merits increase daily and do not decline.

Dhānañjāni, a clansman can gain wealth by means that are in accordance with the Dharma, in accordance with [good] karma, and in accordance with virtue, in order to lovingly take care of his male and female servants and look after their well-being, thus performing meritorious acts and abstaining from unwholesome acts. Dhānañjāni, if a clansman gains wealth by means that are in accordance with the

 

 

Dharma, in accordance with [good] karma, and in accordance with virtue, in order to compassionately provide for his servants and look after their well-being, thus performing meritorious acts and abstaining from unwholesome acts—then he is honored and respected by his ser- vants, who say: “Master, may you have good health and long life! Why [do we say this]? Because thanks to you, we have well-being.” Dhā- nañjāni, for one who is thus honored and respected by his servants, merits increase daily and do not decline.

Dhānañjāni, a clansman can gain wealth by means that are in accor- dance with the Dharma, in accordance with [good] karma, and in accor- dance with virtue, in order to honor and support renunciants and brah- mins, thus performing meritorious acts and abstaining from unwholesome acts. Dhānañjāni, if a clansman gains wealth by means that are in accor- dance with the Dharma, in accordance with [good] karma, and in accor- dance with virtue, in order to honor and support renunciants and brah- mins, thus performing meritorious acts and abstaining from unwholesome acts—then he is thought of fondly by renunciants and brahmins, who say: “Donor, may you have good health and long life! Why [do we say this]? Because thanks to you, we have well-being and happiness.” Dhā- nañjāni, for one who is thus thought of fondly by renunciants and brah- mins, merits increase daily and do not decline.

Thereupon, the brahmin Dhānañjāni rose from his seat, bared his right shoulder, placed his palms together [in respect] toward Venerable Sāriputta, and said:

Sāriputta, I have a wife named Beautiful, whom I dote on. Through having been deluded by her, I have become negligent and undertaken many evil deeds. Sāriputta, from today onward, I will detach myself from my wife Beautiful and [instead] take refuge in you, Venerable Sāriputta.

Venerable Sāriputta replied: “Dhānañjāni, do not take refuge in me. You should take refuge in the Buddha, in whom I myself take refuge.”

The brahmin Dhānañjāni proclaimed:

Venerable Sāriputta, from this day on, I take refuge in the Buddha, the Dharma, and the community of monks. May Venerable Sāriputta


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

457c

 

 

accept me as a lay follower of the Buddha, having taken refuge for life, until death.

Then Venerable Sāriputta taught the Dharma to the brahmin Dhānañjāni. Exhorting, encouraging, and delighting him, Sāriputta employed countless skillful means to teach the Dharma. Having exhorted, encouraged, and delighted [Dhānañjāni], [Sāriputta] rose from his seat and left for Rājagaha. After staying there several days, [Sāriputta] put on his robe and took his bowl and left Rājagaha for the Southern Mountains. He stayed in a rosewood grove, [located] north of a village in the Southern Mountains.

At that time, a certain monk who was staying at Rājagaha, after having stayed there for several days, put on his robe and took his bowl and [also] left Rājagaha for the Southern Mountains. He [too] stayed in the rosewood grove, [located] north of a village in the Southern Mountains.

Then that monk approached Venerable Sāriputta and, having paid homage at his feet, sat down to one side.

Venerable Sāriputta asked: “Venerable friend, where have you come from? Where have you been staying?”

That monk replied: “Venerable Sāriputta, I have come from Rājagaha.

I was staying at Rājagaha.”

[Sāriputta] asked further: “Venerable friend, in Rājagaha there is a brah- min named Dhānañjāni, a friend of mine from before I went forth as a monk. Do you know him?”

The monk replied: “I know him.” [Sāriputta] asked further:

Venerable friend, as for this brahmin Dhānañjāni who lives in Rājagaha, is he healthy and strong? Is he comfortable and free from ailments? Is he dwelling at ease and is his vigor as usual? Does he wish to see the Buddha often and does he delight in hearing the Dharma?

The monk replied:

Venerable Sāriputta, the brahmin Dhānañjāni wishes to see the Buddha often and he wishes to hear the Dharma often. However, he is not well and his vigor is diminishing. Why is that?

 

 

Venerable Sāriputta, the brahmin Dhānañjāni is currently afflicted with an ailment. He is seriously ill and in a critical condition and there- fore could die [soon].

Having heard this, Venerable Sāriputta put on his robe and took his bowl, and left the Southern Mountains for Rājagaha, [where] he stayed in the Bam- boo Grove, the Squirrels’ Sanctuary.

Having passed the night there, at dawn Venerable Sāriputta, putting on his robe and taking his bowl, headed for the house of the brahmin Dhānañjāni. Seeing Venerable Sāriputta approaching in the distance, the brahmin Dhānañjāni struggled to get up from his bed. Seeing the brahmin Dhānañjāni struggling to get up from his bed, Venerable Sāriputta stopped him, saying: “Lie still, Dhānañjāni! Don’t get up! There is another bed here. I shall sit on it.”

Then, having seated himself on the other bed, Venerable Sāriputta asked: “Dhānañjāni, how is your ailment now? How much are you eating and drink- ing? Is your illness subsiding, not increasing?”

Dhānañjāni replied:

My ailment is becoming critical. I cannot eat or drink. My illness is increasing, not subsiding.

Venerable Sāriputta, I now have a headache so severe that it is as if a strong man were cutting my head open with a knife, causing extreme pain. Venerable Sāriputta, I now have a headache so severe that it is as if a strong man were constantly tightening a rope around my head, causing extreme pain. Venerable Sāriputta, I now have stomach pains so severe that it is as if a butcher were cutting it open, like the stomach of a live cow, with a sharp knife, causing extreme pain. Venerable Sāriputta, my entire body is in such pain that it is as if two strong men had seized a weak man and were roasting him over a fire, causing extreme pain. Such are the painful feelings I am experiencing; and they are increasing, not subsiding.

Venerable Sāriputta said:

Dhānañjāni, let me ask you a question. Answer as best you can. What do you think, brahmin Dhānañjāni? Which is the better, hell or the ani- mal [realm]?


 

 

 

 

 

 

 

 

 

 

 

458a

 

 

Dhānañjāni answered: “The animal [realm] is the better.”

[Sāriputta] asked further: “Dhānañjāni, which is the better, the animal [realm] or the [realm] of hungry ghosts?”

Dhānañjāni answered: “The [realm] of hungry ghosts is the better.” [Sāriputta] asked further: “Dhānañjāni, which is the better, the [realm]

of hungry ghosts or the [realm] of human beings?”

Dhānañjāni answered: “The [realm] of human beings is the better.” [Sāriputta] asked further: “Dhānañjāni, which is the better, the [realm]

of human beings or the heaven of the four kings?”

Dhānañjāni answered: “The heaven of the kour kings is the better.” [Sāriputta] asked further: “Dhānañjāni, which is the better, the heaven

of the four kings or the heaven of the thirty-three?”

Dhānañjāni answered: “The heaven of the thirty-three is the better.” [Sāriputta] asked further: “Dhānañjāni, which is the better, the heaven

of the thirty-three or the Yama heaven?”

Dhānañjāni answered: “The Yama heaven is the better.”

[Sāriputta] asked further: “Dhānañjāni, which is the better, the Yama heaven or the Tusita heaven?”

Dhānañjāni answered: “The Tusita heaven is the better.”

[Sāriputta] asked further: “Dhānañjāni, which is the better, the Tusita heaven or [the heaven] of the gods who delight in creating?”

Dhānañjāni answered: “The heaven of the gods who delight in creating is the better.”

[Sāriputta] asked further: “Dhānañjāni, which is the better, the heaven of the gods who delight in creating or the [heaven] of the gods who wield power over others’ creations?”

Dhānañjāni answered: “The heaven of the gods who wield power over others’ creations is the better.”

[Sāriputta] asked further: “Dhānañjāni, which is the better, the heaven of the gods who wield power over others’ creations or the Brahmā world?”

Dhānañjāni answered: “The Brahmā world is supreme! The Brahmā world is supreme!”

Venerable Sāriputta said:

Dhānañjāni, the World-honored One, who is endowed with knowledge and vision, the Tathāgata, without attachment and fully awakened, has

 

 

taught four divine abidings. By practicing them again and again, a male or female lay follower can cut off sensual desire, relinquish thoughts related to sensual desire, and, with the breaking up of the body at death, will be reborn in the Brahmā world. What are the four?

Dhānañjāni, here a learned noble disciple with his mind imbued with loving-kindness, dwells [mentally] pervading one direction, like- wise the second, the third, and the fourth direction, and also the four intermediate directions and also above and below, all around, every- where. With a mind imbued with loving-kindness, free from fetters or resentment, without ill will or quarrel, he dwells pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well cultivated.

Similarly, he imbues his mind with compassion, with empathic joy, with equanimity, and, free from fetters or resentment, without ill will or quarrel, he dwells pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well cultivated.

This, Dhānañjāni, is the teaching of the four divine abidings that has been taught by the World-honored One, who is endowed with knowledge and vision, the Tathāgata, without attachment and fully awakened. By practicing [these four divine abidings] again and again, a male or female lay follower can eradicate sensual desire and relinquish thoughts related to sensual desire and, with the breaking up of the body at death, will be reborn in the Brahmā world.

Having taught Dhānañjāni the teachings relating to the Brahmā world, Venerable Sāriputta rose from his seat and left.

After Venerable Sāriputta had left Rājagaha and before he had reached the Bamboo Grove, the Squirrels’ Sanctuary, while he was still in between [these two places], the brahmin Dhānañjāni, who had practiced the four divine abidings and had abandoned sensual desire and relinquished thoughts relating to sensual desire, with the breaking up of the body at death, was reborn in the Brahmā world.

At that time, the World-honored One was giving teachings, surrounded by an immense following. Seeing Venerable Sāriputta approaching in the distance, the World-honored One told the monks [in the assembly]:


 

458b

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

458c


The monk Sāriputta is endowed with bright wisdom, quick wisdom, lively wisdom, keen wisdom, extensive wisdom, profound wisdom, wisdom that brings release, penetrative wisdom, eloquent wisdom. The monk Sāriputta has achieved genuine wisdom. This monk Sāriputta has just taught the brahmin Dhānañjāni a teaching on the Brahmā world. If he had taught him further, [Dhānañjāni] would have quickly realized the Dharma in accordance with the Dharma.

Then, Venerable Sāriputta approached the Buddha and, having paid homage at his feet, sat down to one side.

The World-honored One said:

Sāriputta, why did you not teach the brahmin Dhānañjāni the teaching on going beyond the Brahmā world? If you had taught him further, he would have quickly realized the Dharma in accordance with the Dharma.

Venerable Sāriputta replied:

World-honored One, those brahmins have for a long time been attached to the Brahmā world, they delight in the Brahmā world, [take] the Brahmā world to be supreme, esteem the Brahmā world, [take] the Brahmā world to be [ultimately] real, and consider the Brahmā world as being for them. For these reasons, World-honored One, I acted according to [Dhānañjāni’s] wishes.

This is what the Buddha said. Having heard the Buddha’s words, Ven- erable Sāriputta and the assembly of countless hundreds of thousands of people were delighted and remembered them well.

28.  The Discourse on Teaching the Ill [Anāthapiṇḍika]109

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

At that time, the householder Anāthapiṇḍika was gravely ill. Then the householder Anāthapiṇḍika spoke to a certain messenger:

Go to the Buddha and, on my behalf, pay homage at his feet. Inquire about his well-being, asking: “World-honored One, are you healthy

 

 

and strong? Are you comfortable and free from ailments? Are you dwelling at ease, and is your vigor as usual?” Then inform him: “The householder Anāthapiṇḍika pays homage at the World-honored One’s feet. He inquires about your well-being [with the words]: ‘World-hon- ored One, are you healthy and strong? Are you comfortable and free from ailments? Are you dwelling at ease, and is your vigor as usual?’” After you have, on my behalf, made these inquiries of the Buddha,

go to Venerable Sāriputta. Pay homage at his feet on my behalf, and inquire about his well-being by asking: “Venerable one, are you healthy and strong? Are you comfortable and free from ailments? Are you dwelling at ease, and is your vigor as usual?” Then inform him: “The householder Anāthapiṇḍika pays homage at the feet of Venerable Sāriputta. He inquires about the venerable one’s well-being [with the words]: ‘Are you healthy and strong? Are you comfortable and free from ailments? Are you dwelling at ease, and is your vigor as usual?’” [Then also tell him:] “Venerable Sāriputta, the householder Anātha- piṇḍika is gravely ill and in a critical condition. The householder Anātha- piṇḍika deeply wishes to see Venerable Sāriputta. But in his deteriorating physical condition, he is too weak to come and visit Venerable Sāriputta. It would be good if Venerable Sāriputta, out of compassion, were to visit the householder Anāthapiṇḍika at his house.”

Then, having received the householder Anāthapiṇḍika’s order, the mes- senger approached the Buddha. Having paid homage at his feet, he sat down to one side and said:

World-honored One, the householder Anāthapiṇḍika pays homage at your feet. He inquires about your well-being: “World-honored One, are you healthy and strong? Are you comfortable and free from ail- ments? Are you dwelling at ease, and is your vigor as usual?”

Then the World-honored One said to the messenger:

May the householder Anāthapiṇḍika find well-being and happiness. May all gods, human beings, asuras, celestial musicians, demons, and all other forms of life find well-being and happiness!

 

 

 

 

 

 

 

 

 

 

 

 

 

 

459a


The messenger heard what the Buddha said, and remembered it well. Then, having paid homage at the Buddha’s feet and circumambulated him three times, he approached Venerable Sāriputta. Having paid homage at his feet, he sat down to one side and said:

Venerable Sāriputta, the householder Anāthapiṇḍika pays homage at Venerable Sāriputta’s feet. He inquires about your well-being: “Ven- erable one, are you healthy and strong? Are you comfortable and free from ailments? Are you dwelling at ease, and is your vigor as usual?” [Also] “Venerable Sāriputta, the householder Anāthapiṇḍika is gravely ill and is in a critical condition. The householder Anāthapiṇḍika deeply wishes to see Venerable Sāriputta. But in his poor physical condition, he is too weak to visit Venerable Sāriputta. It would be good if Venerable Sāriputta, out of compassion, were to visit the householder Anāthapiṇḍika at his house.”

Venerable Sāriputta consented by remaining silent. Then, understanding that Venerable Sāriputta had consented by remaining silent, the messenger rose from his seat, paid homage at [Sāriputta’s] feet, circumambulated him three times, and departed.

When the night was over, at dawn, Venerable Sāriputta put on his robe, took his bowl, and approached the householder Anāthapiṇḍika’s house. Seeing Venerable Sāriputta approaching in the distance, the householder Anāthapiṇḍika struggled to raise himself from his bed.

Seeing the householder Anāthapiṇḍika struggling to raise himself from the bed, Venerable Sāriputta stopped him, saying: “Lie still, householder! Don’t get up! There is another bed here. I shall sit on it.”

Then, having seated himself on the other bed, Venerable Sāriputta asked: “How is your ailment now, householder? How much are you eating and drinking? Are your painful feelings subsiding, not increasing?”

The householder replied: “My ailment is becoming critical. I cannot eat or drink. My painful feelings are increasing, not subsiding.”

Venerable Sāriputta said:

Don’t be afraid, householder. Don’t be afraid. Why not? In the case of ignorant, ordinary worldlings who are lacking in faith, with the breaking up of the body at death they go to a bad realm of existence, being reborn

 

 

in hell. But you, householder, are not lacking in faith nowadays; rather, you are of superior faith. And by [recalling your] superior faith, house- holder, you may be able to extinguish your pain and give rise to hap- piness. By [recalling your] superior faith, householder, you may attain the fruit of once-returning or [even] the fruit of non-returning, as you have already attained stream-entry.

Don’t be afraid, householder. Don’t be afraid, householder. Why not? In the case of ignorant, ordinary worldlings who lack virtue, with the breaking up of the body at death they go to a bad realm of existence, being reborn in hell. But you, householder, do not lack virtue; rather, you are strong in virtue. And by [recalling your] strong virtue, house- holder, you may be able to extinguish your pain and give rise to hap- piness. By [recalling your] strong virtue, householder, you may attain the fruit of once-returning or [even] the fruit of non-returning, as you have already attained stream-entry.

Don’t be afraid, householder. Don’t be afraid, householder. Why not? In the case of ignorant, ordinary worldlings who have not learned much [about the Dharma], with the breaking up of the body at death they go to a bad realm of existence, being reborn in hell. But you, house- holder, are not one who has not learned much [about the Dharma]; rather, you are learned [regarding the Dharma]. And by [recalling your] great learning [in the Dharma], householder, you may be able to extinguish your pain and give rise to happiness. By [recalling your] great learning, householder, you may attain the fruit of once-returning or [even] the fruit of non-returning, as you have already attained stream-entry. Don’t be afraid, householder. Don’t be afraid, householder. Why not? In the case of ignorant, ordinary worldlings who are miserly and covetous, with the breaking up of the body at death they go to a bad realm of existence, being reborn in hell. But you, householder, are not miserly or covetous; rather, you are a generous donor. And by [recalling your] generosity as a donor, householder, you may be able to extinguish your pain and give rise to happiness. By [recalling your] generosity as a donor, householder, you may attain the fruit of once-returning or [even] the fruit of non-returning, as you have already attained stream-

entry.


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

459b

 

 

Don’t be afraid, householder. Don’t be afraid, householder. Why not? In the case of ignorant, ordinary worldlings who have faulty wis- dom, with the breaking up of the body at death they go to a bad realm of existence, being reborn in hell. But you, householder, do not have faulty wisdom; rather, you are endowed with wholesome wisdom. And by [recalling your] wholesome wisdom, householder, you may be able to extinguish your pain and give rise to happiness. By [recalling your] wholesome wisdom, householder, you may attain the fruit of once- returning or [even] the fruit of non-returning, as you have already attained stream-entry.

Don’t be afraid, householder. Don’t be afraid, householder. Why not? In the case of ignorant, ordinary worldlings who have wrong view, with the breaking up of the body at death they go to a bad realm of existence, being reborn in hell. But you, householder, do not have wrong view; rather, you have right view. And by [recalling your] right view, householder, you may be able to extinguish your pain and give rise to happiness. By [recalling your] right view, householder, you may attain the fruit of once-returning or [even] the fruit of non-returning, as you have already attained stream-entry.

Don’t be afraid, householder. Don’t be afraid, householder. Why not? In the case of ignorant, ordinary worldlings who have wrong inten- tion, with the breaking up of the body at death they go to a bad realm of existence, being reborn in hell. But you, householder, do not have wrong intention; rather, you have right intention. And by [recalling your] right intention, householder, you may be able to extinguish your pain and give rise to happiness. By [recalling your] right intention, householder, you may attain the fruit of once-returning or [even] the fruit of non-returning, as you have already attained stream-entry. Don’t be afraid, householder. Don’t be afraid, householder. Why not? In the case of ignorant, ordinary worldlings who have wrong understanding, with the breaking up of the body at death they go to a bad realm of existence, being reborn in hell. But you, householder, do not have wrong understanding; rather, you have right understanding. And by [recalling your] right understanding, householder, you may be able to extinguish your pain and give rise to happiness. By [recalling

 

 

your] right understanding, householder, you may attain the fruit of once-returning or [even] the fruit of non-returning, as you have already attained stream-entry.

Don’t be afraid, householder. Don’t be afraid, householder. Why not? In the case of ignorant, ordinary worldlings who have the wrong [kind of] liberation, with the breaking up of the body at death they go to a bad realm of existence, being reborn in hell. But you, householder, do not have the wrong [kind of] liberation; rather, you have [the first stage of] the right [kind of] liberation. And by [recalling your] right liberation, householder, you may be able to extinguish your pain and give rise to happiness. By [recalling your] right liberation, householder, you may attain the fruit of once-returning or [even] the fruit of non- returning, as you have already attained stream-entry.

Don’t be afraid, householder. Don’t be afraid, householder. Why not? In the case of ignorant, ordinary worldlings who have wrong atten- tiveness, with the breaking up of the body at death they go to a bad realm of existence, being reborn in hell. But you, householder, do not have wrong attentiveness; rather, you have right attentiveness. And by [recalling your] right attentiveness, householder, you may be able to extinguish your pain and give rise to happiness. By [recalling your] right attentiveness, householder, you may attain the fruit of once-return- ing or [even] the fruit of non-returning, as you have already attained stream-entry.

Thereupon, the householder’s illness vanished and his condition returned to normal. He raised himself into a sitting position on the bed, and praised Venerable Sāriputta:

Very good! Very good! Your teaching of the Dharma to this sick man was marvelous, very special! Venerable Sāriputta, on hearing your Dharma teaching for a sick man, my pain has been extinguished and happiness has been aroused. Venerable Sāriputta, my illness has now vanished and my condition has returned to normal.

Venerable Sāriputta, once, in the past, being in Rājagaha for some business or other, I stayed in the home of a householder there. At that time that householder was preparing to provide a meal for the Buddha


 

 

 

 

 

 

 

 

 

 

 

 

459c

 

 

and the community of monks on the following day. When the night was far-gone and dawn was approaching, the householder called his children, grandchildren, servants, and retainers, saying: “Get up! Quick! We must all prepare the meal.” Each received his or her instructions and together they set up the kitchen and began preparing all sorts of nourishing and delicious food and drinks. The householder personally set up a raised seat [for the Buddha], decorating it with countless adornments.

Venerable Sāriputta, on seeing this, I thought: “Is the householder preparing for a wedding? Is it to be a reception for a new daughter-in- law? Or has the king been invited? Or some senior minister? Or is it for a great ritual offering of food?”

Venerable Sāriputta, having pondered in this way, I asked the householder, “Are you preparing for a wedding? Is it to be a reception for a new daughter-in-law? Or has the king been invited? Or some senior minister? Or is it for a great ritual offering of food?”

The householder replied: “We are not preparing for a wedding. It is not to be a reception for a new daughter-in-law. Neither has the king been invited, nor some senior minister. But it is indeed for a great ritual offering of food. We are providing a meal for the Buddha and the com- munity of monks this coming day.”

Venerable Sāriputta, until then I had not heard the word “Buddha.” When I heard it, my bodily hair stood on end. So I inquired: “House- holder, you spoke of ‘the Buddha.’ Who is it that is called ‘the Buddha’?”

Then the householder replied: “Have you not heard? There is a son of the Sakya clan who has relinquished his Sakyan family ties. He shaved off his hair and beard, donned yellow robe and, out of faith, gave up the household life and became a homeless one, to train in the path. He attained perfect, supreme awakening; hence he is called ‘Buddha’ [Awakened One].”

I asked him further: “You also mentioned ‘the community.’ What is this community?”

The householder again replied: “Members of various families and clans have [also] shaved off their hair and beards, donned the yel- low robe and, out of faith, given up the household life and become

 

 

homeless ones, to train in the Buddha’s path. These [monks] constitute his community. It is this Buddha and his community that we have invited.”

Venerable Sāriputta, I again asked the householder: “Where is the World-honored One dwelling now? I desire to go and visit him.” The householder replied: “The World-honored One is presently dwelling at Rājagaha, in the Bamboo Grove, the Squirrels’ Sanctuary.

You can go there if you wish.”

Venerable Sāriputta, I thought: “It will soon be daybreak. Let me quickly go and see the Buddha.” Venerable Sāriputta, my desire to go and see the Buddha being so pressing, although it was still night I sud- denly had a perception of daytime brightness. So I set out from the householder’s home and went to the town gate. At that time, the town gate was guarded by two watchmen. One of the watchmen stood guard during the first half of the night, permitting people to enter without hindrance. The other stood guard during the second half of the night, permitting people to leave without hindrance.

Venerable Sāriputta, I thought: “The night is not yet over. Why? [Because] the town gate is [still being] guarded by [one of the] two watchmen. One of the watchmen stands guard during the first half of the night, permitting people to enter without hindrance. The other stands guard during the second half of the night, permitting people to leave without hindrance.”

Venerable Sāriputta, not long after I had passed out through the town gate, the [perception of daytime] brightness suddenly vanished and everything was dark again. Venerable Sāriputta, at that time I became afraid and my bodily hair stood on end. [I thought]: “May no man or invisible being harm me!”

At that moment, a divine being at the city gate radiated forth a great radiance reaching from Rājagaha up to the Bamboo Grove, the Squirrels’ Sanctuary. [That divine being] came and addressed me:

Don’t be afraid, householder! Don’t be afraid, householder! Why not? In a previous life I was a friend of yours, named Honey Vessel.110 We were very dear and close to each other in our youth.


460a

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

460b


Householder, in the past I had visited Venerable Mahā Moggallāna. Having paid homage at his feet, I sat to one side. Venerable Mahā Moggallāna gave me a teaching. He exhorted, encouraged, and delighted me, and by countless skillful means explained the Dharma to me. Having exhorted, encouraged, and delighted me, he let me take the three refuges and the five precepts. Householder, for having taken the three refuges and kept the five precepts, with the breaking up of the body at death I was reborn in the heaven of the four great kings, and now reside at this town gate. Go quickly, householder! Go quickly, householder! It is better to go than to stay here.

To urge me onward, that divine being uttered the following verses:

Acquisition of a hundred horses, ministers, and women, And of a hundred carts filled with gems

Is not equal to one-sixteenth [of the worth] Of one step toward visiting the Buddha.

Even a hundred excellent white elephants, With gold and silver saddles,

Are not equal to one-sixteenth [of the worth] Of one step toward visiting the Buddha.

A hundred beautiful women,

Their bodies adorned with jewels and flowers, Are not equal to one-sixteenth [of the worth] Of one step toward visiting the Buddha.

The supremely precious woman treasure, Adored by the wheel-turning monarch,

Is not equal to one-sixteenth [of the worth] Of one step toward visiting the Buddha.

Having uttered these verses, the divine being urged me further, saying: “Go quickly, householder! Go quickly, householder! It is better to go than to stay here.”

 

 

Venerable Sāriputta, I thought: “The Buddha is worthy of vener- ation, and the Dharma and the community of monks are worthy of ven- eration. Why? Even a divine being wishes me to go and visit them.” Venerable Sāriputta, aided by the [divine being’s] radiance, I reached the Bamboo Grove, the Squirrels’ Sanctuary. At that time, the night being over, toward dawn, the World-honored One had emerged from his meditation hut and was practicing walking meditation in the open, waiting for me. Venerable Sāriputta, in the distance I saw the Buddha’s fine appearance, outstandingly radiant like a resplendent moon amidst the stars, dazzling like a golden mountain, endowed with the features [of a Great Person], majestic and imposing. His senses were tranquil and without obstruction, skillfully tamed and restrained,

his mind tranquil and still.

Seeing the Buddha, I was overjoyed and approached him. Having paid homage at his feet, I followed the Buddha in walking meditation. In accordance with the custom of householders, I greeted him with this verse:

Has the World-honored One slept peacefully, Having fallen asleep quickly?

[He replied:]

Like a [true] “brahmin,” I have attained deliverance, Untainted by desires,

Having relinquished all yearning, I have attained peace,

With all fevers of the mind removed. [Consequently] I have slept well and happily.

Then, the World-honored One, having reached the end of the walking path, sat cross-legged on a prepared sitting mat. Venerable Sāriputta, I [again] paid homage at his feet, and sat to one side. [Then] the World- honored One taught me the Dharma, exhorting, encouraging, and delighting me, employing countless skillful means to explain it. He exhorted, inspired, and delighted me as he delivered the teaching of all the buddhas.

 

 

 

 

 

 

 

 

 

 

 

 

460c


First he taught the beautiful Dharma that uplifts those who hear it, speaking on generosity, on virtue, on ways to rebirth in heavenly realms, on repudiating desire as dangerous, and on the round of rebirth as repugnant. He praised desirelessness as a factor of the sublime path, and as purity. After expounding these teachings to me, the World-hon- ored One knew that my mind was joyous, that it had become contented, pliant, patient, uplifted, concentrated, free from doubt, free from hin- drances, possessing the ability and strength to receive the true Dharma— that is to say, the cardinal principles of the teachings of all the Buddhas. The World-honored One taught me about suffering, its arising, its cessation, and the path [leading to its cessation]. As I sat there, Venerable Sāriputta, I saw the four noble truths: suffering, its arising, its cessation, and the path. Just as a white cloth easily absorbs dye, so did I [absorb the teaching]. As I sat there, I saw the four noble truths: suffering, its

arising, its cessation, and the path.

Venerable Sāriputta, [in this way] I saw the Dharma, attained the Dharma, awakened to the pure Dharma. Doubt was eradicated; confusion [concerning the Dharma] was transcended. I would venerate no other [teachers], never again follow others. I was without uncertainty, being established in realization of the fruit [of stream-entry]. In regard to the teachings of the World-honored One I attained freedom from vacillation. Then I rose from my seat, paid homage to the Buddha, [and said]:

World-honored One, henceforth I take refuge in the Buddha, the Dharma, and the community of monks. May the World-honored One accept me as a lay follower. From today onward I take refuge for my whole life, until I die.

Then, Venerable Sāriputta, I placed my palms together and said: “World- honored One, allow me to invite you and an assembly of monks to spend the rains retreat at Sāvatthī.”

Then the Buddha asked me: “What is your name? How do the people of Sāvatthī address you?”

I replied: “My name is Sudatta; but because I regularly assist and give to the needy and the orphaned, the people of Sāvatthī call me Anāthapiṇḍika [Giver to the Needy and the Orphaned].”

 

 

Then, the World-honored One asked me further: “Are there dwellings [for monks] at Sāvatthī?”

I replied: “There are [at present] no dwellings [for monks] at Sāvatthī.”

Then the World-honored One said: “Know, householder, that if there were dwellings [for them], monks would be able to visit and stay at [Sāvatthī].”

I then responded: “Indeed, World-honored One. I will have dwellings erected, so that monks can visit and stay at Sāvatthī. May the World- honored One appoint someone to assist me!” And the World-honored One appointed and sent [you], Venerable Sāriputta, to assist me.

Then, having heard what the Buddha said and kept it well in mind, I rose from my seat, paid homage to the Buddha, and, having circum- ambulated him three times, departed. Having completed what I had to do at Rājagaha, I set out for Sāvatthī, together with Venerable Sāriputta. Without entering [the town of] Sāvatthī or returning to my home, we proceeded right away [to examine] the lands outside the city, [looking for] a location that had good access; that was not noisy in the daytime and was peaceful at night; that was without mosquitoes, gadflies, flies, and fleas; and that was neither too cold nor too hot; [where] one could erect dwellings for the Buddha and his community.

Venerable Sāriputta, at that time we saw that Prince Jeta’s Grove was the only [location] that had good access; that was not noisy in the daytime and was peaceful at night; that was without mosquitoes, gad- flies, flies, and fleas; and that was neither too cold nor too hot. Having seen this, I thought: “This is just the place where dwellings for the Buddha and his community can be erected.”

Then, Venerable Sāriputta, I entered Sāvatthī. Still without return- ing home, I first approached Prince Jeta, saying: “Prince, will you sell me this grove?” The prince replied: “Know this, elder!111 I will not sell the grove.” A second and a third time I repeated my request: “Prince, will you sell me this grove?” And a second and a third time the prince replied: “I will not sell the grove, not even if you pay me millions and millions [of gold pieces, enough] to cover the entire sur- face [of the grove].”


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

461a

 

 

I replied: “Prince, you have just set the price! I shall go and bring the gold.” Then, Venerable Sāriputta, the prince and I argued about whether or not he had set the price, and finally we approached the chief magistrate in Sāvatthī to settle the matter. The chief magistrate in Sāvatthī said to Prince Jeta: “Prince, you have set the price. Now accept the gold!”

Then, Venerable Sāriputta, I returned to my home in Sāvatthī to fetch the cash. Elephants, horses, and carts were employed to transport it. Then the millions and millions of gold pieces were taken out [and used] to cover the ground [of the grove]. But a small portion of the ground was not covered.

Venerable Sāriputta, I thought: “From which of my other treasuries, one that is neither too large nor too small, should I take, so that the remaining portion can be covered?”

Then Prince Jeta said to me: “Elder, if you have regrets, you can take back the payment and I shall keep the grove.”

I said to the prince: “I certainly have no regrets. I was merely thinking: From which of my other treasuries, one that is neither too large nor too small, should I take so that the remaining portion can be covered?”

Then Prince Jeta thought: “The Buddha must be most worthy of veneration, and the Dharma and the community of monks must also be most worthy of veneration. Why? [Because they] have moved this elder to make such a great offering, to spend his wealth in such a way. I would now rather construct an enclosure with a gate on this [remaining piece of] ground and offer it to the Buddha and his community.” Then Prince Jeta said to me: “Enough, elder! Don’t bring any more gold to cover this [remaining] piece of ground. I shall construct an enclo- sure with a gate here and offer it to the Buddha and his community.”

Venerable Sāriputta, out of compassion I gave this piece of ground to Prince Jeta. Venerable Sāriputta, in that very summer, I constructed [in the grove] sixteen large dwelling places and sixty storerooms. Ven- erable Sāriputta assisted me during that time.

[As for the present,] the Dharma talk that Venerable Sāriputta gave for this sick man was marvelous, very special. Having heard this

 

 

Dharma talk delivered for a sick man, I am cured of that severe illness, and am happy. Venerable Sāriputta, I have now recovered from my ill- ness, and found peace and comfort. Venerable Sāriputta, accept a meal [from me]!

Venerable Sāriputta consented by remaining silent. The householder [Anāthapiṇḍika], having understood that Venerable Sāriputta had consented by remaining silent, rose from his seat, personally [brought] water for washing [his hands], and offered various kinds of fine dishes, delicious, plentiful, and easy to digest. After the meal, he again brought the water container, and then seated himself on a small seat to one side to listen to the Dharma. Once Anāthapiṇḍika was seated, Venerable Sāriputta expounded the Dharma to him, exhorting, encouraging, and delighting him, using countless skillful means to explain the Dharma. Having exhorted, inspired, and delighted [Anāthapiṇḍika], [Sāriputta] rose from his seat and departed.

At that time, the World-honored One was giving teachings, surrounded by an immense following. Seeing Venerable Sāriputta approaching in the distance, the World-honored One told the monks [in the assembly]:

The monk Sāriputta is endowed with bright wisdom, quick wisdom, lively wisdom, keen wisdom, extensive wisdom, profound wisdom, wisdom that brings release, penetrative wisdom, eloquent wisdom. The monk Sāriputta has achieved genuine wisdom. Why [do I say this]? Regarding the four limbs of stream-entry taught in brief by me, the monk Sāriputta has elaborated on them with ten different explanations for the householder Anāthapiṇḍika.

This is what the Buddha said. Having heard the Buddha’s words, the monks were delighted and remembered them well.

29.  The Discourse by Mahā Koṭṭhita112

Thus have I heard: At one time the Buddha was staying at Rājagaha, in the Bamboo Grove, the Squirrels’ Sanctuary. At that time, in the late afternoon, Venerable Sāriputta rose from sitting in meditation and approached Venerable Mahā Koṭṭhita. Having exchanged courteous greetings, he sat down to one side.


461b

 

 

 

 

 

461c


Venerable Sāriputta said to Venerable Mahā Koṭṭhita: “I would like to ask you some questions. Would you care to hear them?”

Venerable Mahā Koṭṭhita replied: “Venerable Sāriputta, ask whatever you wish. Having heard [your questions], I will [carefully] consider them.”

Venerable Sāriputta then asked:

Venerable friend Mahā Koṭṭhita, is there a condition owing to which a monk accomplishes view, acquires right view and, having attained unwavering pure [confidence] in the Dharma, arrives at the true Dharma?

[Venerable Mahā Koṭṭhita] replied:

There is, Venerable Sāriputta. It is this: a monk knows the unwholesome and knows the roots of the unwholesome. What is knowledge of the unwholesome? It is this: evil bodily actions are unwholesome, evil verbal actions and evil mental actions are unwholesome. This is reckoned to be knowledge of the unwholesome. What is knowledge of the roots of the unwholesome? It is this: greed is a root of the unwholesome; hatred and ignorance are roots of the unwholesome. This is reckoned to be knowledge of the roots of the unwholesome. Venerable Sāriputta, if there is a monk who, in this manner, knows the unwholesome and the roots of the unwholesome, then he is said to be a monk who has accomplished view, acquired right view, and, having attained unwavering pure [con- fidence] in the Dharma, has arrived at the true Dharma.

On hearing this, Venerable Sāriputta spoke in praise: “Very good! Very good, friend Mahā Koṭṭhita!” Having done so, Venerable Sāriputta was delighted and remembered it well.

Venerable Sāriputta then asked further:

Friend Mahā Koṭṭhita, is there another condition owing to which a monk accomplishes view, acquires right view, and, having attained unwavering pure [confidence] in the Dharma, arrives at the true Dharma?

[Mahā Koṭṭhita] replied:

There is, Venerable Sāriputta. It is this: a monk knows the wholesome and knows the roots of the wholesome.

 

 

What is knowledge of the wholesome? It is this: good bodily actions are wholesome, good verbal actions and good mental actions are wholesome. This is reckoned to be knowledge of the wholesome. What is knowledge of the roots of the wholesome? It is this: absence of lust is a root of the wholesome; absence of aversion and

absence of ignorance are roots of the wholesome.

Venerable Sāriputta, if there is a monk who, in this manner, knows the wholesome and knows their roots, then he is said to be a monk who has accomplished view, acquired right view, and, having attained unwa- vering pure [confidence] in the Dharma, has arrived at the true Dharma.

On hearing this, Venerable Sāriputta spoke in praise: “Very good! Very good, friend Mahā Koṭṭhita!” Having done so, Venerable Sāriputta was delighted and remembered it well.

Venerable Sāriputta then asked:

Friend Mahā Koṭṭhita, is there yet another condition owing to which a monk accomplishes view, acquires right view, and, having attained unwavering pure [confidence] in the Dharma, arrives at the true Dharma?

[Mahā Koṭṭhita] replied:

There is, Venerable Sāriputta. It is this: a monk knows nutriment as it really is, knows the arising of nutriment, knows the cessation of nutri- ment, and knows the path [leading to] the cessation of nutriment as it really is.

What is knowledge of nutriment as it really is? It is this: there are four nutriments: the first nutriment is physical food, coarse or fine; the second nutriment is contact; the third nutriment is intention; and the fourth nutriment is consciousness. This is reckoned to be knowledge of nutriment as it really is.

What is knowledge of the arising of nutriment as it really is? It is this: in dependence on craving, nutriment comes to be. This is reckoned to be knowledge of the arising of nutriment as it really is.

What is knowledge of the cessation of nutriment as it really is? It is this: with the cessation of craving, nutriment also ceases. This is reckoned to be knowledge of the cessation of nutriment as it really is.


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

462a

 

 

What is knowledge of the path [leading to] the cessation of nutri- ment as it really is? It is this: the noble eightfold path, from right view to right concentration—eight [factors]. This is reckoned to be knowledge of the path [leading to] the cessation of nutriment as it really is. Venerable Sāriputta, if there is a monk who, in this manner, knows nutriment as it really is, knows the arising of nutriment, knows the ces- sation of nutriment, and knows the path [leading to] the cessation of nutriment as it really is, then he is said to be a monk who has accom- plished view, acquired right view and, having attained unwavering pure [confidence] in the Dharma, has arrived at the true Dharma.

On hearing this, Venerable Sāriputta spoke in praise: “Very good! Very good, friend Mahā Koṭṭhita!” Having done so, Venerable Sāriputta was delighted and remembered it well.

Venerable Sāriputta then asked further:

Friend Mahā Koṭṭhita, is there yet another condition owing to which a monk accomplishes view, acquires right view, and, having attained unwavering pure [confidence] in the Dharma, arrives at the true Dharma?

[Mahā Koṭṭhita] replied:

There is, Venerable Sāriputta. It is this: a monk knows the taints as they really are, knows the arising of the taints, knows the cessation of the taints, and knows the path [leading to] the cessation of the taints as it really is.

What is knowledge of the taints as they really are? There are said to be three taints: the taint of sensual desires, the taint of the process of existence, and the taint of ignorance. This is reckoned to be knowl- edge of the taints as they really are.

What is knowledge of the arising of the taints as it really is? It is this: in dependence on ignorance, the taints come to be. This is reckoned to be knowledge of the arising of taints as it really is.

What is knowledge of the cessation of the taints as it really is? It is this: with the cessation of ignorance, the taints also cease. This is reckoned to be knowledge of the cessation of taints as it really is.

 

 

What is knowledge of the path [leading to] the cessation of the taints as it really is? It is this: the noble eightfold path, from right view to right concentration—eight [factors]. This is reckoned to be knowledge of the path [leading to] the cessation of the taints as it really is.

Venerable Sāriputta, if there is a monk who, in this manner, knows the taints as they really are, knows the arising of the taints, knows the cessation of the taints, and knows the path [leading to] the cessation of the taints as it really is, then he is said to be a monk who has accom- plished view, acquired right view, and, having attained unwavering pure [confidence] in the Dharma, has arrived at the true Dharma.

On hearing this, Venerable Sāriputta spoke in praise: “Very good! Very good, friend Mahā Koṭṭhita!” Having done so, Venerable Sāriputta was delighted and remembered it well.

Venerable Sāriputta then asked further:

Friend Mahā Koṭṭhita, is there yet another condition owing to which a monk accomplishes view, acquires right view, and, having attained unwavering pure [confidence] in the Dharma, arrives at the true Dharma?

[Mahā Koṭṭhita] replied:

There is, Venerable Sāriputta. It is this: a monk knows suffering as it really is, knows the arising of suffering, knows the cessation of suffering, and knows the path [leading to] the cessation of suffering as it really is.

What is knowledge of suffering as it really is? It is this: birth is suffering, old age is suffering, disease is suffering, death is suffering, association with what is disliked is suffering, separation from what is loved is suffering, being unable to get what one wishes is suffering, in short, the five aggregates affected by clinging are suffering. This is reckoned to be knowledge of suffering as it really is.

What is knowledge of the arising of suffering as it really is? It is this: dependent on old age and death, suffering comes to be. This is reckoned to be knowledge of the arising of suffering as it really is.


 

 

 

 

 

462b

 

 

What is knowledge of the cessation of suffering as it really is? It is this: with the cessation of old age and death, suffering also ceases. This is reckoned to be knowledge of the cessation of suffering as it really is. What is knowledge of the path [leading to] the cessation of suf- fering as it really is? It is this: the noble eightfold path, from right view to right concentration—eight [factors]. This is reckoned to be knowledge

of the path [leading to] the cessation of suffering as it really is.

Venerable Sāriputta, if there is a monk who, in this manner, knows suffering as it really is, knows the arising of suffering, knows the ces- sation of suffering, and knows the path [leading to] the cessation of suffering as it really is, then he is said to be a monk who has accom- plished view, acquired right view, and, having attained unwavering pure [confidence] in the Dharma, has arrived at the true Dharma.”

On hearing this, Venerable Sāriputta spoke in praise: “Very good! Very good, friend Mahā Koṭṭhita!” Having done so, Venerable Sāriputta was delighted and remembered it well.

Venerable Sāriputta then asked further:

Friend Mahā Koṭṭhita, is there yet another condition owing to which a monk accomplishes view, acquires right view, and, having attained unwavering pure [confidence] in the Dharma, arrives at the true Dharma?

[Mahā Koṭṭhita] replied:

There is, Venerable Sāriputta. It is this: a monk knows old age and death as they really are, knows the arising of old age and death, knows the cessation of old age and death, and knows the path [leading to] the cessation of old age and death as it really is.

What is knowledge of old age as it really is? It is this: old age brings hoary hair, lost teeth, deteriorating health, hunched body, unsteady step, overweight body, shortness of breath, reliance on a walking cane, shrinking flesh, sagging skin, wrinkles like pockmarks, failing sense faculties, and unsightly complexion. This is reckoned to be old age.

What is knowledge of death? It is this: all living beings, in their

 

 

various forms, are subject to the ending of life, the impermanence, death, dissolution, extinction and breaking up of their life, the stopping of their vital force. This is reckoned to be death. This is the explanation of death and it, along with the explanation of old age that I gave just before, is what is meant by old age and death. This is reckoned to be knowledge of old age and death as they really are.

What is knowledge of the arising of old age and death as it really is? It is this: dependent on birth, old age and death come into being. This is reckoned to be knowledge of the arising of old age and death as it really is.

What is knowledge of the cessation of old age and death as it really is? It is this: with the cessation of birth, old age and death also cease. This is reckoned to be knowledge of the cessation of old age and death as it really is.

What is knowledge of the path [leading to] the cessation of old age and death as it really is? It is this: the noble eightfold path, from right view to right concentration—eight [factors]. This is reckoned to be knowledge of the path [leading to] the cessation of old age and death as it really is.

Venerable Sāriputta, if there is a monk who, in this manner, knows old age and death as they really are, knows the arising of old age and death, knows the cessation of old age and death, and knows the path [leading to] the cessation of old age and death as it really is, then he is said to be a monk who has accomplished view, acquired right view, and, having attained unwavering pure [confidence] in the Dharma, has arrived at the true Dharma.

On hearing this, Venerable Sāriputta spoke in praise: “Very good! Very good, friend Mahā Koṭṭhita!” Having done so, Venerable Sāriputta was delighted and remembered it well.

Venerable Sāriputta then asked further:

Friend Mahā Koṭṭhita, is there yet another condition owing to which a monk accomplishes view, acquires right view and, having attained unwavering pure [confidence] in the Dharma, arrives at the true Dharma?


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

462c

 

 

[Mahā Koṭṭhita] replied:

There is, Venerable Sāriputta. It is this: a monk knows birth as it really is, knows the arising of birth, knows the cessation of birth, and knows the path [leading to] the cessation of birth as it really is.

What is knowledge of birth as it really is? It is this: all living beings, in their various forms, experience birth when they are born, when they arise, when they are formed, when the five aggregates come into being, and when the vital faculties are developed. This is reckoned to be knowledge of birth as it really is.

What is knowledge of the arising of birth as it really is? It is this: dependent on the process of existence, birth comes to be. This is reck- oned to be knowledge of the arising of birth as it really is.

What is knowledge of the cessation of birth as it really is? It is this: with the cessation of the process of existence, birth also ceases. This is reckoned to be knowledge of the cessation of birth as it really is.

What is knowledge of the path [leading to] the cessation of birth as it really is? It is this: the noble eightfold path, from right view to right concentration—eight [factors]. This is reckoned to be knowledge of the path [leading to] the cessation of birth as it really is.

Venerable Sāriputta, if there is a monk who, in this manner, knows birth as it really is, knows the arising of birth, knows the cessation of birth, and knows the path [leading to] the cessation of birth as it really is, then he is said to be a monk who has accomplished view, acquired right view and, having attained unwavering pure [confidence] in the Dharma, has arrived at the true Dharma.

On hearing this, Venerable Sāriputta spoke in praise: “Very good! Very good, friend Mahā Koṭṭhita!” Having done so, Venerable Sāriputta was delighted and remembered it well.

Venerable Sāriputta then asked further:

Friend Mahā Koṭṭhita, is there yet another condition owing to which a monk accomplishes view, acquires right view and, having attained unwavering pure [confidence] in the Dharma, arrives at the true Dharma?

 

 

[Mahā Koṭṭhita] replied:

There is, Venerable Sāriputta. It is this: a monk knows the process of existence as it really is, knows the arising of the process of existence, knows the cessation of the process of existence, and knows the path [leading to] the cessation of the process of existence as it really is. What is knowledge of the process of existence as it really is? It is this: there are three kinds of process of existence: the process of exis- tence in the sensual [realm], the process of existence in the form [realm], and the process of existence in the formless [realm]. This is reckoned

to be knowledge of the process of existence as it really is.

What is knowledge of the arising of the process of existence as it really is? It is this: dependent on clinging, the process of existence comes to be. This is reckoned to be knowledge of the arising of the process of existence as it really is.

What is knowledge of the cessation of the process of existence as it really is? It is this: with the cessation of clinging, the process of exis- tence also ceases. This is reckoned to be knowledge of the cessation of the process of existence as it really is.

What is knowledge of the path [leading to] the cessation of the process of existence as it really is? It is this: the noble eightfold path, from right view to right concentration—eight [factors]. This is reckoned to be knowledge of the path [leading to] the cessation of the process of existence as it really is.

Venerable Sāriputta, if there is a monk who, in this manner, knows the process of existence as it really is, knows the arising of the process of existence, knows the cessation of the process of existence, and knows the path [leading to] the cessation of the process of existence as it really is, then he is said to be a monk who has accomplished view, acquired right view and, having attained unwavering pure [confidence] in the Dharma, has arrived at the true Dharma.

On hearing this, Venerable Sāriputta spoke in praise: “Very good! Very good, friend Mahā Koṭṭhita!” Having done so, Venerable Sāriputta was delighted and remembered it well.


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

463a

 

 

Venerable Sāriputta then asked further:

Friend Mahā Koṭṭhita, is there yet another condition owing to which a monk accomplishes view, acquires right view and, having attained unwavering pure [confidence] in the Dharma, arrives at the true Dharma?

[Mahā Koṭṭhita] replied:

There is, Venerable Sāriputta. It is this: a monk knows clinging as it really is, knows the arising of clinging, knows the cessation of clinging, and knows the path [leading to] the cessation of clinging as it really is.

What is knowledge of clinging as it really is? It is this: there are four kinds of clinging: clinging to sensual desires, clinging to precepts, clinging to views, and clinging to a self. This is reckoned to be knowl- edge of clinging as it really is.

What is knowledge of the arising of clinging as it really is? It is this: dependent on craving, clinging comes to be. This is reckoned to be knowledge of the arising of clinging as it really is.

What is knowledge of the cessation of clinging as it really is? It is this: with the cessation of craving, clinging also ceases. This is reck- oned to be knowledge of the cessation of clinging as it really is.

What is knowledge of the path [leading to] the cessation of clinging as it really is? It is this: the noble eightfold path, from right view to right concentration—eight [factors]. This is reckoned to be knowledge of the path [leading to] the cessation of clinging as it really is.

Venerable Sāriputta, if there is a monk who, in this manner, knows clinging as it really is, knows the arising of clinging, knows the cessation of clinging, and knows the path [leading to] the cessation of clinging as it really is, then he is said to be a monk who has accomplished view, acquired right view and, having attained unwavering pure [confidence] in the Dharma, has arrived at the true Dharma.

On hearing this, Venerable Sāriputta spoke in praise: “Very good! Very good, friend Mahā Koṭṭhita!” Having done so, Venerable Sāriputta was delighted and remembered it well.

 

 

Venerable Sāriputta then asked further:

Friend Mahā Koṭṭhita, is there yet another condition owing to which a monk accomplishes view, acquires right view and, having attained unwavering pure [confidence] in the Dharma, arrives at the true Dharma?

[Mahā Koṭṭhita] replied:

There is, Venerable Sāriputta. It is this: a monk knows craving as it really is, knows the arising of craving, knows the cessation of craving, and knows the path [leading to] the cessation of craving as it really is. What is knowledge of craving as it really is? It is this: there are three kinds of craving: craving [related to] the sensual [realm], craving [related to] the form [realm], and craving [related to] the formless [realm]. This is reckoned to be knowledge of craving as it really is. What is knowledge of the arising of craving as it really is? It is this: dependent on feeling, craving comes to be. This is reckoned to

be knowledge of the arising of craving as it really is.

What is knowledge of the cessation of craving as it really is? It is this: with the cessation of feeling, craving also ceases. This is reckoned to be knowledge of the cessation of craving as it really is.

What is knowledge of the path [leading to] the cessation of craving as it really is? It is this: the noble eightfold path, from right view to right concentration—eight [factors]. This is reckoned to be knowledge of the path [leading to] the cessation of craving as it really is.

Venerable Sāriputta, if there is a monk who, in this manner, knows craving as it really is, knows the arising of craving, knows the cessation of craving, and knows the path [leading to] the cessation of craving as it really is, then he is said to be a monk who has accomplished view, acquired right view and, having attained unwavering pure [confidence] in the Dharma, has arrived at the true Dharma.

On hearing this, Venerable Sāriputta spoke in praise: “Very good! Very good, friend Mahā Koṭṭhita!” Having done so, Venerable Sāriputta was delighted and remembered it well.

Venerable Sāriputta then asked further:


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

463b

 

 

Friend Mahā Koṭṭhita, is there yet another condition owing to which a monk accomplishes view, acquires right view and, having attained unwavering pure [confidence] in the Dharma, arrives at the true Dharma?

[Mahā Koṭṭhita] replied:

There is, Venerable Sāriputta. It is this: a monk knows feeling as it really is, knows the arising of feeling, knows the cessation of feeling, and knows the path [leading to] the cessation of feeling as it really is. What is knowledge of feeling as it really is? It is this: there are three kinds of feeling: pleasant feelings, unpleasant feelings, and nei- ther-unpleasant-nor-pleasant feelings. This is reckoned to be knowledge

of feeling as it really is.

What is knowledge of the arising of feeling as it really is? It is this: dependent on contact, feelings come to be. This is reckoned to be knowledge of the arising of feeling as it really is.

What is knowledge of the cessation of feeling as it really is? It is this: with the cessation of contact, feelings also cease. This is reckoned to be knowledge of the cessation of feeling as it really is.

What is knowledge of the path [leading to] the cessation of feeling as it really is? It is this: the noble eightfold path, from right view to right concentration—eight [factors]. This is reckoned to be knowledge of the path [leading to] the cessation of feeling as it really is.

Venerable Sāriputta, if there is a monk who, in this manner, knows feeling as it really is, knows the arising of feeling, knows the cessation of feeling, and knows the path [leading to] the cessation of feeling as it really is, then he is said to be a monk who has accomplished view, acquired right view and, having attained unwavering pure [confidence] in the Dharma, has arrived at the true Dharma.

On hearing this, Venerable Sāriputta spoke in praise: “Very good! Very good, friend Mahā Koṭṭhita!” Having done so, Venerable Sāriputta was delighted and remembered it well.

Venerable Sāriputta then asked further:

 

 

Friend Mahā Koṭṭhita, is there yet another condition owing to which a monk accomplishes view, acquires right view and, having attained unwavering pure [confidence] in the Dharma, arrives at the true Dharma?

[Mahā Koṭṭhita] replied:

There is, Venerable Sāriputta. It is this: a monk knows contact as it really is, knows the arising of contact, knows the cessation of contact, and knows the path [leading to] the cessation of contact as it really is. What is knowledge of contact as it really is? It is this: there are three kinds of contact: pleasant contact, unpleasant contact, and nei- ther-unpleasant-nor-pleasant contact. This is reckoned to be knowledge

of contact as it really is.

What is knowledge of the arising of contact as it really is? It is this: dependent on the six sense bases, contact comes to be. This is reckoned to be knowledge of the arising of contact as it really is. What is knowledge of the cessation of contact as it really is? It is this: with the cessation of the six sense bases, contact also ceases. This is reckoned to be knowledge of the cessation of contact as it really is.

What is knowledge of the path [leading to] the cessation of contact as it really is? It is this: the noble eightfold path, from right view to right concentration—eight [factors]. This is reckoned to be knowledge of the path [leading to] the cessation of contact as it really is.

Venerable Sāriputta, if there is a monk who, in this manner, knows contact as it really is, knows the arising of contact, knows the cessation of contact, and knows the path [leading to] the cessation of contact as it really is, then he is said to be a monk who has accomplished view, acquired right view, and, having arrived at the true Dharma, has attained unwavering pure [confidence] in the Dharma.

On hearing this, Venerable Sāriputta spoke in praise: “Very good! Very good, friend Mahā Koṭṭhita!” Having done so, Venerable Sāriputta was delighted and remembered it well.

Venerable Sāriputta then asked further:


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

463c

 

 

Friend Mahā Koṭṭhita, is there yet another condition owing to which a monk accomplishes view, acquires right view and, having attained unwavering pure [confidence] in the Dharma, arrives at the true Dharma?

[Mahā Koṭṭhita] replied:

There is, Venerable Sāriputta. It is this: a monk knows the six sense bases as they really are, knows the arising of the six sense bases, knows the cessation of the six sense bases, and knows the path [leading to] the cessation of the six sense bases as it really is.

What is knowledge of the six sense bases as they really are? It is this: [there is] the sense base of the eye, of the ear, of the nose, of the tongue, of the body, and the sense base of the mind. This is reckoned to be knowledge of the six sense bases as they really are.

What is knowledge of the arising of the six sense bases as it really is? It is this: dependent on name-and-form, the six sense bases come to be. This is reckoned to be knowledge of the arising of the six sense bases as it really is.

What is knowledge of the cessation of the six sense bases as it really is? It is this: with the cessation of name-and-form, the six sense bases also cease. This is reckoned to be knowledge of the cessation of the six sense bases as it really is.

What is knowledge of the path [leading to] the cessation of the six sense bases as it really is? It is this: the noble eightfold path, from right view to right concentration—[eight factors]. This is reckoned to be knowledge of the path [leading to] the cessation of the six sense bases as it really is.

Venerable Sāriputta, if there is a monk who, in this manner, knows the six sense bases as they really are, knows the arising of the six sense bases, knows the cessation of the six sense bases, and knows the path [leading to] the cessation of the six sense bases as it really is, then he is said to be a monk who has accomplished view, acquired right view, and, having attained unwavering pure [confidence] in the Dharma, has arrived at the true Dharma.

 

 

On hearing this, Venerable Sāriputta spoke in praise: “Very good! Very good, friend Mahā Koṭṭhita!” Having done so, Venerable Sāriputta was delighted and remembered it well.

Venerable Sāriputta then asked further:

Friend Mahā Koṭṭhita, is there yet another condition owing to which a monk accomplishes view, acquires right view, and, having attained unwavering pure [confidence] in the Dharma, arrives at the true Dharma?

[Mahā Koṭṭhita] replied:

There is, Venerable Sāriputta. It is this: a monk knows name-and-form as it really is, knows the arising of name-and-form, knows the cessation of name-and-form, and knows the path [leading to] the cessation of name-and-form as it really is.

What is knowledge of name? It is this: name consists of the four incorporeal aggregates [among the five aggregates].

What is knowledge of form? It is this: form consists of the four great elements and of what is derived from the four great elements. This is the explanation of form, and it along with the explanation of name that I gave just before, is [what is meant by] name-and-form. This is reckoned to be knowledge of name-and-form as it really is.

What is knowledge of the arising of name-and-form as it really is? It is this: dependent on consciousness, name-and-form comes to be. This is reckoned to be knowledge of the arising of name-and-form as it really is.

What is knowledge of the cessation of name-and-form as it really is? It is this: with the cessation of consciousness, name-and-form also ceases. This is reckoned to be knowledge of the cessation of name- and-form as it really is.

What is knowledge of the path [leading to] the cessation of name- and-form as it really is? It is this: the noble eightfold path, from right view to right concentration—eight [factors]. This is reckoned to be knowledge of the path [leading to] the cessation of name-and-form as it really is.


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

464a

 

 

Venerable Sāriputta, if there is a monk who, in this manner, knows name-and-form as it really is, knows the arising of name-and-form, knows the cessation of name-and-form, and knows the path [leading to] the cessation of name-and-form as it really is, then he is said to be a monk who has accomplished view, acquired right view, and, having attained unwavering pure [confidence] in the Dharma, has arrived at the true Dharma.

On hearing this, Venerable Sāriputta spoke in praise: “Very good! Very good, friend Mahā Koṭṭhita!” Having done so, Venerable Sāriputta was delighted and remembered it well.

Venerable Sāriputta then asked further:

Friend Mahā Koṭṭhita, is there yet another condition owing to which a monk accomplishes view, acquires right view, and, having attained unwavering pure [confidence] in the Dharma, arrives at the true Dharma?

[Mahā Koṭṭhita] replied:

There is, venerable Sāriputta. It is this: a monk knows consciousness as it really is, knows the arising of consciousness, knows the cessation of consciousness, and knows the path [leading to] the cessation of con- sciousness as it really is.

What is knowledge of consciousness as it really is? It is this: there are six types of consciousness: eye consciousness, ear [consciousness], nose [consciousness], tongue [consciousness], body [consciousness], and mind consciousness. This is reckoned to be knowledge of con- sciousness as it really is.

What is knowledge of the arising of consciousness as it really is? It is this: dependent on formations, consciousness comes to be. This is reckoned to be knowledge of the arising of consciousness as it really is.

What is knowledge of the cessation of consciousness as it really is? It is this: with the cessation of formations, consciousness also ceases. This is reckoned to be knowledge of the cessation of consciousness as it really is.

 

 

What is knowledge of the path [leading to] the cessation of con- sciousness as it really is? It is this: the noble eightfold path, from right view to right concentration—eight [factors]. This is reckoned to be knowledge of the path [leading to] the cessation of consciousness as it really is.

Venerable Sāriputta, if there is a monk who, in this manner, knows consciousness as it really is, knows the arising of consciousness, knows the cessation of consciousness, and knows the path [leading to] the cessation of consciousness as it really is, then he is said to be a monk who has accomplished view, acquired right view, and, having attained unwavering pure [confidence] in the Dharma, has arrived at the true Dharma.

On hearing this, Venerable Sāriputta spoke in praise: “Very good! Very good, friend Mahā Koṭṭhita!” Having done so, Venerable Sāriputta was delighted and remembered it well.

Venerable Sāriputta then asked further:

Friend Mahā Koṭṭhita, is there yet another condition owing to which a monk accomplishes view, acquires right view, and, having attained unwavering pure [confidence] in the Dharma, arrives at the true Dharma?

[Mahā Koṭṭhita] replied:

There is, Venerable Sāriputta. It is this: a monk knows formations as they really are, knows the arising of formations, knows the cessation of formations, and knows the path [leading to] the cessation of forma- tions as it really is.

What is knowledge of formations as they really are? It is this: there are three kinds of formations: bodily formations, verbal formations, and mental formations. This is reckoned to be knowledge of formations as they really are.

What is knowledge of the arising of formations as they really are? It is this: dependent on ignorance, formations come to be. This is reck- oned to be knowledge of the arising of formations as it really is.


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

464b

 

 

What is knowledge of the cessation of formations as it really is? It is this: with the cessation of ignorance, formations also cease. This is reckoned to be knowledge of the cessation of formations as it really is. What is knowledge of the path [leading to] the cessation of for- mations as it really is? It is this: the noble eightfold path, from right view to right concentration—eight [factors]. This is reckoned to be knowledge of the path [leading to] the cessation of formations as it

really is.

Venerable Sāriputta, if there is a monk who, in this manner, knows formations as they really are, knows the arising of formations, knows the cessation of formations, and knows the path [leading to] the ces- sation of formations as it really is, then he is said to be a monk who has accomplished view, acquired right view, and, having attained unwa- vering pure [confidence] in the Dharma, has arrived at the true Dharma.

On hearing this, Venerable Sāriputta spoke in praise: “Very good! Very good, friend Mahā Koṭṭhita!” Having done so, Venerable Sāriputta was delighted and remembered it well.

Venerable Sāriputta then asked further: “Friend Mahā Koṭṭhita, when a monk has caused ignorance to cease and knowledge to arise, what further does he need to do?”

Venerable Mahā Koṭṭhita replied: “Venerable Sāriputta, when a monk has caused ignorance to cease and knowledge to arise, there is nothing further that he needs to do.”

On hearing this, Venerable Sāriputta spoke in praise: “Very good! Very good, friend Mahā Koṭṭhita!”

Having discussed the meaning [of the Dharma] in this manner, those two venerable ones were both delighted and [would] remember [this exchange] well; they rose from their seats and departed.

30. The Discourse with the Parable of the Elephant’s Footprint113

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

At that time, Venerable Sāriputta addressed the monks:

 

 

Venerable friends, whatever countless wholesome states there are can all be subsumed under the four noble truths; they are all included in the four noble truths; the four noble truths are declared to be the foremost of all teachings. Why? Because they encompass all wholesome states. Venerable friends, it is just as the elephant’s footprint is foremost among the footprints of all animals, because it is the greatest, the largest. So too, venerable friends, the countless wholesome states are all sub- sumed under the four noble truths; they are all included in the four noble truths; the four noble truths are declared to be the foremost of

all teachings.

What are the four? They are: the noble truth of suffering, [the noble truth of] the arising of suffering, [the noble truth of] the cessation of suffering, and the noble truth of the path [leading to] the cessation of suffering. What, venerable friends, is the noble truth of suffering? It is this: birth is suffering, old age is suffering, disease is suffering, death is suffering, association with what is disliked is suffering, sep- aration from what is loved is suffering, being unable to get what one wishes is suffering; in short, the five aggregates affected by clinging are suffering.

What, venerable friends, are the five aggregates affected by clinging, [which are] suffering? They are: the material form aggregate affected by clinging; the feeling [aggregate affected by clinging]; the perception [aggregate affected by clinging]; the formations [aggregate affected by clinging]; and the consciousness aggregate affected by clinging.

What, venerable friends, is the material form aggregate affected by clinging? It is whatever is corporeal, the four great elements and whatever is derived from the four great elements.

What, venerable friends, are the four great elements? They are the earth element, the water [element], the fire [element], and the air ele- ment. What, venerable friends, is the earth element? There are, venerable friends, two kinds of earth element: there is the internal earth element and the external earth element.

What, venerable friends, is the internal earth element? Whatever internally, being inside the body, is solid and solidified, whatever is inter- nally clung to. And what is that? It is: hair of the head, hair of the body,


 

 

 

 

 

 

 

 

 

 

 

 

 

 

464c

 

 

nails, teeth, coarse and fine skin, flesh, sinews, bones, heart, kidneys, liver, lungs, spleen, intestines, stomach, feces, or whatever else that exists in this body, is found inside it, that is solid, solidified, and is internally clung to. Venerable friends, this is called the internal earth element.

Venerable friends, as for the external earth element—great though it is, pure though it is, beyond reproach though it is—[yet], venerable friends, at times there is an inundation, and then the external earth ele- ment disappears.

Venerable friends, this external earth element—great though it is, pure though it is, beyond reproach though it is—is impermanent by nature, of a nature to be extinguished, of a nature to decay, changing by nature. How much more so this short-lived body that is clung to with craving! [Yet] the unlearned, deluded worldling thinks: “This is me,” “this is mine,” “I belong to this.” [On the other hand,] a learned noble disciple does not think: “This is me,” “this is mine,” “I belong to this.” How could he have such a thought? If people curse him, beat him, and become angry with him, he thinks: “This pain that I am expe- riencing is born of causes and conditions; it is not without causes and conditions. What are the conditions? It is dependent on contact [to be experienced as] painful.”

He contemplates this contact as impermanent; and he contemplates feeling, perception, formations, and consciousness as impermanent. Through [contemplation of] the elements, his mind remains still, one- pointed, concentrated, and imperturbable. If, on a later occasion, other people come and address him with gentle phrases and soft words, he thinks:

This pleasure that I am experiencing is born of causes and condi- tions, it is not without causes and conditions. What are the condi- tions? It is dependent on contact [to be experienced as] pleasant.

He contemplates this contact as impermanent, and he contemplates feeling, perception, formations, and consciousness as impermanent. Through [contemplation of] the elements, his mind remains still, one- pointed, concentrated, and imperturbable. If, on a later occasion, some people, young, middle-aged, or old, come and subject him to various

 

 

objectionable acts—perhaps punching him, stoning him, or harming him with blade or cudgel—then he thinks:

This body that I cling to is of a coarse material substance, derived from the four great elements, born of father and mother, maintained by food and drink, always requiring to be clothed, needing to sit or lie down, to be massaged and bathed, and to endure the worst. [This body is] subject to breaking up, extinction, and dissolution. It is because of this body that I am susceptible to being punched, stoned, and harmed with blade or cudgel.

[Thinking] thus, [the noble disciple] exerts himself energetically without idleness, with upright body and right mindfulness, without forgetfulness and without delusion, his mind becoming one-pointed and concentrated. He thinks:

I will not be neglectful. I will exert myself energetically without idleness, with upright body and right mindfulness, without for- getfulness and without delusion, my mind having become one- pointed and concentrated. This body to which I cling, let it be punched, stoned, and harmed by blade or cudgel, yet I shall ener- getically train in the teaching of the World-honored One.

Venerable friends, the World-honored One has given this teaching: Suppose that bandits have come and are cutting your body limb from limb with a sharp saw. If, while those bandits are cutting your body limb from limb with a sharp saw, you were to have some change in your mind-state, or even utter evil words, then you would be failing and regressing [in your practice].

You should think thus:

If a bandit comes and cuts my body limb from limb with a sharp saw, there will not, because of that, be any change in my mind- state, and I will not even utter evil words. I will arouse compassion toward the person who is cutting my body limb from limb. For his sake I shall imbue my mind with loving-kindness and dwell [mentally] pervading one direction [with loving-kindness],


 

 

 

 

 

 

465a

 

 

likewise the second, the third, and the fourth direction, and also the four intermediate directions, and also above and below, all around, everywhere. With a mind imbued with loving-kindness, free from fetters or resentment, without ill will or quarrel, I shall dwell pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well cultivated.

Venerable friends, if that monk does not, through [recollecting] the Buddha, the Dharma, and the monastic community, dwell in equanimity that is in harmony with what is wholesome, then, venerable friends, this monk should feel embarrassed and ashamed, [thinking:]

As for benefits, I am without them; as for virtuous qualities, I am without them; for I do not dwell in equanimity that is in harmony with what is wholesome through [recollecting] the Buddha, the Dharma, and the monastic community.

Venerable friends, just as a newlywed wife feels embarrassed and ashamed when she sees her in-laws or her husband, know that this monk is like that; he should feel embarrassed and ashamed, [thinking:]

As for benefits, I am without them; as for virtuous qualities, I am without them, for I do not dwell in equanimity that is in harmony with what is wholesome through [recollecting] the Buddha, the Dharma, and the monastic community.

If, however, as a result of feeling embarrassed and ashamed, he [is then able to] dwell in equanimity that is in harmony with what is whole- some, [thinking]: “This is excellent and peaceful, namely, the casting aside of the process of existence, the abandoning of craving, dispassion, and complete cessation without remainder,” then, venerable friends, this monk is reckoned to have trained fully and abundantly.

What, venerable friends, is the water element? Venerable friends, there are two kinds of water element: there is the internal water element and the external water element.

What, venerable friends, is the internal water element? Whatever internally, inside the body, is watery, moistening, and is internally clung

 

 

to; that is to say, brain, brain stem, tears, sweat, snot, phlegm, pus, blood, fat, marrow, spittle, bile, urine, or whatever else exists internally, inside the body, that is watery, moistening, and is internally clung to— this, venerable friends, is called the internal water element.

Venerable friends, as for the external water element — great though it is, pure though it is, beyond reproach though it is—[yet], venerable friends, at times there is a conflagration, and then the external water element disappears.

Venerable friends, this external water element—great though it is, pure though it is, beyond reproach though it is—is impermanent by nature, of a nature to be extinguished, of a nature to decay, changing by nature. How much more so this short-lived body that is clung to with craving!

[Yet] the unlearned, deluded worldling thinks: “This is me,” “this is mine,” “I belong to this.” [On the other hand,] a learned noble disciple does not think: “This is me,” “this is mine,” “I belong to this.” How could he have such a thought? If people curse him, beat him, and become angry with him, he thinks:

This pain that I am experiencing is born of causes and conditions; it is not without causes and conditions. What are the conditions? It is dependent on contact [to be experienced as] painful.

He contemplates this contact as impermanent; and he contemplates feel- ing, perception, formations, and consciousness as impermanent. Through [contemplation of] the elements, his mind remains still, one-pointed, concentrated, and imperturbable. If, on a later occasion, other people come and address him with gentle phrases and soft words, he thinks:

This pleasure that I am experiencing is born of causes and condi- tions, it is not without causes and conditions. What are the condi- tions? It is dependent on contact [to be experienced as] pleasant.

He contemplates this contact as impermanent, and he contemplates feeling, perception, formations, and consciousness as impermanent. Through [contemplation of] the elements, his mind remains still, one- pointed, concentrated, and imperturbable.


 

 

465b

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

465c


If, on a later occasion, some people, young, middle-aged, or old, come and subject him to various objectionable acts—perhaps punching him, stoning him, or harming him with blade or cudgel—then he thinks:

This body that I cling to is of a coarse material substance, derived from the four great elements, born of father and mother, maintained by food and drink, always requiring to be clothed, needing to sit or lie down, to be massaged and bathed, and to endure the worst. [This body is] subject to breaking up, extinction, and dissolution. It is because of this body that I am susceptible to being punched, stoned, and harmed with blade or cudgel.

[Thinking] thus, [the noble disciple] exerts himself energetically, without idleness, with upright body and right mindfulness, without forgetfulness and without delusion, his mind becomes one-pointed and concentrated. He thinks:

I will not be neglectful. I will exert myself energetically, without idleness, with upright body and right mindfulness, without for- getfulness and without delusion, my mind having become one- pointed and concentrated. This body to which I cling, let it be punched, stoned, and harmed by blade or cudgel, yet I shall ener- getically train in the teaching of the World-honored One.

Venerable friends, the World-honored One has given this teaching:

Suppose that bandits have come and are cutting your body limb from limb with a sharp saw. If, while those bandits are cutting your body limb from limb with a sharp saw, you were to have some change in your mind-state, or even utter evil words, then you would be failing and regressing [in your practice].

You should think thus:

If a bandit comes and cuts my body limb from limb with a sharp saw, there will not, because of that, be any change in my mind- state, and I will not even utter evil words. I will arouse compassion toward the person who is cutting my body limb from limb.

 

 

For his sake I shall imbue my mind with loving-kindness and dwell [mentally] pervading one direction [with loving-kindness], likewise the second, the third, and the fourth direction, and also the four intermediate directions, above, and below, all around, everywhere. With a mind imbued with loving-kindness, free from fetters or resentment, without ill will or quarrel, I shall dwell per- vading the entire world [with a mind that is] boundless, exalted, immeasurable, and well cultivated.

Venerable friends, if that monk does not, through [recollecting] the Buddha, the Dharma, and the monastic community, dwell in equanimity that is in harmony with what is wholesome, then, venerable friends, this monk should feel embarrassed and ashamed, [thinking]:

As for benefits, I am without them; as for virtuous qualities, I am without them; for I do not dwell in equanimity that is in harmony with what is wholesome through [recollecting] the Buddha, the Dharma, and the monastic community.

Venerable friends, just as a newlywed wife feels embarrassed and ashamed when she sees her in-laws or her husband, know that this monk is like that; he should feel embarrassed and ashamed [thinking]:

As for benefits, I am without them; as for virtuous qualities, I am without them, for I do not dwell in equanimity that is in harmony with what is wholesome through [recollecting] the Buddha, the Dharma, and the monastic community.

If, however, as a result of feeling embarrassed and ashamed, he [is then able to] dwell in equanimity that is in harmony with what is whole- some, [thinking]: “This is excellent and peaceful, namely, the casting aside of all the process of existence, the abandoning of craving, dis- passion, and complete cessation without remainder,” then, venerable friends, this monk is reckoned to have trained fully and abundantly. What, venerable friends, is the fire element? Venerable friends, there are two kinds of fire element: there is the internal fire element

and the external fire element.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

466a


What, venerable friends, is the internal fire element? Whatever internally, inside the body, is fiery, warming, and is internally clung to; that is to say, that by which the body is kept warm, that by which one becomes feverish, that by which one becomes hot and sweaty, that which gives strength, that by which food and drink are digested, or whatever else exists internally, inside the body, that is fiery, warming, and is internally clung to—this, venerable friends, is called the internal fire element.

Venerable friends, as for the external fire element—great though it is, pure though it is, beyond reproach though it is—[yet], venerable friends, there is a time when the external fire element arises and, having arisen, burns villages, towns, mountain forests, and wilderness; and having burned these, it reaches a road or reaches water, and becomes extinguished for lack of fuel. [Yet,] venerable friends, after such con- flagration, people seek to make fire, by means of drilling wood or bam- boo, or by striking flint.

Venerable friends, this external fire element—great though it is, pure though it is, beyond reproach though it is—is impermanent by nature, of a nature to be extinguished, of a nature to decay, changing by nature. How much more so this short-lived body that is clung to with craving!

[Yet] the unlearned, deluded worldling thinks: “This is me,” “this is mine,” “I belong to this.” [On the other hand,] a learned noble disciple does not think: “This is me,” “this is mine,” “I belong to this.” How could he have such a thought? If people curse him, beat him, and become angry with him, he thinks:

This pain that I am experiencing is born of causes and conditions; it is not without causes and conditions. What are the conditions? It is dependent on contact [to be experienced as] painful.

He contemplates this contact as impermanent; and he contemplates feel- ing, perception, formations, and consciousness as impermanent. Through [contemplation of] the elements, his mind remains still, one-pointed, concentrated, and imperturbable. If, on a later occasion, other people come and address him with gentle phrases and soft words, he thinks:

 

 

This pleasure that I am experiencing is born of causes and condi- tions, it is not without causes and conditions. What are the condi- tions? It is dependent on contact [to be experienced as] pleasant.

He contemplates this contact as impermanent, and he contemplates feeling, perception, formations, and consciousness as impermanent. Through [contemplation of] the elements, his mind remains still, one- pointed, concentrated, and imperturbable. If, on a later occasion, some people, young, middle-aged, or old, come and subject him to various objectionable acts—perhaps punching him, stoning him, or harming him with blade or cudgel—then he thinks:

This body that I cling to is of a coarse material substance, derived from the four great elements, born of father and mother, maintained by food and drink, always requiring to be clothed, needing to sit or lie down, to be massaged and bathed, and to endure the worst. [This body is] subject to breaking up, extinction, and dissolution. It is because of this body that I am susceptible to being punched, stoned, and harmed with blade or cudgel.

[Thinking] thus, [the noble disciple] exerts himself energetically, with- out idleness, with upright body and right mindfulness, without for- getfulness and without delusion, his mind becoming one-pointed and concentrated.

He thinks:

I will exert myself energetically, without idleness, with upright body and right mindfulness, without forgetfulness and without delusion, my mind having become one-pointed and concentrated. This body to which I cling, let it be punched, stoned, and harmed by blade or cudgel, yet I shall energetically train in the teaching of the World-honored One.

Venerable friends, the World-honored One has given this teaching: Suppose that bandits have come and are cutting your body limb from limb with a sharp saw. If, while those bandits are cutting your body limb from limb with a sharp saw, you were to have some change in

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

466b


your mind-state, or even utter evil words, then you would be failing and regressing [in your practice].

You should think thus:

If a bandit comes and cuts my body limb from limb with a sharp saw, there will not, because of that, be any change in my mind- state, and I will not even utter evil words. I will arouse compassion toward the person who is cutting my body limb from limb. For his sake I shall imbue my mind with loving-kindness and dwell [mentally] pervading one direction [with loving-kindness], likewise the second, third, and fourth directions, and also the four intermediate directions, above, and below, all around, everywhere. With a mind imbued with loving-kindness, free from fetters or resentment, without ill will or quarrel, I shall dwell pervading the entire world [with a mind that is] boundless, exalted, immeasurable,

and well cultivated.

Venerable friends, if that monk does not, through [recollecting] the Buddha, the Dharma, and the monastic community, dwell in equanimity that is in harmony with what is wholesome, then, venerable friends, this monk should feel embarrassed and ashamed, [thinking]:

As for benefits, I am without them; as for virtuous qualities, I am without them; for I do not dwell in equanimity that is in harmony with what is wholesome through [recollecting] the Buddha, the Dharma, and the monastic community.

Venerable friends, just as a newlywed wife feels embarrassed and ashamed when she sees her in-laws or her husband, know that this monk is like that; he should feel embarrassed and ashamed [thinking]:

As for benefits, I am without them; as for virtuous qualities, I am without them, for I do not dwell in equanimity that is in harmony with what is wholesome through [recollecting] the Buddha, the Dharma, and the monastic community.

If, however, as a result of feeling embarrassed and ashamed, he [is then able to] dwell in equanimity that is in harmony with what is wholesome,

 

 

[thinking]: “This is excellent and peaceful, namely, the casting aside of all the process of existence, the abandoning of craving, dispassion, and complete cessation without remainder,” then, venerable friends, this monk is reckoned to have trained fully and abundantly.

What, venerable friends, is the air element? Venerable friends, there are two kinds of air element: there is the internal air element and the external air element.

What, venerable friends, is the internal air element? Whatever inter- nally, inside the body, is airy, moving, and is internally clung to; that is to say, upward winds, downward winds, winds in the bowels, coursing winds, pulling and contracting winds, stabbing winds, pushing winds, circulating winds, winds in the limbs, out-breath, in-breath, or whatever else internally, inside the body, is airy, moving, and is internally clung to—this, venerable friends, is called the internal wind element.

Venerable friends, as for the external wind element—great though it is, pure though it is, beyond reproach though it is—[yet], venerable friends, there are times when the external air element arises and, having arisen, knocks over houses, uproots trees, and causes landslides. When it encounters a mountain or the face of a cliff, it stops and becomes still. [Yet,] friends, when the external air element becomes still, people seek to make wind by using a fan, a palm frond, or a cloth.

Venerable friends, this external air element—great though it is, pure though it is, beyond reproach though it is—is impermanent by nature, of a nature to be extinguished, of a nature to decay, changing by nature. How much more so this short-lived body that is clung to with craving!

[Yet] the unlearned, deluded worldling thinks: “This is me,” “this is mine,” “I belong to this.” [On the other hand,] a learned noble disciple does not think: “This is me,” “this is mine,” “I belong to this.” How could he have such a thought? If people curse him, beat him, and become angry with him, he thinks:

This pain that I am experiencing is born of causes and conditions; it is not without causes and conditions. What are the conditions? It is dependent on contact [to be experienced as] painful.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

466c


He contemplates this contact as impermanent; and he contemplates feel- ing, perception, formations, and consciousness as impermanent. Through [contemplation of] the elements, his mind remains still, one-pointed, concentrated, and imperturbable. If, on a later occasion, other people come and address him with gentle phrases and soft words, he thinks:

This pleasure that I am experiencing is born of causes and condi- tions, it is not without causes and conditions. What are the condi- tions? It is dependent on contact [to be experienced as] pleasant.

He contemplates this contact as impermanent, and he contemplates feeling, perception, formations, and consciousness as impermanent. Through [contemplation of] the elements, his mind remains still, one- pointed, concentrated, and imperturbable.

If, on a later occasion, some people, young, middle-aged, or old, come and subject him to various objectionable acts—perhaps punching him, stoning him, or harming him with blade or cudgel—then he thinks:

This body that I cling to is of a coarse material substance, derived from the four great elements, born of father and mother, maintained by food and drink, always requiring to be clothed, needing to sit or lie down, to be massaged and bathed, and to endure the worst. [This body is] subject to breaking up, extinction, and dissolution. It is because of this body that I am susceptible to being punched, stoned, and harmed with blade or cudgel.

[Thinking] thus, [the noble disciple] exerts himself energetically, without idleness, with upright body and right mindfulness, without forgetfulness and without delusion, his mind becoming one-pointed and concentrated.

He thinks:

I will exert myself energetically, without idleness, with upright body and right mindfulness, without forgetfulness and without delusion, my mind having become one-pointed and concentrated. This body to which I cling, let it be punched, stoned, and harmed by blade or cudgel, yet I shall energetically train in the teaching of the World-honored One.

 

 

Venerable friends, the World-honored One has given this teaching: Suppose that bandits have come and are cutting your body limb from limb with a sharp saw. If, while those bandits are cutting your body limb from limb with a sharp saw, you were to have some change in your mind-state, or even utter evil words, then you would be failing and regressing [in your practice].

You should think thus:

If a bandit comes and cuts my body limb from limb with a sharp saw, there will not, because of that, be any change in my mind- state, and I will not even utter evil words. I will arouse compassion toward the person who is cutting my body limb from limb. For his sake I shall imbue my mind with loving-kindness and dwell [mentally] pervading one direction [with loving-kindness], likewise the second, the third, and the fourth direction, and also the four intermediate directions, above, and below, all around, everywhere. With a mind imbued with loving-kindness, free from fetters or resentment, without ill will or quarrel, I shall dwell per- vading the entire world [with a mind that is] boundless, exalted,

immeasurable, and well cultivated.

Venerable friends, if that monk does not, through [recollecting] the Buddha, the Dharma, and the monastic community, dwell in equanimity that is in harmony with what is wholesome, then, venerable friends, this monk should feel embarrassed and ashamed, [thinking]:

As for benefits, I am without them; as for virtuous qualities, I am without them; for I do not dwell in equanimity that is in harmony with what is wholesome through [recollecting] the Buddha, the Dharma, and the monastic community.

Venerable friends, just as a newlywed wife feels embarrassed and ashamed when she sees her in-laws or her husband, know that this monk is like that; he should feel embarrassed and ashamed [thinking]:

As for benefits, I am without them; as for virtuous qualities, I am without them, for I do not dwell in equanimity that is in harmony

 

 

 

 

 

 

 

 

 

 

 

 

467a


with what is wholesome through [recollecting] the Buddha, the Dharma, and the monastic community.

If, however, as a result of feeling embarrassed and ashamed, he [is then able to] dwell in equanimity that is in harmony with what is whole- some, [thinking]: “This is excellent and peaceful, namely, the casting aside of all the process of existence, the abandoning of craving, dis- passion, and complete cessation without remainder,” then, venerable friends, this monk is reckoned to have trained fully and abundantly. Venerable friends, just as when a space is enclosed by timber, clay,

and reeds it comes to be termed a “house,” so too, venerable friends, it is with this body: know that when a space is enclosed by sinews, bones, skin, flesh, and blood it comes to be termed a “body.”

Venerable friends, if internally the eye sense base is not intact, [and if] external forms are not illuminated by light, so that no awareness occurs, then eye consciousness does not come to arise.

Venerable friends, if [however,] internally the eye sense base is intact, [and if] external forms are illuminated by light so that awareness occurs, then eye consciousness comes to arise.

Venerable friends, the internal eye sense base and forms—[that is,] the external forms cognized by eye consciousness—belong to the material form aggregate. Any feeling [that thus] comes to be belongs to the feeling aggregate. Any perception [that thus] comes to be belongs to the perception aggregate. Any volitional formation [that thus] comes to be belongs to the volitional formations aggregate. Any consciousness [that thus] comes to be belongs to the consciousness aggregate. This is how one contemplates the conjunction of the aggregates.

Venerable friends, the World-honored One has also given this teaching: “If one sees dependent origination, one sees the Dharma; if one sees the Dharma, one sees dependent origination.” Why?

Venerable friends, the World-honored One teaches that the five aggregates affected by clinging—the material form aggregate affected by clinging, the feeling [aggregate affected by clinging], the perception [aggregate affected by clinging], the formations [aggregate affected by clinging], and the consciousness aggregate affected by clinging— arise from causes and conditions.

 

 

Venerable friends, if internally the ear. . . , the nose. . . , the tongue. . . , the body. . . , the mind sense base is not intact, [and if] external mind objects are not illuminated by light114 so that no awareness occurs, then mind consciousness does not arise.

Venerable friends, if internally the mind sense base is intact, [and if] external mind objects are illuminated by light so that awareness occurs, then mind consciousness comes to arise.

Venerable friends, the internal mind sense base and mind objects— [that is,] the external mind objects cognized by mind consciousness— belong to the material form aggregate.115 Any feeling [that thus] comes to be belongs to the feeling aggregate. Any perception [that thus] comes to be belongs to the perception aggregate. Any volitional formation [that thus] comes to be belongs to the volitional formations aggregate. Any consciousness [that thus] comes to be belongs to the consciousness aggre- gate. This is how one contemplates the conjunction of the aggregates. Venerable friends, the World-honored One has also given this teaching: “If one sees dependent origination, one sees the Dharma; if

one sees the Dharma, one sees dependent origination.” Why?

Venerable friends, the World-honored One teaches that the five aggregates affected by clinging—the material form aggregate affected by clinging, the feeling [aggregate affected by clinging], the perception [aggregate affected by clinging], the formations aggregate [affected by clinging], and the consciousness aggregate affected by clinging— arise from causes and conditions. [One who contemplates this] becomes disenchanted with past, future, and present [manifestations of the] five aggregates affected by clinging. Being disenchanted, he becomes dis- passionate. Through dispassion he becomes liberated. Being liberated, he knows he is liberated, he knows as it really is: “Birth is ended, the holy life has been established, what was to be done has been done. There will not be another existence.”

Venerable friends, such a monk is reckoned to have trained fully and abundantly.

This is what the venerable Sāriputta said. Having heard the venerable Sāriputta’s words, the monks were delighted and remembered them well.

 

 

 

 

 

467b


31.  The Discourse on Discerning the Noble Truths116

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

At that time, the World-honored One addressed the monks:

This is the proper mode of teaching the Dharma, namely: to fully encompass the four noble truths, to fully examine them, analyze them, reveal, exhibit, describe, and announce them, and to advance [under- standing] of them.

Tathāgatas in the past, without attachment and fully awakened, employed this proper mode of teaching the Dharma, namely: to fully encompass the four noble truths, to fully examine them, analyze them, reveal, exhibit, describe, and announce them, and to advance [under- standing] of them.

Tathāgatas in the future, without attachments and fully awakened, will employ this proper mode of teaching the Dharma, namely: to fully encompass the four noble truths, to fully examine them, analyze them, reveal, exhibit, describe, and announce them, and to advance [under- standing] of them.

I, too, the Tathāgata of the present, without attachment and fully awakened, employ this proper mode of teaching the Dharma, namely: to fully encompass the four noble truths, to fully examine them, analyze them, reveal, exhibit, describe, and announce them, and to advance [understanding] of them.

The monk Sāriputta is endowed with bright wisdom, quick wisdom, lively wisdom, keen wisdom, extensive wisdom, profound wisdom, wis- dom that brings release, penetrative wisdom, eloquent wisdom. The monk Sāriputta has achieved genuine wisdom. Why [do I say this]? Because after I teach the four noble truths in brief, the monk Sāriputta is then able to explain them to others in detail, to fully encom- pass them, to fully examine them, analyze them, reveal, exhibit, describe, and announce them, and to advance [understanding] of them. And when the monk Sāriputta teaches and explains in detail the four noble truths, analyzing them, revealing, exhibiting, describing,

 

 

and announcing them, and advancing [understanding] of them, he causes countless beings to gain insight [into them].

The monk Sāriputta is able to guide and train others through [estab- lishing them in] right view, [while] the monk Moggallāna is able to establish them in the highest goal, namely the complete cessation of the taints. The monk Sāriputta is like a mother, “giving birth to” his companions in the holy life, [while] the monk Moggallāna is like a nurse, nurturing his companions in the holy life. For this reason, [their] companions in the holy life should respect, honor, venerate, and pay homage to the monks Sāriputta and Moggallāna. Why? The monks Sāriputta and Moggallāna seek to benefit their companions in the holy life, seek their well-being and happiness.

Having said this, the World-honored One rose from his seat and went into his dwelling to sit in meditation. Then, the venerable Sāriputta addressed the monks:

Venerable friends, the World-honored One has appeared in this world for our sake. He has widely taught and explained the four noble truths, analyzed them, revealed, exhibited, described, and announced them, and advanced [understanding] of them. What are the four? They are: the noble truth of suffering, [the noble truth of] the arising of suffering, [the noble truth of] the cessation of suffering, and the noble truth of the path [leading to] the cessation of suffering. What, venerable friends, is the noble truth of suffering? Birth is suffering, old age is suffering, disease is suffering, death is suffering, association with what is disliked is suffering, separation from what is loved is suffering, being unable to get what one wishes is suffering; in short, the five aggregates affected by clinging are suffering.

Venerable friends, [when] it is said, “birth is suffering,” on what basis is this said? Venerable friends, “birth” is when living beings, in their various forms, experience birth, when they are born, when they are brought into existence, when they are formed, when the five aggre- gates come into being, and when the vital faculties develop—this is called birth. [As for] “birth is suffering”—venerable friends, when living beings are born, they experience physical pain, experience it


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

467c

 

 

throughout, feel it, feel it throughout; they experience mental pain, experience it throughout, feel it, feel it throughout; they experience physical and mental pain, experience it throughout, feel it, feel it through- out. They experience physical fever, experience it throughout, feel it, feel it throughout; they experience mental fever, experience it throughout, feel it, feel it throughout; they experience physical and mental fever, experience it throughout, feel it, feel it throughout. They experience strong physical fever, affliction, and anguish, experience it throughout, feel it, feel it throughout; they experience strong mental fever, affliction, and anguish, experience it throughout, feel it, feel it throughout; they experience strong physical and mental fever, affliction, and anguish, experience it throughout, feel it, feel it throughout. Venerable friends, [when] it is said, “birth is suffering,” it is said on this basis.

Venerable friends, [when] it is said, “old age is suffering,” on what basis is this said? Venerable friends, “old age” is when living beings in their various forms become senile, with hoary hair, lost teeth, deteriorating health, hunched body, unsteady step, overweight body, shortness of breath, reliance on a walking cane, shrinking flesh, sagging skin, wrinkles like pockmarks, failing sense faculties, and unsightly complexion. This is called old age.

[As for] “old age is suffering”—venerable friends, when living beings become old, they experience physical pain, experience it through- out, feel it, feel it throughout; they experience mental pain, experience it throughout, feel it, feel it throughout; they experience physical and mental pain, experience it throughout, feel it, feel it throughout. They experience physical fever, experience it throughout, feel it, feel it through- out; they experience mental fever, experience it throughout, feel it, feel it throughout; they experience physical and mental fever, experience it throughout, feel it, feel it throughout. They experience strong physical fever, affliction, and anguish, experience it throughout, feel it, feel it throughout; they experience strong mental fever, affliction, and anguish, experience it throughout, feel it, feel it throughout; they experience strong physical and mental fever, affliction, and anguish, experience it throughout, feel it, feel it throughout. Venerable friends, [when] it is said, “old age is suffering,” it is said on this basis.

 

 

Venerable friends, [when] it is said, “disease is suffering,” on what basis is this said? Venerable friends, “disease” refers to headache, sore eyes, earache, sore nose, pain in the face, sore lips, toothache, pain in the tongue, pain in the palate, sore throat, panting, coughing, vomiting, hoarseness, epilepsy, swelling, hypersalivation, bloody phlegm, fever, emaciation, hemorrhoids, and diarrhea. When these and the various other symptoms of disease arise, they do so in dependence on contact. They do not arise independently of the mind, [though] they manifest in the body. Such is disease.

[As for] “disease is suffering”—venerable friends, when living beings become diseased, they experience physical pain, experience it throughout, feel it, feel it throughout; they experience mental pain, experience it throughout, feel it, feel it throughout; they experience physical and mental pain, experience it throughout, feel it, feel it throughout. They experience physical fever, experience it throughout, feel it, feel it throughout; they experience mental fever, experience it throughout, feel it, feel it throughout; they experience physical and mental fever, experience it throughout, feel it, feel it throughout. They experience strong physical fever, affliction, and anguish, experience it throughout, feel it, feel it throughout; they experience strong mental fever, affliction, and anguish, experience it throughout, feel it, feel it throughout; they experience strong physical and mental fever, affliction, and anguish, experience it throughout, feel it, feel it throughout. Ven- erable friends, [when] it is said, “disease is suffering,” it is said on this basis.

Venerable friends, [when] it is said, “death is suffering,” on what basis is this said? Venerable friends, “death” is when sentient beings, in their various forms, come to the end of life and [succumb to] imper- manence; when they die, disappear, break up, and are extinguished; when their life span is ended, destroyed; when their vital force shuts down. This is called death.

[As for] “death is suffering”—venerable friends, when living beings die, they experience physical pain, experience it throughout, feel it, feel it throughout; they experience mental pain, experience it throughout, feel it, feel it throughout; they experience physical and


 

 

 

 

 

 

 

 

 

 

 

 

 

 

468a

 

 

mental pain, experience it throughout, feel it, feel it throughout. They experience physical fever, experience it throughout, feel it, feel it throughout; they experience mental fever, experience it throughout, feel it, feel it throughout; they experience physical and mental fever, experience it throughout, feel it, feel it throughout. They experience strong physical fever, affliction, and anguish, experience it throughout, feel it, feel it throughout; they experience strong mental fever, affliction, and anguish, experience it throughout, feel it, feel it throughout; they experience strong physical and mental fever, affliction, and anguish, experience it throughout, feel it, feel it throughout. Venerable friends, [when] it is said, “death is suffering,” it is said on this basis.

Venerable friends, [when] it is said, “association with what is dis- liked is suffering,” on what basis is this said? Venerable friends, with regard to “association with what is disliked,” living beings truly have six internal sense bases; and when, by way of the eye, ear, nose, tongue, body, or mind, they sense an unliked object and find themselves together with it, in company with it, associated with it, conjoined with it, then they experience suffering. It is the same with the external sense objects, and also with [the resulting] contact, feeling, perception, volition, and craving.

Venerable friends, living beings truly consist of the six elements; and when, by way of the earth element, water [element], fire [element], air [element], space [element], or consciousness element, they encounter an unliked object and find themselves together with it, in company with it, associated with it, conjoined with it, then they experience suf- fering. This is called association with what is disliked.

[As for] “association with what is disliked is suffering” —venerable friends, when living beings are associated with what they dislike, they experience physical pain, experience it throughout, feel it, feel it throughout; they experience mental pain, experience it throughout, feel it, feel it throughout; they experience physical and mental pain, experience it throughout, feel it, feel it throughout. Venerable friends, [when] it is said, “association with what is disliked is suffering,” it is said on this basis.

 

 

Venerable friends, [when] it is said, “separation from what is loved is suffering,” on what basis is this said? Venerable friends, with regard to “separation from what is loved,” living beings truly have six internal sense bases; and when, by way of the eye, ear, nose, tongue, body, or mind, they sense a loved object and find themselves separated from it, not connected with it, divided from it, not associated with it, not con- joined with it, then they experience suffering.

It is the same with the external sense objects, and also with [the resulting] contact, feeling, perception, volition, and craving. Venerable friends, living beings truly consist of the six elements; and when, by way of the earth element, water [element], fire [element], air [element], space [element], or consciousness element, they encounter a loved object and find themselves separated from it, not connected with it, divided from it, not associated with it, not conjoined with it, then they experience suffering. This is called separation from what is loved. [As for] “separation from what is loved is suffering”—venerable friends, when living beings are separated from what they love, they experience physical pain, experience it throughout, feel it, feel it throughout; they experience mental pain, experience it throughout, feel it, feel it throughout; they experience physical and mental pain, experience it throughout, feel it, feel it throughout. Venerable friends, [when] it is said, “separation from what is loved is suffering,” it is said

on this basis.

Venerable friends, [when] it is said, “being unable to get what one wishes is suffering,” on what basis is this said? Venerable friends, living beings, who are subject to birth, who are not free from birth, wish not to be subject to birth– but this truly cannot be achieved by [mere] wishing. [Living beings, who are subject to] old age. . . , death.

. . , sorrow and lamentation, who are not free from sorrow and lamen- tation, wish not to be subject to sorrow and lamentation—but this too cannot be achieved by [mere] wishing.

Venerable friends, living beings who are actually experiencing pain, which is unpleasant and disagreeable, think: “I am experiencing pain, which is unpleasant and disagreeable. I wish this would change


 

 

 

 

 

 

 

 

 

 

 

 

 

468b

 

 

and become agreeable!”—but this too cannot be achieved by [mere] wishing.

Venerable friends, living beings, who are actually experiencing pleasure, which is agreeable, think: “I am experiencing pleasure, which is agreeable. I wish this could last forever, remain, and not be subject to change!”—but this too cannot be achieved by [mere] wishing. Venerable friends, living beings who are actually experiencing intentions and perceptions that are unpleasant and disagreeable, think: “I am experiencing intentions and perceptions that are unpleasant and disagreeable. I wish these would change and become agreeable!”—

but this too cannot be achieved by [mere] wishing.

Venerable friends, living beings who are actually experiencing intentions and perceptions that are agreeable, think: “I am experiencing intentions and perceptions that are agreeable. I wish these could last forever, remain, and not be subject to change!”—but this too cannot be achieved by [mere] wishing. Venerable friends, [when] it is said “being unable to get what one wishes is suffering,” it is said on this basis.

Venerable friends, [when] it is said, “in short, the five aggregates affected by clinging are suffering,” on what basis is this said? There are the material form aggregate affected by clinging, the feeling [aggre- gate affected by clinging], the perception [aggregate affected by cling- ing], the formations [aggregate affected by clinging], and the con- sciousness aggregate affected by clinging. Venerable friends, [when] it is said, “in short, the five aggregates affected by clinging are suffer- ing,” it is said on this basis.

Venerable friends, the noble truth of suffering was so in the past, the noble truth of suffering will be so in the future, and is so in the present. It is genuinely true, not false; it does not depart from the way things are; it is not distorted; it is genuinely true, exact, and valid; it is truth that accords with the way things are. It is what the noble ones are endowed with, what the noble ones know, what the noble ones see, what the noble ones comprehend, what the noble ones attain, what the noble ones fully awaken to. For these reasons it is called the “noble” truth of suffering.

 

 

What, venerable friends, is the noble truth of the arising of suffering due to the arising of craving? Living beings truly have craving associated with the six internal sense bases, with the eye, ear, nose, tongue, body, and mind. When there is craving, affection, defilement, and attachment associated with these, that is called arising.

Venerable friends, a learned noble disciple knows: “Thus I under- stand this teaching, thus I see it, thus I comprehend it, thus I contemplate it, thus I realize it.” This is what is called the noble truth of the arising of suffering [due to] the arising of craving.

How does he [the noble disciple] know it thus? If there is craving for one’s wife, children, male and female servants, messengers, retainers, fields, houses, shops, income, and wealth; if, when working on behalf of them, there is craving, affection, defilement, and attachment, then this is called arising. [This is how] he knows this noble truth of the arising of suffering [due to] the arising of craving. It is the same with the external sense objects, and again with the [associated] contact, feel- ing, perception, volition, and craving.

Venerable friends, living beings truly have craving for the six ele- ments, for the earth element, the water [element], the fire [element], the air [element], the space [element], and the consciousness element. When there is craving, affection, defilement, and attachment associated with these, that is called the arising [of suffering].

Venerable friends, a learned noble disciple knows: “Thus I under- stand this teaching, thus I see it, thus I comprehend it, thus I contemplate it, thus I realize it.” This is what is called the noble truth of the arising of suffering [due to] the arising of craving.

How does he [the noble disciple] know it thus? If there is craving for one’s wife, children, male and female servants, messengers, retainers, fields, houses, shops, income, and wealth; if, when working on behalf of them, there is craving, affection, defilement, and attachment, then this is called the arising [of suffering]. [This is how] he knows this noble truth of the arising of suffering [due to] the arising of craving.

Venerable friends, the noble truth of the arising of suffering [due to] the arising of craving was so in the past, the noble truth of suffering [due to] the arising of craving will be so in the future, and is so in the


 

 

468c

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

469a


present. It is genuinely true, not false; it does not depart from the way things are; it is not distorted; it is genuinely true, exact, and valid; it is truth that accords with the way things are. It is what the noble ones are endowed with, what the noble ones know, what the noble ones see, what the noble ones comprehend, what the noble ones attain, what the noble ones fully awaken to. For these reasons it is called the “noble” truth of the arising of suffering [due to] the arising of craving.

What, venerable friends, is the noble truth of the cessation of suf- fering [due to] the cessation of craving? Living beings truly have craving associated with the six internal sense bases, with the eye, ear, nose, tongue, body, and mind. [But] when one is liberated [from this craving], without defilement or attachment, [through] discarding and expelling, through dispassion, it gets extinguished and stops—that is called the cessation of suffering.

Venerable friends, a learned noble disciple knows: “Thus I understand this teaching, thus I see it, thus I comprehend it, thus I contemplate it, thus I realize it.” This is what is called the noble truth of the cessation of suffering [due to] the cessation of craving. How does he know it thus? If there is no craving for one’s wife, children, male and female servants, messengers, retainers, fields, houses, shops, income, and wealth; if, when working on behalf of them, one is liberated [from this craving], without defilement or attachment, [through] discarding and expelling, through dispassion, it gets extinguished and stops—that is called the cessation of suffering.

This is how he knows the noble truth of the cessation of suffering [due to] the cessation of craving. It is the same with the external sense objects, and again with the [associated] contact, feeling, perception, volition, and craving.

Venerable friends, living beings truly have craving for the six elements, for the earth element, the water [element], the fire [ele- ment], the air [element], the space [element], and the consciousness element. [But] when one is liberated [from this craving], without defilement or attachment, [through] discarding and expelling, through dispassion, it gets extinguished and stops—that is called the cessation of suffering.

 

 

Venerable friends, a learned noble disciple knows: “Thus I under- stand this teaching, thus I see it, thus I comprehend it, thus I contemplate it, thus I realize it.” This is what is called the noble truth of the cessation of suffering [due to] the cessation of craving. How does he know it thus? If there is no craving for one’s wife, children, male and female servants, messengers, retainers, fields, houses, shops, income, and wealth; if, when working on behalf of them, one is liberated [from this craving], without defilement or attachment, [through] discarding and expelling, through dispassion, it gets extinguished and stops—that is called the cessation of suffering. This is how he knows the noble truth of the cessation of suffering [due to] the cessation of craving.

Venerable friends, the noble truth of the cessation of suffering [due to] the cessation of craving was so in the past, the noble truth of the cessation of suffering [due to] the cessation of craving will be so in the future, and is so in the present. It is genuinely true, not false; it does not depart from the way things are; it is not distorted; it is genuinely true, exact, and valid; it is truth that accords with the way things are. It is what the noble ones are endowed with, what the noble ones know, what the noble ones see, what the noble ones comprehend, what the noble ones attain, what the noble ones fully awaken to. For these reasons it is called the “noble” truth of the cessation of suffering [due to] the cessation of craving.

What, venerable friends, is the noble truth of the path [leading to] the cessation [of suffering]. It is this: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

What, venerable friends, is right view? When the noble disciple is mindful of suffering as suffering, . . . of its arising as its arising, . . of its cessation as its cessation, and mindful of the path as the path; or when he contemplates his former actions; or when he trains to be mind- ful of all formations; or when he sees the danger in all formations; or when he sees the tranquility and calm of nirvana; or when he, free from attachment, mindfully contemplates the mind as liberated—whatever therein is investigation, comprehensive investigation, successive inves- tigation, investigation of phenomena, examination, comprehensive

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

469b


examination, observation, knowledge, and realization—that is called right view.

What, venerable friends, is right intention? When the noble disciple is mindful of suffering as suffering, . . . of its arising as its arising, . .

. of its cessation as its cessation, and mindful of the path as the path; or when he contemplates his former actions; or when he trains to be mindful of all formations; or when he sees the danger in all formations; or when he sees the tranquility and calm of nirvana; or when he, being freed from attachment, mindfully contemplates the mind as liberated— whatever therein is mental thought, comprehensive thought, appropriate thought, thinking of what should be thought of, aspiring to what should be aspired to—this is called right intention.

What, venerable friends, is right speech? When the noble disciple is mindful of suffering as suffering, . . . of its arising as its arising, . . . of its cessation as its cessation, and mindful of the path as the path; or when he contemplates his former actions; or when he trains to be mind- ful of all formations; or when he sees the danger in all formations; or when he sees the tranquility and calm of nirvana; or when he, free from attachment, mindfully contemplates the mind as liberated—then what- ever therein, in addition to the four kinds of good verbal conduct [abstention from lying, etc.], constitutes abstaining and abandoning of every other kind of evil verbal conduct, not practicing it, not doing it, not condoning it, not associating with it—this is called right speech.

What, venerable friends, is right action? When the noble disciple is mindful of suffering as suffering, . . . of its arising as its arising, . . . of its cessation as its cessation, and mindful of the path as the path; or when he contemplates his former actions; or when he trains to be mindful of all formations; or when he sees the danger in all formations; or when he sees the tranquility and calm of nirvana; or when he, free from attach- ment, mindfully contemplates the mind as liberated—whatever therein, in addition to the three kinds of good bodily conduct [abstention from killing etc.] constitutes abstaining and abandoning of every other kind of evil bodily conduct, not practicing it, not doing it, not condoning it, not associating with it—this is called right action.

 

 

What, venerable friends, is right livelihood? When the noble dis- ciple is mindful of suffering as suffering, . . . of its arising as its arising, . . . of its cessation as its cessation, and mindful of the path as the path; or when he contemplates his former actions; or when he trains to be mindful of all formations; or when he sees the danger in all formations; or when he sees the tranquility and calm of nirvana; or when he, free from attachment, mindfully contemplates the mind as liberated—whatever therein is not seeking [to make a livelihood] by inappropriate means, nor out of excessive desire and dissatisfaction, nor by the various forms of wrong livelihood, [such as] performing tricks or incantations, but instead seeking robes in ways that are in accordance with the Dharma, not contrary to the Dharma, seeking food, beds, and seats in ways that are in accordance with the Dharma, not contrary to the Dharma—this is called right livelihood.

What, venerable friends, is right effort? When the noble disciple is mindful of suffering as suffering, . . . of its arising as its arising, . . . of its cessation as its cessation, and mindful of the path as the path; or when he contemplates his former actions; or when he trains to be mindful of all formations; or when he sees the danger in all formations; or when he sees the tranquility and calm of nirvana; or when he, free from attachment, mindfully contemplates the mind as liberated—whatever therein is vigor, effort, unified diligent striving, power in progressing, focused application without remission, without decline, to rightly master the mind—this is called right effort.

What, venerable friends, is right mindfulness? When the noble disciple is mindful of suffering as suffering, . . . of its arising as its arising, . . . of its cessation as its cessation, and mindful of the path as the path; or when he contemplates his former actions; or when he trains to be mindful of all formations; or when he sees the danger in all for- mations; or when he sees the stillness and tranquility of nirvana; or when he, free from attachment, mindfully contemplates the mind as liberated—whatever therein is the mind’s concordance with mindful- ness, its turning away from non-mindfulness, its being comprehensively mindful, recollecting and again recollecting, the mind’s being straight,117

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

469c


non-forgetfulness of what the mind is responding to—this is called right mindfulness.

What, venerable friends, is right concentration? When the noble disciple is mindful of suffering as suffering, . . . of its arising as its arising, . . . of its cessation as its cessation, and mindful of the path as the path; or when he contemplates his former actions; or when he trains to be mindful of all formations; or when he sees the danger in all for- mations; or when he sees the tranquility and calm of nirvana; or when he, free from attachment, mindfully contemplates the mind as liber- ated—whatever therein is the mind’s stability, its being established in the absorptions, established accordingly, being unwavering and not scattered, being focused, stilled, and rightly concentrated—this is called right concentration.

Venerable friends, the noble truth of the path leading to the ces- sation of suffering was so in the past, the noble truth of the path leading to the cessation of suffering will be so in the future, and is so in the present. It is genuinely true, not false; it does not depart from the way things are; it is not distorted; it is genuinely true, exact, and valid; it is truth that accords with the way things are. It is what the noble ones are endowed with, what the noble ones know, what the noble ones see, what the noble ones comprehend, what the noble ones attain, what the noble ones fully awaken to. For these reasons it is called the “noble” truth of the path leading to the cessation of suffering.

[Sāriputta] then uttered the following verse:

The Buddha has clearly comprehended all things;

He has seen the countless wholesome and meritorious qualities, The truths of suffering, its arising, its cessation, and the path; Skillfully revealing and explaining them.

This is what Vnerable Sāriputta said. Having heard Venerable Sāriputta’s words, the monks were delighted and remembered them well.

 

 

 

Division 4

 

On Extraordinary Qualities

 

 

32.  The Discourse on Extraordinary Qualities [of the Buddha]118

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

At that time, in the late afternoon, Venerable Ānanda rose from sitting in meditation and approached the Buddha. After paying respect with his head at the Buddha’s feet, he stood to one side and said:

World-honored One, I have heard that at the time of Kassapa Buddha the World-honored One made his initial vow [to follow] the path [of becoming] a buddha and practiced the holy life.

That at the time of Kassapa Buddha the World-honored One made his initial vow [to follow] the path [of becoming] a buddha and practiced the holy life, this I remember as an extraordinary quality of the World- honored One.

I have heard that the World-honored One, having at the time of Kassapa Buddha made his initial vow [to follow] the path [of becom- ing] a buddha and practiced the holy life, was reborn in the Tusita heaven.

That the World-honored One, having at the time of Kassapa Buddha made his initial vow [to follow] the path [of becoming] a buddha and practiced the holy life, was reborn in the Tusita heaven, this I remember as an extraordinary quality of the World-honored One.

I have heard that the World-honored One, having at the time of Kassapa Buddha made his initial vow [to follow] the path [of becom- ing] a buddha and, having practiced the holy life, was reborn in the Tusita heaven. The World-honored One surpassed all those who had previously been born in the Tusita heaven in three respects, namely in divine length of life, divine complexion, and divine glory. For this

 

 

247


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

470a

 

 

reason, the Tusita gods were delighted and rejoiced, exclaiming: “This young god is most wonderful, most remarkable. He possesses great supernormal power, great and mighty virtue, great merit, great and mighty power.” Why was this?

[Because] he surpassed all those who had previously been born in the Tusita heaven in three respects, namely in divine length of life, divine complexion, and divine glory.

That the World-honored One, who at the time of Kassapa Buddha had made his initial vow [to follow] the path [of becoming] a buddha, had practiced the holy life, and had been reborn in the Tusita heaven; that he surpassed all those who had previously been born in the Tusita heaven in three respects, namely in divine length of life, divine beauty, and divine glory; [that] for this reason the Tusita gods were delighted and rejoiced, exclaiming: “This young god is most wonderful, most remarkable. He possesses great supernormal power,119 great and mighty virtue, great merit, great and mighty power”; [and that this was] because he surpassed all those who had previously been born in the Tusita heaven in three respects, namely in divine length of life, divine appear- ance, and divine glory—[all] this I remember as an extraordinary quality of the World-honored One.

I have heard that at the end of his life span in the Tusita heaven, when the World-honored One mindfully descended into his mother’s womb, at that moment all of heaven and earth trembled and a great light illuminated the world, including even remote and dark places, unobstructed, completely shining on places that are not illuminated by the moon or the sun, even though these possess great supernormal power, great and mighty virtue, great merit, great and mighty power; and because of this wonderful light, each and every sentient being came to know this: “A remarkable being will be born! A remarkable being will be born!”

That at the end of his life span in the Tusita heaven, when the World- honored One mindfully descended into his mother’s womb, at that moment all of heaven and earth trembled, and a great light illuminated the world, including even remote and dark places, unobstructed, com- pletely shining on places that are not illuminated by the moon or the sun,

 

 

even though these possess great supernormal power, great and mighty virtue, great merit, great and mighty power; and that because of this wonderful light, each and every sentient being came to know this: “A remarkable being will be born! A remarkable being will be born!”—this I remember as an extraordinary quality of the World-honored One. I have heard that, while in his mother’s womb, the World-honored

One remained mindfully [lying] on his right side.

That the World-honored One, while in his mother’s womb, remained mindfully [lying] on his right side, this I remember as an extraordinary quality of the World-honored One.

I have heard that the World-honored One dwelt in his mother’s womb peacefully and at ease.

That the World-honored One dwelt in his mother’s womb peace- fully and at ease, this I remember as an extraordinary quality of the World-honored One.

I have heard that, while in his mother’s womb, the World-honored One was covered in such a way that he was not defiled by blood or semen or other impurities. That the World-honored One, while in his mother’s womb, was covered in such a way that he was not defiled by blood or semen or other impurities, this I remember as an extraordinary quality of the World-honored One.

I have heard that when the World-honored One mindfully came out from his mother’s womb, at that moment all of heaven and earth trembled and a great light illuminated the world, including even remote and dark places, unobstructed, completely shining on places that are not illuminated by the moon or the sun, even though these possess great supernormal power, great and mighty virtue, great merit, great and mighty power; and because of this wonderful light, each and every sentient being came to know this: “A remarkable being has been born! A remarkable being has been born!”

That when the World-honored One mindfully came out from his mother’s womb, at that moment all of heaven and earth trembled, and a great light illuminated the world, including even remote and dark places, unobstructed, completely shining on places that are not illuminated by the moon or the sun, even though these possess great supernormal power,


 

 

 

 

 

 

 

 

 

 

 

470b

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

470c


great and mighty virtue, great merit, great and mighty power; and that because of this wonderful light, each and every sentient being came to know this: “A remarkable being has been born! A remarkable being has been born!”—this I remember as an extraordinary quality of the World-honored One.

I have heard that the World-honored One came out from his mother’s womb peacefully and at ease. That the World-honored One came out from his mother’s womb peacefully and at ease, this I remem- ber as an extraordinary quality of the World-honored One.

I have heard that, when he came out from his mother’s womb, the World-honored One was covered in such a way that he was not defiled by blood or semen or other impurities. That the World-honored One, when he came out from his mother’s womb, was covered in such a way that he was not defiled by blood or semen, or other impurities— this I remember as an extraordinary quality of the World-honored One. I have heard that when the World-honored One was just born, four gods, holding extremely fine pieces of cloth, stood before his mother and delighted her by exclaiming: “This prince is most wonderful, most remarkable. He possesses great supernormal power, great and mighty

virtue, great merit, great and mighty power.”

That when the World-honored One was just born, four gods holding extremely fine pieces of cloth stood before his mother and delighted her by exclaiming: “This prince is most wonderful, most remarkable. He possesses great supernormal power, great and mighty virtue, great merit, great and mighty power”—this I remember as an extraordinary quality of the World-honored One.

I have heard that when he was just born, the World-honored One immediately took seven steps and, without fear, trepidation, or appre- hension, looked in all directions. That the World-honored One, when he was just born, immediately took seven steps and, without fear, trep- idation, or apprehension, looked in all directions—this I remember as an extraordinary quality of the World-honored One.

I have heard that when the World-honored One was just born, there appeared before his mother a large pond brimming with water, with which she was able to cleanse herself. That when the World-honored

 

 

One was just born, there appeared before his mother a large pond brim- ming with water, with which she was able to cleanse herself—this I remember as an extraordinary quality of the World-honored One. I have heard that when the World-honored One was just born, two streams of water, one cool and one warm, poured down from the sky to bathe the World-honored One’s body. That when the World-honored One was born, two streams of water, one cool and one warm, poured down from the sky to bathe the World-honored One’s body—this I remember as an extraordinary quality of the World-honored One. I have heard that when the World-honored One was just born, gods were drumming heavenly music in the sky and scattering over the World-honored One heavenly blue lotus blossoms, red lotus blossoms, scarlet lotus blossoms, white lotus blossoms, blossoms from the heav-

enly coral tree, and fine sandalwood incense.

That when the World-honored One was just born, gods were drum- ming heavenly music in the sky and scattering over the World-honored One heavenly blue lotus blossoms, red lotus blossoms, scarlet lotus blossoms, white lotus blossoms, blossoms from the heavenly coral tree, and fine sandalwood incense—this I remember as an extraordinary quality of the World-honored One.

I have heard that at one time the World-honored One was at the palace of his father, King Suddhodana, who was supervising the farm- ing during the day. Seated beneath a rose-apple tree [the World-hon- ored One], separated from desires, separated from evil and unwhole- some states, with initial and sustained application of the mind, with joy and happiness born of separation, dwelled having attained the first absorption. At that time, it being past noon, the shadows of all the other trees had moved, but the shadow of that rose-apple tree alone had remained still, providing shade for the body of the World- honored One.

At that time the Sakyan [chief] Suddhodana, who was supervising the farming, approached a worker and asked: “Worker, where is the prince?”

The worker answered: “Your majesty, the prince is now under the rose-apple tree.”

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

471a


Then the Sakyan Suddhodana went to the rose-apple tree. At that time the Sakyan Suddhodana saw that, it being past noon, the shadows of all the other trees had moved, but the shadow of that rose-apple tree alone had remained still, providing shade for the body of the World- honored One.

Then he thought:

Now, this prince is most wonderful, most remarkable, he possesses great supernormal power, great and mighty virtue, great merit, great and mighty power. Why? Because, it being past noon, the shadows of all the other trees have moved, but the shadow of the rose-apple tree alone has remained still, providing shade for the prince’s body.

World-honored One, that it being past noon the shadows of all the other trees had moved, but the shadow of the rose-apple tree alone had remained still, providing shade for the body of the World-honored One—this I remember as an extraordinary quality of the World-honored One.

I have heard that at one time the World-honored One was living in the Great Forest of Vesālī. At dawn, when the night was over, the World-honored One put on his robes, took his bowl, and entered Vesālī to beg for food. Having finished begging for food [and eaten his meal], he put away his robes and bowl, washed his hands and feet, and, with a sitting mat on his shoulder, went into the forest. Arrived beneath a palm tree, he spread his sitting mat and sat down cross-legged. Then, when noon had passed, the shadows of all the other trees had moved, but the shadow of that palm tree alone had remained still, providing shade for the body of the World-honored One.

Then, the Sakyan Mahānāma, who was wandering around after midday, went into the Great Forest. He saw that, it being past noon, the shadows of all the other trees had moved, but the shadow of that palm tree alone had remained still, providing shade for the body of the World-honored One.

Then he thought:

The renunciant Gotama is most wonderful, most remarkable. He possesses great supernormal power, great and mighty virtue, great

 

 

merit, great and mighty power. Why? Because, it being past noon, the shadows of all the other trees have moved, but the shadow of the palm tree alone has remained still, providing shade for the body of the renunciant Gotama.

World-honored One, that it being past noon the shadows of all the other trees had moved, but the shadow of the palm tree alone had remained still, providing shade for the body of the World-honored One—this I remember as an extraordinary quality of the World-honored One.

I have heard that at one time the World-honored One was living in the Great Forest of Vesālī. At that time the monks had placed the almsbowls outside on the ground and the bowl of the World-honored One was among them.

Then a monkey came and made off with the Buddha’s bowl. The monks chided the monkey, afraid that it would break the Buddha’s bowl.

The Buddha told the monks, “Stop! Stop! Don’t chide it. It will not break the bowl.”

Then the monkey carried the Buddha’s bowl away and went to a sāla tree. It slowly climbed the tree. Having reached the top of the sāla tree, it took some honey and filled the bowl with it. Coming slowly down from the tree, it returned and approached the Buddha. It then respectfully offered the bowl of honey to the World-honored One, but the World-honored One did not accept it. Then that monkey retreated to one side, took a piece of stick, and removed some insects [from the honey in the bowl]. Having removed the insects, the monkey again offered [the bowl] to the Buddha. Again the Buddha did not accept it. The monkey again retreated to one side, added some water to the honey, and returned to offer it to the Buddha again. The World-honored One readily accepted it. Seeing that the Buddha had accepted the bowl of honey, the monkey was overjoyed. Dancing and whirling around, it departed.

That the World-honored One, by accepting a bowl of honey, made that monkey rejoice, dance, and whirl around before departing—this I remember as an extraordinary quality of the World-honored One.

 

 

 

471b


I have heard that at one time the World-honored One was staying in Vesālī at the Gabled Hall near Monkey Lake.

At that time, the World-honored One was drying his sitting mat in the sun, shaking and cleaning it. Then a big untimely cloud came and covered the sky, and was about to pour down rain; but had to wait for the World-honored One. Having finished drying, shaking, and clean- ing his sitting mat, and having put it aside in a certain place, the World- honored One took a broom and went to the terrace of the house. On seeing that the World-honored One had put away the sitting mat, the big cloud began sending down torrential rain that flooded the highlands and lowlands.

That the World-honored One caused that big cloud to hold back its heavy rain that was going to flood the highlands and lowlands, until it saw that the World-honored One had put away his sitting mat, this I remember as an extraordinary quality of the World-honored One. I have heard that at one time the World-honored One was living among the Vajjīs, sitting under a royal sāla tree by the Hot Spring

Grove.

At that time, it being past noon, the shadows of all the other trees had moved, but the shadow of that royal sāla tree alone had remained still, providing shade for the body of the World-honored One.

At that time the owner of the Rāma Garden was inspecting the grove. He saw that, it being past noon, the shadows of all the other trees had moved, but the shadow of the royal sāla tree alone had remained still, providing shade for the body of the World-honored One.

Then he thought:

The renunciant Gotama is most wonderful and most marvelous. He has great supernormal power, great and mighty virtue, great merit, great and mighty power. Why? Because, it being past noon, the shadows of all the other trees have moved, but the shadow of the royal sāla tree alone has remained still, providing shade for the body of the renunciant Gotama.

World-honored One, that noon having passed, the shadows of all the other trees had moved, but the shadow of the royal sāla tree alone had

 

 

remained still, providing shade for the body of the World-honored One— this I remember as an extraordinary quality of the World-honored One.

I have heard that at one time the World-honored One was staying at the Ātumā Shrine. At that time, at dawn, when the night was over, the World-honored One put on his robes, took his almsbowl, and entered the village of Ātumā to beg for food. Having finished begging for food [and eaten his meal], he put away his robes and bowl and washed his hands and feet. Carrying a sitting mat on his shoulder, he entered the shrine to meditate.

At that time, there was a great thunderstorm with hail, which killed four cows and two farmers. During the [ensuing] funeral procession, the crowds were making a great noise, which was reverberating [all around]. Meanwhile the World-honored One had risen from his sitting meditation in the late afternoon and gone out of the shrine to practice walking meditation in the open.

At that time a man among the large crowd saw that the World- honored One had risen from his sitting meditation in the late afternoon and come out of the shrine to practice walking meditation in the open. So he approached the Buddha and, after paying homage to [the Buddha’s] feet, followed him in walking meditation.

Seeing this man behind him, the Buddha asked him: “Why is the crowd making a great noise, which is reverberating [all around]?”

The man replied:

World-honored One, today there was a great thunderstorm with hail, which killed four cows and two farmers. [Now,] during the funeral procession, the crowd is making a great noise, which is reverberating [all around]. World-honored One, did you not hear the sound of it then?

The World-honored One replied: “I heard no sound.”

[The man] asked again: “World-honored One, were you asleep then?”

[The World-honored One] answered: “No.”

[The man] again asked: “World-honored One, at that time you were awake [yet] you did not hear that great sound?”


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

471c

 

 

[The World-honored One] replied: “That is so.” Then the man thought:

Most wonderful! Most remarkable! Extremely calm is the abiding of the Tathāgata, who is free from attachment and fully awakened. Why? [Because he] did not hear such a loud noise [even though] he was awake.

That the World-honored One did not hear such a loud noise [even though] he was awake, this I remember as an extraordinary quality of the World-honored One.

I have heard that once the World-honored Once was staying at Uruvela on the bank of the Nerañjarā River under an Indian fig tree by the river, having just attained the path of buddhahood. At that time heavy rain fell and lasted for seven days, flooding the highlands and lowlands, and everything was under water. In the midst of that flood the World-honored One practiced walking meditation in the open, and this caused dust to rise.

That the World-honored One practiced walking meditation in the open in the midst of that flood and this caused dust to rise—this I remember as an extraordinary quality of the World-honored One. I have heard that King Māra followed the Buddha for six years, seeking to find fault with him. Being unable to find any, he became weary and turned back. World-honored One, that King Māra followed the World-honored One for six years seeking to find fault with him and, being unable to find any, became weary and turned back—this I remember as an extraordinary quality of the World-honored One. I have heard that the World-honored One remained mindful of his body unceasingly for seven years. That the World-honored One remained mindful of his body unceasingly for seven years—this I remember as an extraordinary quality of the World-honored One.

Then, the World-honored One said:

Ānanda, remember furthermore this extraordinary quality of the Tathāgata. Ānanda, the Tathāgata is aware of feelings as they arise, remain, and pass away, being aware of them continuously, without a moment of being

 

 

unaware of them. Ānanda, the Tathāgata is aware of thoughts . . . of perceptions as they arise, remain, and pass away, being aware of them continuously, without a moment of being unaware of them. Therefore, Ānanda, remember furthermore this extraordinary quality of the Tathā- gata.

This is what the Buddha said. Having heard the Buddha’s words, the venerable Ānanda and the [other] monks were delighted and remembered them well.

33.  The Discourse on [How Ānanda Became] the Attendant

Thus have I heard: At one time, the Buddha was staying at Rājagaha. At that time, renowned, highly regarded, and virtuous senior monks and chief dis- ciples, such as Venerable Koṇḍañña; Venerable Assaji; Venerable Bhaddhiya, the [former] king of the Sakyas; Venerable Mahānāma, the Koliyan; Venerable Vappa; Venerable Yasa; Venerable Puṇṇa; Venerable Vimala; Venerable Qiehepoti;120 Venerable Xutuoye;121 Venerable Sāriputta; Venerable Anurud- dha; Venerable Nanda; Venerable Kimbila; Venerable Revata; Venerable Mahā Moggallāna; Venerable Mahā Kassapa; Venerable Mahā Koṭṭhita; Ven- erable Mahā Cunda; Venerable Mahā Kaccāyana; the venerable elder Bin- noujiatuniao;122 the venerable elder Yasa, the issuer of tokens; and other such renowned, highly regarded, and virtuous senior monks and chief disciples who were also staying at Rājagaha, dwelling near the leaf hut of the Buddha.

At that time, the World-honored One addressed the monks:

I am now old. My body is running down and my life span is coming to an end. I am in need of an attendant. All of you consider this and recom- mend an attendant, one who will look after my daily needs appropriately and who will receive my instructions without losing their meaning.

Thereupon, Venerable Koṇḍañña rose from his seat, arranged his robe so as to bare one shoulder and, placing his palms together [in respect] toward the Buddha, said, “World-honored One, I wish to look after your daily needs appropriately and to receive your instructions without losing their meaning.”

The World-honored One said:


 

 

 

 

472a

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

472b


Koṇḍañña, you are old yourself. Your body [too] is running down and your life span is coming to an end. You need an attendant yourself. Koṇḍañña, you may return to your seat.

Thereupon Venerable Koṇḍañña paid respect at the Buddha’s feet and returned to his seat.

In this way, Venerable Assaji; Venerable Bhaddhiya, the [former] king of the Sakyas; Venerable Mahānāma, [the Koliyan]; Venerable Vappa; Ven- erable Yasa; Venerable Puṇṇa; Venerable Vimala; Venerable Qiehepoti; Ven- erable Xutuoye; Venerable Sāriputta; Venerable Anuruddha; Venerable Nanda; Venerable Kimbila; Venerable Revata; Venerable Mahā Moggallāna; Venerable Mahā Kassapa; Venerable Mahā Koṭṭhita; Venerable Mahā Cunda; Venerable Mahā Kaccāyana; the venerable elder Binnoujiatuniao; and the venerable elder Yasa, the issuer of tokens—[each in turn] rose from his seat, arranged his robe so as to bare one shoulder and, placing his hands with palms together [in respect] toward the Buddha, said, “World-honored One, I wish to look after your daily needs appropriately and to receive your instructions without losing their meaning.”

The World-honored One said [to each of them, and finally to Yasa]:

Yasa, you are old yourself. Your body [too] is running down and your life span is coming to an end. You need an attendant yourself, Yasa, you may return to your seat.

Thereupon the venerable Yasa paid respect at the Buddha’s feet and returned to his seat.

At that time, the venerable Mahā Moggallāna, who was among the assem- bly, thought:

Whom does the World-honored One wish to have as his attendant? Which monk does he intend to choose to look after him appropriately, and to receive his instructions without losing their meaning? Let me enter concentration such that I [can] survey the minds of the monks in the assembly.

Then Venerable Mahā Moggallāna entered concentration such that he [could] survey the minds of the monks in the assembly. He then knew that

 

 

the World-honored One wished to have Venerable Ānanda as his attendant. His intention was to choose Ānanda to look after his daily needs appropriately and receive his instructions without losing their meaning. Then Venerable Mahā Moggallāna came out of concentration and told the monks in the assembly:

Venerable friends, did you know this? The World-honored One wishes to have Venerable Ānanda as his attendant. His intention is to choose Ānanda to look after his daily needs appropriately and receive his instructions without losing their meaning. Venerable friends, we should now together approach Venerable Ānanda and persuade him to become the World-honored One’s attendant.

Then the venerable Mahā Moggallāna together with the other monks approached Venerable Ānanda. After exchanging courteous greetings, they sat down to one side. Then, having sat down, the venerable Mahā Moggallāna said:

Venerable Ānanda, did you know this? The Buddha wishes to have you as his attendant. His intention is to choose you to look after his daily needs appropriately and receive his instructions without losing their meaning.

Ānanda, it is as if there were, not far from a village, a gabled hall with a viewing tower and an open window facing toward the east; the sunlight at dawn would shine on its western wall. Similarly, friend Ānanda, the World-honored One wishes to have you as his attendant. His intention is: “May Ānanda look after my daily needs appropriately and receive my instructions without losing their meaning.” Friend Ānanda, may you now become the attendant of the World-honored One!

Venerable Ānanda replied:

Venerable Mahā Moggallāna, I would not dare to become the attendant of the World-honored One. Why is that? Difficult indeed is it to attend on a buddha, a World-honored One, that is to say, to be his attendant. Venerable Mahā Moggallāna, it is as if there were a great royal elephant, full sixty years old, proud, powerful, with tusks intact and body full of vigor; difficult indeed is it to come close to him, that is to say, to be

 

 

 

 

 

 

 

 

472c


his keeper. It is similar, Venerable Mahā Moggallāna, with a Tathāgata, free from attachment and fully awakened; difficult indeed is it to come close to him, that is to say, to be his attendant. Venerable Mahā Mog- gallāna, this is why I would not [dare to] become the attendant [of the World-honored One].

Venerable Mahā Moggallāna replied:

Friend Ānanda, listen while I tell you a parable. The wise, on hearing a parable, understand its implication. Friend Ānanda, it is like the flower of the cluster fig tree, which appears in the world in due time. Friend Ānanda, the Tathāgata, free from attachment and fully awakened, has likewise appeared in the world in due time. [Therefore], friend Ānanda, quickly become the attendant of the World-honored One, and you, [Ānanda of the] Gotama [clan], will acquire great fruit.

Venerable Ānanda replied:

Venerable Mahā Moggallāna, if the World-honored One grants me three wishes, I will become the Buddha’s attendant. What are the three? [First,] I wish not to wear robes, new or old, that [were given] to the Buddha. [Second,] I wish not [to eat] food that was prepared specially for the Buddha. [Third,] I wish not to see the Buddha at inappropriate times.

Venerable Mahā Moggallāna, if the World-honored One grants me these three wishes, I will become the Buddha’s attendant.

Then, having persuaded Venerable Ānanda to become the Buddha’s attendant, Venerable Mahā Moggallāna rose from his seat, circumambulated Venerable Ānanda, and returned. [He] approached the Buddha. After paying respect with his head at the Buddha’s feet and sitting down to one side, he said:

World-honored One, I have persuaded the venerable friend Ānanda to become the Buddha’s attendant. World-honored One, the venerable friend Ānanda asks that the Buddha grant him three wishes. What are the three? [First,] he wishes not to wear robes, new or old, that [were given] to the Buddha. [Second,] he wishes not [to eat] food that was

 

 

prepared specially for the Buddha. [Third,] he wishes not to see the Buddha at inappropriate times. [Ānanda said to me:] “Venerable Mahā Moggallāna, if the World-honored One grants me these three wishes, I will become the Buddha’s attendant.”

The World-honored One said:

Mahā Moggallāna, the monk Ānanda is clever and wise. He foresees that there might be criticism from companions in the holy life, who might say, “The monk Ānanda attends on the World-honored One for the purpose of getting robes.”

Mahā Moggallāna, that the monk Ānanda is clever and wise and foresees that there might be criticism from companions in the holy life, who might say, “The monk Ānanda attends on the World-honored One for the purpose of getting robes,” this is an extraordinary quality of the monk Ānanda.

Mahā Moggallāna, the monk Ānanda is clever and wise. He fore- sees that there might be criticism from companions in the holy life, who might say, “The monk Ānanda attends on the World-honored One for the purpose of getting food.”

Mahā Moggallāna, that the monk Ānanda is clever and wise and foresees that there might be criticism from companions in the holy life, who might say, “The monk Ānanda attends on the World-honored One for the purpose of getting food,” this is an extraordinary quality of the monk Ānanda.

Mahā Moggallāna, the monk Ānanda is skillful in knowing the [proper] time and in rightly discriminating the [proper] time. He knows when it is the proper time to visit the Tathāgata, and he knows when it is not the proper time to visit the Tathāgata; when it is the proper time for the assembly of monks or the assembly of nuns to visit the Tathāgata, and when it is not the proper time for the assembly of monks or the assembly of nuns to visit the Tathāgata; when it is the proper time for the assembly of laymen and laywomen to visit the Tathāgata, and when it is not the proper time for the assembly of laymen and lay- women to visit the Tathāgata; when it is the proper time for the many non-Buddhist renunciants and brahmins to visit the Tathāgata, and


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

473a

 

 

when it is not the proper time for the many non-Buddhist renunciants and brahmins to visit the Tathāgata. He knows whether one of the many non-Buddhist renunciants or brahmins is able to discuss with the Tathā- gata, or if one of the many non-Buddhist renunciants or brahmins is not able to discuss with the Tathāgata.

He knows which food, if eaten, savored, and digested by the Tathā- gata, will bring him peace and well-being; and he knows which food, if eaten, savored, and digested by the Tathāgata, will not bring him peace and well-being. He knows which food, if eaten, savored, and digested by the Tathāgata, will cause him to teach the Dharma more eloquently; and he knows which food, if eaten, savored, and digested by the Tathāgata, will not cause him to teach the Dharma more elo- quently. This is said to be an extraordinary quality of the monk Ānanda.

Mahā Moggallāna, although the monk Ānanda does not possess the knowledge of others’ minds, he knows well that the Buddha would rise from sitting in meditation in the late afternoon to teach people, that such is the Tathāgata’s practice for today, or that such is the Tathā- gata’s dwelling in happiness here and now. He speaks carefully, accord- ing to what was said, speaking the truth and not otherwise. This is said to be an extraordinary quality of the monk Ānanda.

Venerable Ānanda has said, “Venerable friends, I have been attend- ing on the Buddha for twenty-five years, [but] that I for that reason might become conceited, that is not the case.” That Venerable Ānanda [is able to] make such a declaration, this is said to be an extraordinary quality of the venerable Ānanda.

Venerable Ānanda has also said, “Venerable friends, I have been attending on the Buddha for twenty-five years and I have never gone to see him at an improper time.” That Venerable Ānanda [is able to] make such a declaration, this is said to be an extraordinary quality of the venerable Ānanda.

Venerable Ānanda has also said, “Venerable friends, I have been attending on the Buddha for twenty-five years and I have never been scolded by the Buddha, except on one occasion, which was on account of someone else.” That Venerable Ānanda [is able to] make such a dec- laration, this is said to be an extraordinary quality of Venerable Ānanda.

 

 

Venerable Ānanda has also said, “Venerable friends, I have received eighty thousand teachings from the Tathāgata and have memorized them without forgetting them, [but] that for that reason I might become conceited, that is not the case.” That Venerable Ānanda [is able to] make such a declaration, this is said to be an extraordinary quality of Venerable Ānanda.

Venerable Ānanda has also said, “Venerable friends, I have received eighty thousand teachings from the Tathāgata, and since the beginning I have never [needed to] ask [to hear them] again, except for one verse, and that was not an easy [verse to understand].” That Venerable Ānanda [is able to] make such a declaration, this is said to be an extraordinary quality of Venerable Ānanda.

Venerable Ānanda has also said, “Venerable friends, I have received eighty thousand teachings from the Tathāgata, and since the beginning I have never looked to anyone else to receive teachings from.” That Venerable Ānanda [is able to] make such a declaration, this is said to be an extraordinary quality of Venerable Ānanda.

Venerable Ānanda has also said, “Venerable friends, I have received eighty thousand teachings from the Tathāgata, and since the beginning I have never had the thought: ‘I am receiving these teachings so that I can teach them to others.’ Venerable friends, I simply wished to dis- cipline and calm myself in order to attain final nirvana.” That Venerable Ānanda [is able to] make such a declaration, this is said to be an extraor- dinary quality of Venerable Ānanda.

Venerable Ānanda has also said, “Venerable friends, it is most wonderful, most remarkable that the four assemblies come to me to listen to the Dharma, [but] that for that reason I might become conceited, that is not the case. I do not even anticipate: ‘[If] they come and put a question, I shall answer like this and like this.’ Rather, venerable friends, when seated [to teach], I [reply] in accordance with the meaning and with what is proper.” That Venerable Ānanda [is able to] make such a declaration, this is said to be an extraordinary quality of Venerable Ānanda.

Venerable Ānanda has also said, “Venerable friends, it is most won- derful, most remarkable, that when the many non-Buddhist renunciants


 

 

 

 

 

 

 

473b

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

473c


or brahmins come to ask me questions, it is not the case that I should harbor any fear or apprehension, or that my body hairs should stand on end. I do not even anticipate: ‘[If] they come and put a question, I shall answer like this and like this.’ Rather, venerable friends, when seated [to teach], I [reply] in accordance with the meaning and with what is proper.” That Venerable Ānanda [is able to] make such a declaration, this is said to be an extraordinary quality of Venerable Ānanda.

Again, at one time Venerable Sāriputta, Venerable Mahā Moggallāna, and Venerable Ānanda were staying on Mount Salaḷāgāra at Sāvatthī.123 At that time, Venerable Sāriputta asked [Ānanda], “Friend Ānanda, during the twenty-five years of your attending on the World-honored One, do you remem- ber desire ever arising in your mind?”

Venerable Ānanda replied: “Venerable Sāriputta, I am [only] a disciple in higher training and have not abandoned desire.”

Venerable Sāriputta again said:

Friend Ānanda, I am not asking you if you are a disciple in higher training or one beyond training. Rather, I am asking you if you remem- ber desire ever arising in your mind during the twenty-five years of your attending on the World-honored One.

Venerable Sāriputta repeated the question three times: “Friend Ānanda, during the twenty-five years of your attending on the World-honored One, do you remember desire ever arising in your mind?” And three times the venerable Ānanda gave the same answer: “Venerable Sāriputta, I am [only] a disciple in higher training and have not abandoned desire.”

Venerable Sāriputta again said:

Friend Ānanda, I am not asking you if you are a disciple in higher training or one beyond training. Rather, I am asking you if you remem- ber desire ever arising in your mind during the twenty-five years of your attending on the World-honored One.

Then Venerable Mahā Moggallāna said: “Friend Ānanda, answer the question right away! Answer the question right away! Do not trouble the most highly regarded elder.”

 

 

Then, Venerable Ānanda replied:

Venerable Sāriputta, from the beginning of the twenty-five years of my attending on the World-honored One I do not remember desire ever arising in my mind. Why is that? [Because] I always had shame and scruple when approaching the Buddha and my wise companions in the holy life.

That Venerable Ānanda [is able to] make such a declaration, this is said to be an extraordinary quality of Venerable Ānanda.

Again, at one time the World-honored One was staying on Mount Vulture Peak near Rājagaha. At that time, the World-honored One told Ānanda: “Ānanda, when you lie down, you should practice the lion’s way of lying down.”

Venerable Ānanda responded: “World-honored One, what is the way of lying down of the lion, king of animals?”

The World-honored One replied:

Ānanda, the lion, king of animals, after searching for food during the day, enters a cave to sleep. When it wants to sleep, it puts one leg on the other with tail stretched behind and lies down on its right side. In the morning, when the night is over, it inspects its own body. If the lion, king of animals, sees that its body is not straight, then it is not happy. If the lion, king of animals, sees that its body is straight, then it is happy. After rising from lying down, it goes out of the cave and growls several times. Having growled several times, it inspects its own body again. Having inspected its own body, it looks around to the four directions. Having looked around to the four directions, it roars three times and then goes out to search for food. Such is the way of lying down of the lion, king of animals.

Then the venerable Ānanda said: “World-honored One, if such is the way of lying down of the lion, king of animals, what is a monk’s way of lying down?”

The World-honored One replied:

Ānanda, when a monk is living in dependence on a village or town, in the early morning, when the night is over, he puts on his robes, takes

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

474a


his almsbowl, and then enters the village to beg for food, with his body well protected, his senses guarded, and right mindfulness established. Having finished begging for food in the village or town, [and eaten his meal], he puts away his robes and bowl, washes his hands and feet, and then goes to a secluded place, taking a sitting mat with him on his shoulder.

He walks or sits in meditation under a tree or in an empty hut, purifying the mind of any hindrance. Having spent the day practicing walking or sitting meditation to purify the mind of any hindrance, in the first watch of the night he again practices walking or sitting med- itation to purify the mind of any hindrance.

Having practiced walking or sitting meditation to purify the mind of any hindrance during the first watch of the night, in the middle watch of the night he enters a hut to sleep. He folds his upper robe in four and places it on the bed, and he folds his outer robe to make a pillow. He lies down on his right side, placing one leg on the other, con- stantly maintaining clarity of perception, right mindfulness, and right attentiveness in his mind, and continuously aware of the thought of

getting up [at the proper time].

In the last watch of the night, he gets up to practice walking or sitting meditation to purify the mind from any hindrance. This is how a monk lies down according to the way of the lion.

Venerable Ānanda said: “World-honored One, this is [indeed] how a monk lies down according to the way of the lion.” Venerable Ānanda [later] used to say:

Venerable friends, from the time the World-honored One taught me the analogy of the lion’s way of lying down, I have never slept on my left side.

That Venerable Ānanda [is able to] make such a declaration, this is said to be an extraordinary quality of Venerable Ānanda.

Again, at one time the World-honored One was staying in the sāla tree grove of the Kusināra Mallas, called Upavattana. At that time the World- honored One, who was about to attain final nirvana, said:

 

 

Ānanda, go to the place between the twin sāla trees and arrange a bed for the Tathāgata, with the head facing north. The Tathāgata will attain final nirvana during the middle watch of the night.

Having received the Tathāgata’s instruction, Venerable Ānanda went to the twin [sāla] trees. Between the twin trees, [he] arranged a bed for the Tathāgata, with the head facing north. Having arranged the bed, [he] returned to the Buddha, paid respect with his head at the Buddha’s feet, stood to one side, and said:

World-honored One, I have arranged a bed for the Tathāgata, between the twin [sāla] trees with the head facing north. May the World-honored One himself know the proper time.

Then the World-honored One bade Venerable Ānanda take him to [the place] between the twin sāla trees. [The Buddha] folded his upper robe in four, spread it on the bed, folded his outer robe to make a pillow, and then lay down on his right side with one foot on the other.

In the last moments [before] the Buddha’s final nirvana Venerable Ānanda, who had been attending on the Buddha [standing behind him] with a fly whisk in hand, was wiping away tears with his hand, thinking:

Formerly assemblies of monks from all directions came, wishing to see the World-honored One, serve him, and pay respect to him. All of them could, at any time, see the World-honored One, serve him, and pay respect to him. But when they hear that the World-honored One has attained final nirvana, they will no longer come to see the World- honored One, serve him, and pay respect to him. And I too will no longer be able to see the Buddha at any time, to serve him, and pay respect to him.

Then the World-honored One asked the monks, “Where is the monk Ānanda now?”

The monks said:

World-honored One, Venerable Ānanda, who is attending on the Buddha [standing behind you] with a fly whisk in hand, is wiping away tears with his hand, thinking, “Formerly assemblies of monks

 

 

 

 

 

 

 

 

 

 

474b


from all directions came, wishing to see the World-honored One, serve him, and pay respect to him. All of them could, at any time, see the World-honored One, serve him, and pay respect to him. But when they hear that the World-honored One has attained final nirvana, they will no longer come to see the World-honored One, serve him, and pay respect to him. And I too will no longer be able to see the Buddha at any time, to serve him, and pay respect to him.”

Then the World-honored One said:

Ānanda! Do not weep! Do not grieve! Why is that? Ānanda, you have attended on me respectfully, practicing loving-kindness in your bodily action, speech, and thoughts wholeheartedly from the beginning, and you have ensured my happiness and comfort without measure, without boundary, without limit.

Ānanda, as for Tathāgatas of the past, free from attachment and fully awakened, [whatever] attendants they had, none of them surpassed you.

Ānanda, as for Tathāgatas of the future, free from attachment and fully awakened, [whatever] attendants they will have, none of them will surpass you. Ānanda, as for myself, the Tathāgata of the present, free from attachment and fully awakened, [whatever] attendants I have had, none of them has surpassed you.

Why is that? [Because you,] Ānanda, are skillful in knowing the [proper] time and in rightly discriminating the [proper] time. You know when it is the proper time to visit the Tathāgata and you know when it is not the proper time to visit the Tathāgata; when it is the proper time for the assembly of monks or the assembly of nuns to visit the Tathāgata and when it is not the proper time for the assembly of monks or the assembly of nuns to visit the Tathāgata; when it is the proper time for the assembly of laymen and laywomen to visit the Tathāgata and when it is not the proper time for the assembly of laymen and lay- women to visit the Tathāgata; when it is the proper time for the many non-Buddhist renunciants and brahmins to visit the Tathāgata and when it is not the proper time for the many non-Buddhist renunciants and brahmins to visit the Tathāgata.

 

 

You know whether one of the many non-Buddhist renunciants or brahmins is able to discuss with the Tathāgata, or if one of the many non-Buddhist renunciants or brahmins, is not able to discuss with the Tathāgata.

You know which food, if eaten, savored, and digested by the Tathā- gata, will bring him peace and well-being; and you know which food, if eaten, savored, and digested by the Tathāgata, will not bring him peace and well-being. You know which food, if eaten, savored, and digested by the Tathāgata, will cause him to teach the Dharma more eloquently; and you know which food, if eaten, savored, and digested by the Tathā- gata, will not cause him to teach the Dharma more eloquently.

Moreover, Ānanda, although you do not possess the knowledge of others’ minds, you know well that the Buddha would rise from sitting in meditation in the late afternoon to teach people, that such is the Tathāgata’s practice for today, or that such is the Tathāgata’s dwelling in happiness here and now. You speak carefully according to what was said, speaking the truth and not otherwise.

Then, intending to make the venerable Ānanda happy, the World-honored One told the monks:

A wheel-turning monarch possesses four extraordinary qualities.

What are the four? When an assembly of khattiyas goes to visit the wheel-turning monarch, then if he is silent, they are delighted at the sight of him; and if he speaks, they are delighted to hear him. When an assembly of brahmins . . . of householders . . . of renunciants goes to visit the wheel-turning monarch, then if he is silent, they are delighted at the sight of him; and if he speaks, they are delighted to hear him. The monk Ānanda likewise possesses four extraordinary qualities.

What are the four? When an assembly of monks goes to visit Ānanda, then if he is silent, they are delighted at the mere sight of him; and if he speaks, they are delighted to hear [what he says]. When an assembly of nuns . . . of laymen . . . of laywomen goes to visit Ānanda, then if he is silent, they are delighted at the mere sight of him; and if he speaks, they are delighted to hear [what he says].


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

474c

 

 

Moreover, when Ānanda teaches the Dharma to an assembly, there are four extraordinary qualities [in his teaching].

What are the four? The monk Ānanda teaches the Dharma to an assembly of monks wholeheartedly, not otherwise. And, the assembly of monks thinks, “May Venerable Ānanda continue to teach the Dharma. May he not stop [teaching] midway.” The assembly of monks never grows tired of his teaching the Dharma until the monk Ānanda becomes silent of his own accord.

He teaches the Dharma to an assembly of nuns . . . of laymen . . . of laywomen wholeheartedly, not otherwise. And they think, “May Venerable Ānanda continue to teach the Dharma. May he not stop [teaching] midway.” The assembly of laywomen never grows tired of his teaching the Dharma until Venerable Ānanda becomes silent of his own accord.

Again, at one time, not long after the Buddha had attained final nirvana, Venerable Ānanda was dwelling among the Vajjīs, in a village of the Vajjīs. At that time, Venerable Ānanda was teaching the Dharma, surrounded by countless hundreds and thousands of people. Venerable Vajjiputta was also among the assembly. Venerable Vajjiputta thought to himself:

Is this venerable Ānanda a disciple in higher training and has not yet abandoned desire? Let me enter concentration such that I [can] examine the venerable Ānanda’s mind.

Then Venerable Vajjiputta entered concentration such that he [could] examine the mind of Venerable Ānanda. By this means Venerable Vajjiputta knew that Venerable Ānanda was still a disciple in higher training and had not yet abandoned desire.

Venerable Vajjiputta then rose from concentration and uttered a verse to Venerable Ānanda:

Mountains and forest calm the thoughts And make nirvana enter the mind.

[If you], [Ānanda] Gotama, meditate without distraction, Soon [you] will realize the path of peace.

 

 

Then Venerable Ānanda, having received the instruction given by Ven- erable Vajjiputta, left the crowd to live in solitude and to practice diligently without being distracted.

Having left the crowd to live in solitude and to practice diligently without being distracted, he attained fully the summit of the holy life, for the sake of which a clansman shaves off his hair and beard, dons the yellow robe, leaves home out of faith, and goes forth to practice the path. In this very life, he personally attained understanding and awakening, and dwelled having personally realized. He knew as it really was: “Birth is ended, the holy life has been established, what was to be done has been done. There will not be another existence.”

Venerable Ānanda had come to know the Dharma . . . (and so on up to) . . . attained arahantship. Venerable Ānanda said:

Venerable friends, when I was sitting on the bed and was about to lie down, just as my head was about to touch the pillow, all the taints were eradicated and I attained liberation of the mind.

That Venerable Ānanda [is able to] make such a declaration, this is said to be an extraordinary quality of Venerable Ānanda.

Venerable Ānanda also said, “Venerable friends, I shall attain final nirvana sitting cross-legged.” Then Venerable Ānanda sat cross-legged and attained final nirvana. That Venerable Ānanda sat cross-legged to attain final nirvana, this is said to be an extraordinary quality of Venerable Ānanda.

This is what the Buddha said. Having heard the Buddha’s words, the monks were delighted and remembered them well.

34.  The Discourse by Bakkula124

Thus have I heard: At one time, not long after the final nirvana of the Buddha, Venerable Bakkula was staying at Rājagaha, in the Bamboo Grove, at the Squirrels’ Sanctuary.

At that time, one afternoon while wandering around, a non-Buddhist practitioner who had been a good friend of Venerable Bakkula from the time before he had gone forth, approached Venerable Bakkula, exchanged greetings, and sat down to one side.


 

 

 

 

 

 

 

 

475a

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

475b


The non-Buddhist practitioner said, “Friend Bakkula, I would like to ask you a question. Will you listen to it?”

Venerable Bakkula replied, “Practitioner of another school, ask what you wish. After hearing it, I will consider it.”

The non-Buddhist practitioner asked, “Friend Bakkula, how long have you been practicing the path in this true teaching and discipline?”

Venerable Bakkula answered, “Practitioner of another school, I have been practicing the path in this true teaching and discipline for eighty years already.”

The non-Buddhist practitioner asked further:

Friend Bakkula, during your eighty years of practicing the path in this true teaching and discipline, do you recall ever having had sexual inter- course?

Venerable Bakkula answered the non-Buddhist practitioner:

You should not ask such a question. Instead [you should] ask a different question, “Friend Bakkula, during your eighty years of practicing the path in this true teaching and discipline, do you recall ever having given rise to any thought of sexual desire?” This, practitioner of another school, is the question you should ask.

Then the non-Buddhist practitioner said this:

I now ask a different question, friend Bakkula: During your eighty years of practicing the path in this true teaching and discipline, do you recall ever having given rise to any thought of sexual desire?

At this, [only] because the non-Buddhist practitioner asked the question, Venerable Bakkula said to the monks:

Venerable friends, I have been practicing the path in this true teaching and discipline for eighty years, but that for this reason conceit should arise [in me], this is not the case.

That Venerable Bakkula [was able to] make this declaration, this is said to be an extraordinary quality of Venerable Bakkula.

Again, Venerable Bakkula declared:

 

 

Venerable friends, during my eighty years of practicing the path in this true teaching and discipline I have never had any thought of sexual desire.

That Venerable Bakkula [was able to] make this declaration, this is said to be an extraordinary quality of Venerable Bakkula.

Again, Venerable Bakkula declared, “Venerable friends, I have been wearing rag robes for eighty years, but that for this reason conceit should arise [in me], this is not the case.”

That Venerable Bakkula [was able to] make this declaration, this is said to be an extraordinary quality of Venerable Bakkula.

Again, Venerable Bakkula declared:

Venerable friends, I have been wearing rag robes for eighty years, I do not recall ever having accepted a robe from a lay follower, having cut up cloth to make a robe, having had other monks make a robe [for me], or having sewn a robe or bag with a needle, not even a single thread.

That Venerable Bakkula [was able to] make this declaration, this is said to be an extraordinary quality of Venerable Bakkula.

Again, Venerable Bakkula declared, “Venerable friends, I have been begging food for eighty years, but that for this reason conceit should arise [in me], this is not the case.”

That Venerable Bakkula [was able to] make this declaration, this is said to be an extraordinary quality of Venerable Bakkula.

Again, Venerable Bakkula declared:

Venerable friends, in my eighty years of begging food I do not recall ever having accepted an invitation from a lay follower, ever having gone beyond [the right time for] begging food, ever having begged food from a large household so as to get clean, good, very fine and luxurious food to eat, savor, and digest. I have never looked at a woman’s face. I do not recall ever having entered a nunnery. I do not recall ever having exchanged greetings with a nun, or even having spo- ken [to a nun] on the road.

That Venerable Bakkula [was able to] make this declaration, this is said to be an extraordinary quality of Venerable Bakkula.

 

 

 

 

 

 

 

 

 

 

475c


Again, Venerable Bakkula declared:

Venerable friends, during my eighty years of practicing the path in this true teaching and discipline I do not recall ever having trained a novice, nor do I recall ever having taught the Dharma to a lay follower, not even a verse of four lines.

That Venerable Bakkula [was able to] make this declaration, this is said to be an extraordinary quality of Venerable Bakkula.

Again, Venerable Bakkula declared:

Venerable friends, during my eighty years of practicing the path in this true teaching and discipline I have never been ill, not even having a headache for a moment. I do not recall ever having taken medicine, not even a single piece of myrobalan.

That Venerable Bakkula [was able to] make this declaration, this is said to be an extraordinary quality of Venerable Bakkula.

Again, Venerable Bakkula declared:

Venerable friends, in my eighty years of practicing sitting meditation in the cross-legged posture, I have never leaned against a wall or a tree.

That Venerable Bakkula [was able to] make this declaration, this is said to be an extraordinary quality of Venerable Bakkula.

Again, Venerable Bakkula declared, “Venerable friends, within three days and nights, I attained the threefold realization.”

That Venerable Bakkula [was able to] make this declaration, this is said to be an extraordinary quality of Venerable Bakkula.

Again, Venerable Bakkula declared, “Venerable friends, I will attain final Nirvana in the cross-legged sitting posture.” Then Venerable Bakkula attained final nirvana in the cross-legged sitting posture.

That Venerable Bakkula attained final nirvana in the cross-legged sitting posture, this is said to be an extraordinary quality of Venerable Bakkula. Such were the declarations made by Venerable Bakkula. At that time,

the non-Buddhist practitioner and the [Buddhist] monks, having heard these declarations, were delighted and remembered them well.

 

 

  1. 35.  The Discourse to the Asura125

Thus have I heard: At one time, the Buddha was staying at Verañjā, in the Yellow Reed Grove.

At that time, when night was about to turn to dawn, Pahārāda, the asura king, son of the asura Malejā, of lofty appearance and radiant aura, approached the Buddha, bowed down at the World-honored One’s feet, and stood to one side.

The World-honored One asked:

Pahārāda, for the asuras in the ocean, is there no decline in the life span of the asuras, or in the appearance of the asuras, the joy of the asuras, or the strength of the asuras? Do the asuras delight in the ocean?

Pahārāda, the asura king, son of the asura Malejā, replied:

World-honored One, for us asuras in the ocean there is no decline in the life span of the asuras, or in the appearance of the asuras, the joy of the asuras, or the strength of the asuras. We asuras all delight in the ocean.

 

The World-honored One asked further, “Pahārāda, how many extraor- dinary qualities does the ocean possess that the asuras delight in on seeing them?”

Pahārāda replied:

World-honored One, our ocean possesses eight extraordinary qualities that delight the asuras. What are these eight qualities? World-honored One, from the bottom to the surface our ocean becomes gradually larger in circumference, evenly and uniformly increasing up to the shore; and its water is always full but never overflowing. World-hon- ored One, that from the bottom to the surface our ocean becomes grad- ually larger in circumference, evenly and uniformly increasing up to the shore; and that its water is always full but never overflowing— this is said to be the first extraordinary quality of our ocean, which delights the asuras.


 

 

476a

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

476b


Again, World-honored One, our ocean’s tide is never out of time. World-honored One, that our ocean’s tide is never out of time—this is said to be the second extraordinary quality of our ocean, which delights the asuras. Again, World-honored One, the water of our ocean is very deep, bottomless, and extremely broad, boundless. World-honored One, that the water of our ocean is very deep, bottomless, and extremely broad, boundless—this is said to be the third extraordinary quality of our ocean, which delights the asuras.

Again, World-honored One, the water of our ocean is salty, having everywhere the same taste. World-honored One, that the water of our ocean is salty, having everywhere the same taste—this is said to be the fourth extraordinary quality of our ocean, which delights the asuras.

Again, World-honored One, our ocean abounds with treasures, countless precious things, and many varieties of exotic gems. It is full of precious materials such as gold, silver, crystal, beryl, precious stone, pearl, green jade, white jade, conch shell, coral, amber, agate, tortoise shell, ruby, and stone-bead.

World-honored One, that our ocean abounds with treasures, count- less precious things, varieties of exotic jewels, being full of precious materials, such as gold, silver, crystal, beryl, precious stone, pearl, green jade, white jade, conch shell, coral, amber, agate, tortoise shell, ruby, and stone-bead—this is said to be the fifth extraordinary quality of our ocean, which delights the asuras.

Again, World-honored One, our ocean is the abode of mighty deities, such as asuras, gandhabbas, rakkhasas, makaras, tortoises, crocodiles, vāruṇī serpents, [other, huge fishlike creatures such as] timis, timingalas, and timitimingalas.

Moreover, in the ocean dwell most wonderful and most remarkable beings with bodies as long as one hundred leagues, two hundred leagues, up to three hundred leagues, or even up to seven hundred leagues; crea- tures [with such] bodies all live in the ocean.

World-honored One, that our ocean is the abode of mighty deities, such as asuras, gandhabbas, rakkhasas, makaras, tortoises, crocodiles, vāruṇī serpents, and [other, huge fishlike creatures such as] timis, timin-

 

 

galas, and timitimingalas; and that, moreover, there dwell in the ocean most wonderful and most remarkable beings with bodies as long as one hundred leagues, two hundred leagues, up to three hundred leagues, or even up to seven hundred leagues; that creatures [with such] bodies all live in the ocean—this is said to be the sixth extraordinary quality of our ocean, which delights the asuras.

Again, World-honored One, our ocean is pure and does not accept corpses. If someone dies in the ocean, the body is blown by the wind and thrown up on the shore overnight.

World-honored One, that our ocean is pure and does not accept corpses, and that if someone dies in the ocean, the body is blown by the wind and thrown up on the shore overnight—this is said to be the seventh extraordinary quality of our ocean, which delights the asuras.

Again, World-honored One, there are five large rivers of Jambudīpa that enter our ocean, namely the Ganges, the Yamunā, the Sarabhū, the Aciravatī, and the Mahī. They all enter the great ocean, and once they have entered it, they forsake their original names and are all called “great ocean.”

World-honored One, that there are five large rivers of Jambudīpa that enter our great ocean, namely the Ganges, the Yamunā, the Sarabhū, the Aciravatī, and the Mahī; and that they all enter the great ocean and, once they have entered it, forsake their original names and are all called “great ocean”—this is said to be the eighth extraordinary quality of our ocean, which delights the asuras.

World-honored One, these are the eight extraordinary qualities of our great ocean, which delight the asuras. World-honored One, how many extraordinary qualities are there in the Buddha’s true teaching and discipline, having seen which the monks delight in it?

The World-honored One replied:

Pahārāda, there are likewise eight extraordinary qualities of my true teaching and discipline, having seen which the monks delight in it.

What are the eight? Pahārāda, just as from the bottom to the surface the ocean becomes gradually greater in circumference, evenly and uni- formly increasing up to the shore; and just as its water is always full

 

 

 

 

 

 

 

 

 

 

476c


but never overflowing, similarly, Pahārāda, my true teaching and dis- cipline is [to be] gradually practiced, gradually trained in, gradually completed, and gradually taught.

Pahārāda, that my true teaching and discipline is [to be] gradually practiced, gradually trained in, gradually completed, and gradually taught—this is said to be the first extraordinary quality of my true teaching and discipline, having seen which the monks delight in it. Again, Pahārāda, just as the ocean’s tide is never out of time, sim- ilarly, Pahārāda, in my true teaching and discipline, the monks, nuns, laymen, and laywomen will never, until the end of their lives, break

the precepts, which I have established for these clansmen.

Pahārāda, that in my true teaching and discipline, the monks, nuns, laymen, and laywomen will never, until the end of their lives, break the precepts, which I have established for these clansmen—this is said to be the second extraordinary quality of my true teaching and discipline, having seen which the monks delight in it.

Again, Pahārāda, just as the water of the ocean is very deep, bot- tomless, and extremely broad, boundless, similarly, Pahārāda, in my true teaching and discipline, the teachings are profound. They are pro- found and bottomless, extremely broad and boundless.

Pahārāda, that in my true teaching and discipline, the teachings are profound, that they are profound and bottomless, extremely broad and boundless—this is said to be the third extraordinary quality of my true teaching and discipline, having seen which the monks delight in it. Again, Pahārāda, just as the water of the ocean is salty, having everywhere the same taste, similarly, Pahārāda, my true teaching and discipline has the taste of dispassion, the taste of awakening, the taste

of tranquility, as well as the taste of the path.

Pahārāda, that my true teaching and discipline has the taste of dis- passion, the taste of awakening, the taste of tranquility, as well as the taste of the path—this is said to be the fourth extraordinary quality of my true teaching and discipline, having seen which the monks delight in it. Again, Pahārāda, just as the ocean abounds with treasures, countless precious things, and many varieties of exotic gems, being full of pre- cious materials, such as gold, silver, crystal, beryl, precious stone,

 

 

pearl, green jade, white jade, conch shell, coral, amber, agate, tortoise shell, ruby, and stone-beads, similarly, Pahārāda, my true teaching and discipline abounds with treasures, countless precious things, and many varieties of “exotic gems,” such as the four establishments of mind- fulness, the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path.

Pahārāda, that my true teaching and discipline abounds with treas- ures, countless precious things, and many varieties of exotic gems such as the four establishments of mindfulness, the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path—this is said to be the fifth extraordinary quality of my true teaching and dis- cipline, having seen which the monks delight in it.

Again, Pahārāda, just as the ocean is the abode of mighty deities, namely asuras, gandhabbas, rakkhasas, makaras, tortoises, crocodiles, vāruṇī serpents, and [other, huge fishlike creatures such as] timis, timin- galas, and timitimingalas; and just as in the ocean dwell most wonderful and most remarkable beings with bodies as long as one hundred leagues, two hundred leagues, up to three hundred leagues, or even up to seven hundred leagues, creatures [with such] bodies all living in the ocean, similarly, Pahārāda, in my true teaching and discipline there is the com- munity of nobles, of great spiritual beings all dwelling within it, namely arahants and those who are on the path to arahantship, non-returners and those who are on the path to non-returning, once-returners and those who are on the path to once-returning, and stream-enterers and those who are on the path to stream-entry.

Pahārāda, that in my true teaching and discipline there is the com- munity of nobles, of great spiritual beings that all dwell within it, namely arahants and those who are on the path to arahantship, non- returners and those who are on the path to non-returning, once-returners and those who are on the path to once-returning, and stream-enterers and those who are on the path to stream-entry—this is said to be the sixth extraordinary quality of my true teaching and discipline, having seen which the monks delight in it.


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

477a

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

477b


Again, Pahārāda, just as the ocean is pure and does not accept corpses, and if someone dies in the ocean, the body is blown by the wind and thrown up on the shore overnight, similarly, Pahārāda, in my true teaching and discipline, the noble assembly is pure; it does not accept “corpses.” If there are those who are without vigor, wicked, fake celibates though professing to be celibates, fake renunciants though professing to be renunciants, then even though they may be in the midst of the community of nobles, they are far away from the community of nobles and the community of nobles is far away from them.

Pahārāda, that in my true teaching and discipline, the community of nobles is pure and does not accept “corpses”; that if there are those who are without vigor, wicked, fake celibates though professing to be celibates, fake renunciants though professing to be renunciants, who, even though they may be in the midst of the community of nobles, are far away from the community of nobles and the community of nobles is far away from them— this is said to be the seventh extraordinary quality of my true teaching and discipline, having seen which the monks delight in it.

Again, Pahārāda, just as there are five large rivers of Jambudīpa that enter the ocean, namely the Ganges, the Yamunā, the Sarabhū, the Aciravatī, and the Mahī, that all enter the great ocean and, having entered it, forsake their original names and are all [just] called “great ocean,” similarly, Pahārāda, in my true teaching and discipline, the khattiya clansmen who shave off hair and beards, don the yellow robe, leave home out of faith, and go forth to practice the path, these forsake their original names and are all called renunciants; [also the] . . . brah- mins . . . householders . . . workers, who shave off hair and beards, don the yellow robe, leave home out of faith, and go forth to practice the path, these forsake their original names and are all called renunciants. Pahārāda, that in my true teaching and discipline, the khattiya clans- men who shave off hair and beard, don the yellow robe, leave home out of faith, and go forth to practice the path, these forsake their original names and are all called renunciants; [also the] . . . brahmins . . . house- holders . . . workers who shave off hair and beards, don the yellow robe, leave home out of faith, and go forth to practice the path, these

 

 

forsake their original names and are all called renunciants—this is said to be the eighth extraordinary quality of my true teaching and discipline, having seen which the monks delight in it.

Pahārāda, these are the eight extraordinary qualities of my true teaching and discipline, which,having seen it, the monks delight in it. Pahārāda, what do you think? Between the eight extraordinary qualities of my true teaching and discipline and the eight extraordinary qualities of the ocean, of these two types of extraordinary qualities, which is superior, more excellent, more wonderful, which is supreme? Pahārāda replied: World-honored One, the eight extraordinary qualities of the ocean are inferior to the eight extraordinary qualities of the Tathāgata’s true teaching and discipline by a thousand or ten thousand times; they cannot be compared, likened, measured, or counted. The eight extraordinary qualities of the World-honored One’s true teaching and discipline are superior, more excellent, more won- derful, and supreme. World-honored One, I now take refuge in the Buddha, the Dharma, and the community of monks. May the World- honored One accept me as a lay follower. From this day forth I take

refuge until the end of my life.

This is what the Buddha said. Having heard the Buddha’s words, Pahā- rāda, the asura king, together with the monks, was delighted and remembered them well.

36. The Discourse on Earthquakes126

Thus have I heard: At one time the Buddha was staying in the Vajjian country in a town named Bhūmi. At that time, there was a violent earthquake. As the earth was quaking violently, a gale began blowing in all four directions, mete- ors appeared in all four directions, and all the houses and walls collapsed and were destroyed utterly.

Then Venerable Ānanda saw that there was a violent earthquake, and that as the earth was quaking violently, a gale began blowing in all four direc- tions, meteors appeared in all four directions, and all the houses and walls collapsed and were destroyed utterly. Seeing this, Venerable Ānanda was

 

 

 

 

 

 

477c


terrified and his body hairs stood on end. He then approached the Buddha and, after paying respect with his head at the Buddha’s feet, stood to one side, and said:

World-honored One, just now the earth was quaking violently, and as the earth was quaking violently, a gale began blowing in all four direc- tions, meteors appeared in all four directions, and all the houses and walls collapsed and were destroyed utterly.

Then the World-honored One spoke to Venerable Ānanda, saying:

Indeed, Ānanda. Just now the earth was quaking violently. Indeed, Ānanda. As the earth was quaking violently, a gale began blowing in all four directions, meteors appeared in all four directions, and all the houses and walls collapsed and were destroyed utterly.

Then Venerable Ānanda asked:

World-honored One, how many causes are there due to which the earth quakes violently, and as the earth quakes violently a gale begins blowing in all four directions, meteors appear in all four directions, and all houses and walls collapse and are destroyed utterly?

The World-honored One replied:

Ānanda, there are three causes due to which the earth quakes violently, and as the earth quakes violently a gale begins blowing in all four direc- tions, meteors appear in all four directions, and all houses and walls collapse and are destroyed utterly.

What are the three? Ānanda, this earth rests upon water; the water rests upon wind; and the wind depends upon space. Ānanda, there comes a time when a great wind begins blowing in the sky. When the wind begins blowing, the water becomes disturbed; and when the water is disturbed, the earth quakes.

This is the first cause due to which the earth quakes violently, and as the earth quakes violently, a gale begins blowing in all four directions, meteors appear in all four directions, and all houses and walls collapse and are destroyed utterly.

 

 

Again, Ānanda, a monk who possesses great supernormal power, great and mighty virtue, great merit, great and mighty power, is able, with the supernormal power of mastery over the mind, to develop per- ception of earth as minute and perception of water as infinite.

On account of this, this earth behaves according to his wish, accord- ing to his will, being disturbed again and again, quaking again and again. Not only a monk, a god too, who has self-mastery, one who pos- sesses great supernormal power, great and mighty virtue, great merit, great and mighty power, is able to develop perception of earth as minute and perception of water as infinite with his supernormal power of mas-

tery over the mind.

On account of this, this earth behaves according to his wish, accord- ing to his will, being disturbed again and again, quaking again and again. This is the second cause due to which the earth quakes violently,

and as the earth quakes violently, a gale begins blowing in all four directions, meteors appear in all four directions, and all houses and walls collapse and are destroyed utterly.

Again, Ānanda, if a Tathāgata will be attaining final nirvana soon, within three months, for this reason the earth quakes violently, and as the earth quakes violently, a gale begins blowing in all four directions, meteors appear in all four directions, and all houses and walls collapse and are destroyed utterly.

This is the third cause due to which the earth quakes violently, and as the earth quakes violently, a gale begins blowing in all four directions, meteors appear in all four directions, and all houses and walls collapse and are destroyed utterly.

Hearing this, Venerable Ānanda began to weep and shed tears. Placing his palms together [in respect] toward the Buddha, he said:

World-honored One, it is most wonderful, most remarkable that the Tathāgata, who is free from attachment, fully awakened, has accom- plished [all] meritorious deeds and acquired such extraordinary qualities. Why is that? [Because] the Tathāgata will enter final nirvana soon, within three months. [Therefore] at this time [now], the earth quakes


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

478a

 

 

violently, and as the earth quakes violently, a gale begins to blow in all four directions, meteors appear in all four directions, and all houses and walls collapse and are destroyed utterly.

Then the World-honored One said to Venerable Ānanda:

Indeed, Ānanda, indeed. It is most wonderful, most remarkable that the Tathāgata, who is free from attachment, fully awakened, has accomplished [all] meritorious deeds and acquired such extraordinary qualities.

Why is that? [Because] the Tathāgata will enter final nirvana soon, within three months. [Therefore] at this time [now], the earth quakes violently, and as the earth quakes violently, a gale begins to blow in all four directions, meteors appear in all four directions, and all houses and walls collapse and are destroyed utterly.

Furthermore, Ānanda, I have approached countless hundreds and thousands of khattiya assemblies, sat and discussed with them, and made them feel at ease. Having sat down with them, I take on an appear- ance that resembles their appearance, a voice that sounds like their voices, and comportment and etiquette that resemble their comportment and etiquette. If they ask questions, I respond to those questions. Moreover, I teach them the Dharma, exhorting, encouraging, and delighting them. Having taught them the Dharma using countless skillful means, having exhorted, encouraged, and delighted them, I then disappear from that place. After I have disappeared, they do not

know who I was, whether I was human or not human.

Similarly, Ānanda, it is most wonderful, most remarkable that the Tathāgata, who is free from attachment, fully awakened, has accom- plished [all] meritorious deeds and acquired such extraordinary qualities, has done the same with assemblies of brahmins . . . assemblies of householders . . . assemblies of renunciants.

[Furthermore,] Ānanda, I have approached countless hundreds and thousands of assemblies of the four celestial kings, sat and discussed with them, and made them feel at ease.

Having sat down with them, I take on an appearance that resembles their appearance, a voice that sounds like their voices, and comportment

 

 

and etiquette that resemble their comportment and etiquette. If they ask questions, I respond to those questions.

Moreover, I teach them the Dharma, exhorting, encouraging, and delighting them. Having taught them the Dharma using countless skillful means, having exhorted, encouraged, and delighted them, I then disappear from that place. After I have disappeared, they do not know who I was, whether I was a god or not a god.

Similarly, Ānanda, it is most wonderful, most remarkable that the Tathāgata, who is free from attachment, fully awakened, has accom- plished [all] meritorious deeds and acquired such extraordinary qualities, has done the same with the thirty-three gods . . . the Yama gods . . . the Tusita gods . . . the gods that delight in creation . . . the gods that delight in others’ creation . . . the gods that are the retinue of Brahmā . . . the gods that are the attendants and ministers of Brahmā . . . the gods of limited radiance . . . the gods of immeasurable radiance . . . the gods of streaming radiance . . . the gods of limited glory . . . the gods of immeasurable glory . . . the gods of refulgent glory . . . the unclouded gods . . . the gods of abundant merit . . . the gods of great reward . . . the gods of non-vexation . . . the gods of non-affliction . . . the gods of good sight . . . the gods of good appearance.

[Again,] Ānanda, I have approached countless hundreds of thou- sands of assemblies of the gods of ultimate form, sat and discussed with them, and made them feel at ease. Having sat down with them, I take on an appearance that resembles their appearance, a voice that sounds like their voices, and comportment and etiquette that resemble their comportment and etiquette. If they ask questions, I respond to those questions.

Moreover, I teach them the Dharma, exhorting, encouraging, and delighting them. Having taught them the Dharma using countless skillful means, having exhorted, encouraged, and delighted them, I then disappear from that place. After I have disappeared, they do not know who I was, whether I was a god or not a god. In this way, Ānanda, it is most wonderful, most remarkable that the Tathāgata, who is free from attachment, fully awakened, has accomplished [all] meritorious deeds and acquired such extraordinary qualities.


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

478b

 

 

This is what the Buddha said. Having heard the Buddha’s words, Ven- erable Ānanda and the monks were delighted and remembered them well.

37. The Discourse at Campā127

Thus have I heard: At one time the Buddha was living at Campā near the Gaggarā Lake. At that time, on the fifteenth day of the [half-]month, the day for reciting the code of rules, the World-honored One sat down on a seat prepared in front of the assembly of monks. After sitting down, the World-honored One entered concentration and through the knowledge of others’ minds he surveyed the minds of [the monks in] the assembly. After surveying the minds of [the monks in] the assembly, he sat silently through the first watch of the night.

Then a certain monk got up from his seat, arranged his robe so as to bare one shoulder and, placing his palms together [in respect] toward the Buddha, said:

World-honored One, the first watch of the night has ended. It has been a long time since the Buddha and the assembly of monks gathered and sat down here. May the World-honored One recite the code of rules!

At that time, the World-honored One remained silent and made no response.

Then the World-honored One continued to sit silently up to the middle watch of the night. That monk again got up from his seat, arranged his robe so as to bare one shoulder and, placing his palms together [in respect] toward the Buddha, said:

World-honored One, the first watch of the night is over, the middle watch of the night is coming to an end. It has been a long time since the Buddha and the assembly of monks gathered and sat down here. May the World-honored One recite the code of rules!

At that time, the World-honored One again remained silent and made no response.

Then the World-honored One continued to sit silently up to the last watch of the night. A third time that monk got up from his seat, arranged his robe

 

 

so as to bare one shoulder and, placing his palms together [in respect] toward the Buddha, said:

World-honored One, the first watch of the night has already ended, the middle watch of the night, too, has ended, and the last watch of the night is about to end. It is getting close to dawn; soon the dawn will come. It has been a very long time since the Buddha and the assembly of monks gathered and sat down here. May the World-honored One recite the code of rules!

Then the World-honored One said to that monk, “Among this assembly there is one monk who is impure.”

At that time Venerable Mahā Moggallāna was also among the assembly.

Then Venerable Mahā Moggallāna had this thought:

In regard to which monk did the World-honored One say that among this assembly there is one monk who is impure? Let me enter concen- tration such that, through the knowledge of others’ minds, I [can] survey the minds of the [monks in the] assembly.

Venerable Mahā Moggallāna then entered concentration such that, through the knowledge of others’ minds, he [could] survey the minds of the [monks in the] assembly. Then Venerable Mahā Moggallāna came to know the monk in regard to whom the World-honored One had said “Among this assembly there is one monk who is impure.”

Then Venerable Mahā Moggallāna emerged from concentration, went right in front of that monk, pulled him by the arm, opened the door, and thrust him outside, [saying]: “You fool, go far away, do not stay here. You are not allowed to gather again with the assembly of monks. Henceforth you are no longer a monk.”

Venerable Mahā Moggallāna then bolted the door and returned to where the Buddha was. Paying respect with his head at the Buddha’s feet, he stood to one side and said:

The monk in regard to whom the World-honored One had said “Among this assembly there is one monk who is impure” has been expelled by me.


 

 

 

 

 

 

478c

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

479a


World-honored One, the first watch of the night has already ended, the middle watch of the night, too, has ended, and the last watch of the night is about to end. It is getting close to dawn; soon the dawn will come. It has been a very long time since the Buddha and the assembly of monks gathered and sat down here. May the World-honored One recite the code of rules!

The World-honored One spoke thus:

Mahā Moggallāna, that foolish man committed a serious offense in troubling the World-honored One and the assembly of monks.

Mahā Moggallāna, whoever is responsible for the Tathāgata reciting the code of rules in an assembly that is not pure, his head shall split into seven pieces. Therefore, Mahā Moggallāna, henceforth you may recite the code of rules [without me]. The Tathāgata will not recite the code of rules again.

Why is that? Mahā Moggallāna, just as from the bottom to the surface the ocean becomes gradually greater in circumference, evenly and uniformly increasing up to the shore; and just as its water is always full but never overflowing, similarly, Mahā Moggallāna, my true teach- ing and discipline is [to be] gradually practiced, gradually trained in, gradually completed, and gradually taught.

Mahā Moggallāna, that my true teaching and discipline is [to be] gradually practiced, gradually trained in, gradually completed, and gradually taught—this is said to be an extraordinary quality of my true teaching and discipline.

Again, Mahā Moggallāna, just as the ocean’s tide is never out of time, similarly, Mahā Moggallāna, in my true teaching and discipline, the monks, nuns, laymen, and laywomen will never, until the end of their lives, break the precepts, which I have established for these clans- people.

Mahā Moggallāna, that in my true teaching and discipline, the monks, nuns, laymen, and laywomen will never, until the end of their lives, break the precepts, which I have established for these clans- men—this is said to be an extraordinary quality of my true teaching and discipline.

 

 

Again, Mahā Moggallāna, just as the water of the ocean is very deep, bottomless, and extremely broad, boundless, similarly, Mahā Moggallāna, in my true teaching and discipline, the teachings are very deep, deep and bottomless, extremely broad and boundless.

Mahā Moggallāna, that in my true teaching and discipline, the teachings are very deep, deep and bottomless, extremely broad and boundless—this is said to be an extraordinary quality of my true teach- ing and discipline.

Again, Mahā Moggallāna, just as the water of the ocean is salty, having everywhere the same taste, similarly, Mahā Moggallāna, my true teaching and discipline has the taste of dispassion, the taste of awakening, the taste of tranquility, as well as the taste of the path. Mahā Moggallāna, that my true teaching and discipline has the taste of dispassion, the taste of awakening, the taste of tranquility, as well as of the taste of the path—this is said to be an extraordinary

quality of my true teaching and discipline.

Again, Mahā Moggallāna, just as the ocean abounds with treasures, countless precious things, and many varieties of exotic gems, being full of precious materials, such as gold, silver, crystal, beryl, precious stone, pearl, green jade, white jade, conch shell, coral, amber, agate, tortoise shell, ruby, and stone-beads, similarly, Mahā Moggallāna, my true teaching and discipline abounds with treasures, countless precious things, and many varieties of “exotic gems,” such as the four estab- lishments of mindfulness, the four right efforts, the four bases of super- normal power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path.

Mahā Moggallāna, that my true teaching and discipline abounds with treasures, countless precious things, and many varieties of “exotic gems,” such as the four establishments of mindfulness, the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path—this is said to be an extraordinary quality of my true teaching and discipline.

Again, Mahā Moggallāna, just as the ocean is the abode of mighty deities, namely asuras, gandhabbas, rakkhasas, makaras, tortoises,

 

 

 

 

 

 

 

 

479b


crocodiles, vāruṇī serpents, and [other, huge fishlike creatures such as] timis, timingalas, and timitimingalas; and just as in the ocean dwell most wonderful and most remarkable beings with bodies as long as one hundred leagues, two hundred leagues, up to three hundred leagues, or even up to seven hundred leagues, creatures [with such] bodies all living in the ocean, similarly, Mahā Moggallāna, in my true teaching and discipline there is the community of nobles, of great spiritual beings all dwelling within it, namely arahants, those who are on the path to arahantship, non-returners, those who are on the path to non-returning, once-returners, those who are on the path to once-returning, stream- enterers, and those who are on the path to stream-entry.

Mahā Moggallāna, that in my true teaching and discipline there is the community of nobles, of great spiritual beings that all dwell within it, namely arahants, those who are on the path to arahantship, non-returners, those who are on the path to non-returning, once-return- ers, those who are on the path to once-returning, stream-enterers, and those who are on the path to stream-entry—this is said to be an extraor- dinary quality of my true teaching and discipline.

Again, Mahā Moggallāna, just as the ocean is pure and does not accept corpses, and if someone dies in the ocean, the body is blown by the wind and thrown up on the shore overnight, similarly, Mahā Mog- gallāna, in my true teaching and discipline, the noble assembly is pure; it does not accept “corpses.” If there are those who are without vigor, wicked, fake celibates though professing to be celibates, fake renunciants though professing to be renunciants, then even though they may be in the midst of the community of nobles, they are far away from the com- munity of nobles and the community of nobles is far away from them. Mahā Moggallāna, that in my true teaching and discipline, the noble assembly is pure and does not accept “corpses”; that if there are those who are without vigor, wicked, fake celibates though professing to be celibates, fake renunciants though professing to be renunciants who, even though they may be in the midst of the community of nobles, are far away from the community of nobles and the community of nobles is far away from them—this is said to be an extraordinary quality

of my true teaching and discipline.

 

 

Again, Mahā Moggallāna, just as there are five large rivers of Jam- budīpa that enter the ocean, namely the Ganges, the Yamunā, the Sarabhū, the Aciravatī, and the Mahī, that all enter the great ocean, together with the water that the ocean dragon sends raining down from the sky, [relentlessly] as the [turning of the] axle caps [on a chariot],128 all this water cannot increase or diminish the ocean; similarly, Mahā Moggallāna, in my true teaching and discipline, the khattiya clansmen who shave off hair and beards, don the yellow robe, leave home out of faith, and go forth to practice the path, come to abide in unshakeable liberation of the mind, having accomplished realization by themselves, [yet], Mahā Moggallāna, the unshakeable liberation of the mind in my true teaching and discipline neither increases nor diminishes.

In the same way, the brahmins . . . the householders . . . the workers who shave off hair and beards, don the yellow robe, leave home out of faith, and go forth to practice the path, come to abide in unshakeable liberation of the mind, having accomplished realization by themselves, [yet], Mahā Moggallāna, the unshakeable liberation of the mind in my true teaching and discipline neither increases nor diminishes.

Mahā Moggallāna, that in my true teaching and discipline, the khattiya clansmen who shave off hair and beards, don the yellow robe, leave home out of faith, and go forth to practice the path, come to abide in unshakeable liberation of the mind, having accomplished realization by themselves, [yet], Mahā Moggallāna, the unshakeable liberation of the mind in my true teaching and discipline neither increases nor dimin- ishes; [and that] in the same way the brahmins . . . the householders .

. . the workers who shave off hair and beards, don the yellow robe, leave home out of faith, and go forth to practice the path, come to abide in unshakeable liberation of the mind, having accomplished realization by themselves, [yet], Mahā Moggallāna, the unshakeable liberation of the mind in my true teaching and discipline neither increases nor dimin- ishes—this is said to be an extraordinary quality of my true teaching and discipline.

This is what the Buddha said. Having heard the Buddha’s words, Ven- erable Mahā Moggallāna and the [other] monks were delighted and remem- bered them well.


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

479c

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

480a


38.  The [First] Discourse to the Householder Ugga129

Thus have I heard: At one time, the Buddha was at Vesālī, staying in the Great Forest. At that time, the householder Ugga, who was waited on only by women, went out of Vesālī followed by all his women and, [part way] between Vesālī and the Great Forest, enjoyed himself like a king with his concubines. Then the householder Ugga, having become very drunk on alco- hol, left the women and went into the Great Forest.

The householder Ugga, very drunk on alcohol, saw from afar the World- honored One, among the trees of the forest, dignified and beautiful, like the moon amidst the stars, with radiant aura, shining like a golden mountain, endowed with majestic appearance and lofty dignity, with sense faculties calm, free of obstruction, accomplished and disciplined, with his mind calm and quiet. On seeing the Buddha, the householder Ugga sobered up instantly; and, having sobered up, he approached the Buddha. Paying respect with his head at the Buddha’s feet, he sat down to one side. Then the World-honored One taught him the Dharma, exhorted, encouraged, and delighted him. Having with countless skillful means taught [Ugga] the Dharma, having exhorted, encouraged, and delighted him, [he did] as all buddhas do when first teaching the true Dharma to delight their hearers: he taught about gen- erosity, virtue, rebirth in heaven, the disadvantages of sensual desire, and the defilement of [continued] birth and death, and he extolled the excellence

of dispassion and the purity of the constituents of the path.

Having taught him the Dharma in this way, the Buddha knew that [Ugga’s] mind was delighted, prepared, pliant, able to endure, uplifted, one- pointed, free of doubt, free of hindrances, capable, and strong enough to receive the true teaching. Then the World-honored One taught him the essence of the true teaching taught by all buddhas: suffering, its arising, its cessation, and the path [leading to its cessation].

Instantly, while seated [right there], the householder Ugga saw the four noble truths: suffering, its arising, its cessation, and the path [leading to its cessation]. Just as a piece of white cloth is easily dyed, so the householder Ugga instantly, while seated [right there], saw the four noble truths: suffering, its arising, its cessation, and the path [leading to its cessation].

 

 

Then the householder Ugga, having seen the Dharma, having attained the Dharma, awakened of his own accord to the pure Dharma, cut off doubt and overcame uncertainty. [For him] there was no other teacher; he would no longer follow others. Without hesitation, he abided in the realization of the fruit. In the teaching of the World-honored One he had attained fearlessness. Then the householder Ugga rose from his seat, made obeisance to the

Buddha, and said:

World-honored One, I now take refuge in the Buddha, the Dharma, and the assembly of monks. May the World-honored One accept me as a lay follower. From this day forth I take refuge [in the Triple Gem] until the end of my life. World-honored One, from this day forth, I [vow to] follow the World-honored One, lead a life of celibacy, and keep the five precepts for the rest of my life.

Having [vowed to] follow the World-honored One, lead a life of celibacy, and keep the five precepts for the rest of his life, the householder Ugga paid respect with his head at the Buddha’s feet, circumambulated him three times, and departed.

On returning home, he promptly assembled all the women [of the house].

Having assembled them, he said:

Know that I [have vowed to] follow the World-honored One, lead a life of celibacy, and keep the five precepts for the rest of my life. Who- ever of you wishes to [continue to] live here may do so, practicing gen- erosity and making merit; whoever does not wish to stay may return to her own home; and whoever wishes to be [re]married, I will have you [re]married.

Thereupon the first wife said to the householder Ugga:

Master, since you [have vowed] to follow the Buddha, lead a life of celibacy, and observe the five precepts for the rest of your life, you may marry me to such and such a man.

Then the householder Ugga had that man summoned. With his left hand holding his first wife’s arm and his right hand holding a golden pitcher [for the wedding ceremony], he told that man, “I now marry my first wife to you.”

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

480b


Hearing this, the man was terrified, and his bodily hair stood on end. He said to the householder Ugga, “Master, do you want to kill me? Do you want to kill me?”

The householder replied:

I am not going to kill you. However, I [have vowed to] follow the Buddha, lead a life of celibacy, and observe the five precepts for the rest of my life, and for that reason I am marrying my first wife to you.

After giving away his first wife, before giving her away, and at the time of giving her away, the householder Ugga had no thought of regret.

At that time the World-honored One was surrounded by countless hun- dreds and thousands of people. In that great crowd he praised the householder Ugga, [saying]: “The householder Ugga possesses eight extraordinary qual- ities.”

Then after the night had passed, at dawn, a certain monk put on his robes, took his almsbowl, and went to the house of the householder Ugga. Seeing from afar that a monk was coming, the householder Ugga promptly rose from his seat and arranged his clothes so as to bare one shoulder. Placing his palms together [in respect] toward the monk, he said “Welcome, venerable sir! The venerable one has not come here for a long time. Please take a seat on this bed.”

Then the monk took a seat on the bed. The householder Ugga paid respect with his head at the monk’s feet and sat to one side. The monk said:

Householder, you have had great gains and great merit. Why is that? Because in an assembly of countless hundreds and thousands of people the World-honored One has praised you, [saying] “The householder Ugga possesses eight extraordinary qualities.” Householder, what are those qualities that you possess?

The householder Ugga answered the monk, saying:

Venerable sir, [as] the World-honored One previously did not explain this further, I do not know in relation to what the World-honored One said this. In any case, venerable sir, please hear what qualities I possess. At one time, venerable sir, the World-honored One was staying at Vesālī, in the Great Forest. At that time, waited on only by women, I

 

 

went out of Vesālī followed by them and, [part way] between Vesālī and the Great Forest, I enjoyed myself like a king with his concubines.

At that time, venerable sir, I was very drunk on alcohol. I left the women and went into the Great Forest.

At that time, venerable sir, very drunk on alcohol, I saw from afar the World-honored One, among the trees of the forest, dignified and beautiful, like the moon amid the stars, with radiant aura, shining like a golden mountain, endowed with handsome appearance and lofty dig- nity, with sense faculties calm, free of obstruction, accomplished and disciplined, with his mind calm and quiet. On seeing the Buddha, I sobered up instantly. Venerable sir, I possess this quality.

The monk spoke in praise, “Householder, it is most wonderful, most remarkable that you possess this quality.”

[The householder Ugga said:]

Venerable sir, I possess not only this quality. Moreover, venerable sir, having sobered up, I approached the Buddha. Paying respect with my head at the Buddha’s feet, I sat to one side. Then the World-honored One taught me the Dharma, exhorted, encouraged, and delighted me. Having with countless skillful means taught me the Dharma, having exhorted, encouraged, and delighted me, [he did] as all buddhas do when first teaching the true Dharma to delight their hearers: he taught me about generosity, virtue, rebirth in heaven, the disadvantages of sensual desire, and the defilement of [continued] birth and death, extolling the excellence of dispassion and the purity of the constituents of the path. Having taught me the Dharma in this way, the Buddha knew that my mind was delighted, prepared, pliant, able to endure, uplifted, one-pointed, free of doubt, free of hindrances, capable, and strong enough to receive the true teaching.

Then the World-honored One taught me the essence of the true teaching taught by all buddhas: suffering, its arising, its cessation, and the path [leading to its cessation]. Instantly, while sitting [right there], I saw the four noble truths, namely: suffering, its arising, its cessation, and the path [leading to its cessation]. Just as a piece of white cloth is easily dyed, so, venerable sir, I instantly, while sitting [right there], saw


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

480c

 

 

the four noble truths, namely: suffering, its arising, its cessation, and the path [leading to its cessation]. Venerable sir, I possess this quality.

The monk spoke in praise, “Householder, it is most wonderful, most remarkable that you possess this quality.”

[The householder Ugga continued:]

Venerable sir, I possess not only this quality. Moreover, venerable sir, having seen the Dharma, having attained the Dharma, I awakened on my own to the pure Dharma, cut off doubt, and overcame uncertainty. [For me] there was no other teacher; I would no longer follow others. Without hesitation, I abided in the realization of the fruit. In the teaching of the World-honored One I had attained fearlessness.

Then, venerable sir, I rose from my seat, made obeisance to the Buddha, and said:

World-honored One, I now take refuge in the Buddha, the Dharma, and the assembly of monks. May the World-honored One accept me as a lay follower. From this day forth I take refuge [in the Triple Gem] until the end of my life. World-honored One, from this day forth, I [vow to] follow the World-honored One, lead a life of celibacy, and observe the five precepts for the rest of my life.

Venerable sir, given that I [vowed to] follow the World-honored One, lead a life of celibacy, and observe the five precepts for the rest of my life—and, to my knowledge, have never broken those precepts—I pos- sess this quality, venerable sir.

The monk spoke in praise, “Householder, it is most wonderful, most remarkable that you possess this quality.”

[The householder Ugga continued:]

Venerable sir, I possess not only this quality. Moreover, having [vowed to] follow the World-honored One, lead a life of celibacy, and observe the five precepts for the rest of my life, I paid respect with my head at the Buddha’s feet, circumambulated him three times, and departed. On returning home, I assembled all the women [of the house]. Having assembled them, I said:

 

 

Know that I [have vowed to] follow the World-honored One, lead a life of celibacy, and observe the five precepts for the rest of my life? Whoever of you wishes to [continue to] live here may do so, practicing generosity and making merit; whoever does not wish to stay may return to her own home; and whoever wishes to be [re]married, I will have her [re]married.

Thereupon my first wife said to me:

Master, since you [have vowed] to follow the Buddha, lead a life of celibacy, and observe the five precepts for the rest of your life, you may marry me to such-and-such a man.

Then, venerable sir, I promptly had that man summoned. With my left hand holding my first wife’s arm and my right hand holding a golden pitcher, I told that man, “I now marry my first wife to you.”

Hearing this, the man was terrified, and his bodily hair stood on end. He said to me, “Master, do you want to kill me? Do you want to kill me?”

Venerable sir, I said to him:

I am not going to kill you. However, I [have vowed] to follow the Buddha, lead a life of celibacy, and observe the five precepts for the rest of my life, and for that reason I marry my first wife to you.

Venerable sir, after giving away my first wife, before giving her away, and at the time of giving her away, I had no thought of regret. Venerable sir, I possess this quality.

The monk spoke in praise, “Householder, it is most wonderful, most remarkable that you possess this quality.”

[The householder Ugga continued:]

Venerable sir, I possess not only this quality. Moreover, venerable sir, when I visit a monastic dwelling, as soon as I see a monk I make obei- sance to him. If he is practicing walking meditation, I follow him in practicing walking meditation. If he is seated, then I sit to one side and, having sat down, I listen to the Dharma. That venerable one teaches the Dharma to me and I also [in turn] teach the Dharma to that venerable


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

481a

 

 

one. That venerable one asks me questions and I also ask him questions. That venerable one answers me and I also answer him. Venerable sir, I do not recall ever having looked down on any monk, whether he is a junior [monk], one of middle rank, or an elder. Venerable sir, I possess this quality.

The monk spoke in praise, “Householder, it is most wonderful, most remarkable that you possess this quality.”

[The householder Ugga continued:]

Venerable sir, I possess not only this quality. Moreover, venerable sir, when I make offerings to the assembly of monks, a deity in the sky informs me thus:

Householder, this one is an arahant, this one is on the path to ara- hantship, this one is a non-returner, this one is on the path to non- returning, this one is a once-returner, this one is on the path to once-returning, this one is a stream-enterer, this one is on the path to stream-entry, this one is diligent, this one is not diligent.

However, venerable sir, I do not recall that, when making offerings to the assembly of monks, I have ever discriminated among them. Ven- erable sir, I possess this quality.

The monk spoke in praise, “Householder, it is most wonderful, most remarkable that you possess this quality.”

[The householder Ugga continued:]

Venerable sir, I possess not only this quality.

Moreover, venerable sir, when I make offerings to the assembly of monks, a deity in the sky informs me thus:

Householder, there is the Tathāgata, free from attachment, fully awakened; the teaching of the World-honored One is well taught; the community of nobles of the Tathāgata is progressing well [in the practice].

Venerable sir, not out of faith in that deity’s words, nor out of delight in his words, nor because of having heard it from him, but instead by

 

 

my own purified knowledge I know: the Tathāgata is one who is free from attachment, fully awakened; the teaching of the World-honored One is well taught; the community of nobles of the Tathāgata is pro- gressing well [in the practice]. Venerable sir, I possess this quality.

The monk spoke in praise, “Householder, it is most wonderful, most remarkable that you possess this quality.”

[The householder Ugga continued:]

Venerable sir, I possess not only this quality.

Moreover, venerable sir, those five lower fetters that the Buddha has declared, namely sensual desire, hatred, view of a self, clinging to precepts, and doubt, I have seen that of these five, which could bind me to returning to this world and entering a womb, not a single one has not been eradicated. Venerable sir, I possess this quality.

The monk spoke in praise, “Householder, it is most wonderful, most remarkable that you possess this quality.”

The householder Ugga said to the monk, “May the venerable one please take his meal here.”

For the householder Ugga’s sake, the monk accepted the invitation by remaining silent. Understanding that the monk had accepted the invitation by remaining silent, the householder Ugga rose from his seat, and personally prepared water for washing. With his own hands he prepared assorted pure and tasty dishes to eat, savor, and digest, making sure there was enough to eat. After [the monk] had finished eating, put aside his bowl, and washed his hands, [Ugga] took a low seat and sat to one side to listen to the Dharma. The monk taught the householder the Dharma, exhorted, encouraged,

and delighted him. Having, with countless skillful means, taught him the Dharma, having exhorted, encouraged, and delighted him, [the monk] rose from his seat and departed. He approached the Buddha. Paying respect with his head at [the Buddha’s] feet, he sat down to one side and reported in detail the conversation he had had with the householder Ugga.

Then the World-honored One told the monks, “It was for this reason that I praised the householder Ugga, for possessing eight extraordinary qualities.”

This is what the Buddha said. Having heard the Buddha’s words, the monks were delighted and remembered them well.


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

481b

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

481c


39.  The [Second] Discourse to the Householder Ugga

Thus have I heard: At one time, not long after the Buddha had attained final nirvana, many highly regarded senior monks were staying at Vesālī, in the Gabled Hall near Monkey Lake. At that time, the householder Ugga was per- forming a lavish almsgiving for those who had come from afar, for those on a journey, for the ill, and for those who were looking after the ill.

He was [also] regularly preparing porridge and meals for the monastery keepers, regularly inviting groups of twenty from the [monastic] community for food, and offering food to the assembly of monks every five days. Alms- giving on such a lavish scale is like a ship, which, while returning with a full load of cargo worth hundreds and thousands, suddenly sinks and is lost. An assembly of many highly regarded senior monks heard that the house- holder Ugga was performing such a lavish almsgiving for those who had come from afar, for those on a journey, for the ill, and for those who were looking after the ill; [while also] regularly preparing porridge and meals for the monastery keepers, regularly inviting groups of twenty from the [monastic] community for food, and offering food to the assembly of monks every five

days. Hearing about this, they discussed it together thus:

Good friends, who could go and talk to the householder Ugga, [saying,] “Householder, please stop! Do not perform such almsgiving again! Later you yourself will understand [why]”?

They had this thought:

Venerable Ānanda was the Buddha’s attendant. He received the World- honored One’s teachings and was praised by the Buddha and by his wise companions in the holy life. Venerable Ānanda should go and talk with the householder Ugga, [saying,] “Householder, please stop! Do not perform such almsgiving again! Later you yourself will under- stand [why].” Good friends, let us together go to Venerable Ānanda and tell him about this matter.

Then the assembly of many highly regarded senior monks went to Ven- erable Ānanda. After exchanging greetings, they sat down to one side and said:

 

 

Venerable Ānanda, did you know that the householder Ugga is per- forming a lavish almsgiving for those who have come from afar, for those on a journey, for the ill, and for those who are looking after the ill, [while also] regularly preparing porridge and meals for the monastery keepers, regularly inviting groups of twenty from the [monastic] com- munity for food, and offering food to the assembly of monks every five days? Almsgiving on such lavish scale is like a ship, which, while returning with a full load of cargo worth hundreds and thousands, sud- denly sinks and is lost. We have discussed this together thus:

Who could go and talk with the householder Ugga, [saying,] “Householder, please stop! Do not perform such almsgiving again! Later you yourself will understand [why]”?

Then we thought:

Venerable Ānanda was the Buddha’s attendant. He received the World-honored One’s teachings and was praised by the Buddha and by his wise companions in the holy life. The venerable Ānanda should go and talk to the householder Ugga, [saying,] “House- holder, stop! Do not perform such almsgiving! Later you yourself will understand [why].”

Venerable Ānanda, may you go and talk to the householder Ugga, [say- ing,] “Householder, please stop! Do not perform such almsgiving again! Later you yourself will understand [why].”

Then Venerable Ānanda said to those highly regarded senior monks:

Good friends, the householder Ugga has a stern personality. If I just speak for myself, I might make him very unhappy. Good friends, on whose behalf should I speak with him?

Those highly regarded senior monks replied, “Venerable friend, speak on behalf of the assembly of monks! Spoken to on behalf of the assembly of monks, he will have nothing to say.”

Then Venerable Ānanda silently accepted the assignment from those highly regarded senior monks. Understanding that Venerable Ānanda had

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

482a


consented in silence, the highly regarded senior monks rose from their seats, circumambulated Venerable Ānanda, and returned, each to his place.

Then at dawn, when the night was over, Venerable Ānanda put on his robes, took his almsbowl, and went to the house of the householder Ugga. Seeing from afar that Venerable Ānanda was coming, the householder Ugga rose from his seat and arranged his robe so as to bare one shoulder.

Placing his palms together [in respect] toward Venerable Ānanda, he said “Welcome, Venerable Ānanda! Venerable Ānanda has not come here for a long time. Please take a seat on this bed.”

Then Venerable Ānanda took a seat on the bed. The householder Ugga paid respect with his head at Venerable Ānanda’s feet and sat down to one side. Venerable Ānanda said:

Householder, it is known that you are performing a lavish almsgiving for people who have come from afar, for those on a journey, for the ill, and for those who are looking after the ill, [while also] regularly preparing porridge and meals for the monastery keepers, regularly inviting groups of twenty from the [monastic] community for food, and offering food to the assembly of monks every five days.

Almsgiving on such lavish scale is like a ship, which, while return- ing with a full load of cargo worth hundreds and thousands, suddenly sinks and is lost. Householder, please stop! Do not perform such alms- giving again! Later you yourself will understand [why].

The householder said, “Venerable Ānanda, on whose behalf do you speak thus?”

Venerable Ānanda replied, “Householder, I speak for the assembly of monks.”

The householder said:

If Venerable Ānanda speaks for the assembly of the monks, I have no objection. If he spoke for himself, that might make me very unhappy. Venerable Ānanda, that I make offerings like this and perform generosity like this, even until I have given away all my wealth and property— this is to fulfill my aspiration. It is like the aspiration of a wheel-turning monarch.

 

 

Venerable Ānanda asked, “Householder, what is the aspiration of a wheel- turning monarch?”

The householder answered:

Venerable Ānanda, the poor from the villages think, “May I be the richest among the villagers.” This is their aspiration.

The rich from the villages think, “May I be the richest among the residents of the townships.” This is their aspiration.

The rich from the townships think, “May I be the richest among the residents of the town.” This is their aspiration.

The rich of the town think, “May I be the mayor of the town.” This is their aspiration.

The mayors in the towns think, “May I be the prime minister of the state.” This is their aspiration.

The prime ministers of the states think, “May I be the local king.” This is their aspiration.

The local kings think, “May I be a wheel-turning monarch.” This is their aspiration.

And the wheel-turning monarch thinks:

May I attain fully the summit of the holy life, for the sake of which a clansman shaves off his hair and beard, dons the yellow robe, leaves home out of faith, and goes forth to practice the path. May I in this very life, understand personally and dwell having realized personally. May I know as it really is: “Birth is ended, the holy life has been established, what was to be done has been done. There will not be another existence.”

This is the aspiration [of a wheel-turning monarch].

Venerable Ānanda, that I make offerings like this and perform generosity like this, even until I have given away all my wealth and property—this is to fulfill my aspiration. It is like the aspiration of a wheel-turning monarch. Venerable Ānanda, I possess this quality.

Venerable Ānanda spoke in praise: “Householder, it is most wonderful, most remarkable that you possess this quality.”

[The householder Ugga continued:]

 

 

 

482b


Moreover, Venerable Ānanda, I possess not only this quality. Venerable Ānanda, when I visit a monastic dwelling, as soon as I see a monk I make obeisance to him. If he is practicing walking meditation, I follow him in practicing walking meditation. If he is seated, then I sit to one side and, having sat down, I listen to the Dharma. That venerable one teaches the Dharma to me and I also teach the Dharma to that venerable one. That venerable one asks me questions and I also ask that venerable one questions. That venerable one answers me and I also answer that venerable one. Venerable Ānanda, I do not recall ever having looked down on any monk, whether he is a junior monk, one of middle rank, or an elder. Venerable Ānanda, I possess this quality.

The venerable Ānanda spoke in praise: “Householder, it is most won- derful, most remarkable that you possess this quality.”

[The householder Ugga continued:]

Moreover, Venerable Ānanda, I possess not only this quality. Venerable Ānanda, when I offer alms to the assembly of monks, a deity in the sky informs me thus:

Householder, this one is an arahant, this one is on the path to ara- hantship, this one is a non-returner, this one is on the path to non- returning, this one is a once-returner, this one is on the path to once-returning, this one is a stream-enterer, this one is on the path to stream-entry, this one is diligent, this one is not diligent.

However, Venerable Ānanda, I do not recall that, when I make offerings to the assembly of monks, I have ever discriminated among them. Ven- erable Ānanda, I possess this quality.

Venerable Ānanda spoke in praise: “Householder, it is most wonderful, most remarkable that you possess this quality.”

[The householder Ugga continued:]

Moreover, Venerable Ānanda, I possess not only this quality. Venerable Ānanda, when I make offerings to the assembly of monks, a deity in the sky informs me thus:

 

 

Householder, there is the Tathāgata, free from attachment, fully awakened; the teaching of the World-honored One is well pro- claimed; the community of nobles of the Tathāgata is progressing well [in the practice].

Not out of faith in that deity’s words, nor out of delight in his words, nor because of having heard it from him, but instead by my own purified knowledge I know: there is the Tathāgata, free from attachment, fully awakened; the teaching of the World-honored One is well proclaimed; the community of nobles of the Tathāgata is progressing well [in the practice]. Venerable Ānanda, I possess this quality.

Venerable Ānanda spoke in praise: “Householder, it is most wonderful, most remarkable that you possess this quality.”

[The householder Ugga continued:]

Moreover, Venerable Ānanda, I possess not only this quality. Venerable Ānanda, I have abandoned desire, am separated from evil and unwhole- some states . . . (and so on up to) . . . I dwell having attained the fourth meditative absorption. Venerable Ānanda, I possess this quality.

Venerable Ānanda spoke in praise: “Householder, it is most wonderful, most remarkable that you possess this quality.”

Then the householder Ugga said, “May Venerable Ānanda please take his meal here.” For the householder Ugga’s sake, Venerable Ānanda accepted the invitation by remaining silent. Understanding that Venerable Ānanda had accepted his invitation by remaining silent, the householder Ugga rose from his seat, and personally prepared water for washing. With his own hands he prepared assorted pure and tasty dishes to eat, savor, and digest, making sure there was enough to eat. After [Venerable Ānanda] had finished eating, put aside his bowl, and washed his hands, [Ugga] took a low seat and sat to one side to listen to the Dharma.

Venerable Ānanda taught the householder the Dharma, exhorted, encour- aged, and delighted him. Having, with countless skillful means, taught him the Dharma, having exhorted, encouraged, and delighted him, [Venerable Ānanda] rose from his seat and departed.


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

482c

 

 

This is what Venerable Ānanda said, Having heard Venerable Ānanda’s words, the householder Ugga was delighted and remembered them well.

40.  The Discourse to the Householder Hatthaka130

Thus have I heard: At one time, the Buddha was staying at Aggāḷava near Āḷavī, in a rosewood grove.

At that time the householder Hatthaka, accompanied by five hundred eminent householders, went to the Buddha. He paid respect with his head at the Buddha’s feet and sat down to one side. The five hundred householders also paid respect with their heads at the Buddha’s feet and sat down to one side.

The World-honored One said, “Householder Hatthaka, now you are with such a great assembly. With what qualities are you [able to] gather such a great assembly?”

Then the householder Hatthaka replied:

World-honored One, there are four qualities for gathering people taught by the World-honored One. Charitable giving is the first, speaking friendly words is the second, providing helpful advice is the third, and being impartial is the fourth.131 World-honored One, I [am able] to gather such a great assembly by charitable giving, or by speaking friendly words, or by providing helpful advice, or by being impartial.

The World-honored One spoke in praise:

Very good! Very good! Householder Hatthaka, you [are able] to gather such a great assembly in accordance with the Dharma, to gather such a great assembly by appropriate means, to gather such a great assembly through proper causes and conditions.

Householder Hatthaka, renunciants or brahmins in the past, who gathered a great assembly in accordance with the Dharma, all used these four qualities, or some of them, to gather a great assembly. Householder Hatthaka, renunciants or brahmins in the future, who will gather a great assembly in accordance with the Dharma, will all use these four qualities, or some of them, to gather a great assembly.

 

 

Householder Hatthaka, renunciants or brahmins in the present, who gather a great assembly in accordance with the Dharma, all use these four qualities, or some of them, to gather a great assembly.

Then the World-honored One taught the Dharma to the householder Hatthaka, exhorted, encouraged, and delighted him. Having used countless skillful means to teach him the Dharma, having exhorted, encouraged, and delighted him, [the Buddha] remained silent.

Then the householder Hatthaka, having been taught the Dharma by the Buddha, having been exhorted, encouraged, and delighted, rose from his seat, made obeisance to the Buddha, and after circumambulating the Buddha three times, departed and returned home.

On arriving at the outer gate, if there was someone there, he made every effort to teach that person the Dharma, to exhort, encourage, and delight them. On arriving at the middle gate or the inner gate, or on arriving inside, if there was someone there, he made every effort to teach that person the Dharma, to exhort, encourage, and delight them.

Then he ascended to the hall, arranged a seat, and sat down cross-legged. With a mind imbued with loving-kindness, he dwelled pervading one direction, likewise the second, the third, and the fourth direction, and also the four intermediate directions, above, and below, all around, everywhere. With a mind imbued with loving-kindness, free from fetters or resentment, without ill will or quarrel, he dwelled pervading the entire world [with a

mind that is] boundless, exalted, immeasurable, and well cultivated.

In the same way, with a mind imbued with compassion . . . with empathic joy . . . with equanimity; free from fetters or resentment, without ill will or quarrel, he dwelled pervading the entire world with a well-developed [mind], boundless and exalted, immeasurable.

At that time, gathering in the Sudhamma Hall,132 the thirty-three gods extolled and praised the householder Hatthaka, saying:

Good friends, the householder Hatthaka possesses great benefits and great merit.

Why is that? The householder Hatthaka, having been taught the Dharma by the Buddha, having been exhorted, encouraged, and


 

 

 

 

 

 

 

 

 

 

483a

 

 

delighted, rose from his seat, made obeisance to the Buddha, and after circumambulating the Buddha three times, departed and returned home. On arriving at the outer gate, if there was someone there, he made every effort to teach that person the Dharma, to exhort, encourage, and delight them. On arriving at the middle gate or the inner gate, or on arriving inside, if there was someone there, he made every effort to teach that person the Dharma, to exhort, encourage, and delight

them.

Then he ascended to the hall, arranged a seat, and sat down cross- legged.

With a mind imbued with loving-kindness, he dwelled pervading one direction, likewise the second, the third, and the fourth direction, and also the four intermediate directions, above, and below, all around, everywhere. With a mind imbued with loving-kindness, free from fetters or resentment, without ill will or quarrel, he dwelled pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well cultivated.

In the same way, with a mind imbued with compassion . . . with empathic joy . . . with equanimity; free from fetters or resentment, without ill will or quarrel, he dwelled pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well cultivated.

Then when the night was about to turn to dawn, the great heavenly king Vessavaṇa, of lofty appearance and radiant aura, approached the householder Hatthaka and said:

Householder, you have great benefits and great merit. Why is that? Today on account of you the thirty-three gods gathered in the Sudhamma Hall, extolling and praising you thus:

The householder Hatthaka has great benefits and great merit. Why is that? Good friends, the householder Hatthaka, having been taught the Dharma by the Buddha, having been exhorted, encouraged, and delighted, rose from his seat, made obeisance to the Buddha, and after circumambulating the Buddha three times,

departed and returned home.

 

 

On arriving at the outer gate, if there was someone there, he made every effort to teach that person the Dharma, to exhort, encourage, and delight them. On arriving at the middle gate or the inner gate, or on arriving inside, if there was someone there, he made every effort to teach that person the Dharma, to exhort, encourage, and delight them.

Then he ascended to the hall, arranged a seat, and sat down cross-legged.

With a mind imbued with loving-kindness, he dwelled pervading one direction, likewise the second, the third, and the fourth direction, and also the four intermediate directions, above, and below, all around, everywhere. With a mind imbued with loving-kindness, free from fetters or resentment, without ill will or quarrel, he dwelled pervading the entire world [with a mind that is] boundless, exalted, immeas- urable, and well cultivated. “In the same way, with a mind imbued with compassion . . . with empathic joy . . . with equanimity; free from fetters or resentment, without ill will or quarrel, he dwelled pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well cultivated.

At that time the householder Hatthaka remained silent, he did not speak and did not look or glance at the great heavenly king, Vessavaṇa. Why was that? Out of respect for his concentration, to guard his concentration.

At that time, the World-honored One praised the householder Hatthaka in an immeasurable assembly of hundreds and thousands of people, saying:

The householder Hatthaka possesses seven marvelous and wonderful qualities.

The householder Hatthaka, having been taught the Dharma by me, having been exhorted, encouraged, and delighted, rose from his seat, made obeisance to me, and after circumambulating me three times, departed and returned home.

On arriving at the outer gate, if there was someone there, he made every effort to teach them the Dharma, to exhort, encourage, and delight them. On arriving at the middle gate or the inner gate, or on arriving


 

483b

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

483c


inside, if there was someone there, he made every effort to teach them the Dharma, to exhort, encourage, and delight them.

Then he ascended to the hall, arranged a seat and sat down cross- legged.

With a mind imbued with loving-kindness, he dwelled pervading one direction, likewise the second, the third, and the fourth direction, and also the four intermediate directions, above, and below, all around, everywhere. With a mind imbued with loving-kindness, free from fetters or resentment, without ill will or quarrel, he dwelled pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well cultivated.

In the same way, with a mind imbued with compassion . . . with empathic joy . . . with equanimity; free from fetters or resentment, without ill will or quarrel, he dwelled pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well cultivated. Today on account of him the thirty-three gods gathered in the

Sudhamma Hall, extolling and praising him thus:

The householder Hatthaka has great benefits and great merit. Why is that? Good friends, the householder Hatthaka, having been taught the Dharma by the Buddha, having been exhorted, encouraged, and delighted, rose from his seat, made obeisance to the Buddha, and after circumambulating the Buddha three times,

departed and returned home.

On arriving at the outer gate, if there was someone there, he made every effort to teach that person the Dharma, to exhort, encourage, and delight them. On arriving at the middle gate or the inner gate, or on arriving inside, if there was someone there, he made every effort to teach that person the Dharma, to exhort, encourage, and delight them.

Then he ascended to the hall, arranged a seat, and sat down cross-legged.

With a mind imbued with loving-kindness, he dwelled pervading one direction, likewise the second, the third, and the fourth direction, and also the four intermediate directions, above, and below, all around,

 

 

everywhere. With a mind imbued with loving-kindness, free from fetters or resentment, without ill will or quarrel, he dwelled per- vading the entire world [with a mind that is] boundless, exalted, immeasurable and well cultivated.

In the same way, with a mind imbued with compassion . . . with empathic joy . . . with equanimity, free from fetters or resent- ment, without ill-will or quarrel, he dwelled pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well cultivated.

Then when the night was about to turn to dawn, the great heavenly king Vessavaṇa, of lofty appearance and radiant aura, approached the householder Hatthaka and said:

Householder, you have great benefits and great merit. Why is that? Today on account of you the thirty-three gods gathered in the Sudhamma Hall, extolling and praising you thus, “The householder Hatthaka has great benefits and great merit.

“Why is that? Good friends, the householder Hatthaka, having been taught the Dharma by the Buddha, having been exhorted, encouraged, and delighted, rose from his seat, made obeisance to the Buddha, and after circumambulating the Buddha three times, departed and returned home.

“On arriving at the outer gate, if there was someone there, he made every effort to teach that person the Dharma, to exhort, encourage, and delight them. On arriving at the middle gate or the inner gate, or on arriving inside, if there was someone there, he made every effort to teach that person the Dharma, to exhort, encourage, and delight them.

“Then he ascended to the hall, arranged a seat, and sat down cross-legged.

“With a mind imbued with loving-kindness, he dwelled per- vading one direction, likewise the second, the third, and the fourth direction, and also the four intermediate directions, above, and below, all around, everywhere. With a mind imbued with loving-kindness, free from fetters or resentment, without ill will

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

484a


or quarrel, he dwelled pervading the entire world [with a mind that is] boundless, exalted, immeasurable and well cultivated. “In the same way, with a mind imbued with compassion . . . with empathic joy . . . with equanimity; free from fetters or resent- ment, without ill will or quarrel, he dwelled pervading the entire world [with a mind] boundless, exalted, immeasurable, and well

cultivated.”

Then at dawn, when the night was over, a certain monk put on his robes, took his almsbowl, and went to the house of the householder Hatthaka. Seeing that monk coming from afar, the householder Hatthaka rose from his seat. Placing his palms together [in respect] toward the monk, he said, “Welcome, venerable sir! The venerable one has not come here for a long time. Please take a seat on this bed.”

Then the monk took a seat on the bed. The householder Hatthaka paid respect with his head at the monk’s feet and sat down to one side. The monk said:

Householder, you have great benefits and great merit. Why is that? In an assembly of countless hundreds and thousands of people the World-honored One praised you saying, “The householder Hatthaka possesses seven extraordinary qualities.

“The householder Hatthaka, having been taught the Dharma by me, having been exhorted, encouraged, and delighted, rose from his seat, made obeisance to me, and after circumambulating me three times, departed and returned home. On arriving at the outer gate, if there was someone there, he made every effort to teach that person the Dharma, to exhort, encourage, and delight them. On arriving at the middle gate or the inner gate, or on arriving inside, if there was someone there, he made every effort to teach that person the Dharma, to exhort, encourage, and delight them.

“Then he ascended to the hall, arranged a seat, and sat down cross-legged.

“With a mind imbued with loving-kindness, he dwelled per- vading one direction, likewise the second, the third, and the fourth direction, and also the four intermediate directions, above, and

 

 

below, all around, everywhere. With a mind imbued with loving- kindness, free from fetters or resentment, without ill will or quarrel, he dwelled pervading the entire world [with a mind that is] bound- less, exalted, immeasurable, and well cultivated.

“In the same way, with a mind imbued with compassion . . . with empathic joy . . . with equanimity; free from fetters or resent- ment, without ill will or quarrel, he dwelled pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well cultivated.

“Today on account of him the thirty-three gods gathered in the Sudhamma Hall, extolling and praising you thus, ‘The house- holder Hatthaka has great benefits and great merit. Why is that? Good friends, the householder Hatthaka, having been taught the Dharma by the Buddha, having been exhorted, encouraged, and delighted, rose from his seat, made obeisance to the Buddha, and after circumambulating the Buddha three times, departed and returned home.

‘On arriving at the outer gate, if there was someone there, he made every effort to teach that person the Dharma, to exhort, encourage, and delight them. On arriving at the middle gate or the inner gate, or on arriving inside, if there was someone there, he made every effort to teach that person the Dharma, to exhort, encourage, and delight them.

‘Then he ascended to the hall, arranged a seat, and sat down cross-legged.

‘With a mind imbued with loving-kindness, he dwelled per- vading one direction, likewise the second, the third, and the fourth direction, and also the four intermediate directions, above, and below, all around, everywhere. With a mind imbued with loving- kindness, free from fetters or resentment, without ill will or quarrel, he dwelled pervading the entire world [with a mind that is] bound- less, exalted, immeasurable, and well cultivated.

‘In the same way, with a mind imbued with compassion . . . with empathic joy . . . with equanimity; free from fetters or resent- ment, without ill will or quarrel, he dwelled pervading the entire

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

484b


world [with a mind that is] boundless, exalted, immeasurable, and well cultivated.’

“Then when the night was about to turn to dawn, the great heavenly king Vessavaṇa, of lofty appearance and radiant aura, approached the householder Hatthaka and said:‘Householder, you have great benefits and great merit. Why is that? Today on account of you the thirty-three gods gathered in the Sudhamma Hall, extolling and praising you thus, “The householder Hatthaka has great benefits and great merit.

‘Why is that? Good friends, the householder Hatthaka, having been taught the Dharma by the Buddha, having been exhorted, encouraged, and delighted, rose from his seat, made obeisance to the Buddha, and after circumambulating the Buddha three times, departed and returned home.

‘On arriving at the outer gate, if there was someone there, he made every effort to teach them the Dharma, to exhort, encourage, and delight them. On arriving at the middle gate or the inner gate, or on arriving inside, if there was someone there, he made every effort to teach them the Dharma, to exhort, encourage, and delight them.

‘Then he ascended to the hall, arranged a seat, and sat down cross-legged.

‘With a mind imbued with loving-kindness, he dwelled per- vading one direction, likewise the second, the third, and the fourth direction, and also the four intermediate directions, above, and below, all around, everywhere. With a mind imbued with loving- kindness, free from fetters or resentment, without ill will or quarrel, he dwelled pervading the entire world [with a mind that is] bound- less, exalted, immeasurable, and well cultivated.

‘In the same way, with a mind imbued with compassion . . . with empathic joy . . . with equanimity; free from fetters or resent- ment, without ill will or quarrel, he dwelled pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well cultivated.’”

 

 

“At that time the householder Hatthaka remained silent, he did not speak and did not look or glance at the great heavenly king, Vessavaṇa. Why is that? Out of respect for his concentration, to guard his concen- tration.”

Then the householder Hatthaka said to the monk, “Venerable sir, at that time [when the Buddha praised me thus] were there any laypeople present?”

The monk replied, “No, there were no laypeople present,” and asked, “What fault would there be if there were laypeople present?”

The householder answered:

Venerable sir, if there had been those who had no faith in what the World-honored One said, they would for a long time derive no benefit from it, be unable to accept it, and would be reborn into an extremely bad realm of existence, experiencing immeasurable suffering. If there had been those who did have faith in what the World-honored One said, on that account they might have come to esteem, venerate, and pay respect to me. [But], venerable sir, I do not desire that they should [act] like that either. Venerable sir, please take your meal here.

For the householder Hatthaka’s sake, the monk accepted the invitation by remaining silent. Understanding that the monk had accepted his invitation by remaining silent, the householder Hatthaka arose from his seat, and personally prepared water for washing. With his own hands he prepared assorted pure and tasty dishes to eat, savor, and digest, making sure there was enough to eat. After [the monk] had fin- ished eating, put aside his bowl, and washed his hands, [Hatthaka] took a low seat and sat to one side to listen to the Dharma.

The monk taught the householder the Dharma, exhorted, encour- aged, and delighted him. Having, with countless skillful means, taught him the Dharma, having exhorted, encouraged, and delighted him, [the monk] arose from his seat and departed. He approached the Buddha. Paying respect with his head at [the Buddha’s] feet, he sat down to one side and reported in detail the conversation he had had with the house- holder Hatthaka.

 

 

 

 

 

 

 

 

 

 

 

 

 

484c


Then the World-honored One told the monks:

For this reason I extolled the householder Hatthaka, [saying] that he possesses seven extraordinary qualities. Moreover, you should know that the householder Hatthaka possesses an eighth extraordinary quality. The householder Hatthaka seeks nothing and desires nothing.

This is what the Buddha said. Having heard the Buddha’s words, the monks were delighted and remembered them well.

41.  The Discourse on the Householder Hatthaka133

Thus have I heard: At one time, the Buddha was staying at Aggāḷava near Āḷavī, in a rosewood grove.

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

The householder Hatthaka possesses eight marvelous and wonderful qualities. What are they? The householder Hatthaka has few desires; he has faith, a sense of shame, scruples, energy, mindfulness, concen- tration, and wisdom. On account of what is the householder Hatthaka said to have few desires? The householder Hatthaka has few desires himself, [yet] he does not wish to let others know, “I have few desires.” [He] . . . has faith . . . a sense of shame . . . scruples . . . energy . . . mindfulness . . . concentration . . . wisdom. The householder Hatthaka has wisdom himself, [yet] he does not wish to let others know, “I have wisdom.” On account of this the householder Hatthaka is said to have few desires.

On account of what is the householder Hatthaka said to have faith? The householder Hatthaka has firm and deep faith in the Tathāgata. His faculty of faith is stable; he will never follow other renunciants or brahmins, or gods, Māras, Brahmās, or any other beings in the world. On account of this the householder Hatthaka is said to have faith. On account of what is the householder Hatthaka said to have a sense of shame? The householder Hatthaka has at all times a sense of shame. He approves of having a sense of shame and knows shame. [He knows] that evil, unwholesome states, being defiled and afflictive,

 

 

lead to evil retribution and are the root cause for birth and death. On account of this the householder Hatthaka is said to have a sense of shame.

On account of what is the householder Hatthaka said to have scru- ples? The householder Hatthaka has at all times scruples. He approves of the scruples and knows scruples. [He knows] that evil, unwholesome states, being defiled and afflictive, lead to evil retribution and are the root cause for birth and death. On account of this the householder Hatthaka is said to have scruples.

On account of what is the householder Hatthaka said to have energy? The householder Hatthaka has energy at all times in discarding what is evil and unwholesome, and in cultivating wholesome states. He takes the initiative constantly and remains wholeheartedly and steadfastly established in the roots of wholesomeness, without giving up his task. On account of this the householder Hatthaka is said to have energy. On account of what is the householder Hatthaka said to be mindful?

The householder Hatthaka internally contemplates the body as body .

. . feeling . . . the mind . . . dhammas as dhammas. On account of this the householder Hatthaka is said to be mindful.

On account of what is the householder Hatthaka said to have con- centration? The householder Hatthaka, separated from desires, separated from evil and unwholesome states . . . (and so on up to) . . . dwells having attained the fourth absorption. On account of this the householder Hatthaka is said to have concentration.

On account of what is the householder Hatthaka said to have wis- dom? The householder Hatthaka develops comprehension and wisdom, attains understanding concerning the rise and fall of phenomena, attains noble penetrative knowledge and discriminative understanding con- cerning the true cessation of suffering. On account of this the house- holder Hatthaka is said to have wisdom.

It is on account of this that the householder Hatthaka is said to have eight wonderful and marvelous qualities.

This is what the Buddha said. Having heard the Buddha’s words, the

monks were delighted and remembered them well. 485a

 

 

 

 

Division 5

 

On Conditions

 

 

42.  The Discourse on “What is the Purpose?”134

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

At that time, in the late afternoon, Venerable Ānanda rose from sitting in meditation and went to the Buddha, paid homage at his feet, stood to one side, and said: “World-honored One, what is the purpose of keeping the precepts?”

The World-honored One answered:

Ānanda, keeping the precepts has the purpose of [allowing one] to be without regret. Ānanda, if one keeps the precepts, one attains [the state of] being without regret.

Again Ānanda asked: “World-honored One, what is the purpose of being without regret?”

The World-honored One answered: “Ānanda, being without regret has the purpose of joy. Ānanda, if one is without regret, one attains joy.”

Again Ānanda asked: “World-honored One, what is the purpose of joy?” The World-honored One answered: “Ānanda, joy has the purpose of rap-

ture. Ānanda, if one is joyful, one attains rapture.”

Again Ānanda asked: “World-honored One, what is the purpose of rap- ture?”

The World-honored One answered: “Ānanda, rapture has the purpose of tranquility. Ānanda, if one has rapture, one attains tranquility of the body.” Again Ānanda asked: “World-honored One, what is the purpose of tran-

quility?”

The World-honored One answered: “Ānanda, tranquility has the purpose of happiness. Ānanda, if one has tranquility, one attains the experience of happiness.”

 

 

319

 

 

 

 

 

 

 

 

 

 

 

 

 

485b


Again Ānanda asked: “World-honored One, what is the purpose of hap- piness?”

The World-honored One answered: “Ānanda, happiness has the purpose of concentration. Ānanda, if one has happiness one attains concentration of the mind.”

Again Ānanda asked: “World-honored One, what is the purpose of con- centration?”

The World-honored One answered:

Ānanda, concentration has the purpose of seeing things as they really are, knowing things as they really are. Ānanda, if one has concentration, one attains [the ability] to see and know things as they really are.

Again Ānanda asked: “World-honored One, what is the purpose of seeing and knowing things as they really are?”

The World-honored One answered:

Ānanda, seeing and knowing things as they really are has the purpose of disenchantment. Ānanda, if one sees and knows things as they really are, one attains disenchantment.

Again Ānanda asked: “World-honored One, what is the purpose of dis- enchantment?”

The World-honored One answered: “Ānanda, disenchantment has the pur- pose of dispassion. Ānanda, if one is disenchanted, one attains dispassion.” Again Ānanda asked: “World-honored One, what is the purpose of dis-

passion?”

The World-honored One answered:

Ānanda, dispassion has the purpose of liberation. Ānanda, if one is dispassionate, one attains liberation from all lust, anger, and ignorance. Ānanda, through keeping the precepts one has no regrets; through having no regrets one attains joy; through joy one attains rapture; through rapture one attains tranquility; through tranquility one attains happiness; through happiness one attains concentration. Ānanda, through concentration the learned noble disciple sees and knows things as they really are; through seeing and knowing things as they really are, he attains disenchantment; through disenchantment he attains dispassion;

 

 

through dispassion he attains liberation. Through liberation he knows he is liberated: “Birth has been ended, the holy life has been established, what was to be done has been done. He knows as it really is: there will not be another existence.”

Thus, Ānanda, one state is beneficial for another, one state is the means for another, and the precepts eventually lead to the highest goal, that is to say, to crossing over from this bank to the other bank.

This is what the Buddha said. Having heard the Buddha’s words, Venerable Ānanda and the other monks were delighted and remembered them well.

43.  The Discourse on No [Need for] Thought135

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

At that time the World-honored One said:

Ānanda, one who keeps the precepts need not think: “May I be free from regret!” Ānanda, it is a law of nature that those who keep the pre- cepts will be free from regret.

Ānanda, one who is without regret need not think: “May I attain joy!” Ānanda, it is a law of nature that those who are without regret will attain joy.

Ānanda, one who is joyful need not think: “May I attain rapture!” Ānanda, it is a law of nature that those who are joyful will attain rapture. Ānanda, one who has rapture need not think: “May I attain tran- quility!” Ānanda, it is a law of nature that those who have rapture will

attain tranquility of the body.

Ānanda, one who has tranquility need not think: “May I attain happiness!” Ānanda, it is a law of nature that those who have tranquility will attain the experience of happiness.

Ānanda, one who has happiness need not think: “May I attain con- centration!” Ānanda, it is a law of nature that those who have happiness will attain concentration of the mind.

Ānanda, one who has concentration need not think: “May I see things as they really are, know things as they really are!” Ānanda, it


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

485c

 

 

is a law of nature that those who have concentration will see things as they really are, know things as they really are.

Ānanda, one who sees things as they really are, who knows things as they really are, need not think: “May I attain disenchantment!” Ānanda, it is a law of nature that those who see things as they really are, who know things as they really are, will attain disenchantment. Ānanda, one who has disenchantment need not think: “May I attain dispassion!” Ānanda, it is a law of nature that those who have disen-

chantment will attain dispassion.

Ānanda, one who has dispassion need not think: “May I attain lib- eration!” Ānanda, it is a law of nature that those who have dispassion will attain liberation from all lust, anger, and ignorance.

Ānanda, through keeping the precepts one has no regrets; through having no regrets one attains joy; through joy one attains rapture; through rapture one attains tranquility; through tranquility one attains happiness; through happiness one attains concentration of the mind. Ānanda, through concentration of the mind the learned noble disciple sees and knows things as they really are; through seeing and knowing things as they really are, he attains disenchantment; through disen- chantment he attains dispassion; through dispassion he attains liberation. Through liberation he knows he is liberated: “Birth has been ended, the holy life has been established, what was to be done has been done. He knows as it really is: there will not be another existence.”

Thus, Ānanda, one state is beneficial for another, one state is the means for another, and the precepts eventually lead to the highest goal, that is to say, the crossing over from this bank to the other bank.

This is what the Buddha said. Having heard the Buddha’s words, Venerable Ānanda and the other monks were delighted and remembered them well.

44.  The Discourse on Mindfulness136

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

At that time the World-honored One addressed the monks:

 

 

If a monk is often forgetful and not rightly attentive, this is detrimental to right mindfulness and right attentiveness. Lack of right mindfulness and right attentiveness is detrimental to guarding the sense faculties, keeping the precepts, being without regret, experiencing joy, rapture, tranquility, happiness, concentration, seeing and knowing things as they really are, disenchantment, dispassion, and liberation. And absence of liberation is detrimental to [attaining] nirvana. If a monk is not forgetful and has right attentiveness, the condition exists for right mindfulness and right attentiveness. If he has right mindfulness and right attentiveness, the condition exists for guarding the sense faculties, keeping the precepts, being without regret, experiencing joy, rapture, tranquility, happiness, concentration, seeing and knowing things as they really are, disenchant- ment, dispassion, and liberation. And if he has liberation, the condition exists for [attaining] nirvana.

This is what the Buddha said. Having heard the Buddha’s words, those monks were delighted and remembered them well.

45.  The [First] Discourse on Shame and Scruples137

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

At that time the World-honored One addressed the monks:

If a monk is without shame or scruples, this is detrimental to love and respect. Lack of love and respect is detrimental to faith. Lack of faith is detrimental to right attention. Lack of right attention is detrimental to right mindfulness and right attentiveness. Lack of right mindfulness and right attentiveness is detrimental to guarding the sense faculties, keeping the precepts, being without regret, experiencing joy, rapture, tranquility, happiness, concentration, seeing and knowing things as they really are, disenchantment, dispassion, and liberation. And lack of liberation is detrimental to [attaining] nirvana.

If, [however,] a monk has shame and scruples, the condition for love and respect exists. If there is love and respect, the condition for


 

 

 

 

 

 

 

 

 

486a

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

486b


faith exists. If there is faith, the condition for right attention exists. If there is right attention, the condition for right mindfulness and right attentiveness exists. If there is right mindfulness and right attentiveness, the condition exists for guarding the sense faculties, keeping the pre- cepts, being without regret, experiencing joy, rapture, tranquility, hap- piness, concentration, seeing and knowing things are they really are, disenchantment, dispassion, and liberation. And if there is liberation, the condition exists for [attaining] nirvana.

This is what the Buddha said. Having heard the Buddha’s words, those monks were delighted and remembered them well.

46.  The [Second] Discourse on Shame and Scruples138

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

At that time Venerable Sāriputta addressed the monks:

Venerable friends, if a monk is without shame or scruples, this is detri- mental to love and respect. Lack of love and respect is detrimental to faith. Lack of faith is detrimental to right attention. Lack of right atten- tion is detrimental to right mindfulness and right attentiveness. Lack of right mindfulness and right attentiveness is detrimental to guarding the sense faculties, keeping the precepts, being without regret, expe- riencing joy, rapture, tranquility, happiness, concentration, seeing and knowing things as they really are, disenchantment, dispassion, and lib- eration. And lack of liberation is detrimental to [attaining] nirvana. Venerable friends, it is just as with a tree. If the outer bark is dam- aged, then the sapwood does not develop successfully. If the sapwood does not develop successfully, then the trunk, stem, heartwood, boughs and branches, leaves, flowers, and fruit all cannot develop successfully. Venerable friends, know that it is the same with a monk. If he is without shame or scruple, then this is detrimental to love and respect. Lack of love and respect is detrimental to faith. Lack of faith is detrimental to right attention. Lack of right attention is detrimental to right mindfulness

 

 

and right attentiveness. Lack of right mindfulness and right attentiveness is detrimental to guarding the sense faculties, keeping the precepts, being without regret, experiencing joy, rapture, tranquility, happiness, concentration, seeing and knowing things as they really are, disen- chantment, dispassion, and liberation. And lack of liberation is detri- mental to [attaining] nirvana.

If, [however,] venerable friends, a monk has shame and scruple, the condition for love and respect exists. If there is love and respect, the condition for faith exists. If there is faith, the condition for right attention exists. If there is right attention, the condition for right mind- fulness and right attentiveness exists. If there is right mindfulness and right attentiveness, the condition exists for guarding the sense faculties, keeping the precepts, being without regret, experiencing joy, rapture, tranquility, happiness, concentration, seeing and knowing things as they really are, disenchantment, dispassion, and liberation. And if there is liberation, the condition exists for [attaining] nirvana.

Venerable friends, it is just as with a tree. If the outer bark is not damaged, the sapwood can develop successfully. If the sapwood devel- ops successfully, then the trunk, stem, heartwood, boughs and branches, leaves, flowers, and fruit all can develop successfully.

Venerable friends, know that it is the same with a monk. If there is shame and scruples, the condition for love and respect exists. If there is love and respect, the condition for faith exists. If there is faith, the condition for right attention exists. If there is right attention, the con- dition for right mindfulness and right attentiveness exists. If there are right mindfulness and right attentiveness, the condition exists for guard- ing the sense faculties, keeping the precepts, being without regret, experiencing joy, rapture, tranquility, happiness, concentration, seeing and knowing things as they really are, disenchantment, dispassion, and liberation. And if there is liberation, the condition exists for [attaining] nirvana.

This is what Venerable Sāriputta said. Having heard the words of Ven- erable Sāriputta, those monks were delighted and remembered them well.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

486c


47.  The [First] Discourse on the Precepts139

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

At that time the World-honored One addressed the monks:

If a monk breaks the precepts, then this is detrimental to being without regret, experiencing joy, rapture, tranquility, happiness, concentration, seeing and knowing things as they really are, disenchantment, dispas- sion, and liberation. And lack of liberation is detrimental to [attaining] nirvana. If, [however,] a monk keeps the precepts, the condition exists for being without regret, experiencing joy, rapture, tranquility, happiness, concentration, seeing and knowing as it really is, disenchantment, dis- passion, and liberation. And if there is liberation, the condition exists for [attaining] nirvana.

This is what the Buddha said. Having heard the Buddha’s words, those monks were delighted and remembered them well.

48.  The [Second] Discourse on the Precepts140

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

At that time Venerable Sāriputta addressed the monks:

Venerable friends, if a monk breaks the precepts, this is detrimental to being without regret, experiencing joy, rapture, tranquility, happiness, concentration, seeing and knowing things as they really are, disen- chantment, dispassion, and liberation. And lack of liberation is detri- mental to [attaining] nirvana.

Venerable friends, it is just as with a tree. If its roots are damaged, then the trunk, stem, heartwood, boughs and branches, leaves, flowers, and fruit all cannot develop successfully. Venerable friends, know that it is the same with a monk.

If he breaks the precepts, then this is detrimental to being without regret, experiencing joy, rapture, tranquility, happiness, concentration,

 

 

seeing and knowing things as they really are, disenchantment, dispas- sion, and liberation. And lack of liberation is detrimental to [attaining] nirvana.

If, [however], venerable friends, a monk keeps the precepts, the condition exists for being without regret, experiencing joy, rapture, tranquility, happiness, concentration, seeing and knowing things as they really are, disenchantment, dispassion, and liberation. And if there is liberation, the condition exists for [attaining] nirvana. Venerable friends, it is just as with a tree. If its root is undamaged, then the trunk, stem, heartwood, boughs and branches, leaves, flowers, and fruit can all develop successfully. Venerable friends, you should know that it is the same with a monk. If he keeps the precepts, the condition exists for being without regret, experiencing joy, rapture, tranquility, happiness, concentration, seeing and knowing things as they really are, disen- chantment, dispassion, and liberation. And if there is liberation, the condition exists for [attaining] nirvana.141

This is what Venerable Sāriputta said. Having heard Venerable Sāriputta’s words, those monks were delighted and remembered them well.

49.  The [First] Discourse on Respect142

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

At that time the World-honored One addressed the monks:

A monk should practice respect and be considerate and courteous to his companions in the holy life. If he does not practice respect and is not considerate and courteous to his companions in the holy life, then it is impossible to fulfill even the most basic rules of proper conduct. If the basic rules of proper conduct are not fulfilled, then it is impossible to fulfill the rules for a learner. If the rules for a learner are not fulfilled, it is impossible to fulfill the [practices that are part of the] precept group.143 If the precept group is not fulfilled, it is impossible to fulfill the [practices that are part of the] concentration group. If the concen- tration group is not fulfilled, it is impossible to fulfill the [practices


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

487a

 

 

that are part of the] wisdom group. If the wisdom group is not fulfilled, it is impossible to fulfill the [practices that are part of the] liberation group. If the liberation group is not fulfilled, it is impossible to fulfill the [practices that are part of the] knowledge and vision of liberation group. If the knowledge and vision of liberation group is not fulfilled, it is impossible to attain nirvana.

If, [however,] a monk practices respect and is considerate and courteous to his companions in the holy life, it is possible to fulfill the basic rules of proper conduct. If the basic rules of proper conduct are fulfilled, it is possible to fulfill the rules for a learner. If the rules for a learner are fulfilled, it is possible to fulfill the precept group. If the pre- cept group is fulfilled, it is possible to fulfill the concentration group. If the concentration group is fulfilled, it is possible to fulfill the wisdom group. If the wisdom group is fulfilled, it is possible to fulfill the liber- ation group. If the liberation group is fulfilled, it is possible to fulfill the knowledge and vision of liberation group. If the knowledge and vision of liberation group is fulfilled, it is possible to attain nirvana.

This is what the Buddha said. Having heard the Buddha’s words, the monks were delighted and remembered them well.

50.  The [Second] Discourse on Respect144

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

At that time the World-honored One addressed the monks:

A monk should practice respect and be considerate and courteous to his companions in the holy life. If he does not practice respect and is not considerate and courteous to his companions in the holy life, then it is impossible to fulfill even the most basic rules of proper conduct. If the basic rules of proper conduct are not fulfilled, it is impossible to fulfill the rules for a learner. If the rules for a learner are not fulfilled, it is impossible to guard the sense faculties, to keep the precepts, to be without regret, to experience joy, rapture, tranquility, happiness, con- centration, seeing and knowing things as they really are, disenchantment,

 

 

dispassion, and liberation. And if liberation is not fulfilled, it is impos- sible to attain nirvana.

If, [however,] a monk does practice respect and is considerate and courteous to his companions in the holy life, then it is possible to fulfill the basic rules of proper conduct. If the basic rules of proper conduct are fulfilled, it is possible to fulfill the rules for a learner. If the rules for a learner are fulfilled, it is possible to guard the sense faculties, to keep the precepts, to be without regret, to experience joy, rapture, tran- quility, happiness, concentration, seeing and knowing things as they really are, disenchantment, dispassion, and liberation. And if liberation is attained, it is possible to attain nirvana.

This is what the Buddha said. Having heard the Buddha’s words, the monks were delighted and remembered them well.

51.  The Discourse on the Beginning145

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

At that time the World-honored One addressed the monks:

One cannot know the point where craving for existence began, the point before which there was no craving for existence and at which craving for existence arose. But one can understand the causes for crav- ing for existence. Craving for existence is conditioned; it is not without conditions.

By what is craving for existence conditioned? The answer is: it is conditioned by ignorance. Ignorance too is conditioned; it is not without conditions.

By what is ignorance conditioned? The answer is: it is conditioned by the five hindrances. The five hindrances too are conditioned; they are not without conditions.

By what are the five hindrances conditioned? The answer is: they are conditioned by the three types of wrong conduct (bodily, verbal, and mental). The three types of wrong conduct too are conditioned; they are not without conditions.


 

 

 

 

 

 

 

 

 

 

 

487b

 

 

By what are the three types of wrong conduct conditioned? The answer is: they are conditioned by failure to guard the sense faculties. Failure to guard the sense faculties too is conditioned; it is not without conditions.

By what is failure to guard the sense faculties conditioned? The answer is: it is conditioned by lack of right mindfulness and right atten- tiveness. Lack of right mindfulness and right attentiveness too is con- ditioned; it is not without conditions.

By what is lack of right mindfulness and right attentiveness con- ditioned? The answer is: it is conditioned by lack of right attention. Lack of right attention too is conditioned; it is not without conditions.

By what is lack of right attention conditioned? The answer is: it is conditioned by lack of faith. Lack of faith too is conditioned; it is not without conditions. By what is lack of faith conditioned? The answer is: it is conditioned by hearing wrong teachings. Hearing wrong teachings too is conditioned; it is not without conditions.

By what is hearing wrong teachings conditioned? The answer is: it is conditioned by association with bad friends. Association with bad friends too is conditioned; it is not without conditions.

By what is association with bad friends conditioned? The answer is: it is conditioned by bad people. That is to say, once there are bad people, there will be association with bad friends. Once there is asso- ciation with bad friends, there will be hearing of wrong teachings. Once there is hearing of wrong teachings, there will be lack of faith. Once there is lack of faith, there will be lack of right attention. Once there is lack of right attention, there will be lack of right mindfulness and right attentiveness. Once there is lack of right mindfulness and right attentiveness, there will be failure to guard the sense faculties. Once there is failure to guard the sense faculties, there will be the three types of wrong conduct. Once there are the three types of wrong con- duct, there will be the five hindrances. Once there are the five hin- drances, there will be ignorance. And once there is ignorance, there will be craving for existence. This is how, step by step, craving for existence comes about.

 

 

[Likewise,] wisdom and liberation are conditioned; they are not without conditions.

By what are wisdom and liberation conditioned? The answer is: they are conditioned by the seven factors of awakening. The seven fac- tors of awakening too are conditioned; they are not without conditions. By what are the seven factors of awakening conditioned? The answer is: they are conditioned by the four establishments of mindful- ness. The four establishments of mindfulness too are conditioned; they

are not without conditions.

By what are the four establishments of mindfulness conditioned? The answer is: they are conditioned by the three types of good conduct. The three types of good conduct too are conditioned; they are not with- out conditions.

By what are the three types of good conduct conditioned? The answer is: they are conditioned by guarding the sense faculties. Guarding the sense faculties too is conditioned; it is not without conditions.

By what is guarding of the sense faculties conditioned? The answer is: it is conditioned by right mindfulness and right attentiveness. Right mindfulness and right attentiveness too are conditioned; they are not without conditions.

By what are right mindfulness and right attentiveness conditioned? The answer is: they are conditioned by right attention. Right attention too is conditioned; it is not without conditions.

By what is right attention conditioned? The answer is: it is con- ditioned by faith. Faith too is conditioned; it is not without conditions. By what is faith conditioned? The answer is: it is conditioned by hearing the true Dharma. Hearing the true Dharma too is conditioned; it is not without conditions.

By what is hearing the true Dharma conditioned? The answer is: it is conditioned by association with good friends. Association with good friends too is conditioned; it is not without conditions.

By what is association with good friends conditioned? The answer is: it is conditioned by good people. That is to say, because there are good people, there will be association with good friends. Once there


487c

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

488a


is association with good friends, there will be hearing of the true Dharma. Once there is hearing of the true Dharma, faith will be engen- dered. Once faith is engendered, there will be right attention. Once there is right attention, there will be right mindfulness and right atten- tiveness. Once there is right mindfulness and right attentiveness, there will be guarding of the sense faculties. Once there is guarding of the sense faculties, there will be the three types of good conduct. Once there are the three types of good conduct, there will be the four estab- lishments of mindfulness. Once there are the four establishments of mindfulness, there will be the seven factors of awakening. Once there are the seven factors of awakening, there will be wisdom and liberation. This is how, step by step, wisdom and liberation come about.

This is what the Buddha said. Having heard the Buddha’s words, the monks were delighted and remembered them well.

52.  The [First] Discourse on Nutriments

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

At that time the World-honored One addressed the monks:

One cannot know the point at which craving for existence began, the point before which there was no craving for existence and at which craving for existence arose. But one can understand the causes for craving for existence. Craving for existence has its nutriment; it is not without nutriment.

What is the nutriment of craving for existence? The answer is: its nutriment is ignorance. Ignorance too has its nutriment; it is not without nutriment. What is the nutriment of ignorance? The answer is: its nutri- ment is the five hindrances. The five hindrances too have their nutriment; they are not without nutriment.

What is the nutriment of the five hindrances? The answer is: their nutriment is the three types of wrong conduct. The three types of wrong conduct too have their nutriment; they are not without nutriment.

 

 

What is the nutriment of the three types of wrong conduct? The answer is: their nutriment is failure to guard the sense faculties. Failure to guard the sense faculties too has its nutriment; it is not without nutri- ment.

What is the nutriment of failure to guard the sense faculties? The answer is: its nutriment is lack of right mindfulness and right atten- tiveness. Lack of right mindfulness and right attentiveness too has its nutriment; it is not without nutriment.

What is the nutriment of lack of right mindfulness and right atten- tiveness? The answer is: its nutriment is lack of right attention. Lack of right attention too has its nutriment; it is not without nutriment. What is the nutriment of lack of right attention? The answer is:

its nutriment is lack of faith. Lack of faith too has its nutriment; it is not without nutriment. What is the nutriment of lack of faith? The answer is: its nutriment is hearing wrong teachings. Hearing wrong teachings too has its nutriment; it is not without nutriment.

What is the nutriment of hearing wrong teachings? The answer is: its nutriment is association with bad friends. Association with bad friends too has its nutriment; it is not without nutriment.

What is the nutriment of association with bad friends? The answer is: its nutriment is bad people.

That is to say, because there are bad people, there will be associ- ation with bad friends. Once there is association with bad friends, there will be hearing of wrong teachings.

Once there is hearing of wrong teachings, there will be lack of faith. Once there is lack of faith, there will be lack of right attention. Once there is lack of right attention, there will be lack of right mindfulness and right attentiveness. Once there is lack of right mindfulness and right attentiveness, there will be failure to guard the sense faculties. Once there is failure to guard the sense faculties, there will be the three types of wrong conduct. Once there are the three types of wrong conduct, there will be the five hindrances. Once there are the five hindrances, there will be ignorance. Once there is ignorance, there will be craving for existence. This is how, step by step, craving for existence comes about.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

488b


[It is just as it is] with the great ocean. It too has its nutriment; it is not without nutriment. What is the nutriment of the great ocean? The answer is: the large rivers are its nutriment.

The large rivers too have their nutriment; they are not without nutriment. What is the nutriment of the large rivers? The answer is: the small rivers are their nutriment.

The small rivers too have their nutriment; they are not without nutriment. What is the nutriment of the small rivers? The answer is: the large streams are their nutriment.

The large streams too have their nutriment; they are not without nutriment. What is the nutriment of the large streams? The answer is: the small streams are their nutriment.

The small streams too have their nutriment; they are not without nutriment. What is the nutriment of the small streams? The answer is: the mountain creeks and the marshes of the plains are their nutriment. The mountain creeks and the marshes of the plains too have their nutriment; they are not without nutriment. What is the nutriment of the mountain creeks and the marshes of the plains? The answer is: the

rain is their nutriment.

At times it rains heavily and after the rain the mountain creeks and the marshes of the plains are filled with water. The mountain creeks and the marshes of the plains being filled, the small streams are filled. The small streams being filled, the large streams are filled. The large streams being filled, the small rivers are filled. The small rivers being filled, the large rivers are filled. The large rivers being filled, the great ocean is filled. This is how, step by step, the great ocean is filled. In the same way, craving for existence has its nutriment; it is not without nutriment.

What is the nutriment of craving for existence? The answer is: its nutriment is ignorance. Ignorance too has its nutriment; it is not without nutriment.

What is the nutriment of ignorance? The answer is: its nutriment is the five hindrances. The five hindrances too have their nutriment; they are not without nutriment.

What is the nutriment of the five hindrances? The answer is: their

 

 

nutriment is the three types of wrong conduct. The three types of wrong conduct too have their nutriment; they are not without nutriment. What is the nutriment of the three types of wrong conduct? The answer is: their nutriment is failure to guard the sense faculties. Failure to guard the sense faculties too has its nutriment; it is not without nutri-

ment.

What is the nutriment of failure to guard the sense faculties? The answer is: its nutriment is lack of right mindfulness and right atten- tiveness. Lack of right mindfulness and right attentiveness too has its nutriment; it is not without nutriment.

What is the nutriment of lack of right mindfulness and right atten- tiveness? The answer is: its nutriment is lack of right attention. Lack of right attention too has its nutriment; it is not without nutriment. What is the nutriment of lack of right attention? The answer is:

its nutriment is lack of faith. Lack of faith too has its nutriment; it is not without nutriment.

What is the nutriment of lack of faith? The answer is: its nutriment is hearing wrong teachings. Hearing wrong teachings too has its nutri- ment; it is not without nutriment.

What is the nutriment of hearing wrong teachings? The answer is: its nutriment is association with bad friends. Association with bad friends too has its nutriment; it is not without nutriment.

What is the nutriment of association with bad friends? The answer is: its nutriment is bad people.

That is to say, because there are bad people, there will be associ- ation with bad friends. Once there is association with bad friends, there will be hearing of wrong teachings. Once there is hearing of wrong teachings, there will be lack of faith. Once there is lack of faith, there will be lack of right attention. Once there is lack of right attention, there will be lack of right mindfulness and right attentiveness. Once there is lack of right mindfulness and right attentiveness, there will be failure to guard the sense faculties. Once there is failure to guard the sense faculties, there will be the three types of wrong conduct. Once there are the three types of wrong conduct, there will be the five hin- drances. Once there are the five hindrances, there will be ignorance.

 

 

 

 

 

 

 

 

 

 

 

488c


Once there is ignorance, there will be craving for existence. This is how, step by step, craving for existence comes about.

[Likewise,] wisdom and liberation have their nutriment; they are not without nutriment.

What is the nutriment of wisdom and liberation? The answer is: their nutriment is the seven factors of awakening. The seven factors of awakening too have their nutriment; they are not without nutriment. What is the nutriment of the seven factors of awakening? The answer is: their nutriment is the four establishments of mindfulness The four establishments of mindfulness too have their nutriment; they

are not without nutriment.

What is the nutriment of the four establishments of mindfulness? The answer is: their nutriment is the three types of good conduct. The three types of good conduct too have their nutriment; they are not with- out nutriment.

What is the nutriment of the three types of good conduct? The answer is: their nutriment is guarding the sense faculties. Guarding the sense faculties too has its nutriment; it is not without nutriment.

What is the nutriment of guarding the sense faculties? The answer is: its nutriment is right mindfulness and right attentiveness. Right mindfulness and right attentiveness too have their nutriment; they are not without nutriment.

What is the nutriment of right mindfulness and right attentiveness? The answer is: their nutriment is right attention. Right attention too has its nutriment; it is not without nutriment.

What is the nutriment of right attention? The answer is: its nutri- ment is faith. Faith too has its nutriment; it is not without nutriment. What is the nutriment of faith? The answer is: its nutriment is hearing the true Dharma. Hearing the true Dharma too has its nutriment;

it is not without nutriment.

What is the nutriment of hearing the true Dharma? The answer is: its nutriment is association with good friends. Association with good friends too has its nutriment; it is not without nutriment.

What is the nutriment of association with good friends? The answer is: its nutriment is good people.

 

 

That is to say, because there are good people, there will be association with good friends. Once there is association with good friends, there will be hearing of the true Dharma. Once there is hearing of the true Dharma, faith will be engendered. Once faith is engendered, there will be right attention. Once there is right attention, there will be right mindfulness and right attentiveness. Once there is right mindfulness and right atten- tiveness, there will be guarding of the sense faculties. Once there is guard- ing of the sense faculties, there will be the three types of good conduct. Once there are the three types of good conduct, there will be the four establishments of mindfulness. Once there are the four establishments of mindfulness, there will be the seven factors of awakening. Once there are the seven factors of awakening, there will be wisdom and liberation. This is how, step by step, wisdom and liberation come about.

[It is just as] with the great ocean. It too has its nutriment; it is not without nutriment. What is the nutriment of the great ocean? The answer is: the large rivers are its nutriment.

The large rivers too have their nutriment; they are not without nutriment. What is the nutriment of the large rivers? The answer is: the small rivers are their nutriment.

The small rivers too have their nutriment; they are not without nutriment. What is the nutriment of the small rivers? The answer is: the large streams are their nutriment.

The large streams too have their nutriment; they are not without nutriment. What is the nutriment of the large streams? The answer is: the small streams are their nutriment.

The small streams too have their nutriment; they are not without nutriment. What is the nutriment of the small streams? The answer is: the mountain creeks and the marshes of the plains are their nutriment. The mountain creeks and the marshes of the plains too have their nutriment; they are not without nutriment. What is the nutriment of the mountain creeks and the marshes of the plains? The answer is: the

rain is their nutriment.

At times it rains heavily, and after the rain the mountain creeks and the marshes of the plains are filled with water. The mountain creeks and the marshes of the plains being filled, the small streams are filled.

 

 

 

489a


The small streams being filled, the large streams are filled. The large streams being filled, the small rivers are filled. The small rivers being filled, the large rivers are filled. The large rivers being filled, the great ocean is filled. This is how, step by step, the great ocean is filled.

In the same way, wisdom and liberation have their nutriment; they are not without nutriment.

What is the nutriment of wisdom and liberation? The answer is: their nutriment is the seven factors of awakening. The seven factors of awakening too have their nutriment; they are not without nutriment. What is the nutriment of the seven factors of awakening? The answer is: their nutriment is the four establishments of mindfulness.

The four establishments of mindfulness too have their nutriment; they are not without nutriment.

What is the nutriment of the four establishments of mindfulness? The answer is: their nutriment is the three types of good conduct. The three types of good conduct too have their nutriment; they are not with- out nutriment.

What is the nutriment of the three types of good conduct? The answer is: their nutriment is guarding the sense faculties. Guarding the sense faculties too has its nutriment; it is not without nutriment.

What is the nutriment of guarding the sense faculties? The answer is: its nutriment is right mindfulness and right attentiveness. Right mindfulness and right attentiveness too have their nutriment; they are not without nutriment.

What is the nutriment of right mindfulness and right attentiveness? The answer is: their nutriment is right attention. Right attention too has its nutriment; it is not without nutriment.

What is the nutriment of right attention? The answer is: its nutri- ment is faith. Faith too has its nutriment; it is not without nutriment. What is the nutriment of faith? The answer is: its nutriment is hearing the true Dharma. Hearing the true Dharma too has its nutriment;

it is not without nutriment.

What is the nutriment of hearing the true Dharma? The answer is: its nutriment is association with good friends. Association with good friends too has its nutriment; it is not without nutriment.

 

 

What is the nutriment of association with good friends? The answer is: its nutriment is good people. That is to say, because there are good people, there will be association with good friends. Once there is asso- ciation with good friends, there will be hearing of the true Dharma. Once there is hearing of the true Dharma, faith will be engendered. Once faith is engendered, there will be right attention. Once there is right attention, there will be right mindfulness and right attentiveness. Once there is right mindfulness and right attentiveness, there will be guarding of the sense faculties. Once there is guarding of the sense faculties, there will be the three types of good conduct. Once there are the three types of good conduct, there will be the four establishments of mindfulness. Once there are the four establishments of mindfulness, there will be the seven factors of awakening. Once there are the seven factors of awakening, there will be wisdom and liberation. This is how, step by step, wisdom and liberation come about.

This is what the Buddha said. Having heard the Buddha’s words, the monks were delighted and remembered them well.

53.  The [Second] Discourse on Nutriments

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

At that time the World-honored One addressed the monks:

One cannot know the point at which craving for existence began, the point before which there was no craving for existence and at which craving for existence arose. But one can understand the causes for crav- ing for existence. Craving for existence has its nutriment; it is not with- out nutriment.

What is the nutriment of craving for existence? The answer is: its nutriment is ignorance. Ignorance too has its nutriment; it is not without nutriment. What is the nutriment of ignorance? The answer is: its nutri- ment is the five hindrances. The five hindrances too have their nutriment; they are not without nutriment.

What is the nutriment of the five hindrances? The answer is: their


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

489b

 

 

nutriment is the three types of wrong conduct. The three types of wrong conduct too have their nutriment; they are not without nutriment. What is the nutriment of the three types of wrong conduct? The answer is: their nutriment is failure to guard the sense faculties. Failure to guard the sense faculties too has its nutriment; it is not without nutri-

ment.

What is the nutriment of failure to guard the sense faculties? The answer is: its nutriment is lack of right mindfulness and right atten- tiveness. Lack of right mindfulness and right attentiveness too has its nutriment; it is not without nutriment.

What is the nutriment of lack of right mindfulness and right atten- tiveness? The answer is: its nutriment is lack of right attention. Lack of right attention too has its nutriment; it is not without nutriment. What is the nutriment of lack of right attention? The answer is:

its nutriment is lack of faith. Lack of faith too has its nutriment; it is not without nutriment. What is the nutriment of lack of faith? The answer is: its nutriment is hearing wrong teachings. Hearing wrong teachings too has its nutriment; it is not without nutriment.

What is the nutriment of hearing wrong teachings? The answer is: its nutriment is association with bad friends. Association with bad friends too has its nutriment; it is not without nutriment.

What is the nutriment of association with bad friends? The answer is: its nutriment is bad people.

[It is just as it is] with the great ocean. It too has its nutriment; it is not without nutriment. What is the nutriment of the great ocean? The answer is: the rain is its nutriment.

At times it rains heavily and after the rain the mountain creeks and the marshes of the plains are filled with water. The mountain creeks and the marshes of the plains being filled, the small streams are filled. The small streams being filled, the large streams are filled. The large streams being filled, the small rivers are filled. The small rivers being filled, the large rivers are filled. The large rivers being filled, the great ocean is filled. This is how, step by step, the great ocean is filled. In the same way, because there are bad people, there will be asso- ciation with bad friends. Once there is association with bad friends,

 

 

there will be hearing of wrong teachings. Once there is hearing of wrong teachings, there will be lack of faith. Once there is lack of faith, there will be lack of right attention. Once there is lack of right attention, there will be lack of right mindfulness and right attentiveness. Once there is lack of right mindfulness and right attentiveness, there will be failure to guard the sense faculties. Once there is failure to guard the sense faculties, there will be the three types of wrong conduct. Once there are the three types of wrong conduct, there will be the five hin- drances. Once there are the five hindrances, there will be ignorance. Once there is ignorance, there will be craving for existence. This is how, step by step, craving for existence comes about.

[Likewise,] wisdom and liberation have their nutriment; they are not without nutriment.

What is the nutriment of wisdom and liberation? The answer is: Their nutriment is the seven factors of awakening. The seven factors of awakening too have their nutriment; they are not without nutriment. What is the nutriment of the seven factors of awakening? The answer is: their nutriment is the four establishments of mindfulness.

The four establishments of mindfulness too have their nutriment; they are not without nutriment.

What is the nutriment of the four establishments of mindfulness? The answer is: their nutriment is the three types of good conduct. The three types of good conduct too have their nutriment; they are not with- out nutriment.

What is the nutriment of the three types of good conduct? The answer is: their nutriment is guarding the sense faculties. Guarding the sense faculties too has its nutriment; it is not without nutriment.

What is the nutriment of guarding the sense faculties? The answer is: its nutriment is right mindfulness and right attentiveness. Right mindfulness and right attentiveness too have their nutriment; they are not without nutriment.

What is the nutriment of right mindfulness and right attentiveness? The answer is: their nutriment is right attention. Right attention too has its nutriment; it is not without nutriment.


 

 

 

 

 

 

 

 

 

 

 

 

 

 

489c

 

 

What is the nutriment of right attention? The answer is: its nutri- ment is faith. Faith too has its nutriment; it is not without nutriment. What is the nutriment of faith? The answer is: its nutriment is hearing the true Dharma. Hearing the true Dharma too has its nutriment;

it is not without nutriment.

What is the nutriment of hearing the true Dharma? The answer is: its nutriment is association with good friends. Association with good friends too has its nutriment; it is not without nutriment.

What is the nutriment of association with good friends? The answer is: its nutriment is good people.

[It is just as] with the great ocean. It too has its nutriment; it is not without nutriment. What is the nutriment of the great ocean? The answer is: the rain is its nutriment.

At times it rains heavily and after the rain the mountain creeks and the marshes of the plains are filled with water. The mountain creeks and the marshes of the plains being filled, the small streams are filled. The small streams being filled, the large streams are filled. The large streams being filled, the small rivers are filled. The small rivers being filled, the large rivers are filled. The large rivers being filled, the great ocean is filled. This is how, step by step, the great ocean is filled. In the same way, because there are good people, there will be asso- ciation with good friends. Once there is association with good friends, there will be hearing of the true Dharma. Once there is hearing of the true Dharma, faith will be engendered. Once faith is engendered, there will be right attention. Once there is right attention, there will be right mindfulness and right attentiveness. Once there is right mindfulness and right attentiveness, there will be guarding of the sense faculties. Once there is guarding of the sense faculties, there will be the three types of good conduct. Once there are the three types of good conduct, there will be the four establishments of mindfulness. Once there are the four establishments of mindfulness, there will be the seven factors of awakening. Once there are the seven factors of awakening, there will be wisdom and liberation. This is how, step by step, wisdom and

liberation come about.

 

 

This is what the Buddha said. Having heard the Buddha’s words, the monks were delighted and remembered them well.

54.  The Discourse on [Attaining the] Wisdom of Cessation [of the Taints]146

Thus have I heard: At one time the Buddha was staying among the Kurus, in the Kuru city of Kammāsadhamma.

At that time the World-honored One addressed the monks:

With knowledge and vision one can attain cessation of the taints, not without knowledge and without vision. How does one attain cessation of the taints by knowledge and vision? By knowing and seeing suffering as it really is, one attains cessation of the taints. By knowing and seeing, as it really is, the origin of suffering, the ending of suffering, and the path to the ending of suffering one attains cessation of the taints. The wisdom of cessation [of the taints] is conditioned; it is not without conditions. By what is the wisdom of cessation [of the taints] conditioned? The answer is: the wisdom of cessation [of the taints] is

conditioned by liberation.

Liberation too is conditioned; it is not without conditions. By what is liberation conditioned? The answer is: liberation is conditioned by dispassion.

Dispassion too is conditioned; it is not without conditions. By what is dispassion conditioned? The answer is: dispassion is conditioned by disenchantment.

Disenchantment too is conditioned; it is not without conditions. By what is disenchantment conditioned? The answer is: disenchantment is conditioned by seeing and knowing things as they really are. Seeing and knowing things as they really are is conditioned too;

it is not without conditions. By what is seeing and knowing things as they really are conditioned? The answer is: seeing and knowing things as they really are is conditioned by concentration.

Concentration too is conditioned; it is not without conditions. By what is concentration conditioned? The answer is: concentration is conditioned by happiness.


 

 

 

 

490a

 

 

Happiness too is conditioned; it is not without conditions. By what is happiness conditioned? The answer is: happiness is conditioned by tranquility.

Tranquility too is conditioned; it is not without conditions. By what is tranquility conditioned? The answer is: tranquility is conditioned by rapture.

Rapture too is conditioned; it is not without conditions. By what is rapture conditioned? The answer is: rapture is conditioned by joy. Joy too is conditioned; it is not without conditions. By what is joy conditioned? The answer is: joy is conditioned by being without regret. Being without regret too is conditioned; it is not without conditions.

By what is being without regret conditioned? The answer is: being without regret is conditioned by keeping the precepts.

Keeping the precepts too is conditioned; it is not without conditions. By what is keeping the precepts conditioned? The answer is: keeping the precepts is conditioned by guarding the sense faculties.

Guarding the sense faculties too is conditioned; it is not without conditions. By what is guarding the sense faculties conditioned? The answer is: guarding the sense faculties is conditioned by right mind- fulness and right attentiveness.

Right mindfulness and right attentiveness too are conditioned; they are not without conditions. By what are right mindfulness and right attentiveness conditioned? The answer is: right mindfulness and right attentiveness are conditioned by right attention.

Right attention too is conditioned; it is not without conditions. By what is right attention conditioned? The answer is: right attention is conditioned by faith.

Faith too is conditioned; it is not without conditions. By what is faith conditioned? The answer is: faith is conditioned by accepting the Dharma through reflection.147

Accepting the Dharma through reflection too is conditioned; it is not without conditions. By what is accepting the Dharma through reflec- tion conditioned? The answer is: accepting the Dharma through reflec- tion is conditioned by recitation of the Dharma.

 

 

Recitation of the Dharma too is conditioned; it is not without con- ditions. By what is recitation of the Dharma conditioned? The answer is: recitation of the Dharma is conditioned by memorizing the Dharma. Memorizing the Dharma too is conditioned; it is not without con- ditions. By what is memorizing the Dharma conditioned? The answer is: memorizing the Dharma is conditioned by reflecting on its meaning.

Reflecting on the meaning of the Dharma too is conditioned; it is not without conditions. By what is reflecting on its meaning con- ditioned? The answer is: reflecting on its meaning is conditioned by hearing.

Hearing too is conditioned; it is not without conditions. By what is hearing conditioned? The answer is: hearing is conditioned by lis- tening to the true Dharma.

Listening to the true Dharma too is conditioned; it is not without conditions. By what is listening to the true Dharma conditioned? The answer is: listening to the true Dharma is conditioned by approaching [a teacher].

Approaching [a teacher] too is conditioned; it is not without con- ditions. By what is approaching [a teacher] conditioned? The answer is: approaching [a teacher] is conditioned by having respect.

If one has respect for good friends, one hears what one has not heard before, and having heard it, benefits from it. If there are good friends, but one does not have respect for them, then this is detrimental to having respect.

Lack of having respect is detrimental to approaching [a teacher]. Lack of approaching [a teacher] is detrimental to listening to the true Dharma. Lack of listening to the true Dharma is detrimental to hearing. Lack of hearing is detrimental to reflecting on the meaning of the Dharma. Lack of reflecting on the meaning of the Dharma is detrimental to memorizing the Dharma. Lack of memorizing the Dharma is detri- mental to recitation of the Dharma. Lack of recitation of the Dharma is detrimental to acceptance of the Dharma through reflection. Lack of acceptance of the Dharma through reflection is detrimental to faith. Lack of faith is detrimental to right attention. Lack of right attention


 

 

 

 

 

490b

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

490c


is detrimental to right mindfulness and right attentiveness. Lack of right mindfulness and right attentiveness is detrimental to the conditions for guarding the sense faculties, for keeping the precepts, for being without regret, for experiencing joy, rapture, tranquility, happiness, concentration, for seeing and knowing things as they really are, for disenchantment, dispassion, and liberation. And lack of liberation is detrimental to the condition for the wisdom of cessation [of the taints].

If, [however,] one has respect for good friends, then one hears what one has not heard before, and having heard it, benefits from it. Therefore, if one has respect for them, the condition of having respect exists. If there is respect, the condition for approaching [a teacher] exists. If there is approaching [a teacher], the condition for listening to the true Dharma exists. If there is listening to the true Dharma, the condition for hearing exists. If there is hearing, the condition for reflect- ing on the meaning of the Dharma exists. If there is reflection on the meaning of the Dharma, the condition for memorizing the Dharma exists. If there is memorization of the Dharma, the condition for reciting it exists. If there is recitation of the Dharma, the condition for accepting the Dharma through reflection exists. If there is acceptance of the Dharma through reflection, the condition for faith exists. If there is faith, the condition for right attention exists. If there is right attention, the condition for right mindfulness and right attentiveness exists. If there are right mindfulness and right attentiveness, the conditions exist for guarding the sense faculties, for keeping the precepts, for being without regret, for experiencing joy, rapture, tranquility, happiness, concentration, for seeing and knowing things as they really are, for disenchantment, dispassion, and liberation. And if there is liberation, the condition exists for the wisdom of cessation [of the taints].

This is what the Buddha said. Having heard the Buddha’s words, the monks were delighted and remembered them well.

55.  The Discourse on Nirvana

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

 

 

At that time the World-honored One addressed the monks:

[The attainment of] nirvana is conditioned; it is not without condition. By what is [the attainment of] nirvana conditioned? The answer is: [the attainment of] nirvana is conditioned by liberation.

Liberation too is conditioned; it is not without conditions. By what is liberation conditioned? The answer is: liberation is conditioned by dispassion.

Dispassion too is conditioned; it is not without conditions. By what is dispassion conditioned? The answer is: dispassion is conditioned by disenchantment.

Disenchantment too is conditioned; it is not without conditions. By what is disenchantment conditioned? The answer is: disenchantment is conditioned by seeing and knowing things as they really are. Seeing and knowing things as they really are is conditioned too;

it is not without conditions. By what is seeing and knowing things as they really are conditioned? The answer is: seeing and knowing things as they really are is conditioned by concentration.

Concentration too is conditioned; it is not without conditions. By what is concentration conditioned? The answer is: concentration is conditioned by happiness.

Happiness too is conditioned; it is not without conditions. By what is happiness conditioned? The answer is: happiness is conditioned by tranquility.

Tranquility too is conditioned; it is not without conditions. By what is tranquility conditioned? The answer is: tranquility is conditioned by rapture.

Rapture too is conditioned; it is not without conditions. By what is rapture conditioned? The answer is: rapture is conditioned by joy. Joy too is conditioned; it is not without conditions. By what is joy conditioned? The answer is: Joy is conditioned by being without regret. Being without regret too is conditioned; it is not without conditions.

By what is being without regret conditioned? The answer is: being without regret is conditioned by keeping the precepts.

Keeping the precepts too is conditioned; it is not without conditions.

 

 

By what is keeping the precepts conditioned? The answer is: keeping the precepts is conditioned by guarding the sense faculties.

Guarding the sense faculties too is conditioned; it is not without conditions. By what is guarding the sense faculties conditioned? The answer is: guarding the sense faculties is conditioned by right mind- fulness and right attentiveness.

Right mindfulness and right attentiveness too are conditioned; they are not without conditions. By what are right mindfulness and right attentiveness conditioned? The answer is: right mindfulness and right attentiveness are conditioned by right attention.

Right attention too is conditioned; it is not without conditions. By what is right attention conditioned? The answer is: right attention is conditioned by faith.

Faith too is conditioned; it is not without conditions. By what is faith conditioned? The answer is: faith is conditioned by suffering.

Suffering too is conditioned; it is not without conditions. By what is suffering conditioned? The answer is: suffering is conditioned by old age and death.

Old age and death too are conditioned; they are not without con- ditions. By what are old age and death conditioned? The answer is: old age and death are conditioned by birth.

Birth too is conditioned; it is not without conditions. By what is birth conditioned? The answer is: birth is conditioned by the process of existence.

The process of existence too is conditioned; it is not without con- ditions. By what is the process of existence conditioned? The answer is: the process of existence is conditioned by clinging.

Clinging too is conditioned; it is not without conditions. By what is clinging conditioned? The answer is: clinging is conditioned by crav- ing.

Craving too is conditioned; it is not without conditions. By what is

craving conditioned? The answer is: craving is conditioned by feeling. Feeling too is conditioned; it is not without conditions. By what is feeling conditioned? The answer is: feeling is conditioned by contact. Contact too is conditioned; it is not without conditions. By what

 

 

is contact conditioned? The answer is: contact is conditioned by the six senses.

The six senses too are conditioned; they are not without condi- tions.148 By what are the six senses conditioned? The answer is: the six senses are conditioned by name-and-form. Name-and-form too is con- ditioned; it is not without conditions. By what is name-and-form con- ditioned? The answer is: name-and-form is conditioned by conscious- ness. Consciousness too is conditioned; it is not without conditions. By what is consciousness conditioned? The answer is: consciousness is conditioned by karmic formations. Karmic formations too are con- ditioned; they are not without conditions. By what are karmic formations conditioned? The answer is: karmic formations are conditioned by ignorance.

Thus, based on ignorance there are karmic formations. Based on karmic formations there is consciousness. Based on consciousness there is name-and-form. Based on name-and-form there are the six senses. Based on the six senses there is contact. Based on contact there is feeling. Based on feeling there is craving. Based on craving there is clinging. Based on clinging there is the process of existence. Based on the process of existence there is birth. Based on birth there is old age and death. Based on old age and death there is suffering.

Conditioned by suffering there is faith. Conditioned by faith there is right attention. Conditioned by right attention there are right mind- fulness and right attentiveness.

Conditioned by right mindfulness and right attentiveness there is guarding of the sense faculties, keeping of the precepts, being without regret, experiencing joy, rapture, tranquility, happiness, concentration, seeing and knowing things as they really are, disenchantment, dispas- sion, liberation. And conditioned by liberation, nirvana is attained.

This is what the Buddha said. Having heard the Buddha’s words, the monks were delighted and remembered them well.

56.  The Discourse to Meghiya149

Thus have I heard: Once the Buddha was staying in Magadha, near the village of Jatu,150 in a cave in a lonely wild mango grove.


 

491a

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

491b


At that time Venerable Meghiya was his attendant. Early one morning Venerable Meghiya put on his robe, took his bowl, and entered the village of Jatu to beg for food. Having finished begging for food, he went to the bank of the river Kimikāḷā, where he saw a level spot called the Good Mango Grove.

The water of the Kimikāḷā was pleasant and agreeable, [coming] from a clear spring and being of gentle flow, not too cold and not too warm. Seeing this, Venerable Meghiya felt joy and thought:

This is a level spot called the Good Mango Grove. Here the water of the Kimikāḷā is pleasant and agreeable, [coming] from a clear spring and being of gentle flow, not too cold and not too warm. If a clansman wished to practice striving,151 he should do it in such a place. I too have something to strive for, perhaps I should practice striving [here] in this secluded place.

In the afternoon Venerable Meghiya, having finished his meal and put away his robe and bowl, washed his hands and feet, and, with his sitting mat on his shoulder, approached the Buddha. He paid homage at [the Buddha’s] feet, sat to one side, and said:

World-honored One, early this morning I put on my robe, took my bowl, and entered the village of Jatu to beg for food. Having finished begging for food, I went to the bank of the river Kimikāḷā, where I found a level spot called Good Mango Grove. The water of the Kimikāḷā there was pleasant and agreeable, [coming] from a clear spring and being of gentle flow, not too cold and not too warm. Seeing this, I felt joy and thought:

This is a level spot called the Good Mango Grove. Here the water of the Kimikāḷā is pleasant and agreeable, [coming] from a clear spring and being of gentle flow, not too cold and not too warm. If a clansman wished to practice striving, he should do it in such a place. I too have something to strive for, perhaps I should practice striving [here] in this secluded place.

World-honored One, I now wish to go to this secluded mango grove to practice striving.

 

 

Then the World-honored One said:

Meghiya, don’t you know, I am all by myself here, with no attendant [apart from you]. Wait a little, until some other monk comes along to serve as my attendant, then you can go to that secluded mango grove to practice.

Three times the venerable Meghiya said: “World-honored One, I now wish to go to that secluded mango grove to practice striving.” And three times the World-honored One responded:

Meghiya, don’t you know, I am all by myself here, with no attendant [apart from you]. Wait a little, until some other monk comes along to serve as my attendant, then you can go to that secluded mango grove to practice.

Then Meghiya said:

For the World-honored One there is nothing more to do, nothing that has to be done, nothing that has to be contemplated. For me, however, there is still more to do, there is more that has to be done, there is more to contemplate. World-honored One, I will go to that secluded mango grove to practice striving.

The World-honored One said: “Meghiya, since you wish to seek striving, what else can I say? Go, Meghiya, and do as you wish.”

Venerable Meghiya, having heard the Buddha’s words, accepted them well, retained them well, and repeated them well. He paid homage at the Buddha’s feet, circumambulated him three times, and left. He went to the mango grove and having entered it, spread out his sitting mat under a tree and sat cross-legged.

While Venerable Meghiya was sitting in the mango grove three kinds of bad, unwholesome thoughts arose in him: thoughts of desire, thoughts of hatred, and thoughts of harming. Because of this, he recalled the World-hon- ored One.

In the late afternoon he rose from sitting in meditation, went to the Buddha, paid homage at his feet, and sat to one side. He said:

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

491c


World-honored One, I went to the mango grove, and while I was sitting in that secluded place three kinds of bad, unwholesome thoughts arose in me: thoughts of desire, thoughts of hatred, and thoughts of harming. Because of that, I recalled the World-honored One.

The World-honored One said:

Meghiya, there are five supporting conditions that are conducive to matur- ing liberation of the mind that has not yet matured. What are the five? Meghiya, a monk is himself a good friend [to others] and associates with good friends, keeps the company of good friends—this, Meghiya, is the first supporting condition conducive to maturing liberation of

the mind that has not yet matured.

Again, Meghiya, a monk observes the training in the precepts, guards [against breaking] the code of rules, and skillfully controls his comportment [in accordance with] proper conduct, seeing great danger in even the slightest transgression and being apprehensive of it. Keeping the precepts, Meghiya, is the second supporting condition conducive to maturing liberation of the mind that has not yet matured.

Again, Meghiya, a monk engages in talk about noble, meaningful matters, matters that cause the mind to become gentle, cause it to be without hindrances, namely, talk about the precepts, about concentration, wisdom, liberation, the knowledge and vision that come with liberation, talk about self-effacement, about not enjoying socializing, about reducing desire, about contentment, abandoning,152 dispassion, extinction, sitting in meditation, and about dependent origination.

To obtain, in this way, the [kind of] talk appropriate for renunciants, fully, easily, without difficulty—this, Meghiya, is the third supporting condition conducive to maturing liberation of the mind that has not yet matured.

Again, Meghiya, a monk makes relentless effort to abandon what is unwholesome and to cultivate all wholesome states. He constantly arouses the single-minded and unwavering intention to cultivate whole- some roots, without giving up his task.

This, Meghiya, is the fourth supporting condition conducive to maturing liberation of the mind that has not yet matured.

 

 

Again, Meghiya, a monk develops comprehension and wisdom, attains understanding concerning the rise and fall of phenomena, attains noble penetrative knowledge and discriminative understanding con- cerning the true cessation of suffering.

This, Meghiya, is the fifth supporting condition conducive to matur- ing liberation of the mind that has not yet matured.

Once endowed with these five supporting conditions, [a monk] should practice further in four ways.

What are the four ways? He practices meditation on impurity [of the body] in order to cut off desire. He practices loving-kindness med- itation in order to cut off hatred. He practices mindfulness of breathing in order to cut off distracting thoughts. He practices perception of impermanence in order to cut off the conceit “I am.”

Meghiya, if a monk is himself a good friend [to others] and asso- ciates with good friends, keeps the company of good friends, then know that he is bound to observe the training in the precepts, guard [against breaking] the code of rules, and skillfully control his com- portment [in accordance with] proper conduct, seeing great danger in even the slightest transgression and being apprehensive of it.

Meghiya, if a monk is himself a good friend [to others] and asso- ciates with good friends, keeps the company of good friends, then know that he is bound to speak about noble, meaningful matters, matters that cause the mind to become gentle, cause it to be without hindrances, namely, talk about the precepts, concentration, wisdom, liberation, about the knowledge and vision that come with liberation, talk about self-effacement, about not enjoying socializing, about reducing desire, about contentment, abandoning, dispassion, extinction, about sitting in meditation, and about dependent origination. He will be able, in this way, to obtain the [kind of] talk appropriate for renunciants, fully, easily, without difficulty.

Meghiya, if a monk is himself a good friend [to others] and asso- ciates with good friends, keeps the company of good friends, then know that he is bound to make relentless effort to cut off what is unwholesome and practice all wholesome states. He will constantly

 

 

 

492a


arouse single-minded and unwavering intention to cultivate wholesome roots without giving up his task.

Meghiya, if a monk is himself a good friend [to others] and asso- ciates with good friends, keeps the company of good friends, then know that he is bound to cultivate wisdom. He develops comprehension and wisdom, attains understanding concerning the rise and fall of phe- nomena, attains noble penetrative knowledge and discriminative under- standing concerning the true cessation of suffering.

Meghiya, if a monk is himself a good friend [to others] and asso- ciates with good friends, keeps the company of good friends, then know that he is bound to practice meditation on impurity [of the body] in order to cut off desire. He will practice loving-kindness meditation in order to cut off hatred. He will practice mindfulness of breathing in order to cut off distracting thoughts. He will practice the perception of impermanence in order to cut off the conceit “I am.”

Meghiya, if a monk has gained perception of impermanence, he is bound to attain perception of no-self.

Meghiya, if a monk has attained awareness of no-self, he is bound to completely abandon the conceit “I am” in this lifetime, to attain peace, cessation, extinction, the unconditioned, nirvana.

This is what the Buddha said. Having heard the Buddha’s words, the ven- erable Meghiya and the monks were delighted and remembered them well.

57.  The Discourse Spoken for the Monks153

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

At that time the World-honored One addressed the monks:

There are five supporting conditions that are conducive to maturing liberation of the mind that has not yet matured. What are the five? A monk is himself a good friend [to others] and associates with good friends, keeps the company of good friends—this is the first sup- porting condition conducive to maturing liberation of the mind that

has not yet matured.

 

 

Again, a monk observes the training in the precepts, guards [against breaking] the code of rules, and skillfully controls his comportment [in accordance with] proper conduct, seeing great danger in even the slightest transgression and being apprehensive of it. Keeping the pre- cepts is the second supporting condition conducive to maturing liber- ation of the mind that has not yet matured.

Again, a monk speaks about noble, meaningful matters, matters that cause the mind to become gentle, cause it to be without hindrances, namely, talk about the precepts, about concentration, wisdom, liberation, the knowledge and vision that come with liberation, talk about self- effacement, about not enjoying socializing, about reducing desire, about contentment, abandoning, dispassion, extinction, sitting in seclu- sion, and about dependent origination. To obtain, in this way, the [kind of] talk appropriate for renunciants, fully, easily, without difficulty— this is the third supporting condition conducive to maturing liberation of the mind that has not yet matured.

Again, a monk makes relentless effort to abandon what is unwhole- some, and to cultivate all wholesome states. He constantly arouses the single-minded and unwavering intention to cultivate wholesome roots, and does not give up his task. This is the fourth supporting condition conducive to maturing liberation of the mind that has not yet matured. Again, a monk develops comprehension and wisdom, attains under- standing concerning the rise and fall of phenomena, attains noble pen- etrative knowledge and discriminative understanding concerning the true cessation of suffering. This is the fifth supporting condition con- ducive to maturing liberation of the mind that has not yet matured. Once endowed with these five supporting conditions, [a monk] should practice further in four ways. What are the four ways? He prac- tices meditation on impurity [of the body] in order to cut off desire. He practices loving-kindness meditation in order to cut off hatred. He practices mindfulness of breathing in order to cut off distracting thoughts. He practices perception of impermanence in order to cut off

the conceit “I am.”

If a monk is himself a good friend [to others] and associates with good friends, keeps the company of good friends, then know that he


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

492b

 

 

is bound to observe the training in the precepts, to guard [against break- ing] the code of rules, and skillfully control his comportment [in accor- dance with] proper conduct, seeing great danger in even the slightest transgression and being apprehensive of it.

If a monk is himself a good friend [to others] and associates with good friends, keeps the company of good friends, then know that he is bound to speak about noble, meaningful matters, matters that cause the mind to become gentle, cause it to be without hindrances, namely, talk about the precepts, concentration, wisdom, liberation, about the knowl- edge and vision that come with liberation, talk about self-effacement, about not enjoying socializing, about reducing desire, about contentment, abandoning, dispassion, extinction, about sitting in meditation, and about dependent origination. He will obtain, in this way, [the kind of] talk appropriate for renunciants, fully, easily, without difficulty.

If a monk is himself a good friend [to others] and associates with good friends, keeps the company of good friends, then know that he is bound to make relentless effort to cut off what is unwholesome and practice all wholesome states. He will constantly arouse single-minded and unwavering intention to cultivate wholesome roots, and will not give up his task.

If a monk is himself a good friend [to others] and associates with good friends, keeps the company of good friends, then know that he is bound to develop comprehension and wisdom, attain understanding concerning the rise and fall of phenomena, attain noble penetrative knowledge and discriminative understanding concerning the true ces- sation of suffering.

If a monk is himself a good friend [to others] and associates with good friends, keeps the company of good friends, then know that he is bound to practice meditation on impurity [of the body] in order to cut off desire. He will practice loving-kindness meditation in order to cut off hatred. He will practice mindfulness of breathing in order to cut off distracting thoughts. He will practice the perception of impermanence in order to cut off the conceit “I am.” If a monk has gained perception of impermanence, he is bound to attain perception of no-self.

 

 

If a monk has attained awareness of no-self, he is bound to com- pletely abandon the conceit “I am” in this lifetime, to attain peace, ces- sation, extinction, the unconditioned, nirvana.

This is what the Buddha said. Having heard the Buddha’s words, the monks were delighted and remembered them well.

 

 

 

 

Division 6

 

On Kings

 

58. The Discourse on the Seven Treasures154

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

At that time, the World-honored One addressed the monks:

You should know that when a wheel-turning monarch appears in the world, seven treasures also appear in the world.

What are the seven? The wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the steward treasure, and the counselor treasure—these are the seven.

You should know that when a wheel-turning monarch appears in the world, these seven treasures appear in the world.

In the same way, you should know that when a Tathāgata, free from attachment and fully awakened, appears in the world, there also appear in the world the seven treasures of the awakening factors. What are the seven? The treasure of the awakening factor of mindfulness, the awakening factor of investigation of phenomena, the awakening factor of effort, the awakening factor of joy, the awakening factor of tranquility, the awakening factor of concentration, and the treasure of the awakening factor of equanimity—these are the seven.

You should know that when a Tathāgata, free from attachment and fully awakened, appears in the world, these seven awakening factors appear in the world.

This is what the Buddha said. Having heard the Buddha’s words, the monks were delighted and remembered them well.

 

 

 

 

359


 

 

493a

 

 

 

 

 

 

 

 

 

 

 

 

 

493b


59.  The Discourse on the Thirty-two Marks155

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

At that time, after the midday meal, the monks were sitting together in the assembly hall discussing this topic:

Venerable friends, it is most wonderful, most remarkable, that for a great man who is endowed with the thirty-two marks there really and truly are [only] two possibilities:

If he lives the home life, he will certainly become a wheel-turning monarch, intelligent and wise, equipped with a fourfold army to reign over the entire world, freely, as he likes. Being a righteous Dharma king, he attains seven treasures. Those seven treasures are the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the steward treasure, and the counselor treasure— these are the seven.

He will have a thousand sons, handsome, brave, fearless, and able to overcome others. He will certainly rule over the whole earth, as far as the ocean, without relying on blade or cudgel, just by teaching the Dharma, bringing peace and happiness.

If, [however,] he shaves off his hair and beard, dons the yellow robe, leaves home out of faith, and goes forth to practice the path, then he will certainly become a Tathāgata, free from attachment and fully awakened. His fame will spread and be known in all directions.

At that time the World-honored One was sitting in meditation. With the divine ear, which is pure and surpasses human [hearing], he heard the monks, sitting together in the assembly hall after the midday meal, discussing this topic:

Venerable friends, it is most wonderful, most remarkable, that for a great man who is endowed with the thirty-two marks there really and truly are [only] two possibilities: If he lives the home life, he will cer- tainly become a wheel-turning monarch, intelligent and wise, equipped with a fourfold army to reign over the entire world, freely, as he likes. Being a righteous Dharma king, he attains seven treasures. Those seven

 

 

treasures are the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the steward treasure, and the counselor treasure—these are the seven. He will have a thousand sons, handsome, brave, fearless, and able to overcome others. He will cer- tainly rule over the whole earth, as far as the ocean, without relying on blade or cudgel, just by teaching the Dharma, bringing peace and happiness.

If, [however,] he shaves off his hair and beard, dons the yellow robe, leaves home out of faith, and goes forth to practice the path, then he will certainly become a Tathāgata, free from attachment and fully awakened. His fame will spread and be known in all directions.

Having heard this, in the afternoon the World-honored One rose from seclusion, went to the assembly hall, and sat down on a seat arranged before the company of monks. He asked the monks, “What topic were you discussing while sitting together in the assembly hall today?”

The monks answered:

World-honored One, while sitting together in the assembly hall today, we were discussing this topic:

Venerable friends, it is most wonderful, most remarkable that for a great man who is endowed with the thirty-two marks there really and truly are [only] two possibilities. If he lives the home life, he will certainly become a wheel-turning monarch, intelligent and wise, equipped with a fourfold army to reign over the entire world, freely, as he likes. Being a righteous Dharma king, he attains seven treasures. Those seven treasures are the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the steward treasure, and the counselor treasure—these are the seven.

He will have a thousand sons, handsome, brave, fearless, and able to overcome others. He will certainly rule over the whole earth, as far as the ocean, without relying on blade or cudgel, just by teaching the Dharma, bringing peace and happiness.

If, [however,] he shaves off his hair and beard, dons the yellow robe, leaves home out of faith, and goes forth to practice the path,


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

493c

 

 

then he will certainly become a Tathāgata, free from attachment and fully awakened. His fame will spread and be known in all directions.

World-honored One, it was to discuss this topic that we sat together in the assembly hall.

Then the World-honored One told them:

Monks, would you like to hear from the Tathāgata the thirty-two marks, with which a so-called great man is endowed, [for whom] there are really and truly [only] two possibilities?

If he lives the home life, he will certainly become a wheel-turning monarch, intelligent and wise, equipped with a fourfold army to reign over the entire world, freely, as he likes. Being a righteous Dharma king, he attains seven treasures. Those seven treasures are the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the steward treasure, and the counselor treasure— these are the seven.

He will have a thousand sons, handsome, brave, fearless, and able to overcome others. He will certainly rule over the whole earth, as far as the ocean, without relying on blade or cudgel, just by teaching the Dharma, bringing peace and happiness.

If, [however,] he shaves off his hair and beard, dons the yellow robe, leaves home out of faith, and goes forth to practice the path, then he will certainly become a Tathāgata, free from attachment and fully awakened. His fame will spread and be known in all directions.

Hearing this, the monks replied:

World-honored One, this is the right occasion. Well-gone One, this is the right occasion. If the World-honored One would explain to the monks the thirty-two marks, the monks, hearing it, will receive and retain it well.

The World-honored One said, “Monks, listen carefully. Listen carefully, and pay proper attention. I will explain it in full for you.”

Then the monks listened to receive instruction.

 

 

The Buddha said:

A great man’s feet stand flat and even on the earth. This is called a great man’s mark of a great man. Again, the soles of the feet of a great man bear the wheel with a thousand spokes, all complete. This is called a great man’s mark of a great man.

Again, the toes of a great man are long and slender. This is called a great man’s mark of a great man.

Again, the outline of a great man’s feet is level and straight. This is called a great man’s mark of a great man.

Again, the heels and ankles of a great man are equal and full on both sides. This is called a great man’s mark of a great man.

Again, both ankles of a great man are even. This is called a great man’s mark of a great man.

Again, the body hairs of a great man are turned upward. This is called a great man’s mark of a great man.

Again, a great man has webbed hands and feet, like a royal goose.

This is called a great man’s mark of a great man.

Again, the hands and feet of a great man are very tender and soft like lotuses. This is called a great man’s mark of a great man.

Again, the skin of a great man is soft and fine; dust and water do not adhere to it. This is called a great man’s mark of a great man. Again, every single bodily hair of a great man is separate, grows from a single pore, has a dark purple color, and curls to the right like

a spiral shell. This is called a great man’s mark of a great man.

Again, a great man’s thighs are like those of a royal deer. This is called a great man’s mark of a great man.

Again, a great man’s male organ is concealed, like that of a well- bred royal horse. This is called a great man’s mark of a great man. Again, the body shape of a great man is well rounded and in proper proportion, like a banyan tree. This is called a great man’s mark of a

great man.

Again, a great man, with his body not bent, without bending his body, while standing erect, can touch his knees with his hands. This is called a great man’s mark of a great man.


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

494a

 

 

Again, a great man’s body is of a golden complexion like pure gold with a purple tinge. This is called a great man’s mark of a great man. Again, the seven parts of a great man’s body are complete. The seven complete parts are the two hands, the two legs, the two shoulders,

and the neck. This is called a great man’s mark of a great man.

Again, the upper part of a great man’s body is large like that of a lion. This is called a great man’s mark of a great man.

Again, a great man’s jaws are like those of a lion. This is called a great man’s mark of a great man.

Again, a great man has a straight spine and back. This is called a great man’s mark of a great man.

Again, the shoulders of a great man are connected with the neck evenly and fully. This is called a great man’s mark of a great man. Again, a great man is equipped with forty teeth. His teeth are even, there are no spaces between the teeth, the teeth are white, and he is able to taste the best of flavors. This is called a great man’s mark of a

great man.

Again, a great man is endowed with a sweet celestial voice like that of the karavīka bird. This is called a great man’s mark of a great man. Again, a great man has a long and wide tongue that can cover his entire face when extended from the mouth. This is called a great man’s

mark of a great man.

Again, the eyelashes of a great man are full, like those of a royal ox. This is called a great man’s mark of a great man.

Again, a great man’s eyes are blue. This is called a great man’s mark of a great man.

Again, a great man has a fleshy protuberance on the crown that is round and in proportion, with the hairs curling to the right like a spiral shell. This is called a great man’s mark of a great man.

Again, a great man has white hairs that curl to the right growing between his eyebrows. This is called a great man’s mark of a great man. Monks, for a great man who is endowed with these thirty-two marks there really and truly are [only] two possibilities. If he lives the home life, he will certainly become a wheel-turning monarch, intelligent and wise, equipped with a fourfold army to reign over the entire world,

 

 

freely, as he likes. Being a righteous Dharma king, he attains seven treas- ures. Those seven treasures are the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the steward treasure, and the counselor treasure—these are the seven.

He will have a thousand sons, handsome, brave, fearless, and able to overcome others. He will certainly rule over the whole earth, as far as the ocean, without relying on blade or cudgel, just by teaching the Dharma, bringing peace and happiness.

If, [however,] he shaves off his hair and beard, dons the yellow robe, leaves home out of faith, and goes forth to practice the path, then he will certainly become a Tathāgata, free from attachment and fully awakened. His fame will spread and be known in all directions.

This is what the Buddha said. Having heard the Buddha’s words, the monks were delighted and remembered them well.

60. The Discourse on the Four Continents156

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

At that time Venerable Ānanda, who was sitting in meditation in a quiet place, reflecting, had this thought:

Very few people in the world are able to fulfill their intentions in regard to sensual pleasures, and only few become disenchanted with sensual pleasures by the time they die. It is very rare that people in the world are able to fulfill their intentions in regard to sensual pleasures or become disenchanted with sensual pleasures by the time they die.

Then, in the evening, Venerable Ānanda rose from sitting in meditation and approached the Buddha. Having arrived there, he made obeisance, sat down to one side, and said:

World-honored One. Today, [while] sitting in meditation in a quiet place, reflecting, I had this thought:

Very few people in the world are able to fulfill their intentions in regard to sensual pleasures, and only few become disenchanted


494b

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

494c


with sensual pleasures by the time they die. It is very rare that people in the world are able to fulfill their intentions in regard to sensual pleasures or become disenchanted with sensual pleasures by the time they die.

The Buddha told Ānanda:

That is so. That is so. Very few people in the world are able to fulfill their intentions in regard to sensual pleasures, and only few become disenchanted with sensual pleasures by the time they die. It is very rare, Ānanda, that people in the world are able to fulfill their intentions in regard to sensual pleasures or become disenchanted with sensual pleasures by the time they die.

It is extremely rare, Ānanda, extremely rare indeed, that people in the world are able to fulfill their intentions in regard to sensual pleas- ures, or become disenchanted with sensual pleasures by the time they die. On the contrary, Ānanda, many people in the world, a great many, are not able to fulfill their intentions in regard to sensual pleasures and do not become disenchanted with sensual pleasures by the time they die. Why is that?

In the past, Ānanda, there was a king called Mandhātu, a wheel- turning monarch, intelligent and wise, equipped with a fourfold army to reign over the entire world, freely, as he liked. Being a righteous Dharma king, he attained seven treasures. Those seven treasures were the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the steward treasure, and the counselor treasure—these were the seven.

He had a thousand sons, handsome, brave, fearless, and able to overcome others. He certainly ruled over the whole earth, as far as the ocean, without relying on blade or cudgel, just by teaching the Dharma, bringing peace and happiness.

Then, Ānanda, after a very long time, King Mandhātu thought:

I rule over Jambudīpa, which is very wealthy and pleasant, with many inhabitants; I possess the seven treasures and a thousand sons. [But] I wish that it would rain treasures in the palace for seven days until they have accumulated up to my knees.

 

 

Ānanda, because King Mandhātu was endowed with great supernormal power, great and mighty virtue, great merit, great and mighty power, as soon as he had this wishful thought, it rained treasures in the palace for seven days until they had accumulated up to his knees.

Then, Ānanda, after a very long time, King Mandhātu thought:

I rule over Jambudīpa, which is very wealthy and pleasant, with many inhabitants; I possess the seven treasures and have a thousand sons; and it rained treasures in the palace for seven days until they had accumulated up to my knees.

I recall having heard from the ancients that there is a continent in the west called Godānī, which is very wealthy and pleasant, with many inhabitants. I now wish to go and see the continent of Godānī. Having gone there, I will subdue it completely.

Ānanda, because King Mandhātu was endowed with great supernormal power, great and mighty virtue, great merit, great and mighty power, as soon as he had this wishful thought, by means of his supernormal power he traveled there through the air, along with his fourfold army.

Ānanda, King Mandhātu soon reached the continent of Godānī and remained there. Ānanda, King Mandhātu subdued the continent of Godānī completely, and remained there for countless hundreds and thousands of years.

Then, Ānanda, after a very long time, King Mandhātu again thought:

I rule over Jambudīpa, which is very wealthy and pleasant, with many inhabitants; I possess the seven treasures and have a thousand sons; and it rained treasures in the palace for seven days until they had accumulated up to my knees. I also rule over the continent of Godānī.

I also recall having heard from the ancients that there is a continent in the east called Pubbavideha, which is very wealthy and pleasant, with many inhabitants. I now wish to go and see the continent of Pubbavideha. Having gone there, I will subdue it completely.

 

 

 

 

 

 

 

 

495a


Ānanda, because King Mandhātu was endowed with great supernor- mal power, great and mighty virtue, great merit, great and mighty power, as soon as he had this wishful thought, by means of his super- normal power he traveled there through the air, along with his fourfold army.

Ānanda, King Mandhātu soon reached the continent of Pubba- videha and remained there. Ānanda, King Mandhātu subdued the con- tinent of Pubbavideha completely, and remained there for countless hundreds and thousands of years.

Then, Ānanda, after a very long time, King Mandhātu again thought:

I rule over Jambudīpa, which is very wealthy and pleasant, with many inhabitants; I possess the seven treasures and have a thousand sons; and it rained treasures in the palace for seven days until they had accumulated up to my knees. I also rule over the continent of Godānī and the continent of Pubbavideha.

I also recall having heard from the ancients that there is a con- tinent in the north called Uttarakuru, very wealthy and pleasant, with many inhabitants, who have no perception of self and no pos- sessions. I now wish to go and see the continent of Uttarakuru, along with my retainers. Having gone there, I will subdue it completely.

Ānanda, because King Mandhātu was endowed with great supernormal power, great and mighty virtue, great merit, great and mighty power, as soon as he had this wishful thought, by means of his supernormal power he traveled there through the air, along with his fourfold army.

Ānanda, King Mandhātu saw from afar that the plains were white and said to his courtiers, “Do you see that the plains of Uttarakuru are white?”

The courtiers answered, “Yes, your majesty. We see it.” The king said further,

Did you know that that [white color] is natural white rice, which is the staple food of the people of Uttarakuru? You too should eat this food.

 

 

Ānanda, King Mandhātu also saw from afar that on the continent of Uttarakuru there were various kinds of trees, clean, excellent, dec- orative, and of various colors, which were surrounded by a fence.

He said to his courtiers:

Do you see that on the continent of Uttarakuru there are various kinds of trees, clean, excellent, decorative, and of various colors, which are surrounded by a fence?

The courtiers answered, “Yes, your majesty. We see them.” The king said further:

Did you know that these trees produce clothes for the people of Uttarakuru? The people of Uttarakuru take these clothes and wear them. You too should take these clothes and wear them.

Ānanda, King Mandhātu soon reached the continent of Uttarakuru and remained there. Ānanda, King Mandhātu subdued the continent of Uttarakuru completely and remained there for countless hundreds and thousands of years, along with his retainers.

Then, Ānanda, after a very long time, King Mandhātu again thought:

I rule over Jambudīpa, which is very wealthy and pleasant, with many inhabitants; I possess the seven treasures and have a thousand sons; and it rained treasures in the palace for seven days until they had accumulated up to my knees. I also rule over the continent of Godānī, the continent of Pubbavideha, and the continent of Uttarakuru. I also heard from the ancients that there is a heaven called the heaven of the thirty-three. I now wish to go and see the heaven of the thirty-three.

Ānanda, because King Mandhātu was endowed with great supernormal power, great and mighty virtue, great merit, great and mighty power, as soon as he had this wishful thought, by means of his supernormal power he traveled through the air toward the sunlight, along with his fourfold army.

Ānanda, King Mandhātu saw from afar that in the heaven of the thirty-three, on Sumeru, king of mountains, there was something


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

495b

 

 

resembling a great cloud. He said to his courtiers, “Do you see, in the heaven of the thirty-three, on Sumeru, king of mountains, something resembling a great cloud?”

The courtiers answered, “Yes, your majesty. We see it.” The king said further:

Did you know that that is the coral tree of the thirty-three gods? Under this tree the thirty-three gods, endowed with the five kinds of sensual pleasures, enjoy themselves during the four months of the summer.

Ānanda, King Mandhātu also saw from afar that in the heaven of the thirty-three, on Sumeru, king of mountains, near its southern side, there was something resembling a great cloud. He said to his courtiers:

Do you see, in the heaven of the thirty-three, on Sumeru, king of mountains, near its southern side, something resembling a great cloud?

The courtiers answered, “Yes, your majesty. We see it.” The king said further:

Did you know that that is the Sudhamma Hall of the thirty-three gods? In this Sudhamma Hall the thirty-three gods reflect on the Dharma and on its meaning for gods and human beings on the eighth day and the fourteenth [or] fifteenth day [of each lunar fortnight].

Then, Ānanda, King Mandhātu soon reached the heaven of the thirty- three. Having reached the heaven of the thirty-three, he entered the Sudhamma Hall. There Sakka, ruler of the gods, gave King Mandhātu half of his throne to sit on. King Mandhātu then sat on half of the throne of Sakka, ruler of the gods.

Then [as they sat there], King Mandhātu and Sakka, ruler of the gods, were indistinguishable. There was no difference between them in radiance, complexion, or form; there was also no difference in move- ments, mannerisms, or clothing. The only difference was in regard to the blinking of eyes.

 

 

Then, Ānanda, after a very long time King Mandhātu again thought:

I rule over Jambudīpa, which is very wealthy and pleasant, with many inhabitants; I possess the seven treasures and have a thousand sons; and it rained treasures in the palace for seven days until they had accumulated up to my knees. I also rule over the continent of Godānī, the continent of Pubbavideha, and the continent of Uttarakuru.

Also, I have visited the meeting of the great assembly of the thirty-three gods. I have entered the celestial Sudhamma Hall, where Sakka, ruler of the gods, gave me half of his throne to sit on. I was able to sit on half of the throne of Sakka, ruler of the gods. [As we sat there,] I and Sakka, ruler of the gods, were indis- tinguishable. There was no difference between us in radiance, complexion, or form; there was also no difference in movements, mannerisms, or clothing. The only difference was in regard to the blinking of eyes. I now want to oust Sakka, ruler of the gods, take over the other half of the throne, and become king of gods and human beings, [reigning] freely, as I like.

Ānanda, as soon as King Mandhātu had this wishful thought, before he knew it, he had fallen back to Jambudīpa, lost his supernormal pow- ers, and become seriously ill. As King Mandhātu was dying, his courtiers went to him and said:

Your majesty, if brahmins, householders, and [your] subjects come and ask us what King Mandhātu said as he was dying, how, your majesty, should we answer these brahmins, householders, and sub- jects?

Then King Mandhātu told the courtiers:

If brahmins, householders, and [my] subjects come and ask you what King Mandhātu said as he was dying, you should answer like this: “[Even though] King Mandhātu obtained the continent of Jambudīpa, his intentions were not fulfilled by the time he died.


 

 

 

 

 

 

 

 

 

 

 

 

 

495c

 

 

[Even though] King Mandhātu obtained the seven treasures, his intentions were not fulfilled by this by the time he died. [Even though] he had a thousand sons, his intentions were not fulfilled by this by the time he died. [Even though] for King Mandhātu treasures rained down for seven days, his intentions were not ful- filled by this by the time he died.

[Even though] King Mandhātu obtained the continent of Godānī, his intentions were not fulfilled by this by the time he died. [Even though] King Mandhātu obtained the continent of Pubba- videha, his intentions were not fulfilled by this by the time he died. [Even though] King Mandhātu obtained the continent of Uttarakuru, his intentions were not fulfilled by this by the time he died.

[Even though] King Mandhātu visited the assembly of the gods, his intentions were not fulfilled by this by the time he died. [Even though] King Mandhātu was endowed with the five kinds of sensual pleasures, forms, sounds, smells, flavors, and tactile sen- sations, his intentions were not fulfilled by this by the time he died.

If brahmins, householders, and [my] subjects come and ask you what King Mandhātu said as he was dying, you should answer like this.

Then the World-honored One uttered these verses:

[Even if it] rains wonderful treasures, One who has desire will not be satisfied. Desire is suffering, devoid of pleasure— This the wise should know.

Even if [one who has desire] obtains a mass of gold, As great as the Himalaya,

He will not be satisfied at all— Thus the wise reflect.

[Even on] gaining the five sublime heavenly sensual pleasures He does not delight in these five,

A [true] disciple of the Fully Awakened One, [Instead] wishes for the destruction of craving and for

non-attachment.157

 

 

Then the World-honored One said:

Ānanda, do you think that King Mandhātu of ancient times was someone other [than me]? Do not think so. You should know that he was me. At that time, Ānanda, I wanted to benefit myself, to benefit others,

to benefit many people; I had compassion for the whole world, and I sought prosperity, benefit, peace, and happiness for gods and human beings.

The teaching I gave at that time did not lead to the ultimate, was not the ultimate purity, not the ultimate holy life, not the ultimate com- pletion of the holy life. At that time I was not able to abandon birth, old age, disease, death, sorrow, and distress, and I was not able to attain liberation from all suffering.

Ānanda, I have now appeared in this world as a Tathāgata, free of attachment, fully awakened, perfect in knowledge and conduct, a Well- gone One, a knower of the world, unsurpassable leader of persons to be tamed, teacher of gods and human beings, a buddha, a Fortunate One.

I now benefit myself, benefit others, benefit many people; I have compassion for the whole world, and I seek prosperity, benefit, peace, and happiness for gods and human beings.

The teaching I now give leads to the ultimate, is the ultimate purity, the ultimate completion of the holy life. I have now abandoned birth, old age, sickness, death, sorrow, and distress. I have now attained com- plete liberation from suffering.

This is what the Buddha said. Having heard the Buddha’s words, Ven- erable Ānanda and the [other] monks were delighted and remembered them well.


 

 

 

496a

61.  The Discourse with the Cow Dung Parable158

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

At that time, a monk, who was sitting in meditation reflecting in a quiet place, had this thought:

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

496b


Is there any form that is eternal and unchanging, is entirely pleasant, and exists forever? Is there any feeling, any perception, any volitional formation, any consciousness that is eternal and unchanging, is entirely pleasant, and exists forever?

Then, in the evening, that monk rose from sitting in meditation, approached the Buddha, made obeisance with his head [at the Buddha’s feet], and sat down to one side. He said:

World-honored One, today I was sitting in meditation in a quiet place, reflecting, and I had this thought:

Is there any material form that is eternal and unchanging, is entirely pleasant, and exists forever? Is there any feeling, any perception, any volitional formation, any consciousness that is eternal and unchanging, is entirely pleasant, and exists forever?

The Buddha told the monk:

There is no material form that is eternal and unchanging, is entirely pleasant, and exists forever. There is no feeling, no perception, no voli- tional formation, no consciousness that is eternal and unchanging, is entirely pleasant, and exists forever.

Then the World-honored One took up a little bit of cow dung with his fingernail, and said, “Monk, do you see the little bit of cow dung that I have taken up with my fingernail?”

The monk said, “Yes, World-honored One. I see it.” The Buddha further told the monk:

[Small as this is], there is not even such a small amount of material form that is eternal and unchanging, is entirely pleasant, and exists forever. [Small as this is], there is not even such a small amount of feeling, of perception, of volitional formations, of consciousness that is eternal and unchanging, is entirely pleasant, and exists forever. Why is that? Monk, I recall how, in the distant past, I practiced meritorious deeds for a long time. Having practiced meritorious deeds for a long time, I experienced pleasant results for a long time. Monk,

 

 

[because] in the distant past I had practiced loving-kindness for seven years, I did not come to [be born in] this world for seven cosmic periods of emergence and destruction.

When the world went to destruction, I was born into the heaven of radiance. When the world emerged [again], I descended to take birth in a vacant Brahmā palace. Among the Brahmās [there] I was the Great Brahmā, being the self-created heavenly king over other places for a thousand cosmic periods. [Again,] I was Sakka, king of the gods, for thirty-six cosmic periods, and I was the khattiya king Mandhātu for countless cosmic periods.

Monk, when I was the khattiya king Mandhātu, I had eighty-four thousand great elephants, equipped with fine chariot equipment, dec- orated with various treasures, with white pearls and jade, the chief of which was the royal elephant, Uposatha.

Monk, when I was the khattiya king Mandhātu, I had eighty-four thousand horses equipped with fine chariot equipment, decorated with various treasures, gold and silver entwined with jade, the chief of which was the royal horse Valāhaka.

Monk, when I was the khattiya king Mandhātu, I had eighty-four thousand chariots, decorated with four kinds of ornaments and various beautiful things, such as the hides of lions, tigers, and leopards, woven with decorations of varied colors and various decorations, very fast chariots, the chief of which was the chariot Vejayanta.

Monk, when I was the khattiya king Mandhātu, I had eighty-four thousand cities, very large and pleasant, with many inhabitants, the chief of which was Kusāvatī.

Monk, when I was the khattiya king Mandhātu, I had eighty-four thousand multistoried buildings, made of four kinds of precious mate- rial, gold, silver, beryl, and crystal, the chief of which was the Su- dhamma Hall.

Monk, when I was the khattiya king Mandhātu, I had eighty-four thousand thrones, made of four kinds of precious materials, gold, silver, beryl, and crystal, and upholstered with woolen textiles, draped with brocades and fine silk fabric, with lined and quilted coverlets, and with cushions [made of] antelope hide at both ends.

 

 

 

 

 

 

 

 

 

496c


Monk, when I was the khattiya king Mandhātu, I had eighty-four thousand suits of clothing: clothing of flax, clothing of brocade, clothing of silk, clothing of cotton, and clothing of antelope hide.

Monk, when I was the khattiya king Mandhātu, I had eighty-four thousand women, each with a splendid, clear, bright, fresh body, of extraordinary beauty, exceeding human [beauty], almost divine [beauty], dignified beauty that delighted those who saw it, adorned with various treasures and necklaces of jade and pearl for dignified decoration, pure khattiya women, as well as countless women from other castes. Monk, when I was the khattiya king Mandhātu, I had eighty-four thousand kinds of food, served day and night constantly for me to eat

when I wished.

Monk, of those eighty-four thousand kinds of food there was one that was particularly delicious and fresh, with numerous flavors, which I often ate.

Monk, of those eighty-four thousand women there was one khattiya

woman, the most dignified and beautiful, who often waited on me.

Monk, of those eighty-four thousand suits of clothes there was one suit, of flax or brocade or silk or cotton or antelope hide, that I often wore.

Monk, of those eighty-four thousand thrones there was one throne, of gold or silver or beryl or crystal, upholstered with woolen textiles, draped with brocade or fine silk fabric, with lined and quilted coverlets, and with cushions [made of] antelope hide at both ends, on which I often sat.

Monk, of those eighty-four thousand multistoried buildings, there was one [made of] gold or of silver or of beryl or of crystal, called the Sudhamma Hall, in which I often stayed.

Monk, of those eighty-four thousand cities there was one, very wealthy and pleasant, with many inhabitants, named Kusāvatī, in which I often resided.

Monk, of those eighty-four thousand chariots there was one, dec- orated with various beautiful things such as the hide of lions, tigers, and leopards, woven with designs of varied colors, a chariot that was very fast, named Vejayanta, that I often rode in when visiting pleasure parks.

 

 

Monk, of those eighty-four thousand horses there was one, with bluish body and crow-like head, the royal horse named Valāhaka that I often rode when visiting pleasure parks.

Monk, of those eighty-four thousand elephants there was one whose entire body was very white and whose seven parts were perfect, the royal elephant named Uposatha that I often rode when visiting pleasure parks.

Monk, I thought:

The fruit and result of what kinds of action have caused me to be endowed today with [such] great supernormal power, great and mighty virtue, great merit, great and mighty power?

Monk, again I thought:

The fruits and results of three kinds of action cause me to be endowed today with [such] great supernormal power, great and mighty virtue, great merit, great and mighty power. The first is charitable giving, the second self-discipline, and the third restraint.

Contemplate on it, monk: All of that, the whole of it, ceased to be. The supernormal power too was lost. What do you think, monk? Is material form permanent or impermanent?

[The monk] answered, “It is impermanent, World-honored One.”

[The Buddha] asked further, “If it is impermanent, is it suffering or not suffering?”

[The monk] answered, “It is suffering, [since] it changes, World-honored One.”

[The Buddha] asked further: “If it is impermanent, suffering and subject to change, would a learned noble disciple take it as: ‘This I am, this is mine, or I belong to that’?”

[The monk] answered, “No, World-honored One.”

[The Buddha] asked further, “What do you think, monk? Are feeling, perception, volitional formations, and consciousness permanent or imper- manent?”

[The monk] answered, “They are impermanent, World-honored One.”


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

497a

 

 

[The Buddha] asked further, “If they are impermanent, are they suffering or not suffering?”

[The monk] answered, “They are suffering since they change, World- honored One.”

[The Buddha] asked further:

If they are impermanent, suffering, and subject to change, would a learned noble disciple take them as: “This I am, this is mine, or I belong to that”?

[The monk] answered, “No, World-honored One.” [The Buddha said:]

Therefore, monk, you should train like this:

Whatever there is of material form, whether past, future, or present, internal or external, gross or subtle, good or bad, near or far—all that should be seen as it really is with wisdom thus: all that I am not, that is not mine, I do not belong to that.

Whatever there is of feeling . . . of perception . . . of volitional formations . . . of consciousness, whether past, future, or present, internal or external, gross or subtle, good or bad, near or far—all that should be seen as it really is with wisdom thus: all that I am not, that is not mine, I do not belong to that.

If, monk, a learned noble disciple contemplates in this way, he becomes disenchanted with material form, he becomes disenchanted with feeling, perception, volitional formations, and consciousness. Being disenchanted, he becomes dispassionate. Having become dispassionate, he is liberated. Having been liberated, he knows that he is liberated. He knows as it really is: “Birth is ended, the holy life has been established, what was to be done has been done. There will not be another existence.”

Then that monk, having heard what the Buddha said, received it well and kept it [in mind]. He rose from his seat, paid respect with his head at the Buddha’s feet, circumambulated him three times and departed.

Having received the Buddha’s instruction, that monk lived alone in a secluded place and practiced diligently, without negligence. Having lived

 

 

alone in a secluded place and practiced diligently, without negligence—he attained fully the summit of the holy life, for the sake of which a clansman shaves off his hair and beard, dons the yellow robe, leaves home out of faith, and goes forth to practice the path.

In that very life, he personally attained understanding and awakening, and dwelled having personally realized. He knew as it really was: “Birth is ended, the holy life has been established, what was to be done has been done. There will not be another existence.”

Thus that monk, having understood the Dharma (and so on up to), became an arahant.

This is what the Buddha said. Having heard the Buddha’s words, the monks were delighted and remembered them well.

62.  The Discourse on King Bimbisāra Meeting the Buddha159

Thus have I heard: At one time the Buddha, who was staying in the country of Magadha with a large company of monks—a thousand monks, all free of attachment, having attained the truth, former matted-hair ascetics—was approaching Rājagaha, a city of Magadha.

Then, the king of Magadha, Bimbisāra, heard that the World-honored One, who was dwelling in the country of Magadha with a large company of monks—a thousand monks, all free of attachment, having attained the truth, former matted-hair ascetics—had come to Rājagaha, a city of Magadha. Having heard that, Bimbisāra, king of Magadha, assembled his fourfold army, that is, elephant troops, cavalry, chariot troops, and infantry. Having assembled his fourfold army, he went to visit the Buddha accompanied by

countless people, [a company that was] one league in length.

Then the World-honored One, seeing from afar that Bimbisāra, king of Magadha, was coming, left the road and went to a well-established royal banyan tree, placed his sitting mat beneath it, and sat down cross-legged, together with the company of monks.

Bimbisāra, king of Magadha, saw from afar the World-honored One among the trees of the forest, dignified and beautiful, like the moon amidst the stars, with radiant aura, shining like a golden mountain, endowed with handsome appearance and lofty dignity, with sense faculties calm, free of


 

 

 

 

 

 

 

 

 

 

 

 

497b

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

497c


obstruction, accomplished and disciplined, with his mind calm and quiet. Seeing this, [the king] descended from his chariot.

Like any khattiya king who has been [consecrated by] the sprinkling of water on his head, who is the lord of his people and reigns over the entire land, he was equipped with the five royal insignia: first, a sword; second, a parasol; third, a royal headdress; fourth, a fly whisk with bejeweled handle; and fifth, ornate sandals. Having put aside all of these and left the fourfold army behind, he approached the Buddha on foot.

Arriving there, he made obeisance and three times announced his name, “World-honored One, I am the king of Magadha, Seniya Bimbisāra.” [He said] this three times.

Then, the World-honored One said, “Great king, indeed, indeed, you are Seniya Bimbisāra, king of Magadha.”

Then Seniya Bimbisāra, king of Magadha, having announced his name three times, made obeisance to the Buddha and sat down to one side. Some among the citizens of Magadha made obeisance [with their heads] at the Buddha’s feet and then sat down to one side; some exchanged greetings with the Buddha and then sat down to one side; some saluted the Buddha with palms placed together [in respect] and then sat down to one side; and some, having seen the Buddha from afar, sat down silently.

At that time, Venerable Uruvela Kassapa was sitting among the company [of monks]. Venerable Uruvela Kassapa was well remembered by the citizens of Magadha, being reckoned by them as a great and venerable teacher and a True Person, free of attachment.

Then the citizens of Magadha thought:

Does the renunciant Gotama train in the holy life under Uruvela Kassapa or does Uruvela Kassapa train in the holy life under the renunciant Gotama?

At that time the World-honored One, knowing what the citizens of Maga- dha were thinking, recited a verse to Venerable Uruvela Kassapa:

Uruvela [Kassapa], what did you see

That you stopped [worshiping] fire and came here? Tell me, Kassapa,

Why do you no longer [perform] the fire sacrifice?

 

 

[Uruvela Kassapa replied:]

I worshiped fire out of desire

For food and drink of various flavors.

[But] the vision of the middle [path] arose, like this, Therefore, I no longer delighted in [such] sacrifices.

[The Buddha asked further:]

Kassapa, [though] your mind did not delight In food and drink of various flavors,

Tell me, Kassapa,

Why did you not delight in [becoming] a dweller in the heavens? [Uruvela Kassapa replied:]

[Since] seeing quiescence, cessation,

And the unconditioned, I do not desire [any] existence, Least of all [that of] the revered heavens.

Therefore, I no longer perform the fire sacrifice.

The World-honored One is supreme,

The World-honored One has no wrong thought, He has realized and awakened to all things.

I have accepted [his] supreme Dharma.

Then the World-honored One said, “Kassapa, you should now display [your] supernormal powers, in order to arouse faith and delight in the assembly.”

Then Venerable Uruvela Kassapa performed a supernatural feat such that he disappeared from his seat and appeared in the east, soaring through the air while displaying the four postures, of which the first is walking, the second standing, the third sitting, and the fourth is reclining.

Again, he entered concentration on the fire [element]. Once Venerable Uruvela Kassapa had entered concentration on the fire [element], there emerged from his body flames of various colors: blue, yellow, red, and white, and amid them clear water. When fire emerged from the lower part of his body, water emerged from the upper part of his body; when fire emerged from the upper part of his body, water emerged from the lower part of his body.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

498a


In the same way [he appeared] in the south, . . . in the west, . . . in the north, soaring through the air while displaying the four postures, of which the first is walking, the second standing, the third sitting, and the fourth is reclining.

Again, he entered concentration on the fire [element]. Once Venerable Uruvela Kassapa had entered concentration on the fire [element], there emerged from his body flames of various colors: blue, yellow, red, and white, and amid them clear water. When fire emerged from the lower part of his body, water emerged from the upper part of his body; when fire emerged from the upper part of his body, water emerged from the lower part of his body.

Then Venerable Uruvela Kassapa, having completed his supernatural feat, made obeisance to the Buddha and said:

World-honored One, the Buddha is my master; I am the disciple of the Buddha. The Buddha has all-encompassing knowledge; I do not have all-encompassing knowledge.

Then the World-honored One said, “So it is, Kassapa; so it is, Kassapa. I have all-encompassing knowledge; you do not have all-encompassing knowledge.”

At that time, Venerable Uruvela Kassapa recited a verse about himself:

In the past when I was ignorant,

I sacrificed to fire in order to be liberated. Though old, I was like one born blind.

I had wrong [view] and did not see the ultimate truth.

Now I see the superior path Taught by the supreme nāga:

The unconditioned, final liberation from suffering. When that is seen, birth and death are ended.

Having witnessed this, the citizens of Magadha thought:

The renunciant Gotama does not train in the holy life under Uruvela Kassapa; Uruvela Kassapa trains in the holy life under the renunciant Gotama.

 

 

The World-honored One, knowing the thoughts of the citizens of Maga- dha, then taught the Dharma to Seniya Bimbisāra, king of Magadha, exhorting, encouraging, and delighting him.

Having with countless skillful means taught him the Dharma, having exhorted, encouraged, and delighted him, [he did] as all buddhas do when first teaching the true Dharma to delight their hearers: he taught him about generosity, virtue, rebirth in heaven, the disadvantages of sensual desire, and the defilement of [continued] birth and death, extolling the excellence of dis- passion and the purity of the constituents of the path. The World-honored One gave the great king [such] teachings.

The Buddha knew that [the king’s] mind was delighted, prepared, mal- leable, able to endure, uplifted, one-pointed, free of doubt, free of the hin- drances, [possessing] the ability and power to receive the true Dharma, in accordance with the essential teaching of all buddhas. The World-honored One then taught him about suffering, its arising, its cessation and the path [leading to its cessation]:

Great king, material form arises and ceases. You should know the arising and ceasing of material form. Great king, feeling . . . perception . . . voli- tional formations . . . consciousness arises and ceases. You should know the arising and ceasing of consciousness. Great king, just as, when it rains heavily, bubbles arise and cease on the water surface, so, great king, is the arising and ceasing of material form. You should know the arising and ceasing of material form. Great king, feeling . . . perception

. . . volitional formations . . . consciousness arises and ceases. You should know the arising and ceasing of consciousness.

Great king, if a clansman knows the arising and ceasing of material form, then he knows that there will not be a re-arising of [the same] material form in the future.

Great king, if a clansman knows the arising and ceasing of feeling

. . . perception . . . volitional formations . . . consciousness, then he knows that there will not be a re-arising of [the same] consciousness in the future.

Great king, if a clansman [in this way] knows material form as it really is, then he does not become attached to material form, does not

 

 

 

 

 

 

 

498b


speculate about material form, does not become defiled [by] material form, does not dwell on material form, and does not delight in material form as “I am this.”

Great king, if a clansman [in this way] knows feeling . . . percep- tion . . . volitional formations . . . consciousness as it really is, then he does not become attached to consciousness, does not speculate about consciousness, does not become defiled [by] consciousness, does not dwell on consciousness, and does not delight in consciousness as “I am this.”

Great king, if a clansman does not become attached to material form, does not speculate about material form, does not become defiled [by] material form, does not dwell on material form, and does not delight in material form as “I am this,” then he will no longer cling to material form in the future.

Great king, if a clansman does not become attached to feeling . . . to perception . . . to volitional formations . . . to consciousness, does not speculate about consciousness, does not become defiled [by] con- sciousness, does not dwell on consciousness, and does not delight in consciousness as “I am this,” then he will no longer cling to conscious- ness in the future.

Great king, such a clansman has become immeasurable, ines- timable, unlimited. He has attained stillness. If he has become detached from these five aggregates, he will not again cling to any aggregate.

Then the citizens of Magadha thought:

If material form is impermanent, if feeling . . . perception . . . volitional formations . . . consciousness is impermanent, then who lives and who experiences suffering and happiness?

The World-honored One, knowing the thoughts of the citizens of Maga- dha, told the monks:

An ignorant worldling, one who is not learned, regards himself as “I am a self” and is attached to that self. However, there is no self; there is nothing that belongs to a self; [all this] is empty of a self and empty of anything that belongs to a self. When phenomena arise, they arise;

 

 

when phenomena cease, they cease. All this is [just] a combination of causes and conditions, giving rise to suffering. If the causes and con- ditions were not present, then all suffering would cease. It is because of the combination of causes and conditions that living beings continue and all phenomena arise. The Tathāgata, having seen all living beings continuously arising, declares: There is birth and there is death. With the divine eye, which is purified and surpasses human [vision], I see beings as they die and are reborn handsome or ugly, excellent or not excellent, as they come and go between good or bad realms of existence, in accordance with their [previous] deeds. I see this as it really is. If these living beings were ill behaved in body, speech, and mind, if they reviled noble ones, held wrong views, and undertook actions [based on] wrong views, then because of these causes and conditions, at the breaking up of the body, after death, they will certainly go to a bad realm of existence, [even] being born in hell. If [however] these living beings were well behaved in body, speech, and mind, if they did not revile noble ones, held right views, and undertook actions [based on] right views, then because of these causes and conditions, at the breaking up of the body, after death, they will certainly go to a good realm of existence, [even] to a heavenly realm.

Knowing that it is thus for them, I do not say to them, “It is the self that can feel, can talk, that gives teachings, that undertakes devel- opment, that teaches development, that experiences the fruits of good or evil actions here and there.” Herein, some may think, “This does not match; this cannot stand.”

[But despite their objections] these processes take place in accor- dance with Dharma: Because of this, that arises; if this cause is not present, that does not arise. Because this exists, that exists; if this ceases, that ceases. That is to say: with ignorance as condition there are voli- tional formations; (and so on up to) with birth as condition there are old age and death. If ignorance ceases, volitional formations cease; (and so on up to) if birth ceases, old age and death cease.

[The Buddha said] “Great king, what do you think? Is material form permanent or impermanent?”


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

498c

 

 

[The king] answered, “It is impermanent, World-honored One.”

[The Buddha] asked again, “If it is impermanent, is it suffering or not suffering?”

[The king] answered, “It is suffering [since] it changes, World-honored One.”

[The Buddha] asked again, “If it is impermanent, suffering, and subject to change, does a learned noble disciple take it as: ‘This I am, this is mine, I belong to that’?”

[The king] answered, “No, World-honored One.”

[The Buddha asked again]: “Great king, what do you think? Is feeling . . . is perception . . . are volitional formations . . . is consciousness permanent or impermanent?”

[The king] answered, “It is impermanent, World-honored One.”

[The Buddha] asked again, “If it is impermanent, is it suffering or not suffering?”

[The king] answered, “It is suffering [since] it changes, World-honored One.”

[The Buddha] asked again, “If it is impermanent, suffering, and subject to change, does a learned noble disciple take it as: ‘This I am, this is mine, I belong to that’?”

[The king] answered, “No, World-honored One.” [The Buddha said:]

Therefore, great king, you should train in this way:

Whatever material form there is, whether past, future, or present, internal or external, gross or subtle, good or bad, far or near, all that I am not, all that is not mine, and I do not belong to that.

You should wisely contemplate it and know it as it really is.

Great king, “Whatever feeling . . . perception . . . volitional for- mations . . . consciousness there is, whether past, future, or present, internal or external, gross or subtle, good or bad, far or near, all that I am not, all that is not mine, and I do not belong to that.” You should wisely contemplate it and know it as it really is.

Great king, if a learned noble disciple contemplates in this way, then he becomes disenchanted with material form, disenchanted with

 

 

feeling . . . with perception . . . with volitional formations . . . with con- sciousness. Having become disenchanted, he becomes dispassionate. Having become dispassionate, he attains liberation. Having attained liberation, he knows that he is liberated. He knows as it really is: “Birth is ended, the holy life has been established, what was to be done has been done. There will not be another existence.”

As the Buddha delivered this teaching, [the mind of] Seniya Bimbisāra, king of Magadha, became free of defilements, and [in regard] to all phenomena the Dharma eye arose [in him]; and [the minds of] eighty thousand gods and twelve thousand citizens of Magadha became free of defilements, and [in regard] to all phenomena the Dharma eye arose [in them].

Then Seniya Bimbisāra, king of Magadha, saw the Dharma, attained the Dharma, realized the perfectly pure Dharma; he discarded doubt, overcame perplexity; he would take no other teacher, would never again follow another; he was without uncertainty.

Having attained the fruit of realization and attained unshakeability in the Dharma of the World-honored One, [the king] rose from his seat, made obeisance [with his head] at the Buddha’s feet, and said:

World-honored One, I now take refuge in the Buddha, the Dharma, and the community of monks. May the World-honored One please receive me as a lay follower; from this day on until life ends, I take refuge [in the Triple Gem] for my whole life.

This is what the Buddha said. Having heard the Buddha’s words, Seniya Bimbisāra, king of Magadha, eighty thousand gods, twelve thousand citizens of Magadha, and a thousand monks were delighted and remembered them well.


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

499a

63.  The Discourse at Vebhaḷiṅga160

Thus have I heard: At one time the Buddha was staying in the country of Kosala. At that time the World-honored One was walking on a road together with a large company of monks. On the way he smiled joyfully.

Venerable Ānanda, on seeing the World-honored One smile, placed his palms together [in respect] toward the Buddha and said:

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

499b


World-honored One, what is the reason for this smile? Buddhas and Tathāgatas, free from attachment and fully awakened, do not smile randomly, for no reason. May I hear the meaning [of this smile]?

Then the World-honored One said: “Ānanda, in this place the Tathāgata Kassapa, free from attachment and fully awakened, sat and taught [his] dis- ciples the Dharma.”

Then Venerable Ānanda prepared a seat in that place and, with palms placed together [in respect] toward the Buddha, said:

World-honored One, may the World-honored One also sit in this place and teach his disciples the Dharma! In this way, this place will have been made use of by two Tathāgatas, free from attachment and fully awakened.

Then the World-honored One sat on the seat prepared in that place by Venerable Ānanda. Having sat down, he said:

Ānanda, in this place there was an assembly hall of the Tathāgata Kas- sapa, free from attachment and fully awakened. Seated in it, the Tathā- gata Kassapa, free from attachment and fully awakened, taught his dis- ciples the Dharma.

Ānanda, in former times in this place there was a town called Vebhaḷiṅga, very prosperous and pleasant, with many inhabitants. Ānanda, in the town of Vebhaḷiṅga there was a great brahmin householder named Non-anger,161 who was very wealthy and prosper- ous, with immeasurable wealth, and possessing in abundance all kinds

of livestock, property, feudatories, and manors.

Ānanda, the great brahmin householder Non-anger had a son named Uttara, a young brahmin. He was born to parents of pure descent. For seven generations on both his father’s and mother’s sides there was uninterrupted continuity of births without blemish. He had learned much and retained it, and was able to recite it. He was master of the four Vedas with their vocabularies, liturgy, phonology, and etymology, and the histories as the fifth.

Ānanda, young Uttara had a good friend named Nandipāla, who

 

 

was a potter. Young Uttara always cherished him. They delighted in seeing [each other], never tiring of it.

Ānanda, Nandipāla the potter had taken refuge in the Buddha, the Dharma, and the community of monks. He was free of doubt in the Triple Gem, and he had no perplexity in regard to suffering, its arising, its cessation, and the path [leading to its cessation]. He had attained confidence, was keeping the precepts, had learned much, was generous, and was accomplished in wisdom.

[Nandipāla] abstained from killing, had given up killing, had dis- carded blade and cudgel. He had shame and scruple, and a mind [full of] loving-kindness and compassion, [wishing to] benefit all [beings], including insects. He had purified his mind with regard to killing living beings.

Ānanda, Nandipāla the potter abstained from taking what is not given, had given up taking what is not given. He took [only] what was given and delighted in taking [only] what was given. He was always fond of generosity, rejoicing in it, without stinginess, and not expecting a reward. He had purified his mind with regard to taking what is not given.

Ānanda, Nandipāla the potter abstained from sexual activity, had given up sexual activity. He diligently practiced celibacy, was energetic in this good conduct, pure, without blemish, abstaining from sensual desires, having given up sexual desires. He had purified his mind with regard to sexual activity.

Ānanda, Nandipāla the potter abstained from false speech, had given up false speech. He spoke the truth, delighted in the truth, was unshakably established in the truth, was completely trustworthy, and would not deceive [anyone in] the world. He had purified his mind with regard to false speech.

Ānanda, Nandipāla the potter abstained from divisive speech, had given up divisive speech. He did not engage in divisive speech, did not intend to harm others. Hearing something from this person he did not tell it to that person, in order to harm this person; hearing something from that person he did not tell it to this person, in order to harm that

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

499c


person. He had the wish to unite those that are divided, delighting in unity. He did not belong to any faction and did not delight in or praise factions. He had purified his mind with regard to divisive speech. Ānanda, Nandipāla the potter abstained from harsh speech, had given up harsh speech. He had given up the type of speech that consists of words that are rough and rude in tone, offensive words that grate on the ear, that people neither enjoy nor desire, that cause others suffering

and vexation, and that are not conducive to concentration.

He spoke the type of speech that consists of words that are pure, peaceful, gentle, and beneficial, that are pleasant to the ear and enter the mind, that are enjoyable and desirable, that give others happiness, words endowed with meaning, that do not make others afraid, and that conduce to others attaining concentration. He had purified his mind with regard to harsh speech.

Ānanda, Nandipāla the potter abstained from frivolous speech, had given up frivolous speech. He spoke at the [proper] time, speaking what is true, what is Dharma, what is meaningful, what is calming, delighting in speaking what is calming. [In regard to any] matter he would teach well and admonish well, in accordance with the [proper] time and in a proper way. He had purified his mind with regard to friv- olous speech.

Ānanda, Nandipāla the potter abstained from earning profits, had given up earning profits. He had discarded weights and measures, dis- carded accepting goods, did not bind people, did not try to cheat with measures, nor did he deceive others for the sake of some small profit. He had purified his mind with regard to earning profits.

Ānanda, Nandipāla the potter abstained from accepting widows or girls, had given up accepting widows or girls. He had purified his mind with regard to accepting widows or girls.

Ānanda, Nandipāla the potter abstained from accepting male or female servants, had given up accepting male or female servants. He had purified his mind with regard to accepting male or female servants. Ānanda, Nandipāla the potter abstained from accepting elephants, horses, cattle, or sheep, had given up accepting elephants, horses, cattle,

 

 

or sheep. He had purified his mind with regard to accepting elephants, horses, cattle, or sheep.

Ānanda, Nandipāla the potter abstained from accepting chickens or swine, had given up accepting chickens or swine. He had purified his mind with regard to accepting chickens or swine.

Ānanda, Nandipāla the potter abstained from accepting farmlands or shops, had given up accepting farmlands or shops. He had purified his mind with regard to accepting farmlands or shops.

Ānanda, Nandipāla the potter abstained from accepting uncooked rice, wheat, or legumes, had given up accepting uncooked rice, wheat, or legumes. He had purified his mind with regard to accepting uncooked rice, wheat, or legumes.

Ānanda, Nandipāla the potter abstained from alcoholic beverages, had given up alcoholic beverages. He had purified his mind with regard to alcoholic beverages.

Ānanda, Nandipāla the potter abstained from [using] high or wide beds, had given up [using] high or wide beds. He had purified his mind with regard to high or wide beds.

Ānanda, Nandipāla the potter abstained from [using] flower gar- lands, necklaces, perfumes, and cosmetics, had given up [using] flower garlands, necklaces, perfumes, and cosmetics. He had purified his mind with regard to flower garlands, necklaces, perfumes, and cosmetics. Ānanda, Nandipāla the potter abstained from singing, dancing,

and acting, and from going to see or hear them; he had given up singing, dancing, and acting and going to see or hear them. He had purified his mind with regard to singing, dancing, and acting, and going to see or hear them.

Ānanda, Nandipāla the potter abstained from accepting gold and silver, had given up accepting gold and silver. He had purified his mind with regard to accepting gold and silver.

Ānanda, Nandipāla the potter abstained from eating after noon, had given up eating after noon. He always took [only] a single meal [each day], not eating at night, training in eating [only] at the [proper] time. He had purified his mind with regard to eating after noon.

 

 

 

 

 

500a


Ānanda, for his whole life Nandipāla the potter abstained from taking a spade or a shovel into his hand. He did not dig the earth himself nor tell others to do so. If water had washed out a bank so that it col- lapsed, or if a rat had broken up some earth, he would take that [earth] and use it to make his pots. These he would put on one side and tell customers: “If you have peas, rice, wheat, big or small hempseed, bi beans, or mustard seed, pour them out [as payment] and take whichever pot you wish.”

Ānanda, for his whole life Nandipāla the potter had been looking after his father and mother, who were blind. They were entirely depend- ent on others, so he looked after them.

Ānanda, when the night was over, at dawn, Nandipāla the potter approached the Tathāgata Kassapa, free from attachment and fully awakened. Arrived there, he paid his respects and sat down to one side. The Tathāgata Kassapa, free from attachment and fully awakened, taught him the Dharma, exhorting, encouraging, and delighting him. Having, with countless skillful means, taught him the Dharma, having exhorted, encouraged, and delighted him, [the Tathāgata Kassapa] remained silent.

Then, Ānanda, Nandipāla the potter, having been taught the Dharma by the Tathāgata Kassapa, free from attachment and fully awakened, having been exhorted, encouraged, and delighted, rose from his seat, made obeisance at the feet of the Tathāgata Kassapa, free from attach- ment and fully awakened, circumambulated him three times and left. At that time, when the night was over, at dawn, the young brahmin Uttara mounted a chariot [drawn by] white horses and left the town of Vebhaḷiṅga accompanied by five hundred young brahmins. He was approaching a secluded place with the intention of teaching his disciples, who had come from several different countries, [intending] to instruct

[them in] recitation of the brahminical scriptures.

Then the young brahmin Uttara saw from afar that Nandipāla the potter was coming. Seeing him, he asked, “Nandipāla, where are you coming from?”

Nandipāla replied, “I am coming from paying my respects to the Tathāgata Kassapa, free from attachment and fully awakened. Uttara,

 

 

come with me and approach the Tathāgata Kassapa, free from attach- ment and fully awakened, and pay your respects!”

Then the young brahmin Uttara replied, “Nandipāla, I do not want to see the bald-headed renunciant. The bald-headed renunciant does not know how to attain the path, since the path is difficult to attain.”

Then Nandipāla the potter took hold of the topknot of the young brahmin Uttara and forced him to descend from the chariot.

Then the young brahmin Uttara thought: “This potter Nandipāla never makes jokes and he is neither mad nor stupid; there must certainly be a reason why he now takes hold of my topknot.”

Having thought this, he said, “Nandipāla, I will go with you, I will go with you.”

Nandipāla was delighted and said, “To go [with me and see the Tathāgata Kassapa] is very good.”

Then Nandipāla the potter and Uttara the young brahmin approached the Tathāgata Kassapa, free from attachment and fully awakened, and on arriving there, paid their respects and sat down to one side.

Nandipāla the potter said to the Tathāgata Kassapa, free from attachment and fully awakened:

World-honored One, this is my friend, the young brahmin Uttara, who always looks on me with affection and untiringly delights in seeing me. He has no faith or respect for the World-honored One. May the World-honored One teach him the Dharma well, so that he becomes delighted and comes to have faith and respect.

Then the Tathāgata Kassapa, free from attachment and fully awakened, taught the Dharma to Nandipāla the potter and the young brahmin Uttara, exhorting, encouraging, and delighting them. Having, with countless skillful means, taught them the Dharma, having exhorted, encouraged, and delighted them, [the Tathāgata Kassapa] remained silent.

Then, [after] the Tathāgata Kassapa, free from attachment and fully awakened, had taught them the Dharma, exhorted, encouraged, and delighted them, the potter Nandipāla and the young brahmin Uttara rose from their seats, made obeisance at the feet of the Tathāgata Kassapa,


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

500b

 

 

free from attachment and fully awakened, circumambulated him three times, and departed.

Then, when they had not yet gone far on the return journey, the young brahmin Uttara asked:

Nandipāla, having heard this sublime Dharma from the Tathāgata Kassapa, free from attachment and fully awakened, why do you remain at home, [why are you] unable to abandon [household life] and train in the noble path?

Then Nandipāla the potter replied:

Uttara, you yourself know that for my whole life I have been look- ing after my father and mother, who are blind and entirely depend- ent on others. It is because I am supporting and looking after my father and mother [that I cannot leave the household life].

Then the young brahmin Uttara asked:

Nandipāla, can I leave the household life to practice the path, fol- lowing the Tathāgata Kassapa, free from attachment and fully awakened? Can I receive the full ordination, become a monk, and practice the holy life?

Then the potter Nandipāla and the young brahmin Uttara promptly left that place and again approached the Tathāgata Kassapa, free from attachment and fully awakened. Having arrived there and paid their respects, they sat down to one side.

Nandipāla the potter said to the Tathāgata Kassapa, free from attachment and fully awakened:

World-honored One, when we had not yet gone far on our return journey, this young brahmin Uttara asked me, “Nandipāla, having heard this sublime Dharma from the Tathāgata Kassapa, free from attachment and fully awakened, why do you remain at home? [Why are you] unable to abandon [household life] and train in the noble path?”

 

 

World-honored One, I replied, “Uttara, you yourself know that for my whole life I have been looking after my father and mother, who are blind and entirely dependent on others. It is because I am supporting and looking after my father and mother [that I cannot leave the household life].”

[Then] Uttara asked me further:

Nandipāla, can I leave the household life to train in the path fol- lowing the Tathāgata Kassapa, free from attachment and fully awakened? Can I receive the full ordination, become a monk, and practice the holy life?

May the World-honored One let him leave the household life to train in the path by giving him the full ordination [so that he can] become a monk and practice the holy life!

The Tathāgata Kassapa, free from attachment and fully awakened, assented to Nandipāla’s [request] by remaining silent.

Then Nandipāla the potter, understanding that the Tathāgata Kas- sapa, free from attachment and fully awakened, had assented by remain- ing silent, rose from his seat, paid homage with his head, circumam- bulated him three times and departed.

Then, soon after Nandipāla had left, the Tathāgata Kassapa, free from attachment and fully awakened, let young Uttara leave the house- hold life to train in the path by giving him the full ordination.

Having [let him] leave the household life to train in the path, and having given him the full ordination, [the Tathāgata Kassapa] stayed for several days, as he wished, in the town of Vebhaḷiṅga. [Then] he took his robes and bowl and, with a large company of monks, went wandering with the intention of going to Benares, a town in the Kāsi country. Trav- eling unhurriedly, they reached Benares, a town in the Kāsi country. At Benares they stayed in the Deer Park, the Place of Seers.

Then King Kiki [of Benares] heard that the Tathāgata Kassapa, free from attachment and fully awakened, who was wandering in the Kāsi country with a large company of monks, had reached Benares and was staying in the Deer Park, the Place of Seers.


 

 

 

 

 

 

 

500c

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

501a


Hearing this, King Kiki told his charioteer, “Prepare the vehicles. I now want to approach the Tathāgata Kassapa, free from attachment and fully awakened.”

Then the charioteer, having received the king’s order, immediately prepared the vehicles. Having prepared the vehicles, [he] returned and told the king, “The fine chariots have been prepared. They are at your majesty’s disposal.”

Then King Kiki, having mounted a fine chariot, departed from Benares and headed for the Deer Park, the Place of Seers. Then King Kiki saw from afar the Tathāgata Kassapa, free from attachment and fully awakened, among the trees of the forest, dignified and beautiful, like the moon amidst the stars, with radiant aura, shining like a golden mountain, endowed with handsome appearance and lofty dignity, with sense faculties calm, free of obstruction, accomplished and disciplined, with his mind calm and quiet.

Seeing this, [the king] descended from his chariot and on foot approached the Tathāgata Kassapa, free from attachment and fully awak- ened. On arriving there, [the king] made obeisance and sat down to one side. After King Kiki had sat down to one side, the Tathāgata Kassapa, free from attachment and fully awakened, taught him the Dharma, exhorting, encouraging, and delighting him. Having with countless skillful means taught him the Dharma, having exhorted, encouraged, and delighted him, [the Tathāgata Kassapa] remained silent.

Then, after the Tathāgata Kassapa, free from attachment and fully awakened, had taught him the Dharma, exhorted, encouraged, and delighted him, King Kiki rose from his seat, arranged his clothes so as to bare one shoulder, placed his palms together [in respect] toward the Tathāgata Kassapa, free from attachment and fully awakened, and said: “May the World-honored One together with the company of monks accept my invitation [for a meal] tomorrow.”

The Tathāgata Kassapa, free from attachment and fully awakened, accepted King Kiki’s invitation by remaining silent.

Then King Kiki, understanding that the Tathāgata Kassapa, free from attachment and fully awakened, had accepted his invitation by remaining silent, paid homage with his head, circumambulated him

 

 

three times, and departed. Having returned home, during the night all kinds of very beautiful, fresh, and excellent dishes were prepared in abundance for eating, savoring, and digesting. When the night’s prepa- rations were finished, towards dawn, seats were arranged [and a message was sent:] “World-honored One, the time has now come; the food is ready. May the World-honored One come according to his time!” Then when the night was over, at dawn, the Tathāgata Kassapa, free from attachment and fully awakened, put on his robes and took his bowl. Together with the company of monks, the World-honored one went to the home of King Kiki and sat on a prepared seat before

the company of monks.

Then King Kiki, seeing that the Buddha and the company of monks were seated, personally offered water for washing. With his own hands he served all kinds of very beautiful, fresh, and excellent dishes, making sure there was enough to eat, savor, and digest.

After the meal was finished, the utensils had been cleared away, and water for washing had been offered, [King Kiki] prepared a low seat and sat down to one side to listen to the Dharma.

Once King Kiki was seated, the Tathāgata Kassapa, free from attachment and fully awakened, taught him the Dharma, exhorting, encouraging, and delighting him. Having with countless skillful means taught him the Dharma, having exhorted, encouraged, and delighted him, [the Tathāgata Kassapa] remained silent.

Then, after the Tathāgata Kassapa, free from attachment and fully awakened, had taught him the Dharma, exhorting, encouraging, and delighting him, King Kiki rose from his seat, arranged his clothes so as to bare one shoulder, placed his palms together [in respect] towards the Tathāgata Kassapa, free from attachment and fully awakened, and said:

May the World-honored One, together with the company of monks, accept my invitation to spend the rains retreat here in Benares! I will prepare five hundred rooms and five hundred beds and mattresses for the World-honored One; and I will provide, for the World-honored One and the company of monks, white rice like this and food of various flavors similar to what a king eats.

 

 

 

 

 

 

 

 

 

 

 

 

501b


The Tathāgata Kassapa, free from attachment and fully awakened, said to King Kiki, “Great king, please stop, please stop! Though my heart is pleased and satisfied [by your kind offer].”

A second and a third time King Kiki placed his palms together [in respect] toward the Tathāgata Kassapa, free from attachment and fully awakened, and said:

May the World-honored One, together with the company of monks, accept my invitation to spend the rains retreat here in Benares! I will prepare five hundred rooms and five hundred beds and mattresses for the World-honored One; and I will provide, for the World-honored One and the company of monks, white rice like this and food of various flavors similar to what a king eats.

And a second and a third time the Tathāgata Kassapa, free from attach- ment and fully awakened, said to King Kiki, “Great king, please stop, please stop! Though my heart is pleased and satisfied [by your kind offer].”

Then King Kiki could not bear it and did not like it. His heart was full of grief and distress, [thinking:]

The Tathāgata Kassapa, free from attachment and fully awakened, together with the company of monks, does not accept my invitation to spend the rains retreat here in Benares.

Having had this thought, King Kiki told the Tathāgata Kassapa, free from attachment and fully awakened, “World-honored One, is there any other lay follower who [is able to] make offerings to the World- honored One as I do?”

The Tathāgata Kassapa, free from attachment and fully awakened, told King Kiki:

Yes, there is. In your realm there is a town called Vebhaḷiṅga, very prosperous and pleasant, with many inhabitants. Great king, in that town of Vebhaḷiṅga, there is a potter, Nandipāla.

Great king, Nandipāla the potter has taken refuge in the Buddha, the Dharma, and the community of monks. He is free of

 

 

doubt in the Triple Gem, and he has no perplexity in regard to suf- fering, its arising, its cessation, and the path [leading to its cessa- tion]. He has attained confidence, is keeping the precepts, has learned much, is generous, and is accomplished in wisdom. [Nandipāla] abstains from killing, has given up killing, having discarded blade and cudgel. He has shame and scruple, and a mind [full of] loving-kindness and compassion, [wishing to] benefit all [beings], including insects. He has purified his mind with regard to killing living beings.

Great king, Nandipāla the potter abstains from taking what is not given, has given up taking what is not given. He takes [only] what is given and delights in taking [only] what is given. He is always fond of generosity, rejoicing in it, without stinginess, and not expecting a reward. He has purified his mind with regard to taking what is not given.

Great king, Nandipāla the potter abstains from sexual activity, has given up sexual activity. He diligently practices celibacy, is energetic in this good conduct, pure, without blemish, abstaining from sensual desires, having given up sexual desires. He has puri- fied his mind with regard to sexual activity.

Great king, Nandipāla the potter abstains from false speech, has given up false speech. He speaks the truth, delights in the truth, is unshakably established in the truth, is completely trustworthy, and would not deceive [anyone in] the world. He has purified his mind with regard to false speech.

Great king, Nandipāla the potter abstains from divisive speech, has given up divisive speech. He does not engage in divisive speech, does not intend to harm others. Hearing something from this person he does not tell it to that person, in order to harm this person; hearing something from that person he does not tell it to this person, in order to harm that person. He has the wish to unite those that are divided, delighting in unity. He does not belong to any faction and does not delight in or praise factions. He has puri- fied his mind with regard to divisive speech.

 

 

 

 

501c


Great king, Nandipāla the potter abstains from harsh speech, has given up harsh speech. He has given up the type of speech that consists of words that are rough and rude in tone, offensive words that grate on the ear, that people neither enjoy nor desire, that cause others suffering and vexation, and that are not conducive to concentration.

He speaks the type of speech that consists of words that are pure, peaceful, gentle, and beneficial, that are pleasant to the ear and enter the mind, that are enjoyable and desirable, that give others happiness, words endowed with meaning, that do not make others afraid and that help others to attain concentration. He has purified his mind with regard to harsh speech.

Great king, Nandipāla the potter abstains from frivolous speech, has given up frivolous speech. He speaks at the [proper] time, speaking what is true, what is Dharma, what is meaningful, what is calming, delighting in speaking what is calming. [In regard to any] matter he teaches well and admonishes well, in accordance with the [proper] time and in a proper way. He has purified his mind with regard to frivolous speech.

Great king, Nandipāla the potter abstains from earning profits, has given up earning profits. He has discarded weights and meas- ures, discarded accepting goods, he does not bind people, he does not try to cheat with measures, nor does he deceive others for the sake of some small profit. He has purified his mind with regard to earning profits.

Great king, Nandipāla the potter abstains from accepting wid- ows or girls, has given up accepting widows or girls. He has puri- fied his mind with regard to accepting widows or girls.

Great king, Nandipāla the potter abstains from accepting male or female servants, has given up accepting male or female servants. He has purified his mind with regard to accepting male or female servants.

Great king, Nandipāla the potter abstains from accepting ele- phants, horses, cattle, or sheep, has given up accepting elephants,

 

 

horses, cattle or sheep. He has purified his mind with regard to accepting elephants, horses, cattle, or sheep.

Great king, Nandipāla the potter abstains from accepting chickens or swine, has given up accepting chickens or swine. He has purified his mind with regard to accepting chickens or swine. Great king, Nandipāla the potter abstains from accepting farm- lands or shops, has given up accepting farmlands or shops. He has purified his mind with regard to accepting farmlands or shops. Great king, Nandipāla the potter abstains from accepting uncooked rice, wheat, or legumes, has given up accepting uncooked rice, wheat, or legumes. He has purified his mind with regard to

accepting uncooked rice, wheat, or legumes.

Great king, Nandipāla the potter abstains from alcoholic bev- erages, has given up alcoholic beverages. He has purified his mind with regard to alcoholic beverages.

Great king, Nandipāla the potter abstains from [using] high or wide beds, has given up [using] high or wide beds. He has puri- fied his mind with regard to high or wide beds.

Great king, Nandipāla the potter abstains from [using] flower garlands, necklaces, perfumes, and cosmetics, has given up [using] flower garlands, necklaces, perfumes, and cosmetics. He has puri- fied his mind with regard to flower garlands, necklaces, perfumes, and cosmetics.

Great king, Nandipāla the potter abstains from singing, danc- ing, and acting, and from going to see or hear them; he has given up singing, dancing, and acting, and going to see or hear them. He has purified his mind with regard to singing, dancing, and act- ing, and going to see or hear them.

Great king, Nandipāla the potter abstains from accepting gold and silver, has given up accepting gold and silver. He has purified his mind with regard to accepting gold and silver.

Great king, Nandipāla the potter abstains from eating after noon, has given up eating after noon. He always takes [only] a single meal [each day], not eating at night, training in eating at


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

502a

 

 

the [proper] time. He has purified his mind with regard to eating after noon.

Great king, for his whole life Nandipāla the potter abstains from taking a spade or a shovel into his hand; he does not dig the earth himself nor tell others to do so. If water has washed out a bank so that it has collapsed, or if a rat has broken up some earth, he takes that [earth] and uses it to make his pots. These he puts on one side and tells customers, “If you have peas, rice, wheat, big or small hempseed, bi beans, or mustard seed, pour them out [as payment] and take whichever pot you wish.”

Great king, for his whole life Nandipāla the potter has been looking after his father and mother, who are blind. They are entirely dependent on others, so he is looking after them.

Great king, I recall that in the past I was staying at the town of Vebhaḷiṅga. Great king, at that time, at dawn, having put on my robes and taken my almsbowl, I entered the town of Vebhaḷiṅga to beg for food. Having done the almsround in [proper] sequence [from house to house], I arrived at the home of Nandipāla the potter.

At that time Nandipāla was not at home, having left on account of some small matter. Great king, I asked the parents of Nandipāla the potter, “Elders, where is the potter now?”

They answered me, “World-honored One, [our] supporter is temporarily not at home, having left on account of some small matter. Well-gone One, [our] supporter is temporarily not at home, having left on account of some small matter. World-honored One, there is boiled wheat and rice in the bamboo basket and there is bean soup in the pot. May the World-honored One himself take what he wishes, out of compassion!”

Then, great king, in accordance with the law of Uttarakuru, I took rice and soup from the bamboo basket and the pot and departed. Later, when Nandipāla the potter returned home and discov- ered that the rice and soup in the bamboo basket and the pot had diminished, he asked his parents, “Who has taken the soup and

rice?”

 

 

His parents answered, “Good son, the Tathāgata Kassapa, free from attachment and fully awakened, came here today on his alm- sround. He took rice and soup from the bamboo basket and the pot and departed.”

Hearing this, Nandipāla the potter thought: “It is an excellent benefit, a great merit for us, that the Tathāgata Kassapa, free from attachment and fully awakened, felt free [to take what] he wished at our home.” Delighted, he sat down cross-legged with calm and quiet mind, and remained thus for seven days. His delight and happiness continued for [altogether] fifteen days; and his parents also experienced delight and happiness for seven days.

Again, great king, I recall that in the past I was staying at the town of Vebhaḷiṅga. Great king, at that time, at dawn, having put on my robes and taken my almsbowl, I entered the town of Veb- haḷiṅga to beg for food. Having done the almsround in due order, I arrived at the home of Nandipāla the potter.

At that time, Nandipāla was not at home, having left on account of some small matter. Great king, I asked the parents of Nandipāla the potter, “Elders, where is the potter now?”

They answered me, “World-honored One, [our] supporter is temporarily not at home, having left on account of some small matter. Well-gone One, [our] supporter is temporarily not at home, having left on account of some small matter. World-honored One, there is rice in the big pot and there is soup in the small pot. May the World-honored One himself take what he wishes, out of [com- passion]!”

Great king, in accordance with the law of Uttarakuru, I took rice and soup from the big pot and the small pot and departed.

Later when Nandipāla the potter returned home and discovered that the rice in the big pot and the soup in the small pot had dimin- ished, he asked his parents, “Who has taken rice from the big pot and soup from the small pot?” His parents answered, “Good son, the Tathāgata Kassapa, free from attachment and fully awakened, came here today on his alms-round, and he took rice and soup from the big pot and the small pot and departed.”


 

 

 

 

 

 

 

 

 

 

 

502b

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

502c


Hearing this, Nandipāla the potter thought: “It is an excellent benefit, a great merit for us, that the Tathāgata Kassapa, free from attachment and fully awakened, felt free [to take what] he wished at our home.” Delighted, he sat down cross-legged with calm and quiet mind, and remained so for seven days. His delight continued for [altogether] fifteen days; and his parents also experienced joy and happiness for seven days.

Again, great king, I recall that in the past I was spending the rains retreat in dependence on the town of Vebhaḷiṅga. Great king, at that time my newly built hut had not yet been roofed in. The old potter hut of Nandipāla the potter had been newly roofed in. Great king, I told my attendant monks, “Go and demolish the [roof of] the old potter hut of Nandipāla the potter and bring it to

roof my hut!”

Then the attendant monks, following my instruction, went to the home of Nandipāla the potter, demolished [the roof of] the old potter hut, bound it together, and brought it to roof my hut. The parents of Nandipāla the potter heard the [sound of the roof] of the old potter hut being demolished. Hearing it, they asked, “Who is demolishing [the roof of] the old potter hut of Nandipāla

the potter?”

The attendant monks answered, “Elders, we are the attendant monks of the Tathāgata Kassapa, free from attachment and fully awakened. We are demolishing [the roof of] the old potter hut of Nandipāla the potter, binding it together, and taking it in order to roof the hut of the Tathāgata Kassapa, free from attachment and fully awakened.”

The parents of Nandipāla the potter said, “Venerable ones, take away whatever you wish, without limitation!”

Later, when Nandipāla the potter returned home and discov- ered that the [roof of] the old potter hut had been demolished, he asked his parents, “Who has demolished [the roof] of my old potter hut?”

His parents answered, “Good son, today the attendant monks of the Tathāgata Kassapa, free from attachment and fully awakened,

 

 

demolished [the roof of] the old potter hut, bound it together, and took it away to roof the hut of the Tathāgata Kassapa, free from attachment and fully awakened.”

Hearing this, Nandipāla the potter thought: “It is an excellent benefit, a great merit for us, that the Tathāgata Kassapa, free from attachment and fully awakened, felt free [to take what] he wished at our home.” Delighted, he sat down cross-legged with calm and quiet mind, and remained so for seven days. His joy and happiness continued for [altogether] fifteen days; and his parents also expe- rienced joy and happiness for seven days.

Great king, the old potter hut of Nandipāla the potter was not affected by rain for the entire four months of that rainy season. Why was that? Because it was covered by the mighty power of a Buddha. Great king, Nandipāla the potter was able to bear it, did not dislike it, and had no grief or distress in his heart [on thinking]: “The Tathāgata Kassapa, free from attachment and fully awakened, felt free [to do as] he wished at our home.” You, great king, could not bear it and did dislike it, and you had great grief and distress in your heart [on thinking]: “The Tathāgata Kassapa, free from attachment and fully awakened, together with the company of monks, does not accept my invitation to spend the rains retreat

here in Benares.”

Then the Tathāgata Kassapa, free from attachment and fully awakened, taught the Dharma to King Kiki, exhorting, encouraging, and delighting him. Having, with countless skillful means, taught him the Dharma, having exhorted, encouraged, and delighted him, [the Tathāgata Kassapa] rose from his seat and departed.

Then, not long after the Tathāgata Kassapa, free from attach- ment and fully awakened, had left, King Kiki told his attendants, “Fill five hundred chariots with white rice and food of various fla- vors, similar to what a king eats, take them to the home of Nandipāla the potter, and tell him, ‘Nandipāla, King Kiki sends these five hundred chariots of white rice and food of various flavors, similar to what a king eats, to be offered to you. You should accept them now out of compassion!’”

 

 

 

 

 

 

 

503a


Then the attendants, having received these instructions of the king, filled five hundred chariots with white rice and food of various flavors, similar to what a king eats, took them to the home of Nandipāla the potter, and told him, “Nandipāla, King Kiki sends these five hundred chariots of white rice and food of various flavors, similar to what a king eats, to be offered to you. You should accept them now out of compassion!”

Then Nandipāla the potter politely declined and did not accept [the offering], telling the attendants, “Noble friends, in King Kiki’s household and country there are many great affairs which require vast expense. Knowing this, I do not accept [his offering].”

The Buddha said to Ānanda:

What do you think? Do you think that the young brahmin Uttara was someone other [than me]? Do not think so. You should know that he was me.

At that time, Ānanda, I wanted to benefit myself, to benefit others, to benefit many people; I had compassion for the whole world, and I sought prosperity, benefit, peace, and happiness for gods and human beings.

In the teaching taught at that time I did not reach the ultimate, the ultimate purity, the ultimate holy life, the ultimate completion of the holy life. At that time I was not able to abandon birth, old age, disease, death, sorrow, and distress, and I was not able to attain liberation from all suffering.

Ānanda, I have now appeared in this world as a Tathāgata, free of attachment, fully awakened, perfect in knowledge and conduct, a Well- gone One, a knower of the world, unsurpassable leader of persons to be tamed, teacher of gods and human beings, a Buddha, a Fortunate One.

I now benefit myself, benefit others, benefit many people; I have compassion for the whole world, and I seek prosperity, benefit, peace, and happiness for gods and human beings.

The teaching I now give leads to the ultimate, is the ultimate purity, the ultimate completion of the holy life. I have now abandoned birth,

 

 

old age, sickness, death, sorrow, and distress. I have now attained com- plete liberation from suffering.

This is what the Buddha said. Having heard the Buddha’s words, the venerable Ānanda and the [other] monks were delighted and remembered them well.

64.  The Discourse on the Divine Messengers162

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

At that time, the World-honored One addressed the monks:

With the divine eye, which is purified and surpasses human [vision], I see beings as they die and as they are reborn handsome or ugly, excel- lent or not excellent, as they come and go between good or bad realms of existence in accordance with their [previous] deeds. I see this as it really is.

If these beings were ill conducted in body, speech, and mind, reviled noble ones, held wrong views, and performed actions [based on] wrong views, then because of these causes and conditions, at the breaking up of the body, after death, they certainly are reborn in a bad realm of existence, in hell.

If [however] these beings were well conducted in body, speech, and mind, did not revile noble ones, held right views, and performed actions [based on] right views, then because of these causes and con- ditions, at the breaking up of the body, after death, they certainly are reborn in a good realm of existence, in a heavenly realm.

It is just as, when it is raining heavily and bubbles are appearing and disappearing on the water surface, then if a man with good eyesight is standing in a place [close by], he [can] observe the [bubbles] as they appear and as they disappear. In the same way, with the divine eye, which is purified and surpasses human [vision], I see beings as they die and as they are reborn handsome or ugly, excellent or not excellent, as they come and go between good or bad realms of existence in accordance with their [previous] deeds. I see this as it really is.


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

503b

 

 

If these beings were ill conducted in body, speech, and mind, reviled noble ones, held wrong views, and performed actions [based on] wrong views, then because of these causes and conditions, at the breaking up of the body, after death, they certainly are reborn in a bad realm of existence, in hell.

If [however] these beings were well conducted in body, speech, and mind, did not revile noble ones, held right views, and performed actions [based on] right views, then because of these causes and con- ditions, at the breaking up of the body, after death, they certainly are reborn in a good realm of existence, in a heavenly realm.

It is just as, when it is raining heavily and the raindrops are falling on higher [places] or on lower [places], then if a man with good eyesight is standing in a place [close by], he [can] observe them as they fall on higher [places] or on lower [places]. In the same way, with the divine eye, which is purified and surpasses human [vision], I see beings as they die and are reborn handsome or ugly, excellent or not excellent, as they come and go between good or bad realms of existence, in accor- dance with their [previous] deeds. I see this as it really is.

If these beings were ill conducted in body, speech, and mind, reviled noble ones, held wrong views, and performed actions [based on] wrong views, then because of these causes and conditions, at the breaking up of the body, after death, they certainly are reborn in a bad realm of existence, in hell.

If [however] these beings were well conducted in body, speech, and mind, did not revile noble ones, held right views, and performed actions [based on] right views, then because of these causes and con- ditions, at the breaking up of the body, after death, they certainly are reborn in a good realm of existence, even in a heavenly realm.

It is just as if there were a beryl gem, naturally pure and clear, without any flaw or impurity, eight-faceted, well cut, which is strung on a fine thread colored blue, yellow, red, black, or white; if a man with good eyesight is standing in a place [close by], he [can] observe this beryl gem, naturally pure and clear, without any flaw or impurity, eight-faceted, well cut, which is strung on a fine thread colored blue, yellow, red, black, or white. In the same way, with the divine eye,

 

 

which is purified and surpasses human [vision], I see beings as they die and are reborn handsome or ugly, excellent or not excellent, as they come and go between good or bad realms of existence in accordance with their [previous] deeds. I see this as it really is.

If these beings were ill conducted in body, speech, and mind, reviled noble ones, held wrong views, and performed actions [based on] wrong views, then because of these causes and conditions, at the breaking up of the body, after death, they certainly are reborn in a bad realm of existence, in hell.

If [however] these beings were well conducted in body, speech, and mind, did not revile noble ones, held right views, and performed actions [based on] right views, then because of these causes and con- ditions, at the breaking up of the body, after death, they certainly are reborn in a good realm of existence, in a heavenly realm.

It is just as if there were two rooms connected by a single door through which many people go in or out; if a man with good eyesight is standing in a place [close by], he [can] observe them as they go in or out. In the same way, with the divine eye, which is purified and sur- passes human [vision], I see beings as they die and are reborn handsome or ugly, excellent or not excellent, as they come and go between good or bad realms of existence in accordance with their [previous] deeds. I see this as it really is.

If these beings were ill conducted in body, speech, and mind, reviled noble ones, held wrong views, and performed actions [based on] wrong views, then because of these causes and conditions, at the breaking up of the body, after death, they certainly are reborn in a bad realm of existence, in hell.

If [however] these beings were well conducted in body, speech, and mind, did not revile noble ones, held right views, and performed actions [based on] right views, then because of these causes and con- ditions, at the breaking up of the body, after death, they certainly are reborn in a good realm of existence, in a heavenly realm.

It is just as a man with good eyesight, standing on top of a tall building, [can] observe the people below coming and going, circling around, sitting, lying, walking, or [even] jumping. In the same way,


 

 

 

 

503c

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

504a


with the divine eye, which is purified and surpasses human [vision], I see beings as they die and are reborn handsome or ugly, excellent or not excellent, as they come and go between good or bad realms of existence in accordance with their [previous] deeds. I see this as it really is. If these beings were ill conducted in body, speech, and mind, reviled noble ones, held wrong views, and performed actions [based on] wrong views, then because of these causes and conditions, at the breaking up of the body, after death, they certainly are reborn in a bad

realm of existence, in hell.

If [however] these beings were well conducted in body, speech, and mind, did not revile noble ones, held right views, and performed actions [based on] right views, then because of these causes and con- ditions, at the breaking up of the body, after death, they certainly are reborn in a good realm of existence, in a heavenly realm.

If a being, born in the human realm, was unfilial to his parents, did not respect renunciants and brahmins, did not behave honestly, did not do meritorious acts, and was not afraid of the results that evil deeds bring in the next life, then because of these causes and conditions, at the breaking up of the body, after death, he is born in the realm of King Yama.

King Yama’s wardens bring [the culprit] to him, saying:

Your majesty, formerly, while a human, this being was unfilial to his parents, did not respect renunciants and brahmins, did not behave honestly, did not do meritorious acts, and was not afraid of the results that evil deeds bring in the next life. May your majesty judge his evil deeds!

Then King Yama employs [the parable of] the first divine messenger to thoroughly question, examine, teach, and reprimand him: “Did you ever see the coming of the first divine messenger?”

The man answers, “No, your majesty, I did not see him.” King Yama asks again:

Have you never seen, in a village or town, a small infant, male or female, with weak, tender body, lying in its own excrement and

 

 

urine, unable to tell its parents: “Father, mother, take me away from this dirty place! Bathe this body and make it clean!”?

The man answers, “I have seen it, your majesty.” King Yama asks again:

On recalling this later, why did you not think, “I myself am [also] subject to the law of birth, I am not exempt from birth, and therefore I should do good acts of body, speech, and mind”?

The man says, “Your majesty, I was truly corrupt. Will my prolonged decadence [cause me] enduring loss?”

King Yama says:

You truly were corrupt, and your prolonged decadence [will cause you] enduring loss. Now I will examine and punish you as a neg- ligent person acting with negligence. Your evil actions were not done by your parents, nor by kings, gods, renunciants, or brahmins. You did the evil and unwholesome actions yourself. Therefore, you will now certainly experience retribution [for them].

Having employed [the parable of] the first divine messenger to thor- oughly question, examine, teach, and reprimand him, King Yama also employs [the parable of] the second divine messenger to thoroughly question, examine, teach, and reprimand him: “Did you ever see the coming of the second divine messenger?”

The man answers, “No, your majesty, I did not see him.” Then King Yama asks again:

Have you never seen, in a village or town, a very old man or woman, excessively aged, in great pain and near death, with teeth fallen out and hair gone white, with hunched body, walking sup- ported by a stick, and with body trembling?

That man answers, “I have seen it, your majesty.” King Yama asks again:

On recalling this later, why did you not think, “I myself am [also]

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

504b


subject to old age, I am not exempt from old age, and therefore I should do good acts of body, speech, and mind”?

The man says, “Your majesty, I was truly corrupt. Will my prolonged decadence [cause me] enduring loss?”

King Yama says:

You truly were corrupt, and [your] prolonged decadence [will cause you] enduring loss. Now I will examine and punish you as a negligent person acting with negligence. Your evil actions were not done by your parents, nor by kings, gods, renunciants, or brah- mins. You did the evil and unwholesome actions yourself. There- fore, you will now certainly experience retribution [for them].

Having employed [the parable of] the second divine messenger to thor- oughly question, examine, teach, and reprimand him, King Yama employs [the parable of] the third divine messenger to thoroughly ques- tion, examine, teach, and reprimand him: “Did you ever see the coming of the third divine messenger?”

The man answers, “No, your majesty, I did not see him.” King Yama asks again:

Have you never seen, in a village or town, a man or a woman who is seriously ill, sitting or lying on a bed or couch, or on the ground, with extreme pain, severe pain arising in the body, which is [totally] undesired and will [eventually] cause death?

The man answers, “I have seen it, your majesty.” King Yama asks again:

On recalling this later, why did you not think, “I myself am [also] subject to disease, I am not exempt from disease, and therefore I should do good acts of body, speech, and mind”?

The man says, “Your majesty, I was truly corrupt. Will [my] prolonged decadence [cause me] enduring loss?”

King Yama says:

You truly were corrupt, and your prolonged decadence [will cause

 

 

you] enduring loss. Now I will examine and punish you as a neg- ligent person acting with negligence. Your evil actions were not done by your parents, nor by kings, gods, renunciants, or brahmins. You did the evil and unwholesome actions yourself. Therefore, you will now certainly experience retribution [for them].

Having employed [the parable of] the third divine messenger to thor- oughly question, examine, teach, and reprimand him, King Yama employs [the parable of] the fourth divine messenger to thoroughly question, examine, teach, and reprimand him: “Did you ever see the coming of the fourth divine messenger?”

The man answers, “No, your majesty, I did not see him.” The King Yama asks again:

Have you never seen, in a village or town, a man or a woman, at the time of death, or already one day dead, or two days, or up to six or seven days dead, pecked at by crows, eaten by jackals and wolves, or already burned by fire, buried in the ground, or rotten and decaying?

The man answers, “I have seen it, your majesty.” King Yama asks again:

On recalling this later, why did you not think, “I myself am [also] subject to death, I am not exempt from death, and therefore I should do good acts of body, speech, and mind”?

The man says, “Your majesty, I was truly corrupt. Will my prolonged decadence [cause me] enduring loss?”

King Yama says:

You truly were corrupt, and your prolonged decadence [will cause you] enduring loss. Now I will examine and punish you as a neg- ligent person acting with negligence. Your evil actions were not done by your parents, nor by kings, gods, renunciants, or brahmins. You did the evil and unwholesome actions yourself. Therefore, you will now certainly experience retribution [for them].

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

504c


Having employed [the parable of] the fourth divine messenger to thor- oughly question, examine, teach, and reprimand him, King Yama employs [the parable of] the fifth divine messenger to thoroughly ques- tion, examine, teach, and reprimand him, “Did you ever see the coming of the fifth divine messenger?”

The man answers, “No, your majesty, I did not see him.” King Yama asks again:

Have you never seen that the officers of the king arrest criminals and punish them with various tortures such as cutting off their hands or cutting off their feet, or cutting off both hands and feet, or cutting off their ears, or cutting off their nose, or cutting off both ears and nose, chopping or cutting [them to pieces], tearing out their beard, or tearing out their hair, or tearing out both beard and hair, putting them in a cage and setting fire to their clothing, or wrapping them in straw and setting fire to it, putting [them] in the belly of an iron donkey, in the mouth of an iron pig, or in the mouth of an iron tiger that is then [heated] with fire, placing them in a copper cauldron or an iron cauldron and boiling them, or cut- ting them into pieces, or stabbing them with a sharp fork, or hook- ing them with hooks, or laying them down on an iron bed and scalding them with boiling oil, or sitting them in an iron mortar and pounding them with an iron pestle, or [having them be bitten by] serpents, snakes, and lizards, or whipping them with whips, or beating them with sticks, or hitting them with clubs, or impaling them alive on a tall post, or cutting off their heads?

The man answered, “I have seen it, your majesty.”

King Yama asks again, “On recalling this later, why did you not think, ‘I am subject, here and now in the present, to the [effects of past] evil, unwholesome [deeds]’?”

The man says, “Your majesty, I was truly corrupt. Will my pro- longed decadence [cause me] enduring loss?”

King Yama says:

You truly were corrupt, and your prolonged decadence [will cause

 

 

you] enduring loss. Now I will examine and punish you as a neg- ligent person who acted with negligence. Your evil actions were not done by your parents, nor by kings, gods, renunciants, or brah- mins. You did the evil and unwholesome actions yourself. There- fore, you will now certainly experience retribution [for them].”

Having employed [the parable of] the fifth divine messenger to thor- oughly question, examine, teach, and reprimand him, King Yama hands him over to the wardens of hell. The wardens of hell take hold of him and put him into the great hell with four gates.

[Then the Buddha] recited a verse:

It has four columns and four gates, Its twelve sides are surrounded by Walls made of iron,

Above, it is covered with an iron [roof].

Inside the hell the floor is of iron, Iron, all ablaze with flames and fire. It is immeasurable leagues in depth, Reaching to the bottom of the earth.

[It is] extremely harsh, unbearable. The light of its fire is hard to look at.

Seeing it, one’s body hairs stand on end, Out of fear and terror of this great suffering.

[That man], reborn in [this] hell, Descends head over heels, [Because he] reviled noble ones,

Who are disciplined, well purified.163

[There comes] a time after a very long period when, for the sake of those beings, the eastern gate of the great hell with four gates opens. After the eastern gate has opened, those beings rush towards it, seeking a safe place, a refuge.

[But when] countless hundreds and thousands of beings have gath- ered there, the eastern gate of the hell closes again on its own. The

 

 

 

 

 

 

 

505a


[beings] inside experience extreme suffering, weeping and wailing, lying on the ground in utter despair; yet they are unable to die until [the results of] their evil and unwholesome actions have been completely exhausted.

Again, [after] a very long period the southern gate . . . the western gate . . . the northern gate opens. After the northern gate has opened, those beings rush toward it, seeking a safe place, a refuge. [But when] countless hundreds and thousands of beings have gathered there, the northern gate of the hell closes again on its own. The [beings] inside experience extreme suffering, weeping and wailing, lying on the ground in utter despair; yet they are unable to die until [the results of] their evil and unwholesome actions have been completely exhausted. Again, after a very long period, those beings emerge from the great hell with four gates. After [having been] in the great hell With four gates, they appear in the [great] hell with a high peak, which is burning with fire within [yet] not [manifesting] smoke or flames. They are forced to walk on it, to walk to and fro and round and round. The skin, flesh, and blood of their two feet disappears [through being burnt] when they put their feet down, but it reappears and becomes as before once they lift their feet up. They are punished in this way for countless hundreds and thousands of years, enduring extreme pain; yet they are unable to die until [the results of] their evil and unwholesome actions

have been completely exhausted.

Again, after a very long period, those beings emerge from the great hell with a high peak. After [having been] in the great hell with a high peak, they appear in the great hell of excrement, which is filled with excrement, countless thousands of feet deep. Those beings all fall into it. Inside the great hell of excrement there appear numerous worms called lingqu-lai, with white body, black head, and a needle-like mouth. These worms gnaw into the feet of those beings and devour them.

Having devoured the feet, they gnaw into and devour the calf bones. Having devoured the calf bones, they gnaw into and devour the thigh bones. Having devoured the thigh bones, they gnaw into and devour the hip bones. Having devoured the hipbones, they gnaw into and devour the back bones.

 

 

Having devoured the back bones, they gnaw into and devour the shoulder bones, the neck bones, and the skull. Having devoured the skull, they eat the brain. Those beings are tormented in this way for countless hundreds and thousands of years, enduring extreme pain; yet they are unable to die until [the results of] their evil and unwholesome actions have been completely exhausted.

Again, after a very long period, those beings emerge from the great hell of excrement. After [having been] in the great hell of excre- ment, they appear in the great hell of the iron-leaved forest. Having seen it, those beings have an impression of coolness and they think: “Let us go there quickly to cool down!” Those beings go toward [this forest], seeking a safe place, a refuge.

Then the countless hundreds and thousands of beings that have gathered enter the great hell of the iron-leaved forest. In the great hell of the iron-leaved Forest, a great hot wind blows from the four direc- tions. After the blowing of the hot wind, the iron leaves fall. When the iron leaves fall, they cut the hands, the feet, or the hands and feet; they cut the ears, the nose, or the ears and nose, as well as other limbs. [Those beings] have their bodies cut and smeared with blood for count- less hundreds and thousands of years, enduring extreme pain; yet they are unable to die until [the results of] their evil and unwholesome actions have been completely exhausted.

Again, in the great hell of the iron-leaved forest there appear giant dogs with very long fangs. They bite those beings, tearing off their skin from foot to head and eating it, or tearing off their skin from head to foot and eating it. [Those beings] are tormented in this way for count- less hundreds and thousands of years, enduring extreme pain; yet they are unable to die until [the results of] their evil and unwholesome actions have been completely exhausted.

Again, in the great hell of the iron-leaved forest there appear giant ravens with two heads and iron beaks. They stand on the forehead of those beings, pick out their living eyes and swallow them, split the skull with their beak, and take out the brain and eat it. Those beings are tormented in this way for countless hundreds and thousands of


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

505b

 

 

years, enduring extreme pain; yet they are unable to die until [the results of] their evil and unwholesome actions have been completely exhausted.

Again, after a very long period those beings emerge from the great hell of the iron-leaved forest. After [having been] in the great hell of the iron-leaved forest, they appear in the great hell of the iron sword- tree forest.

Those great iron sword-trees are one league high and have thorns some six feet long. Those beings are made to climb up and down them. When they climb up the trees, the thorns turn downward. When they climb down the trees, the thorns turn upward. The thorns of the sword- trees pierce those beings, piercing their hands, their feet, or their hands and feet; piercing their ears, their nose, or their ears and nose, as well as the other limbs. [Those beings] have their bodies pierced and smeared with blood for countless hundreds and thousands of years, enduring extreme pain; yet they are unable to die until [the results of] their evil and unwholesome actions have been completely exhausted.

Again, after a very long period, those beings emerge from the great hell of the iron sword-tree forest. After [having been] in the great hell of the iron sword-tree forest they appear by [the side of] the caustic river, which has very high banks surrounded everywhere by thorns. The caustic water is boiling and very dark.

Seeing this, those beings have the impression that this is cool water [thinking]: “There will be cool water.” Having this impression, they think, “Let us go there, bathe in it, and drink as we please, to quickly cool down and be at ease.” Those beings, competing with one another, run toward [the caustic river] and enter it, seeking a pleasant place, a refuge.

Then the countless hundreds and thousands of beings that have gathered there fall into the caustic river. Having fallen into the caustic river, they are swept downstream, or swept upstream, or swept down- stream and upstream. As those beings are swept downstream, swept upstream, or swept downstream and upstream, their skin is cooked and peels off, their flesh is cooked and peels off, their skin and flesh are cooked and peel off, [until] only the skeleton remains. On both banks of the caustic river there are wardens of hell holding swords, big clubs,

 

 

and iron hooks in their hands. When those beings want to climb up on to the bank, the wardens of hell push them back again.

Again, on both banks of the caustic river there are wardens of hell, holding hooks and nets in their hands. With the hooks they pull those beings out of the caustic river and put them on the ground of red-hot iron, burning, glowing, and all ablaze. They lift those beings up and then throw them on the ground [again], roll them [all over] the ground, and ask them, “Where do you come from?” Those beings answer, “We do not know where we come from, but we are now suffering from great hunger.”

Those wardens of hell then put those beings on a bed of red-hot iron, which is burning, glowing, and all ablaze, forcing them to sit on it. They open their mouths with red-hot iron pincers, and put red-hot iron balls, burning brightly and all ablaze, into their mouths. Those red-hot iron balls burn the lips. Having burned the lips, they burn the tongue. Having burned the tongue, they burn the palate. Having burned the palate, they burn the throat. Having burned the throat, they burn the heart. Having burned the heart, they burn the large intestine. Having burned the large intestine, they burn the small intestine. Having burned the small intestine, they burn the stomach. Having burned the stomach, they come out from the lower part of the body. Those [beings] are tor- mented in this way for countless hundreds and thousands of years, enduring extreme pain; yet they are unable to die until [the results of] their evil and unwholesome actions have been completely exhausted.

Again, the wardens of hell ask those beings, “Where do you want to go?” Those beings answer, “We do not know where we want to go, but we are suffering from great thirst.” The wardens of hell then put those beings on a bed of red-hot iron, which is burning, glowing, and all ablaze, forcing them to sit on it. They open their mouths with red- hot iron pincers, and pour boiling molten copper into their mouths. That boiling molten copper burns the lips. Having burned the lips, it burns the tongue. Having burned the tongue, it burns the palate. Having burned the palate, it burns the throat. Having burned the throat, it burns the heart. Having burned the heart, it burns the large intestine. Having


 

 

 

 

505c

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

506a


burned the large intestine, it burns the small intestine. Having burned the small intestine, it burns the stomach. Having burned the stomach, it comes out from the lower part of the body. The [beings] are tormented in this way for countless hundreds and thousands of years, enduring extreme pain; yet they are unable to die until [the results of] their evil and unwholesome actions have been completely exhausted.

If those beings in hell have [still] not completely exhausted [the results of] their evil and unwholesome actions, have not exhausted all of it, have not exhausted it without any remainder, then those beings again fall into the caustic river, are again [made to climb] up and down the [trees] in the great hell of the iron sword-tree forest, have to again enter the great hell of the iron-leaved forest, fall again into the great hell of excrement, are again made to walk to and fro in the great hell with a high peak, and again have to enter the great hell with four gates. If [however,] those beings in hell have completely exhausted [the results of] their evil and unwholesome actions, exhausted all of it, exhausted it without any remainder, then some of those beings proceed to the [realm of] beasts, some fall into the [realm of] hungry ghosts,

and some are reborn in a heavenly realm.

If a being was formerly a human who was unfilial to his parents, who had no respect for renunciants and brahmins, behaved dishonestly, did no meritorious acts, and was not afraid of the results that evil deeds bring in the next life—then such a being experiences such undesirable, inconceivably unpleasant and painful results, as in those hells.

If [however,] a being was formerly a human who was filial to his parents, who had respect for renunciants and brahmins, behaved hon- estly, did meritorious acts, and was afraid of the results that evil deeds bring in the next life—then such a being experiences such desirable, conceivably pleasant and happy results, as in a heavenly palace in the sky.

In the past, King Yama made the following aspiration [while] in his pleasure park: when this life ends, may I be reborn in the human realm! If there are very wealthy and prosperous clans, with immeas- urable wealth, and possessing in abundance all kinds of livestock,

 

 

property, feudatories, and manors—that is, a great clan of khattiya householders, a great clan of brahmin householders, or a great clan of merchant householders, or any other such very wealthy and prosperous clan, with immeasurable wealth, and possessing in abundance all kinds of livestock, property, feudatories, and manors—may I be reborn in such a family!

Having been born there, may I develop my faculty of understand- ing, and may I gain pure confidence in the true Dharma and discipline taught by a Tathāgata! Having gained pure confidence, may I shave off hair and beard, don the robes of a monk, leave the household life out of faith, and go forth to practice the path! [Just] as a clansman, who shaves off his hair and beard, dons the robes of a monk, leaves home out of faith, and goes forth to practice the path [in order] to estab- lish the unsurpassable holy life, [so too, may I] in that very life, per- sonally attain understanding and awakening, and dwell having person- ally realized it, knowing as it really is: “Birth is ended, the holy life has been established, what was to be done has been done. There will not be another existence.”

In the past, King Yama had made this aspiration [while] in his pleasure park; and he recited these verses:

Reprimanded by the divine messengers, A man who has been negligent,

Will feel distress and grief for a long time.

He is reckoned as hindered by harmful desires. Reprimanded by the divine messengers,

A truly superior person, Will not be negligent again,

[But will practice] the well-taught, wonderful, noble Dharma. Seeing clinging causes him to be fearful,

And to aspire to the extinction of birth and old age.

[Once he is] free of clinging, [having] extinguished it without remainder,

That is the end of birth and old age.

That [person] attains the happiness of peace,

 

 

 

 

 

 

 

 

506b


Attains cessation in this lifetime, Transcending all that is fearful,

And crossing over this worldly stream.

This is what the Buddha said. Having heard the Buddha’s words, the monks were delighted and remembered them well.

65.  The Discourse with the Raven Parable

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

At that time, the World-honored One addressed the monks:

In the past, when a wheel-turning monarch wanted to test his jewel- treasure, he assembled his fourfold army, that is, elephant troops, cav- alry, chariot troops, and infantry. The fourfold army having been assem- bled, in the dark of night, at midnight, a tall banner was raised, the jewel was placed on top of it, and it was taken out to the pleasure park. The brilliance of the jewel illuminated the fourfold army, and its light extended over an area measuring half a league in [any] direction.

At that time, there was a brahmin who had this thought: “I would like to go and see the wheel-turning monarch, together with his fourfold army, and look at the beryl jewel.” Then that brahmin thought again, “For the time being, never mind about visiting the wheel-turning monarch with his fourfold army, and looking at the beryl jewel. I would rather go into the forest.” So, the brahmin approached the forest. Having arrived there, he entered and went to the foot of a tree.

Not long after he had sat down, an otter came by. Seeing it, the brahmin asked, “Welcome, otter, where are you coming from and where do you want to go?”

[The otter] answered, “Brahmin, in earlier times this pond was fed to the brim by a clear spring, had many lotus roots and flowers, and was full of fish and turtles. I formerly [lived] in dependence on it, but now it has dried up. Brahmin, you should know that I want to leave it, to live in a large river. I want to leave now, I am afraid of people.”

 

 

Then, having had this exchange with the brahmin, the otter left.

The brahmin [remained] sitting there as before. Again, there came a jiu-mu bird.164 Seeing it, the brahmin asked, “Welcome, jiu-mu bird, where are you coming from and where do you want to go?”

[The bird] answered, “Brahmin, in earlier times this pond was fed to the brim by a clear spring, had many lotus roots and flowers, and was full of fish and turtles. I formerly [lived] in dependence on it, but now it has dried up. Brahmin, you should know that I want to leave it, to nest in a place where dead cattle are collected and to live in depend- ence on it, . . . or dead donkeys, . . . or to nest in a place where dead human beings are collected and to live in dependence on it. I want to leave now, I am afraid of people.”

Having had this exchange with the brahmin, the jiu-mu bird left.

The brahmin [remained] sitting there as before.

Again, there came a vulture. Seeing it, the brahmin asked, “Wel- come, vulture, where are you coming from and where do you want to go?”

[The vulture] answered, “Brahmin, I am going from one large grave[yard] to another large grave[yard], places for [those who have been] harmed and killed. I now want to feed on the flesh of dead ele- phants, dead horses, dead cattle, and dead human beings. I want to leave now, I am afraid of people.”

Then, having had this exchange with the brahmin, the vulture left.

The brahmin [remained] sitting there as before.

Again, there came a bird that feeds on vomit. Seeing it, the brahmin asked, “Welcome, bird that feeds on vomit, where are you coming from and where do you want to go?”

[The bird that feeds on vomit] answered, “Brahmin, did you see the vulture just now? I eat its vomit. I want to leave now, I am afraid of people.”

Having had this exchange with the brahmin, the bird that feeds on vomit left. The brahmin [remained] sitting there as before.

Again, there came a jackal. Having seen it, the brahmin asked, “Welcome, jackal, where are you coming from and where do you want to go?”


 

 

 

506c

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

507a


[The jackal] answered, “Brahmin, I am going from one deep ravine to another deep ravine, from one dense jungle to another dense jungle, and from one secluded place to another secluded place. I now want to feed on the flesh of dead elephants, dead horses, dead cattle, and dead human beings. I want to leave now, I am afraid of people.”

Then, having had this exchange with the brahmin, the jackal left.

The brahmin [remained] sitting there as before.

Again, there came a raven. Seeing it, the brahmin asked, “Welcome, raven, where are you coming from and where do you want to go?” [The raven] answered, “Brahmin, you crazy person, why do you

ask me, ‘Where are you coming from and where do you want to go?’?” Then, having reprimanded the brahmin to his face, the raven left.

The brahmin [remained] sitting there as before.

Again, there came an ape. Having seen it, the brahmin asked, “Welcome, ape, where are you coming from and where do you want to go?”

[The ape] answered, “Brahmin, I am going from one garden to another garden, from one pleasure park to another pleasure park, from one forest to another forest, to drink at clear springs and eat good fruits. I want to leave now, [though] I am not afraid of people.”

Having had this exchange with the brahmin, the ape left.

The Buddha told the monks:

I have delivered these parables and want [you] to understand their meaning. You should know that this teaching has a [deeper] meaning. What is the meaning of the parable I delivered [that concludes with] “Then, having had this exchange with the brahmin, the otter

left”?

Suppose there is a monk who lives in dependence on a village or town. At dawn this monk puts on his robes, takes his bowl, and enters the village to beg for food, without protecting himself, without guarding his sense faculties, without establishing right mindfulness. He never- theless teaches the Dharma as taught by the Buddha or by one of [the Buddha’s] disciples. Because of this he obtains the benefit of clothing and bedding, food and drink, bed and mattress, and medicine. He is

 

 

supplied with all [he needs] to live. Having obtained these benefits, he becomes attached to them, seduced by them, not seeing the danger in them, unable to relinquish them, using them as he wishes.

That monk practices bad conduct, develops unwholesome states, goes to extremes, and gives rise to harm and decay. He is not living the holy life, yet claims [to be living the] holy life. He is not a renun- ciant, yet claims [to be] a renunciant. It is just as [in the parable]: seeing the otter, the brahmin asked, “Welcome, otter, where are you coming from and where do you want to go?” [The otter] answered, “Brahmin, in earlier times this pond was fed to the brim by a clear spring, had many lotus roots and flowers, and was full of fish and turtles. I formerly [lived] in dependence on it, but now it has dried up. Brahmin, you should know that I want to leave it, to live in a large river. I now want to leave, I am afraid of people.”

The monk I spoke of is just like that. [He] is immersed in evil, unwholesome, and defiled states that are the origin of future existence and have vexation and suffering as their fruit, being the cause of birth, old age, disease, and death.

Therefore, monks, do not act like that otter; do not rely on what is against the Dharma for your livelihood. With pure conduct of body, speech, and mind, dwell in secluded places, wear rag robes, always beg for food, begging for food in [proper] sequence [from house to house]. Be of few wishes and contented, abide happily, in detachment, and practice energetically, establishing right mindfulness, right atten- tiveness, right concentration, and right wisdom. Be always detached and train in this way.

What is the meaning of the parable that I delivered [that concludes with] “Then, having had this exchange with the brahmin, the jiu-mu bird left”?

Suppose there is a monk who lives in dependence on a village or town. At dawn this monk puts on his robes, takes his bowl, and enters the village to beg for food without protecting himself, without guarding his sense faculties, without establishing right mindfulness. He enters another’s house and teaches the Dharma as taught by the Buddha or by [one of the Buddha’s] disciples. Because of this he obtains the

 

 

 

 

 

 

 

 

 

 

507b


benefit of clothing and bedding, food and drink, bed and mattress, and medicine, all [that he needs] to live. Having obtained these benefits, he becomes attached to them, seduced by them, not seeing the danger in them, unable to relinquish them, using them as he wishes.

That monk practices bad conduct, develops unwholesome states, goes to extremes, and gives rise to harm and decay. He is not living the holy life, yet claims [to be living the] holy life. He is not a renun- ciant, yet claims [to be] a renunciant. It is just as [in the parable]: seeing the jiu-mu bird, the brahmin asked, “Welcome, jiu-mu bird, where are you coming from and where do you want to go?” [The bird] answered, “Brahmin, in earlier times this pond was fed to the brim by a clear spring, had many lotus roots and flowers, and was full of fish and turtles. I formerly [lived] in dependence on it, but now it has dried up. Brahmin, you should know that I want to leave it, to nest in a place where dead cattle are collected and to live in dependence on it, . . . or dead donkeys, . . . or to nest in a place where dead human beings are collected and to live in dependence on it. I want to leave now, I am afraid of people.”

The monk I spoke of is just like that. [He] is immersed in evil, unwholesome, and defiled states that are the origin of future existence and have vexation and suffering as their fruit, being the cause of birth, old age, disease, and death.

Therefore, monks, do not act like that jiu-mu bird; do not rely on what is against the Dharma for your livelihood. With pure conduct of body, speech, and mind, dwell in secluded places, wear rag robes, always beg for food, and beg for food in [proper] sequence. Be of few wishes and contented, abide happily, in detachment, and practice ener- getically, establishing right mindfulness, right attentiveness, right con- centration, and right wisdom. Be always detached and train in this way. What is the meaning of the parable I delivered [that concludes with] “Then, having had this exchange with the brahmin, the vulture

left”?

Suppose there is a monk who lives in dependence on a village or town. At dawn this monk puts on his robes, takes his bowl, and enters the village to beg for food without protecting himself, without guarding

 

 

his sense faculties, without establishing right mindfulness. He enters another’s house and teaches the Dharma as taught by the Buddha or by [one of the Buddha’s] disciples. Because of this he obtains the benefit of clothing and bedding, food and drink, bed and mattress, and medicine, all [that he needs] to live. Having obtained these benefits, he becomes attached to them, seduced by them, not seeing the danger in them, unable to relinquish them, using them as he wishes.

That monk practices bad conduct, develops unwholesome states, goes to extremes, and gives rise to harm and decay. He is not living the holy life, yet claims [to be practicing] the holy life. He is not a renunciant, yet claims [to be] a renunciant. It is just as [in the parable]: seeing the vulture, the brahmin asked, “Welcome, vulture, where are you coming from and where do you want to go?” [The vulture] answered, “Brahmin, I am going from one large grave[yard] to another large grave[yard], places for [those who have been] harmed and killed. I now want to feed on the flesh of dead elephants, dead horses, dead cattle, and dead human beings. I want to leave now, I am afraid of people.”

The monk I spoke of is just like that. Therefore, monks, do not act like that vulture; do not rely on what is against the Dharma for your livelihood. With pure conduct of body, speech, and mind, dwell in secluded places, wear rag robes, always beg for food, and beg for food in [proper] sequence. Be of few wishes and contented, abide happily, in detachment, and practice energetically, establishing right mindfulness, right attentiveness, right concentration, and right wisdom. Be always detached and train in this way.

What is the meaning of the parable I delivered [that concludes with:] “Then, having had this exchange with the brahmin, the bird that feeds on vomit left”?

Suppose there is a monk who lives in dependence on a village or town. At dawn this monk puts on his robes, takes his bowl, and enters the village to beg for food without protecting himself, without guarding his sense faculties, without establishing right mindfulness. He enters a nunnery and teaches the Dharma as taught by the Buddha or by one of [the Buddha’s] disciples. Those nuns then enter some houses to explain [what is] good and [what is] evil, accept the offerings of the


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

507c

 

 

faithful, and bring them to the monk. Because of this he obtains the benefit of clothing and bedding, food and drink, bed and mattress, and medicine, all [that he needs] to live. Having obtained these benefits, he becomes attached to them, seduced by them, not seeing the danger in them, unable to relinquish them, using them as he wishes.

That monk practices bad conduct, develops unwholesome states, goes to extremes, and gives rise to harm and decay. He is not living the holy life, yet claims [to be practicing] the holy life. He is not a renunciant, yet claims [to be] a renunciant. It is just as [in the parable]: seeing the bird that feeds on vomit, the brahmin asked, “Welcome, bird that feeds on vomit, where are you coming from and where do you want to go?” [The bird that feeds on vomit] answered, “Brahmin, did you see the vulture just now? I eat its vomit. I want to leave now, I am afraid of people.”

The monk I spoke of is just like that. Therefore, monks, do not act like that bird that feeds on vomit; do not rely on what is against the Dharma for your livelihood. With pure conduct of body, speech, and mind, dwell in secluded places, wear rag robes, always beg for food, and beg for food in [proper] sequence. Be of few wishes and contented, abide happily, in detachment, and practice energetically, establishing right mindfulness, right attentiveness, right concentration, and right wisdom. Be always detached and train in this way.

What is the meaning of the parable I delivered [that concludes with], “Then, having had this exchange with the brahmin, the jackal left”? Suppose there is a monk who dwells in dependence on a poor vil- lage. If he knows that within a certain village or walled town there are many companions in the holy life who are wise and energetic, then he keeps away from it. But if he knows that within that village or walled town there are no companions in the holy life who are wise and ener- getic, then he comes and stays in it for nine months or for ten months. On seeing him, monks ask, “Venerable friend, where are you dwelling?”

Then he answers, “Venerable friends, I am dwelling in dependence on such-and-such a poor village or town.”

Hearing this, the monks think, “This venerable one practices what is difficult to practice. Why is that? This venerable one is able to dwell

 

 

in dependence on such-and-such a poor village or town.” The monks then all respect him, revere him, and provide him with food. Because of this he obtains the benefit of clothing and bedding, food and drink, bed and mattress, and medicine, all [that he needs] to live. Having obtained these benefits, he becomes attached to them, seduced by them, not seeing the danger in them, unable to relinquish them, using them as he wishes.

That monk practices bad conduct, develops unwholesome states, goes to extremes, and gives rise to harm and decay. He is not living the holy life, yet claims [to be practicing] the holy life. He is not a renunciant, yet claims [to be] a renunciant. It is just as [in the parable]: seeing the jackal, the brahmin asked, “Welcome, jackal, where are you coming from and where do you want to go?” [The jackal] answered, “Brahmin, I am going from one deep ravine to another deep ravine, from one dense jungle to another dense jungle, and from one secluded place to another secluded place. I now want to feed on the flesh of dead elephants, dead horses, dead cattle, and dead human beings. I want to leave now, I am afraid of people.”

The monk I spoke of is just like that. Therefore, monks, do not act like that jackal; do not rely on what is against the Dharma for your livelihood. With pure conduct of body, speech, and mind, dwell in secluded places, wear rag robes, always beg for food, and beg for food in [proper] sequence. Be of few wishes and contented, abide happily, in detachment, and practice energetically, establishing right mindfulness, right attentiveness, right concentration, and right wisdom. Be always detached and train in this way.

What is the meaning of the parable I delivered [that concludes with], “Then, having reprimanded the brahmin to his face, the raven left”?

Suppose there is a monk who spends the rains retreat in dependence on a poor and secluded place. If he knows that within a certain village or walled town there are many companions in the holy life who are wise and energetic, he keeps away from it. But if he knows that within that village or walled town there are no companions in the holy life who are wise and energetic, he comes and stays in it for two months


 

 

 

508a

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

508b


or for three months. On seeing him, monks ask, “Venerable friend, where are you passing the rains retreat?” Then he answers, “Venerable friends, I am passing the rains retreat in dependence on such-and-such a poor and secluded place. I am not like those fools who are equipped with a bed and provided with the five necessities, and live surrounded by them; who, whether before noon or after noon, whether after noon or before noon, have their mouths [ready to] savor tastes and have tastes [ready] to be savored by their mouths; who beg and demand again and again.”

Hearing this, those monks think, “This venerable one practices what is difficult to practice. Why is that? This venerable one is able to spend the rains retreat in dependence on such-and-such a poor and secluded place.” The monks then all respect, revere, and provide food [for him]. Because of this he obtains the benefit of clothing and bedding, food and drink, bed and mattress, and medicine, all [that he needs] to live. Having obtained these benefits, he becomes attached to them, seduced by them, not seeing the danger in them, unable to relinquish them, using them as he wishes.

That monk practices bad conduct, develops unwholesome states, goes to extremes, and gives rise to harm and decay. He is not living the holy life, yet claims [to be practicing] the holy life. He is not a renunciant, yet claims [to be] a renunciant. It is just as [in the parable]: seeing the raven, the brahmin asked, “Welcome, raven, where are you coming from and where do you want to go?” [The raven] answered, “Brahmin, you are crazy. Why do you ask me, ‘Where are you coming from and where do you want to go?’”

The monk I spoke of is just like that. Therefore, monks, do not act like that raven; do not rely on what is against the Dharma for your livelihood. With pure conduct of body, speech, and mind, dwell in secluded places, wear rag robes, always beg for food, and beg for food in [proper] sequence. Be of few wishes and contented, abide happily, in detachment, and practice energetically, establishing right mindfulness, right attentiveness, right concentration, and right wisdom. Be always detached and train in this way.

 

 

What is the meaning of the parable I delivered [that concludes with], “Then, having had this exchange with the brahmin, the ape left”? Suppose there is a monk who lives in dependence on a village or town. At dawn this monk puts on his robes, takes his bowl, and enters the village to beg for food, with his body protected, with his sense fac- ulties guarded, and with right mindfulness established. Having returned from begging for food in the village or town, and having finished his meal, put away his robe and bowl, and washed his hands and feet, in the afternoon he puts his sitting mat on his shoulder and goes to a secluded place, to the root of a tree, or to an empty hut. He arranges his sitting mat and sits down cross-legged, keeping his body straight, with right intention, with mindfulness not scattered. [He] eliminates covetousness and has no avarice in his mind. On seeing another’s wealth and means of livelihood, he does not give rise to covetousness

[such as]: “I wish I could get [that].”

[Thus] he purifies his mind of covetousness. Likewise, [he purifies his mind of] hatred . . . sloth and torpor . . . restlessness and worry . . . [he] eliminates doubt and transcends perplexity in regard to wholesome states. [Thus] he purifies his mind of doubt. Having cut off these five hindrances, the imperfections of the mind that weaken wisdom, having abandoned desires, and evil and unwholesome states . . . (and so on up to) . . . he dwells having attained the fourth absorption.

When he has attained concentration in this way, his mind being purified, without blemish, free of vexation, malleable, well established, having attained imperturbability, he directs his mind to the realization of the higher knowledge of the destruction of the taints.

He then knows as it really is: “This is suffering.” He knows as it really is: “This is the arising of suffering. This is the cessation of suf- fering. This is the path [leading to] the cessation of suffering.” He knows as it really is: “These are the taints. This is the arising of the taints. This is the cessation of the taints. This is the path [leading to] the cessation of the taints.” He knows it like this.

Seeing it like this, his mind is liberated from the taint of sensual desire, from the taint of existence, and from the taint of ignorance.

 

 

 

 

 

 

 

508c


Being liberated, he knows that he is liberated, and he knows as it really is: “Birth is ended, the holy life has been established, what was to be done has been done. There will not be another existence.” It is as [in the parable]: seeing the ape, the brahmin asked, “Welcome, ape, where are you coming from and where do you want to go?” [The ape] answered, “Brahmin, I am going from one garden to another garden, from one pleasure park to another pleasure park, from one forest to another forest, to drink at clear springs and eat good fruits. I now want to leave, [though] I am not afraid of people.”

The monk I spoke of is just like that. Therefore, monks, do not act like that otter, do not act like that jiu-mu [bird], do not act like that vulture, do not act like that bird that feeds on vomit, do not act like that jackal, do not act like that raven. [You] should act like that ape. Why is that? In this world a True Person, without attachment, is like that ape.

This is what the Buddha said. Having heard the Buddha’s words, the monks were delighted and remembered them well.

66.  The Discourse on Origins

Thus have I heard: At one time the Buddha was staying at Benares, in the Deer Park, the Place of Seers.

At that time, the monks were seated together in the assembly hall after the midday meal on account of some small matter and had the following discussion:

Venerable friends, what do you say? Which is better for a lay fol- lower—that a monk, who keeps the precepts of the sublime Dharma and is endowed with imposing deportment should enter his house to receive food, or that he [should gain] material benefits a hundred, a thousand, or ten thousand times each day?

A certain monk said:

Venerable friends, what is the use of material benefits a hundred, a thousand, or ten thousand times? Only this is important, namely that a monk who keeps the precepts of the sublime Dharma and is endowed

 

 

with imposing deportment should enter his house to receive food, not that [he should gain] material benefits a hundred, a thousand, or ten thousand times each day.

At that time Venerable Anuruddha was seated among the assembly. Then the Venerable Anuruddha addressed the monks:

Venerable friends, what is the use of material benefits a hundred, a thousand, or ten thousand times, or [even] more than that? Only this is important, namely that a monk who keeps the precepts of the sublime Dharma and is endowed with imposing deportment should enter his house to receive food, not [that he should gain] material benefits a hun- dred, a thousand, or ten thousand times a day. Why is that?

I recall how, in the distant past, I was a poor man in this country of Benares. I relied on gleaning to earn my living. At that time, the country of Benares was afflicted by drought, early frost, and locusts, so [the crops] did not ripen. The people suffered from famine and alms- food was difficult to obtain.

At that time, there was a paccekabuddha named Upariṭṭha,165 who was living in dependence on Benares. Then, when the night was over, at dawn, the paccekabuddha Upariṭṭha put on his robes, took his bowl, and went into Benares to beg for food. At that time, in the morning, I was going out of Benares to glean. Venerable friends, as I was going out, I saw the paccekabuddha Upariṭṭha coming in. Then the pacceka- buddha Upariṭṭha, having come in carrying an empty bowl, went out [again] with the bowl empty as before.

Venerable friends, at that time I was returning to Benares from gleaning, and saw the paccekabuddha Upariṭṭha going out again. Seeing me, he thought:

As I was coming in at dawn, I saw this person going out; now as I am going out, I see this person again, coming in. This person may not yet have had his meal. Let me now follow this person.

Then the paccekabuddha followed me like a shadow following a form. Venerable friends, when I had got back home with my gleanings, I put down what I had gathered, and turning around, I saw that the


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

509a

 

 

paccekabuddha Upariṭṭha had been following me like a shadow fol- lowing a form. Seeing him, I thought:

As I was going out at dawn, I saw this seer entering the city to beg for food. Now this seer may not yet have obtained any food. Let me forgo my own meal and give it to this seer!

Thinking this, I gave my meal to the paccekabuddha saying, “Seer, you should know that this food is my portion. May you accept it out of compassion!”

Then the paccekabuddha replied to me saying:

Householder, you should know that this year [the country] is afflicted by drought, early frost, and locusts, [so] the five crops do not ripen. The people are suffering from famine and almsfood is difficult to obtain. Put half of [the food] into my bowl, and eat the other half yourself, so that [we] can both survive. That would be better.

I said further:

Seer, you should know that in my home I have a pot and a stove, firewood, grains, and rice; moreover, I have no restrictions as to when I may eat and drink. Seer, out of compassion for me, accept the whole meal!

So the paccekabuddha accepted the whole meal out of compassion.

Venerable friends, because of the merit of giving him a bowlful of food, I was reborn in a heavenly realm seven times, becoming king of the gods; and I was reborn as a human being seven times, becoming the king of human beings. Venerable friends, because of the merit of giving him a bowlful of food, I was reborn in Sakya clans that were very wealthy and prosperous, possessing in abundance all kinds of livestock, feudatories, and manors, limitless wealth and endowed with valuable treasures.

Venerable friends, because of the merit of giving him a bowlful of food, I gave up kingship worth hundreds, thousands, millions of gold coins, not to mention various other possessions, and went forth

 

 

to practice the path. Venerable friends, because of the merit of giving him a bowlful of food, I was regarded and treated with admiration by kings, ministers, brahmins, householders, and all the citizens, and was regarded with respect by the four assemblies of monks, nuns, male lay followers, and female lay followers.

Venerable friends, because of the merit of giving him a bowlful of food, I was constantly invited by people to accept food and drink, clothing and bedding, woolen blankets, carpets, beds and mattresses, shawls, medicine, and all [that is required for] living, and I never failed to receive invitations.

Had I known at that time that that renunciant was a True Person, free of attachment, then the merit I gained would have been multiplied again. I would have received a great reward, the most excellent of ben- efits, its bright splendor boundless and vast.

Then the Venerable Anuruddha, a True Person, free of attachment, who had attained right liberation, uttered this verse:166

I recall how in the past I was poor,

Relying entirely on gleaning to earn a living. Already short of food, I offered it to the renunciant Upariṭṭha, of utmost virtue.

Because of this, I was reborn in the Sakya clan, Given the name Anuruddha.

Knowing well how to sing and dance,

I made merry and constantly delighted [in it].

[Then] I got to see the World-honored One,

Fully awakened, [preaching the Dharma that is] like ambrosia. When I saw him, confidence and joy arose in me,

And I gave up the household life to train in the path.

I attained the recollection of past lives, Knowing my former births.

[I saw that] I was [previously] born among the thirty-three gods, Dwelling there for seven [life]times.


 

 

 

 

 

509b

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

509c


I was [born] seven times here, in addition to the seven times there. [Thus,] I had experienced fourteen [life]times

In the human realm and in the heavens, Without ever descending into a bad realm.

I now [also] know the death and rebirth

Of beings, their destinations as they depart and are reborn. I know [the states of] mind of others, right or wrong,

And the five kinds of enjoyment of the noble ones.

[Having] attained the fivefold absorption,

[By] constantly quieting and silencing the mind, Having attained quiescence, rightly abiding,

I have gained the purified divine eye.

What is considered training in the path, Secluded, having given up the household life, I now have obtained its benefit,

And entered the sphere of the Buddha.

I take no delight in death, Nor do I wish for rebirth.

When the time comes, when it is appropriate,

With right mindfulness and attentiveness established,

In the Bamboo Grove at Vesālī, My life will end.

Beneath the bamboos of the grove,

[I shall attain] nirvana without remainder.

At that time, the World-honored One was sitting in meditation, and with the divine ear, which is purified and surpasses human [hearing], he heard the monks, sitting together in the assembly hall after the midday meal, discussing this topic.

Having heard it, in the late afternoon the World-honored One rose from sitting in meditation, went to the assembly hall and sat on a seat arranged before the assembly of monks. He asked the monks, “On account of what matter are you assembled in the assembly hall today?”

 

 

Then the monks answered:

World-honored One, we are assembled in the assembly hall today because Venerable Anuruddha was teaching the Dharma in relation to events of the past.

Then the World-honored One told the monks, “Would you like to hear the Tathāgata teach the Dharma in relation to an event of the future?”

The monks answered:

World-honored One, now is the right occasion. Well-gone One, now is the right occasion. If the World-honored One would teach the monks the Dharma in relation to an event of the future, the monks, hearing it, will receive and remember it well.

The World-honored One said, “Listen carefully, monks. Listen carefully and pay proper attention, and I will explain it to you in full.”

Then the monks listened in order to receive instruction. The World-hon- ored One said:

Monks, in the distant future the human life span will be eighty thousand years.167 When the human life span is eighty thousand years, [this con- tinent of] Jambudīpa will be very wealthy and pleasant, with many inhabitants; villages and cities will be as close [together] as a single cock’s flight. Monks, when the human life span is eighty thousand years, women will get married at the age of five hundred. Monks, when the human life span is eighty thousand years, there will be only such problems as [being afflicted by] cold or heat, [having to] defecate and urinate, [having sexual] desires, [having to] eat and drink, and old age. There will be no other afflictions. Monks, when the human life span is eighty thousand years, there will be a king called Saṅkha, a wheel- turning monarch, intelligent and wise, equipped with a fourfold army to reign over the entire world, freely, as he likes. Being a righteous Dharma king, he will attain seven treasures. Those seven treasures are the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the steward treasure, and the counselor treasure—these are the seven. He will have a thousand sons, of hand- some appearance, brave, fearless, and able to overcome others. He will

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

510a


certainly rule over the whole earth, as far as the ocean, without relying on blade and cudgel, just by teaching the Dharma, bringing peace and happiness. He will have a great golden banner, gloriously decorated with various precious things, a thousand feet in height when raised, and sixteen feet in circumference. He will have it set up; and after it has been set up, beneath it he will make offerings of food and drink, clothes and bedding, vehicles, flower garlands, scattered flowers, per- fume, dwellings, mattresses, woolen blankets, shawls, servants, and lamps, offering these to renunciants and brahmins, [as well as to] those in poverty, those without kin, and beggars from far away.

Having made these offerings, he will then shave off his hair and beard, don the yellow robe, leave the household life out of faith, and go forth to practice the path. [He will do like those] clansmen, who shave off their hair and beards, don the yellow robe, leave the household life out of faith, and go forth to practice the path until the unsurpassable holy life has been established. He will, in that lifetime, personally [attain] understanding and awakening, and dwell having personally realized it. He will know as it really is: “Birth is ended, the holy life has been established, what was to be done has been done. There will not be another existence.”

At that time Venerable Ajita was seated among the assembly. Then Ven- erable Ajita rose from his seat, arranged his robe so as to bare one shoulder, placed his palms together [in respect] toward the Buddha, and said:

World-honored One, in the distant future when the human life span is eighty thousand years, may I become a king called Saṅkha, a wheel- turning monarch, intelligent and wise, equipped with a fourfold army to reign over the entire world, freely, as I like. Being a righteous Dharma king, I will attain seven treasures. Those seven treasures are the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the steward treasure, and the counselor treasure— these are the seven. I will have a thousand sons, of handsome appear- ance, brave, fearless, and able to overcome others. I will certainly rule over the whole earth, as far as the ocean, without relying on blade or cudgel, just by teaching the Dharma, bringing peace and happiness. [I

 

 

will] have a great golden banner, gloriously decorated with various precious things, a thousand feet in height when raised, and sixteen feet in circumference. I will have it set up; and after it has been set up, beneath it I will make offerings of food and drink, clothes and bedding, vehicles, flower garlands, scattered flowers, perfume, dwellings, mat- tresses, woolen blankets, shawls, servants, and lamps, offering these to renunciants and brahmins, [as well as to] those in poverty, those without kin, and beggars from far away. Having made these offerings, I will then shave off my hair and beard, don the yellow robe, leave the household life out of faith, and go forth to practice the path. [I will do like those] clansmen, who shave off their hair and beards, don the yellow robe, leave the household life out of faith, and go forth to practice the path until the unsurpassable holy life has been established. I will, in this very life, personally attain understanding and awakening, and dwell having personally realized it. I will understand as it really is: “Birth is ended, the holy life has been established, what was to be done has been done. There will not be another existence.”

Then the World-honored One reprimanded Venerable Ajita:

You foolish man, accepting to die one more time and [only] then trying to end it! Why is that? Because you have the thought:

World-honored One, in the distant future when the human life span is eighty thousand years, I will be a king called Saṅkha, a wheel-turning monarch, intelligent and wise, equipped with a four- fold army to reign over the entire world, freely, as I like. Being a righteous Dharma king, I will attain seven treasures. Those seven treasures are the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the steward treas- ure, and the counselor treasure—these are the seven. I will have a thousand sons, handsome, brave, fearless, and able to overcome others. I will certainly rule over the whole earth, as far as the ocean, without relying on blade or cudgel, just by teaching the Dharma, bringing peace and happiness. [I will] have a great golden banner, gloriously decorated with various precious things, a thousand feet

 

 

 

510b


in height when raised, and sixteen feet in circumference. I will have it set up; and after it has been set up, beneath it I will make offerings of food and drink, clothes and bedding, vehicles, flower garlands, scattered flowers, perfume, dwellings, mattresses, woolen blankets, shawls, servants, and lamps, offering these to renunciants and brahmins, [as well as to] those in poverty, those without kin, and beggars from far away. Having made these offerings, I will then shave off my hair and beard, don the yellow robe, leave the household life out of faith, and go forth to practice the path. [I will do like those] clansmen, who shave off their hair and beards, don the yellow robe, leave the household life out of faith, and go forth to practice the path until the unsurpassable holy life has been estab- lished. I will, in this lifetime, personally attain understanding and awakening, and dwell having personally realized it. I will under- stand as it really is: “Birth is ended, the holy life has been estab- lished, what was to be done has been done. There will not be another existence.”

The World-honored One said:

Ajita, in the distant future when the human life span is eighty thousand years, you will be a king called Saṅkha, a wheel-turning monarch, intelligent and wise, equipped with a fourfold army to reign over the entire world, freely, as you like. Being a righteous Dharma king, you will attain seven treasures. Those seven treasures are the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the steward treasure, and the counselor treasure—these are the seven. You will have a thousand sons, handsome, brave, fearless, and able to overcome others. You will certainly rule over the whole earth, as far as the ocean, without relying on blade or cudgel, just by teaching the Dharma, bringing peace and happiness.

[You] will have a great golden banner, gloriously decorated with various precious things, a thousand feet in height when raised, and six- teen feet in circumference. You will have it set up; and after it has been set up, beneath it you will make offerings of food and drink, clothes and bedding, vehicles, flower garlands, scattered flowers, perfume,

 

 

dwellings, mattresses, woolen blankets, shawls, servants, and lamps, offering these to renunciants and brahmins, [as well as to] those in poverty, those without kin, and beggars from far away.

Having made these offerings, you will then shave off your hair and beard, don the yellow robe, leave the household life out of faith, and go forth to practice the path. [You will do like those] clansmen who shave off their hair and beards, don the yellow robe, leave home out of faith, and go forth to practice the path until the unsurpassable holy life has been established. You will, in this lifetime, personally attain understanding and awakening, and dwell having personally real- ized it. You will understand as it really is: “Birth is ended, the holy life has been established, what was to be done has been done. There will not be another existence.”

The Buddha addressed the monks:

In the distant future, when the human life span is eighty thousand years, there will be a buddha called Metteyya Tathāgata, free from attachment and fully awakened, accomplished in knowledge and con- duct, a Well-gone One, a knower of the world, unsurpassable leader of persons to be tamed, teacher of gods and human beings, a buddha, a Fortunate One—just as I now have become a Tathāgata, free from attachment and fully awakened, accomplished in knowledge and con- duct, a Well-gone One, a knower of the world, unsurpassable leader of persons to be tamed, teacher of gods and human beings, a buddha, a Fortunate One.

In this world with its gods, Māras, Brahmās, renunciants, and brah- mins, from human beings to gods, he will [attain] understanding and awakening by himself and dwell having personally realized it—just as, in this world with its gods, Māras, Brahmās, renunciants and brah- mins, from human beings to gods, I have [attained] understanding and awakening by myself, and dwell having personally realized it.

He will teach the Dharma that is sublime in the beginning, sub- lime in the middle, and also sublime in the end, with the right meaning and phrasing, revealing a holy life endowed with purity—just as I now teach the Dharma that is sublime in the beginning, sublime in


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

510c

 

 

the middle, and also sublime in the end, with the right meaning and phrasing, revealing a holy life endowed with purity.

He will spread widely the holy life, revealing it widely to countless great assemblies, from human beings to gods—just as I now spread widely the holy life, revealing it well to countless great assemblies, from human beings to gods. He will have a community of countless hundreds and thousands of monks—just as I now have a community of countless hundreds and thousands of monks.

At that time Venerable Metteyya was seated among the assembly. Then Venerable Metteyya rose from his seat, arranged his robe so as to bare one shoulder, placed his palms together [in respect] toward the Buddha, and said:

World-honored One, in the distant future, when the human life span is eighty thousand years, may I become a buddha called Metteyya Tathāgata, free from attachment and fully awakened, accomplished in knowledge and conduct, a Well-gone One, a knower of the world, unsurpassable leader of persons to be tamed, teacher of gods and human beings, a buddha, a Fortunate One—just as the World-honored One now is a Tathāgata, free from attachment and fully awakened, accom- plished in knowledge and conduct, a Well-gone One, a knower of the world, unsurpassable leader of persons to be tamed, a teacher of gods and human beings, a buddha, a Fortunate One. In this world with its gods, Māras, Brahmās, renunciants, and brahmins, from human beings to gods, I will [attain] understanding and awakening by myself and dwell having personally realized it—just as, in this world with its gods, Māras, Brahmās, renunciants, and brahmins, from human beings to gods, the World-honored One has [attained] understanding and awak- ening by himself, and dwells having personally realized it.

I will teach the Dharma that is sublime in the beginning, sublime in the middle, and also sublime in the end, with the right meaning and phrasing, revealing a holy life endowed with purity—just as the World- honored One now teaches the Dharma that is sublime in the beginning, sublime in the middle, and also sublime in the end, with the right mean- ing and phrasing, revealing a holy life endowed with purity.

 

 

I will spread widely the holy life, revealing it widely to countless great assemblies, from human beings to gods—just as the World-hon- ored One now spreads widely the holy life, revealing it well to countless great assemblies, from human beings to gods. I will have a community of countless hundreds and thousands of monks—just as the World- honored One now has a community of countless hundreds and thou- sands of monks.

Then the World-honored One praised Metteyya, saying:

Very good, very good, Metteyya! You have expressed a wonderful wish, namely to lead great assemblies. Why is that? You had this thought:

World-honored One, in the distant future, when the human life span is eighty thousand years, may I become a buddha called Metteyya Tathāgata, free from attachment and fully awakened, accomplished in knowledge and conduct, a Well-gone One, a knower of the world, unsurpassable leader of persons to be tamed, teacher of gods and human beings, a buddha, a Fortunate One— just as the World-honored One now is a Tathāgata, free from attach- ment and fully awakened, accomplished in knowledge and conduct, a Well-gone One, a knower of the world, unsurpassable leader of persons to be tamed, teacher of gods and human beings, a buddha, a Fortunate One.

In this world with its gods, Māras, Brahmās, renunciants, and brahmins, from human beings to gods, I will [attain] understanding and awakening by myself and dwell having personally realized it—just as, in this world with its gods, Māras, Brahmās, renunciants and brahmins, from human beings to gods, the World-honored One has [attained] understanding and awakening by himself, and dwells having personally realized it.

I will teach the Dharma that is sublime in the beginning, sub- lime in the middle, and also sublime in the end, with the right meaning and phrasing, revealing a holy life endowed with purity— just as the World-honored One now teaches the Dharma that is


 

 

 

 

 

 

 

 

 

 

 

 

511a

 

 

sublime in the beginning, sublime in the middle, and also sublime in the end, with the right meaning and phrasing, revealing a holy life endowed with purity.

I will spread widely the holy life, revealing it widely to innu- merable great assemblies, from human beings to gods—just as the World-honored One now spreads widely the holy life, revealing it well to innumerable great assemblies, from human beings to gods. I will have a community of countless hundreds and thousands of monks—just as the World-honored One now has a community of countless hundreds and thousands of monks.

The Buddha also told Metteyya:

Metteyya, in the distant future, when the human life span is eighty thou- sand years, you will be a buddha called Metteyya Tathāgata, free from attachment and fully awakened, accomplished in knowledge and conduct, a Well-gone One, a knower of the world, unsurpassable leader of persons to be tamed, teacher of gods and human beings, a buddha, a Fortunate One—just as I now am a Tathāgata, free from attachment and fully awak- ened, accomplished in knowledge and conduct, a Well-gone One, a knower of the world, unsurpassable leader of persons to be tamed, teacher of gods and human beings, a buddha, a Fortunate One.

In this world with its gods, Māras, Brahmās, renunciants, and brah- mins, from human beings to gods, you will [attain] understanding and awakening by yourself and dwell having personally realized it—just as, in this world with its gods, Māras, Brahmās, renunciants and brah- mins, from human beings to gods, I have [attained] understanding and awakening by myself, and dwell having personally realized it.

You will teach the Dharma that is sublime in the beginning, sublime in the middle, and also sublime in the end, with the right meaning and phrasing, revealing a holy life endowed with purity—just as I now teach the Dharma that is sublime in the beginning, sublime in the mid- dle, and also sublime in the end, with the right meaning and phrasing, revealing a holy life endowed with purity.

You will spread widely the holy life, revealing it widely to countless great assemblies, from human beings to gods—just as I now spread

 

 

widely the holy life, revealing it well to countless great assemblies, from human beings to gods. You will have a community of countless hundreds and thousands of monks—just as I now have a community of countless hundreds and thousands of monks.

At that time, Venerable Ānanda was holding a fly whisk and attending on the Buddha. Then the World-honored One turned to him and said, “Ānanda, bring me the robes woven with golden thread. I now wish to present them to the monk Metteyya.”

Then Venerable Ānanda, following the instruction of the World-honored One, brought the robes woven with golden thread and gave them to the World- honored One. Then, having received from Venerable Ānanda the robes woven with golden thread, the World-honored One said:

Metteyya, take these robes woven with golden thread from the Tathāgata and offer them to the Buddha, the Dharma, and the community of monks. Why? Metteyya, all Tathāgatas, free from attachment and fully awakened, are the protectors of the world, seeking its prosperity, benefit, peace, and happiness.

Then Venerable Metteyya, having taken the robes woven with golden thread from the Tathāgata, offered them to the Buddha, the Dharma, and the community of monks.

At that time, Māra the Bad had this thought:

The renunciant Gotama, who is staying at Benares, in the Deer Park, the Place of Seers, is teaching his disciples the Dharma for the sake of the future. Let me go and hinder and confuse them.

Then Māra the Bad approached the Buddha. Having arrived there, he recited a verse to the Buddha:

One will certainly attain

The most wonderful appearance

Wearing flower garlands and jade necklaces on one’s body And brilliant pearls on ones arms,

If one stays in the town of Ketumatī, In the realm of King Saṅkha.


 

 

 

 

 

511b

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

511c


Thereupon the World-honored One thought: “This Māra the Bad has come here, wanting to hinder and confuse [my disciples].” Knowing [this], the World-honored One recited a verse to Māra the Bad:

One will certainly attain [the state]

Free of oppression, free of doubt and delusion, Eradicating birth, old age, disease, and death,

[Attaining] freedom from the taints, completing what has to be done, If one practices the holy life

In the realm of Metteyya.

Then Māra the Bad again recited a verse: One will certainly obtain

Fame and superior, excellent clothes Sandalwood [oil] to apply to the body,

And an even, straight, beautiful, and slender body, If one stays in the town of Ketumatī,

In the realm of King Saṅkha.

Then, the World-honored One again recited a verse: One will certainly attain [the state] of

Non-ownership and homelessness, Holding no golden treasures in his hands, Free from activity, with nothing to fear, If one practices the holy life

In the realm of Metteyya.

Then Māra the Bad again recited a verse: One will certainly obtain

Fame, wealth, and fine food and drink. Knowing well how to sing and dance,

[One] will make merry and constantly delight [in it]. If one stays in the town of Ketumatī,

In the realm of King Saṅkha.

Then, the World-honored One again recited a verse:

 

 

One will certainly cross to the other shore, As a bird breaks a net and escapes,

And achieve absorption, abiding in it freely, Possessed of happiness, always joyful.

Māra, you must know

That I have overcome [you].

Then King Māra thought: “The World-honored One knows me. The Well-gone One has seen me.” Anxious, worried, aggrieved, and unable to remain there, he suddenly disappeared from that place.

This is what the Buddha said. Having heard the Buddha’s words, Metteyya, Ajita, the venerable Ānanda, and the [other] monks were delighted and remembered them well.

67.  The Discourse on Mahādeva’s Mango Grove168

Thus have I heard: At one time the Buddha was staying in the country of Videha together with a large company of monks. They approached Mithilā and stayed in Mahādeva’s Mango Grove. On that occasion, while on the jour- ney, the World-honored One smiled joyfully.

Venerable Ānanda, on seeing the World-honored One smile, placed his palms together [in respect] toward the Buddha and said:

World-honored One, what is the reason for this smile? Tathāgatas, free from attachment and fully awakened, do not smile randomly, for no reason. May I hear the meaning [of this smile].

Then the World-honored One told him:

Ānanda, in the distant past, in a different era, there was in this Mango Grove at Mithilā a king named Mahādeva. He was a wheel-turning monarch, intelligent and wise, equipped with a fourfold army to reign over the entire world, freely, as he liked. Being a righteous Dharma king he possessed seven treasures and had acquired four kinds of suc- cess.

Ānanda, what were the seven treasures that King Mahādeva pos- sessed? They were the wheel treasure, the elephant treasure, the horse


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

512a

 

 

treasure, the jewel treasure, the woman treasure, the steward treasure, and the counselor treasure—these were the seven.

Ānanda, what is reckoned to be King Mahādeva’s possession of the wheel treasure? Ānanda, at one time on the fifteenth day of the [half-]month, the time for reciting the code of rules, after having bathed, King Mahādeva ascended to the main hall. [Then] the divine wheel treasure manifested, coming from the east. It had a thousand spokes, was complete in every aspect, pure and natural, not man-made, flamelike in color, bright and shining.

On seeing it, King Mahādeva delighted and rejoiced, thinking to himself:

The auspicious wheel treasure has arisen! The wonderful wheel treasure has arisen! I heard from the ancients thus: if a duly anointed khattiya king, on the fifteenth day of the [half-]month, the time for reciting the code of rules, after having bathed, ascends to the main hall, and the divine wheel treasure manifests, coming from the east, with a thousand spokes, complete in every aspect, pure and natural, not man-made, flamelike in color, bright and shining, then he will become a wheel-turning monarch. Will I not be a wheel-turning monarch?

Ānanda, in those former times, when King Mahādeva wanted to test for himself the divine wheel treasure, he assembled his fourfold army, namely elephant troops, cavalry, chariot troops, and infantry. Having assembled his fourfold army, he approached the divine wheel treasure. He placed his left hand on the wheel and rotated it with his right hand, saying [to his fourfold army]: “Follow the divine wheel treasure! Follow the divine wheel treasure wherever it goes!”

Ānanda, the divine wheel treasure rolled and moved toward the east and King Mahādeva followed it himself, together with his fourfold army. Wherever the divine wheel treasure stopped, there King Mahā- deva took up residence with his fourfold army.

Then the kings of the small countries in the east all approached King Mahādeva and said:

 

 

Welcome, your majesty! Your majesty, these lands, which are extremely large, rich, pleasant, and with many inhabitants, all belong to your majesty. May your majesty teach them the Dharma! We shall assist your majesty.

Thereupon King Mahādeva told those minor kings:

Each of you should rule his own territory by the Dharma, not by what is against the Dharma. Let your country be free of evil actions and of people of impure behavior!

Ānanda, the divine wheel treasure passed through the east and crossed the eastern ocean. Then it turned to the south . . . to the west . . . to the north. . . .

Ānanda, as the divine wheel treasure rolled and moved on, King Mahādeva followed it himself, together with his fourfold army. Wher- ever the divine wheel treasure stopped, there King Mahādeva took up residence with his fourfold army. Then the kings of the small countries in the north all approached King Mahādeva and said:

Welcome, your majesty! Your majesty, these lands, which are extremely rich and pleasant, with many inhabitants, all belong to your majesty. May your majesty teach them the Dharma! We shall assist your majesty.

Thereupon King Mahādeva told those minor kings:

Each of you should rule his own territory by the Dharma, not by what is against the Dharma. Let your country be free of evil actions and of people of impure behavior!

Ānanda, the divine wheel treasure passed through the north and crossed the northern ocean. Then it quickly returned to its point of departure in the royal capital. While King Mahādeva was sitting in the main hall managing his properties, the divine wheel treasure remained in the sky. Such is reckoned to be King Mahādeva’s possession of the divine wheel treasure.

Ānanda, what is reckoned to be King Mahādeva’s possession of


 

 

 

 

 

 

 

 

 

 

 

 

512b

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

512c


the elephant treasure? Ānanda, at one time the elephant-treasure appeared to King Mahādeva. That elephant was completely white and had the seven limbs.169 The elephant was named Usabha.170 Having seen it, King Mahādeva delighted and rejoiced, [thinking:] “If it can be tamed, let it be made thoroughly virtuous and good.” Afterward, Ānanda, King Mahādeva said to his elephant trainer: “Quickly tame the elephant and make it thoroughly well trained. Come and report to me when the elephant is trained.”

Then, following the king’s instructions, the elephant trainer approached the elephant treasure, quickly controlled the elephant treas- ure, and made it thoroughly well trained. At that time the elephant treasure was thoroughly controlled and tamed, and quickly became well trained. Just as in ancient times a fine elephant with a life span of countless hundreds and thousands of years had been thoroughly con- trolled and tamed and quickly became well trained for countless hun- dreds and thousands of years, so the elephant treasure was also thor- oughly controlled and tamed and quickly became well trained.

Ānanda, at that time the elephant trainer, having quickly controlled the elephant treasure, made it thoroughly well trained. And having trained the elephant treasure, he approached King Mahādeva and said: “May your majesty know that I have thoroughly controlled and tamed the elephant treasure and it has been trained. It is at your majesty’s disposal.”

Ānanda, in those former times, when King Mahādeva tested the elephant treasure, he approached the elephant treasure in the morning as the sun rose. Mounting the elephant treasure, he traveled all over the land as far as the ocean, then quickly returned to his point of depar- ture in the royal capital. Such is reckoned to be King Mahādeva’s pos- session of the white elephant treasure.

Ānanda, what is reckoned to be King Mahādeva’s possession of the horse treasure? Ānanda, at one time the horse treasure appeared to King Mahādeva. The horse treasure was completely dark blue in color, with a head like a crow, with its body adorned with hair, and was named “King Hairy-horse.” Seeing it, King Mahādeva delighted and rejoiced, [thinking:] “If it can be tamed, let it be made thoroughly virtuous and

 

 

good.” Afterward, Ānanda, King Mahādeva said to his horse trainer: “Quickly tame the horse and make it thoroughly well trained. Come and report to me when the horse is trained.”

Then, following the king’s instructions, the horse trainer approached the horse treasure, quickly controlled the horse treasure, and made it thoroughly well trained. At that time the horse treasure was thoroughly controlled and tamed, and quickly became well trained. Just as in ancient times a fine horse with a life span of countless hundreds and thousands of years had been thoroughly controlled and tamed and quickly became well trained for countless hundreds and thousands of years, so the horse treasure was also thoroughly controlled and tamed and quickly became well trained.

Ānanda, at that time the horse trainer, having quickly controlled the horse treasure, made it thoroughly well trained. And having trained the horse treasure, he approached King Mahādeva and said: “May your majesty know that I have thoroughly controlled and tamed the horse treasure and it has been trained. It is at your majesty’s disposal.” Ānanda, in those former times, when King Mahādeva tested the horse treasure, he approached the horse treasure in the morning as the sun rose. Mounting the horse treasure, he traveled all over the land as far as the ocean, then quickly returned to his point of departure in the royal capital. Such is reckoned to be King Mahādeva’s possession of the dark blue horse treasure.

Ānanda, what is reckoned to be King Mahādeva’s possession of the jewel treasure? Ānanda, at one time the jewel treasure appeared to King Mahādeva. The jewel treasure was bright and pure, natural, not artificial, eight-faceted, without any flaw, very well polished, and was strung on a thread of five colors, namely, blue, yellow, red, white, and black. Ānanda, at that time King Mahādeva wanted a lamp to light the inner hall of his palace, so he used the jewel treasure.

Ānanda, in those former times, when King Mahādeva tested his jewel treasure, he assembled his fourfold army, that is, elephant troops, cavalry, chariot troops, and infantry. The fourfold army having been assembled, in the dark of night a tall banner was raised, the jewel was placed on top of it, and it was taken out to the pleasure park. The brilliance of

 

 

 

 

 

 

 

 

 

 

 

 

 

 

513a


the jewel illuminated the fourfold army, and its light extended over an area measuring half a league in [any] direction. Such is reckoned to be King Mahādeva’s possession of the bright jewel treasure.

Ānanda, what is reckoned to be King Mahādeva’s possession of the woman treasure? Ānanda, at one time the woman treasure appeared to King Mahādeva. The woman treasure had a lustrous body, splendid and pure, with a beauty surpassing that of human beings, almost like a goddess. Her appearance was graceful, and whoever saw her would be pleased. From her mouth came forth the fragrant scent of blue lotuses, and from the pores of her body came forth the scent of san- dalwood. Her body was warm in winter and cool in summer. This woman sincerely served the king, her words were pleasant, and her behavior was agile, intelligent, and wise. She rejoiced in doing good. She was attentive to the king and always attached to him in thought, not to mention in bodily actions and words. Such is reckoned to be King Mahādeva’s possession of the beautiful woman treasure.

Ānanda, what is [reckoned to be] King Mahādeva’s possession of the steward treasure? Ānanda, at one time the steward treasure appeared to King Mahādeva. The steward treasure was extremely rich, with immeasurable wealth, and possessed in abundance all kinds of livestock, feudatories, and manors. He was endowed in various ways with the results of meritorious actions, and had thereby acquired the divine eye. He saw all treasure vaults, [knowing] whether they were empty or not, guarded or not. He saw hoards of gold, hoards of coin, wrought treasure and unwrought treasure. Ānanda, the steward treasure approached King Mahādeva and said: “If your majesty wishes to have hoards of gold and coin, please do not worry. I will know the [right] time.”

Ānanda, in those former times, when King Mahādeva tested the steward treasure, he boarded a boat, pulled out into the Ganges River, and said: “Steward, I want to have hoards of gold and coin.” The stew- ard said: “May your majesty have the boat pull in to shore!” Then King Mahādeva said: “Steward, I want to have them right here! I want to have them right here!” The steward said: “Then may your majesty have the boat stop!”

 

 

Then, Ānanda, the steward treasure moved to the front of the boat. Kneeling down and reaching out with his hands, he drew up four coffers from the water, a coffer [filled] with gold, a coffer with coins, a coffer with wrought [treasure], and a coffer with unwrought [treasure]. He said: “May your majesty do with them as he wishes! The hoards of gold and coin are at your disposal. After you have made use of them, the remainder will be returned to the water.” Such is reckoned to be King Mahādeva’s possession of the steward treasure.

Ānanda, what is [reckoned to be] King Mahādeva’s possession of the counselor treasure? Ānanda, at one time the counselor treasure appeared to King Mahādeva. The counselor treasure was intelligent, wise, eloquent, knowledgeable, and discriminating. For King Mahādeva the counselor treasure established [policies for] the benefit of the present generation and encouraged peace and stability for it, for King Mahā- deva he established [policies for] the benefit of future generations and encouraged peace and stability for them. He planned for the benefit of present and future generations and encouraged peace and stability for them.

For King Mahādeva the counselor treasure assembled and dis- missed the army as the king wished. He desired to prevent King Mahā- deva’s fourfold army from becoming fatigued and aimed to help. He did the same in regard to the officials. Such is reckoned to be King Mahādeva’s possession of the counselor treasure. These, Ānanda, are reckoned to be the seven treasures that King Mahādeva possessed. Ānanda, what are the four kinds of success acquired by King Mahādeva? King Mahādeva had an extremely long life span. As a prince, he played games for eighty-four thousand years. He was the king of a small country for eighty-four thousand years, and the king of a large country for eighty-four thousand years. [Then,] having shaved off his hair and beard, donned the yellow robe, left home out of faith, and gone forth, he practiced the path for eighty-four thousand years.

As a royal sage,171 he practiced the holy life, dwelling here at Mithilā in Mahādeva’s Mango Grove.

Ānanda, that King Mahādeva had an extremely long life span; [that] as a prince, he played games for eighty-four thousand years;


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

513b

 

 

[that] he was king of a small country for eighty-four thousand years, and king of a large country for eighty-four thousand years; [that] having shaved off his hair and beard, donned the yellow robe, left home out of faith, and gone forth, he practiced the path for eighty-four thousand years; [that] as a royal sage, he practiced the holy life, dwelling here at Mithilā in Mahādeva’s Mango Grove—this is reckoned to be the first kind of success of King Mahādeva.

Again, Ānanda, King Mahādeva was free of illness, he was endowed with an even digestion, [his digestion became] neither [too] cold nor [too] hot, [was] comfortable and non-afflictive, so that whatever he ate and drank was well digested. Ānanda, that King Mahādeva was free of illness, that he had developed a balanced manner of eating, [he ate things] neither too hot not too cold, comfortable and peaceful, so that whatever he ate and drank was well digested—this is reckoned to be the second kind of success of King Mahādeva.

Again, Ānanda, King Mahādeva had a lustrous body, splendid and pure, with a beauty surpassing that of human beings, almost like a god. He was graceful and handsome, so that whoever saw him was pleased. Ānanda, that King Mahādeva had a lustrous body, fresh and bright, with a beauty surpassing that of human beings, almost like a god; and that he was graceful and handsome, so that whoever saw him was pleased—this is reckoned to be the third kind of success of King Mahādeva.

Again, Ānanda, King Mahādeva always had thoughts of affection for brahmins and householders, just as a father thinks of his children; and the brahmins and householders, too, greatly respected King Mahā- deva, just as children respect their father. Ānanda, once while in his pleasure park, King Mahādeva told his charioteer, “Drive slowly. I wish to see the brahmins and householders longer.” The brahmins and householders, too, told their charioteers, “Drive slowly. We wish to see King Mahādeva longer.”

Ānanda, that King Mahādeva always had thoughts of affection for brahmins and householders just as a father thinks of his children; and that the brahmins and householders, too, greatly respected King Mahādeva, just as children respect their father—this is reckoned to be

 

 

the fourth kind of success of King Mahādeva. These, Ānanda, are reck- oned to be the four kinds of success that King Mahādeva had acquired.

Ānanda, at a later time King Mahādeva told his barber, “If you see gray hairs growing on my head, then tell me.” Thereupon, after some time, while washing the king’s head, the barber saw that some gray hairs had grown. Following the king’s instructions, on seeing them he said: “May your majesty know that the divine messengers have arrived! Gray hairs are growing on your head.” King Mahādeva told his barber, “Pull out the gray hairs gently with golden tweezers and place them in my hand!”

Then, following the king’s instructions, the barber pulled out the gray hairs gently with golden tweezers and placed them in the king’s hand. Ānanda, holding the gray hairs in his hand, King Mahādeva said in verse:

Gray hairs are growing on my head. My life is going into decline.

The divine messengers have come. It is time for me to practice the path.

Ānanda, having seen the gray hairs, King Mahādeva told the crown prince:

Crown prince, you should know that the divine messengers have come; gray hairs are growing on my head. Crown prince, I have enjoyed worldly pleasures. Now I will seek divine pleasures. Crown prince, I want to shave off hair and beard, don the yellow robe, leave home out of faith, and go forth to practice the path. Crown prince, I now entrust to you the four continents of the world. You should rule by the Dharma, not by what is against the Dharma. Let the country be free of evil actions and of people with impure behavior! Later on, crown prince, when the divine mes- sengers arrive and you see that gray hairs have grown on your head, then you should in turn entrust the country’s affairs to your crown prince and instruct him properly. Having entrusted the coun- try to your crown prince, you too should shave off your hair and


 

 

513c

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

514a


beard, don the yellow robe, leave home out of faith, and go forth to practice the path.

Crown prince, I now pass on to you this transmitted Dharma. Likewise, you should in turn pass on this transmitted Dharma. Do not let the people fall into extremes! Crown prince, what do I mean by saying: “I now pass on to you this transmitted Dharma. Like- wise, you should in turn pass on this transmitted Dharma. Do not let the people fall into extremes”? Crown prince, if in this country this transmission of Dharma is broken and no longer continues, this is reckoned to be “letting the people fall into extremes.”

For this reason, crown prince, I now pass [this Dharma] on to you. Crown prince, as I have passed this transmitted Dharma on to you, you should in turn likewise pass on this transmitted Dharma. Do not let the people fall into extremes!

Ānanda, having entrusted the country’s affairs to the crown prince and instructed him properly, King Mahādeva shaved off his hair and beard, donned the yellow robe, left home out of faith, and went forth to practice the path. As a royal sage, he practiced the holy life, dwelling here at Mithilā, in King Mahādeva’s Mango Grove.

[The crown prince] also became a wheel-turning monarch, pos- sessing the seven treasures, and acquiring the four kinds of success. What are the seven treasures that he possessed and the four kinds of success that he acquired? . . . (as described above) ... These are the seven treasures and the four kinds of success.

Ānanda, later on, this wheel-turning monarch similarly told his barber: “If you see gray hairs growing on my head, then tell me!” Thereupon, after some time, while washing the king’s head, the barber saw that some gray hairs had grown. Following the king’s instructions, on seeing them he said: “May your majesty know that the divine mes- sengers have arrived! Gray hairs are growing on your head.”

The wheel-turning monarch told his barber: “Pull out the gray hairs gently with golden tweezers and place them in my hand!” Then, following the king’s instructions, the barber pulled out the gray hairs gently with golden tweezers and placed them in the king’s hand.

 

 

Ānanda, while holding the gray hairs in his hand, the wheel-turning monarch said in verse:

Gray hairs are growing on my head. My life is going into decline.

The divine messengers have come. It is time for me to practice the path.

Ānanda, having seen the gray hairs, the wheel-turning monarch told his crown prince:

Crown prince, you should know that the divine messengers have come; gray hairs are growing on my head. Crown prince, I have enjoyed worldly pleasures. Now I will seek divine pleasures. Crown prince, I want to shave off my hair and beard, don the yel- low robe, leave home out of faith, and go forth to practice the path. I now entrust to you the four continents of the world. You should rule by the Dharma, not by what is against the Dharma. Let the country be free of evil actions and of people with impure behavior! Later on, crown prince, when the divine messengers arrive and you see that gray hairs have grown on your head, then you should in turn entrust the country’s affairs to your crown prince and instruct him properly. Having entrusted the country to your crown prince, you in turn should shave off hair and beard, don the yellow robe, leave home out of faith, and go forth to practice the

path.

Crown prince, I now pass on to you this transmitted Dharma. Likewise, you should in turn pass on this transmitted Dharma. Do not let the people fall into extremes! What do I mean by saying: “I now pass on to you this transmitted Dharma. Likewise, you should in turn pass on this transmitted Dharma. Do not let the peo- ple fall into extremes”? Crown prince, if in this country this trans- mission of Dharma is broken and no longer continues, this is reck- oned to be “letting the people fall into extremes.”

For this reason, crown prince, I now pass [this Dharma] on to you. Crown prince, as I have passed this transmitted Dharma

 

 

514b


on to you, you should in turn likewise pass on this transmitted Dharma. Do not let the people fall into extremes!

Ānanda, having entrusted the country’s affairs to the crown prince and instructed him properly, the wheel-turning monarch shaved off his hair and beard, donned the yellow robe, left home out of faith, and went forth to practice the path. As a royal sage, he practiced the holy life, dwelling here at Mithilā in King Mahādeva’s Mango Grove. Thus, Ānanda, from son to son, from grandson to grandson, from generation to generation, from tradition to tradition,172 eighty-four thousand wheel-turning monarchs in succession shaved off their hair and beards, donned the yellow robe, left home out of faith, and went forth to prac- tice the path. As royal sages, they practiced the holy life, dwelling here at Mithilā, in King Mahādeva’s Mango Grove. The last of those kings, named Nimi, was a righteous Dharma king, who practiced the Dharma in accordance with the Dharma.

He held a Dharma feast173 for the sake of his crown prince, queen, concubines, maids, subjects, renunciants, brahmins and [all sentient beings] including insects, on the eighth day and the fourteenth and fif- teenth days of each [half-]month, when he practiced charity, providing those in need, the renunciants and brahmins, [as well as] those in poverty, those without kin, and beggars from far away, with food and drink, clothes and bedding, vehicles, flower garlands, scattered flowers, perfume, dwellings, mattresses, woolen blankets, shawls, servants, and lamps.

At that time, the thirty-three gods, who were sitting together in the Sudhamma Hall, extolled and praised King Nimi thus:

Friends, the people of Videha are endowed with great benefits and great merits. Why is that? The last [of their] kings, named Nimi, is a righteous Dharma king who practices the Dharma according to the Dharma. He holds a Dharma feast for the sake of his crown prince, queen, concubines, maids, subjects, renunciants, brahmins, and [all sentient beings] including insects, on the eighth day and the fourteenth and fifteenth days of each [half-]month, when he practices charity, providing those in need, the renunciants and

 

 

brahmins, [as well as] those in poverty, those without kin, and beggars from far away, with food and drink, clothes and bedding, vehicles, flower garlands, scattered flowers, perfume, dwellings, mattresses, woolen blankets, shawls, servants, and lamps.

At that time Sakka, king of the gods, was also among them. Then Sakka, king of the gods, addressed the thirty-three gods, “Friends, would you like to see King Nimi right here?”

The thirty-three gods replied, “Kosiya, we would like to see King Nimi right here.”

At that time, just as quickly as a strong man might bend or stretch his arm, Sakka suddenly vanished from the heaven of the thirty-three and arrived at King Nimi’s palace.

There, having seen Sakka, king of the gods, King Nimi asked, “Who are you?”

Sakka replied, “Great king, have you heard of Sakka, king of the gods?”

He replied, “Yes, I have heard of Sakka.” Sakka said:

I am he. Great king, you are endowed with great benefits and great merits. Why is that? The thirty-three gods sat together in the Sudhamma Hall on your account and praised you, exclaiming: “Friends, the people of Videha are endowed with great benefits and great merits. Why is that? The last [of their] kings, named Nimi, is a righteous Dharma king who practices the Dharma according to the Dharma. He holds a Dharma feast for the sake of his crown prince, queen, concubines, maids, subjects, renunciants, brahmins, and [all sentient beings] including insects, on the eighth day and the fourteenth and fifteenth days of each [half-]month, practicing charity, providing those in need, the renunciants and brahmins, [as well as] those in poverty, those without kin, and beggars from far away, with food and drink, clothes and bedding, vehicles, flower garlands, scattered flowers, perfume, dwellings, mattresses, woolen blankets, shawls, servants, and lamps.”

Great king, would you like to see the thirty-three gods?


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

514c

 

 

He replied, “I would like to see them.” Sakka told King Nimi:

I shall return to [my] heaven and order the preparation of a chariot drawn by a thousand elephants. The great king can board that char- iot and enjoy the ride while ascending to heaven.

Then King Nimi expressed his assent to Sakka, king of the gods, by remaining silent. Sakka, understanding that King Nimi had assented by remaining silent, just as quickly as a strong man might bend or stretch his arm, suddenly vanished from King Nimi’s palace and returned to the heaven of the thirty-three.

Having arrived, Sakka told the charioteer:

Quickly prepare a chariot drawn by a thousand elephants and go to receive King Nimi. Having arrived, you should say: “Great king, may you know that Sakka, king of the gods, has sent this chariot drawn by a thousand elephants to receive you! May you board this chariot and enjoy the ride while ascending to heaven!” After the king has boarded the chariot, you should ask: “By which route would you like me to drive you: by the route on which evil- doers experience the results of evil or by the route on which doers of good experience the results of good?”

Thereupon, following Sakka’s instructions, the charioteer prepared a chariot drawn by a thousand elephants and went to King Nimi. Having arrived there, he said:

Great king, may you know that Sakka has sent this chariot drawn by a thousand elephants to receive you! May you board this chariot and enjoy the ride while ascending to heaven!

Then, after King Nimi had boarded the chariot, the charioteer addressed the king again:

By which route would you like me to drive you: by the route on which evildoers experience the results of evil or by the route on which doers of good experience the results of good?

 

 

Then King Nimi told the charioteer:

You may drive me between the two routes: [the route on which] evildoers experience the results of evil and [the route on which] doers of good experience the results of good.

So the charioteer drove the king between the two routes: [the route on which] evildoers experience the results of evil and [the route on which] doers of good experience the results of good.

Then the thirty-three gods saw King Nimi coming in the distance. Seeing him, they praised him, [saying:] “Welcome, great king! Wel- come, great king! May you dwell together with the thirty-three gods and enjoy yourself!”

Then King Nimi addressed the thirty-three gods in verse:

Just like riding in a borrowed chariot, A vehicle acquired temporarily,

So is this place;

That is to say, it belongs to others. I shall return to Mithilā,

[Where] I shall do immeasurable good, Because this results in rebirth in heaven.

Making merit is provision [for rebirth in heaven].

Ānanda, do you regard King Mahādeva on that former occasion as someone other [than me]? Do not think like this! You should know that he was me.

Ānanda, on that former occasion I and the eighty-four thousand wheel-turning monarchs descending from me in succession—from son to son, from grandson to grandson, from generation to generation— shaved off our hair and beards, donned the yellow robe, left home out of faith, and went forth to practice the path. As royal sages, we practiced the holy life dwelling here at Mithilā in King Mahādeva’s Mango Grove. Ānanda, at that time I benefited myself, benefited others, and ben- efited many people. I had compassion for the whole world and I sought prosperity, benefit, peace and happiness for gods and human beings. The teaching I gave at that time did not lead to the ultimate, was not


 

 

 

 

 

 

 

 

515a

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

515b


the ultimate purity, not the ultimate holy life, not the ultimate completion of the holy life. Not having fulfilled the holy life, I did not at that time become free from birth, old age, sickness, death, sorrow, and distress, and I was not able to attain liberation from all suffering.

Ānanda, I have now appeared in this world as a Tathāgata, free from attachment, fully awakened, perfect in knowledge and conduct, a Well-gone One, a knower of the world, incomparable leader of persons to be tamed, teacher of gods and human beings, a buddha, a Fortunate One.

I now benefit myself, benefit others, benefit many people. I have compassion for the whole world, and I seek prosperity, benefit, peace, and happiness for gods and human beings. My teaching of the Dharma has now reached fulfillment, I have fulfilled my purification, fulfilled the holy life. Having fulfilled the holy life, I am now free from birth, old age, sickness, death, sorrow, and distress. I have now attained lib- eration from all suffering.

Ānanda, I now pass on to you this transmitted Dharma. Likewise, you should in turn pass on this transmitted Dharma. Do not let the Buddha’s lineage be broken! What is this transmitted Dharma that I now pass on to you, this transmitted Dharma that you should in turn pass on, not letting the Buddha’s lineage be broken? Ānanda, it is the noble eightfold path consisting of right view . . . (and so on up to) . . . right concentration. This, Ānanda, is the transmitted Dharma that I now pass on to you, the transmitted Dharma that you should in turn pass on, not letting the Buddha’s lineage be broken.

This is what the Buddha said.

Having heard the Buddha’s words, Venerable Ānanda and the [other] monks were delighted and remembered them well.

68.  The Discourse on Mahāsudassana174

Thus have I heard: At one time the Buddha was staying at Kusinārā, staying in the Sāla Grove of the Mallas at Upavattana.

At that time the World-honored One, who was about to attain final nir- vana, said:

 

 

Ānanda, go to the twin sāla trees and prepare a bed for the Tathāgata between the trees with its head toward the north. The Tathāgata will attain final nirvana at midnight.

Following the Tathāgata’s instruction, Venerable Ānanda went to the twin trees and prepared a bed for the Tathāgata, between the twin trees with its head toward the north. Having prepared the bed, he returned to where the Buddha was. After making obeisance with his head at the Buddha’s feet, he stood to one side and said:

World-honored One, I have prepared a bed for the Tathāgata between the twin trees with its head toward the north. May the World-honored One know the [right] time!

Then the World-honored One, together with Venerable Ānanda, approached the place between the twin trees. He folded his outer robe in four and placed it on the bed, folded the inner robe to use as a pillow, and lay down on his right side, one foot on the other, ready to attain final nirvana. At that time Venerable Ānanda, holding a fly whisk, was attending on the Buddha. Venerable Ānanda placed his palms together [in respect] toward the

Buddha and said:

World-honored One, there are also great cities, such as Campā, Sāvatthī, Vesālī, Rājagaha, Benares, and Kapilavatthu. Rather than attaining final nirvana in [one of] these cities, why is the World-honored One [attaining final nirvana] in this small mud-built town, this lowliest of all towns?

Then the World-honored One said:

Ānanda, do not call this “a small mud-built town, the lowliest of all towns.” Why is that? In the past, this Kusinārā was called “the royal city of Kusinārā.” It was extremely rich and pleasant, with many inhab- itants. Ānanda, the royal city of Kusinārā was twelve leagues long and seven leagues wide. Ānanda, the watchtowers that had been set up were as tall as a man, or two, three, four, or even seven times a man’s height. Ānanda, the royal city of Kusinārā was surrounded on all sides by seven moats, which were built of four precious materials: gold, silver,

 

 

 

 

 

515c


beryl, and crystal. The bottom of each moat was covered with sand of four precious materials: gold, silver, beryl, and crystal. Ānanda, the royal city of Kusinārā was surrounded on all sides by seven walls, which were also built out of four precious materials: gold, silver, beryl, and crystal.

Ānanda, the royal city of Kusinārā was surrounded by seven rows of palm trees made of four precious materials: gold, silver, beryl, and crystal. The golden palm trees had silver leaves, flowers, and fruits. The silver palm trees had golden leaves, flowers, and fruits. The beryl palm trees had crystal leaves, flowers, and fruits. The crystal palm trees had beryl leaves, flowers, and fruits.

Ānanda, between the palm trees were ponds with various flowers: ponds with blue lotuses, ponds with pink lotuses, ponds with red lotuses, and ponds with white lotuses. Ānanda, the banks of those lotus ponds were built of four precious materials: gold, silver, beryl, and crystal. The bottom of each pond was covered with sand of four precious mate- rials: gold, silver, beryl, and crystal. Ānanda, the ponds were equipped with staircases made of four precious materials: gold, silver, beryl, and crystal. The golden staircases had silver stairs. The silver staircases had golden stairs. The beryl staircases had crystal stairs. The crystal staircases had beryl stairs.

Ānanda, the ponds were surrounded by railings made of four pre- cious materials: gold, silver, beryl, and crystal. The golden railings had silver fittings. The silver railings had golden fittings. The beryl railings had crystal fittings. The crystal railings had beryl fittings. Ānanda, the ponds were draped with canopies, from which hung bells made of four precious materials: gold, silver, beryl, and crystal. The golden bells had silver clappers. The silver bells had golden clap- pers. The beryl bells had crystal clappers. The crystal bells had beryl clappers. Ānanda, in those ponds grew various water flowers: blue lotuses, pink lotuses, red lotuses, and white lotuses. Water and flowers were always there, under no guard, and accessible to everyone. Ānanda, on the banks of the ponds grew various terrestrial flowers: jasmine, great-flowered-jasmine, campaka, white water lily, honey

tree, pearl bush, and trumpet flower.175

 

 

Ānanda, on the banks of the lotus ponds were a multitude of women, with lustrous bodies, splendid and pure, with a beauty sur- passing that of human beings, almost like goddesses. Their appearance was graceful, and pleasing to whoever saw them. They were sumptu- ously adorned with many strings of gems. They practiced charity accord- ing to what the people needed, providing food and drink, clothes and bedding, vehicles, dwellings, mattresses, woolen blankets, servants, and lamps—all of this they gave away.

Ānanda, the leaves of the palm trees, when stirred by the wind, produced sounds of the most marvelous kind of music. Just like the five kinds of music produced by skillful musicians,176 marvelous and harmonious sounds, Ānanda, such [was the sound of] the leaves of the palm trees when stirred by the wind. Ānanda, in the city of Kusinārā, if low-class libertines desired to hear the five kinds of music, they would go together to the palm trees, all indulging and enjoying them- selves to the full.

Ānanda, the royal city of Kusinārā was never free of twelve sounds: the sound of elephants, the sound of horses, the sound of carriages, the sound of footsteps, the sound of conchs being blown, the sound of drums, the sound of kettledrums, the sound of side drums, the sound of singing, the sound of dancing, the sound of eating and drinking, and the sound of charitable giving.

Ānanda, in the city of Kusinārā lived a king named Mahāsudassana, a wheel-turning monarch, intelligent and wise, equipped with a fourfold army to reign over the entire world, freely, as he liked. As a righteous Dharma king he possessed the seven treasures and had acquired the four kinds of success. What are the seven treasures that King Mahāsudassana possessed and the four kinds of success that he had acquired? . . . (as described above)— these were the seven treasures and the four kinds of success.

Then, Ānanda, brahmins and householders in the royal city of Kusinārā took many jewels and precious fabrics and went to King Mahāsudassana, saying, “Your majesty, here are many jewels and pre- cious fabrics. May your majesty accept them out of compassion!” King Mahāsudassana told the brahmins and householders, “I do not really


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

516a

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

516b


need what you are offering, as I already have [enough of] such things myself.”

Again, Ānanda, the kings of eighty-four thousand small countries approached King Mahāsudassana, saying, “Your majesty, we wish to build a palace for you.” King Mahāsudassana told these minor kings, “You wish to build a palace for me, but I do not need it, as I already have one.” The kings of the eighty-four thousand small countries all lifted their hands, placed their palms together [in respect] toward [the king] and said a second and a third time, “Your majesty, we wish to build a palace for you. We wish to build a palace for you.”

Thereupon, King Mahāsudassana consented by remaining silent for the sake of the eighty-four thousand minor kings. Then the kings of the eighty-four thousand small countries, understanding that King Mahāsudassana had consented by remaining silent, paid homage to take leave of him, circumambulated him three times, and departed. Returning to their respective countries, they loaded eighty-four thousand carriages with their own weight in gold, coin, and wrought and unwrought treasures, and jeweled pillars, and transported them to the city of Kusinārā. They built a great palace not far away from the city. Ānanda, the great palace was one league long and one league wide.

Ānanda, the great palace was built of four precious materials: gold, silver, beryl, and crystal. Ānanda, the great palace was equipped with staircases made of four precious materials: gold, silver, beryl, and crys- tal. The golden staircases had silver stairs. The silver staircases had golden stairs. The beryl staircases had crystal stairs. The crystal stair- cases had beryl stairs.

Ānanda, in the great palace there were eighty-four thousand pillars made of four precious materials: gold, silver, beryl, and crystal. The golden pillars had silver capitals and bases. The silver pillars had golden capitals and bases. The beryl pillars had crystal capitals and bases. The crystal pillars had beryl capitals and bases.

Ānanda, in the great palace stood eighty-four thousand buildings made of four precious materials: gold, silver, beryl, and crystal. The golden buildings had silver coverings. The silver buildings had golden

 

 

coverings. The beryl buildings had crystal coverings. The crystal build- ings had beryl coverings.

Ānanda, the great palace was furnished with eighty-four thousand thrones, which were also made of four precious materials: gold, silver, beryl, and crystal. The golden buildings were furnished with silver thrones, which were covered with woolen blankets, draped with bro- cades and fine silk fabric, with lined and quilted coverlets, and with cushions [made of] antelope hide at both ends.

Likewise, the silver buildings were furnished with golden thrones. . . .

The beryl buildings were furnished with crystal thrones  The crystal

buildings were furnished with beryl thrones, which were covered with woolen blankets, draped with brocades and fine silk fabric, with lined and quilted coverlets, and with cushions [made of] antelope hide at both ends.

Ānanda, the great palace was surrounded by railings made of four precious materials: gold, silver, beryl, and crystal. The golden railings had silver fittings. The silver railings had golden fittings. The beryl railings had crystal fittings. The crystal railings had beryl fittings. Ānanda, the great palace was draped with canopies, from which hung bells made of four precious materials: gold, silver, beryl, and crystal. The golden bells had silver clappers. The silver bells had golden clap- pers. The beryl bells had crystal clappers. The crystal bells had beryl clappers.

Ānanda, when the great palace had been completed, the kings of the eighty-four thousand small countries built a great flower pond not far from the palace. Ānanda, the great flower pond was one league long and one league wide. Ānanda, the great flower pond was built of four precious materials: gold, silver, beryl, and crystal. Its bottom was covered with sand of four precious materials: gold, silver, beryl, and crystal.

Ānanda, the great flower pond was equipped with staircases made of four precious materials: gold, silver, beryl, and crystal. The golden staircases had silver stairs. The silver staircases had golden stairs. The beryl staircases had crystal stairs. The crystal staircases had beryl stairs. Ānanda, the great flower pond was surrounded by railings made of

 

 

 

 

 

 

 

 

 

 

 

516c


four precious materials: gold, silver, beryl, and crystal. The golden rail- ings had silver fittings. The silver railings had golden fittings. The beryl railings had crystal fittings. The crystal railings had beryl fittings. Ānanda, the great flower pond was draped with canopies, from which hung bells made of four precious materials: gold, silver, beryl, and crystal. The golden bells had silver clappers. The silver bells had golden clappers. The beryl bells had crystal clappers. The crystal bells had beryl clappers. Ānanda, in the great flower pond grew various water flowers: blue lotuses, pink lotuses, red lotuses, and white lotuses. Water and flowers were always there, [but] were guarded and not acces-

sible to everyone.

Ānanda, on the banks of the great flower pond grew various ter- restrial flowers: jasmine, great-flowered jasmine, campaka, white water lily, honey tree, pearl bush, and trumpet flower. Then, Ānanda, when the great palace and the great flower pond had been completed, the kings of the eighty-four thousand small countries built a grove of palm trees, not far from the palace. Ānanda, the grove of palm trees was one league long and one league wide.

Ānanda, in the grove of palm trees there were eighty-four thousand palm trees made of four precious materials: gold, silver, beryl, and crystal. The golden palm trees had silver leaves, flowers, and fruits. The silver palm trees had golden leaves, flowers, and fruits. The beryl palm trees had crystal leaves, flowers, and fruits. The crystal palm trees had beryl leaves, flowers, and fruits.

Ānanda, the grove of palm trees was surrounded by railings made of four precious materials: gold, silver, beryl, and crystal. The golden railings had silver fittings. The silver railings had golden fittings. The beryl railings had crystal fittings. The crystal railings had beryl fittings. Ānanda, the grove of palm trees was draped with canopies, from which hung bells made of four precious materials: gold, silver, beryl, and crystal. The golden bells had silver clappers. The silver bells had golden clappers. The beryl bells had crystal clappers. The crystal bells

had beryl clappers.

Ānanda, when the great palace, the flower pond, and the grove of palm trees had been completed in this way, the kings of the eighty-four

 

 

thousand small countries went together to King Mahāsudassana and said:

May your majesty know that the great palace, the flower pond, and the grove of palm trees have all been completed! They are at your majesty’s disposal.

Then, Ānanda, King Mahāsudassana thought:

I should not be the first to ascend to this great palace. There are most highly regarded renunciants and brahmins living in this royal city of Kusinārā. Let me invite them all to sit together in this great palace. I will have delicious, wonderful, delicate food prepared, various rich food to eat, savor and digest, and serve it with my own hands, making sure everybody will eat his fill. After the meal is finished, the utensils have been cleared away, and water for washing has been offered, they will be dismissed and allowed to return.

Ānanda, having thought thus, King Mahāsudassana invited all of the most highly regarded renunciants and brahmins living in that royal city of Kusinārā to ascend to the great palace. Having had them seated, [the king] himself brought water for washing. Then delicious, wonderful, delicate food was brought. And with his own hands he served the various rich food to eat, savor and digest, making sure everybody ate his fill. After the meal was finished, the utensils had been cleared away, and water for washing had been offered, [the king], having received a blessing, dismissed them and allowed them to return.

Ānanda, again King Mahāsudassana thought:

It would not be proper for me to engage in sensual pleasures in the great palace. Let me rather take a single attendant and ascend to the great palace and reside there.

Ānanda, King Mahāsudassana therefore took a single attendant and ascended to the great palace. Then he entered a golden building and sat on a silver royal couch, which was covered with woolen blankets, draped with brocades and fine silk fabric, with lined and quilted cov- erlets, and with cushions [made of] antelope hide at both ends. After


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

517a

 

 

sitting down, separated from desires, separated from evil and unwhole- some states, he dwelled having attained the first absorption, which is accompanied by initial and sustained application of mind, with rapture and pleasure born of seclusion.

He came out of the golden building and entered a silver building. He sat on a golden royal couch, which was covered with woolen blan- kets, draped with brocades and fine silk fabric, with lined and quilted coverlets, and with cushions [made of] antelope hide at both ends. After sitting down, separated from desires, separated from evil and unwholesome states, he dwelled having attained the first absorption, which is accompanied by initial and sustained application of mind, with rapture and pleasure born of seclusion.

He came out of the silver building and entered a beryl building. He sat on a crystal royal couch, which was covered with woolen blan- kets, draped with brocades and fine silk fabric, with lined and quilted coverlets, and with cushions [made of] antelope hide at both ends. After sitting down, separated from desires, separated from evil and unwholesome states, he dwelled having attained the first absorption, which is accompanied by initial and sustained application of mind, with rapture and pleasure born of seclusion.

He came out of the beryl building and entered a crystal building. He sat on a beryl royal couch, which was covered with woolen blankets, draped with brocades and fine silk fabric, with lined and quilted cov- erlets, and with cushions [made of] antelope hide at both ends. After sitting down, separated from desire, separated from evil and unwhole- some states, he dwelled having attained the first absorption, which is accompanied by initial and sustained application of mind, with rapture and pleasure born of seclusion.

At that time, Ānanda, the eighty-four thousand wives and the woman treasure had not seen King Mahāsudassana for a long time, and were keen and eager to see him. Therefore, his eighty-four thousand wives approached the woman treasure and said:

Your majesty, may you know that we have not had an audience with the great king for a long time. Your majesty, we now wish to [go and] see the great king together.

 

 

Having heard that, the woman treasure told the counselor treasure, “May you know that we have not had an audience with the great king for a long time. We now wish to go and see him.”

On hearing this, the counselor treasure accompanied the [king’s] eighty-four thousand wives and the woman treasure to the great palace. They were also escorted by eighty-four thousand elephants, eighty- four thousand horses, eighty-four thousand chariots, eighty-four thou- sand infantry troops, and eighty-four thousand minor kings. As they approached, they produced a tremendous noise, reverberating [all around]. King Mahāsudassana heard the tremendous noise, reverberating [all around].

Hearing it, he asked the attendant at his side, “Who is making that tremendous noise, reverberating [all around]?”

The attendant said:

Your majesty, it is being made by your eighty-four thousand wives and the woman treasure, who are all coming to the great palace; the eighty-four thousand elephants, eighty-four thousand horses, eighty-four thousand chariots, eighty-four thousand infantry troops, and eighty-four thousand minor kings are also coming together to the great palace; consequently there is this tremendous noise, reverberating [all around].

On hearing this, King Mahāsudassana told the attendant, “Descend from the palace immediately and promptly prepare a golden couch out of doors. Return and tell me when this is finished.”

Following these instructions, the attendant descended from the palace and promptly prepared a golden couch out of doors. When he had finished, he returned and said, “I have finished preparing a golden couch out of doors for your majesty. It is at your majesty’s disposal.” Then, Ānanda, King Mahāsudassana, accompanied by the attendant, descended from the palace and sat down cross-legged on the golden couch.

Then, Ānanda, King Mahāsudassana’s eighty-four thousand wives and the woman-treasure all advanced toward him. Ānanda, King Mahā- sudassana saw his eighty-four thousand wives and the woman treasure in the distance. Having seen them, he swiftly restrained his senses.


 

 

 

 

 

 

 

517b

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

517c


Then, having noticed that the king had restrained his senses, his eighty- four thousand wives and the woman treasure thought, “His majesty must have no need of us. Why is that? His majesty restrained his senses as soon as he saw us.”

Thereupon, Ānanda, the woman treasure approached King Mahā- sudassana. Having arrived, she said:

May your majesty know that these eighty-four thousand wives and the woman treasure all belong to your majesty! May your majesty be always attentive to us, until death! The eighty-four thousand elephants, eighty-four thousand horses, eighty-four thou- sand chariots, eighty-four thousand infantry troops, and eighty- four thousand minor kings all belong to your majesty. May your majesty be always attentive to us, until death!

Then, having heard those words, King Mahāsudassana told the woman treasure:

Sister, all of you have long encouraged me into evil ways and not into the way of practicing loving-kindness. Sister, from now on you should all encourage me into the way of practicing loving- kindness and not into evil ways.

Ānanda, the eighty-four thousand wives and the woman treasure stood to one side, weeping and crying with grief, and said, “We are not his majesty’s sisters, yet now he calls us sisters.”

Ānanda, those eighty-four thousand wives and the woman treasure each wiped away their tears with their clothes. They approached nearer to King Mahāsudassana. Having arrived there, they said, “Your majesty, how should we encourage you into the way of practicing loving-kind- ness and not into evil ways?”

King Mahāsudassana answered:

Sisters, for my sake you should say this:

Did your majesty know that a human being has a very short life span and will soon pass on to the next life? One should practice the holy life, because whatever is born is bound to end.

 

 

May your majesty know this: there will surely come the phe- nomenon which is neither desirable nor agreeable and which destroys everything in the world, namely death.

Therefore, if your majesty has any longing or desire for the eighty-four thousand wives and the woman treasure, may your majesty completely abandon and renounce it, and never have such longing, until death! If your majesty has any longing or desire for the eighty-four thousand elephants, eighty-four thou- sand horses, eighty-four thousand chariots, eighty-four thousand infantry troops, and eighty-four thousand minor kings, may your majesty completely abandon and renounce it, and never have such longing, until death!

Thus, sisters, should you encourage me to practice loving-kindness and not cause [me] to do evil.

Ānanda, those eighty-four thousand wives and the woman treasure said:

Your majesty, from now on we will encourage you to practice lov- ing-kindness and not cause you to do evil. Your majesty, a human being has a very short life span and will soon pass on to the next life. There will surely come the phenomenon which is neither desirable nor agreeable and which destroys everything in the world, namely death.

Therefore, if your majesty has any longing or desire for the eighty-four thousand wives and the woman-treasure, may your majesty completely abandon and renounce it, and never have such longing, until death! If your majesty has any longing or desire for the eighty-four thousand elephants, eighty-four thousand horses, eighty-four thousand chariots, eighty-four thousand infantry troops, and eighty-four thousand minor kings, may your majesty com- pletely abandon and renounce it, and never have such longing until death!

Ānanda, King Mahāsudassana taught the Dharma to his eighty-four thousand wives and the woman treasure, exhorting, encouraging, and

 

 

 

 

 

 

 

 

 

 

 

 

518a


delighting them. Having with countless skillful means taught them the Dharma, having exhorted, encouraged, and delighted them, he dismissed them and allowed them to return. Ānanda, understanding that King Mahāsudassana had dismissed them, his eighty-four thousand wives and the woman treasure each paid homage to him and returned. Ānanda, not long after his eighty-four thousand wives and the woman treasure had left, King Mahāsudassana ascended to the great palace together with his attendant. Then he entered a golden building and sat on a silver royal couch, which was covered with woolen blan- kets, draped with brocades and fine silk fabric, with lined and quilted coverlets, and with cushions [made of] antelope hide at both ends.

Having sat down, he contemplated thus:

I am putting an end to thoughts of desire, thoughts of anger, thoughts of malice, strife, hatred, flattery, hypocrisy, deceit, and false speech. These countless evil and unwholesome states shall come to an end.

He [then] abided pervading one quarter with a mind imbued with lov- ing-kindness, likewise the second, the third, and the fourth quarters, the four intermediate directions, above and below, encompassing all. Free from fetters or resentment, without ill will or quarrel, he dwelled pervading the entire world [with a mind that was] boundless, exalted, immeasurable, and well cultivated.

He came out of the golden building and in turn entered a silver building. He sat on a golden royal couch, which was covered with woolen blankets, draped with brocades and fine silk fabric, with lined and quilted coverlets, and with cushions [made of] antelope hide at both ends. Having sat down, he contemplated thus:

I am putting an end to thoughts of desire, thoughts of anger, thoughts of malice, strife, hatred, flattery, hypocrisy, deceit, and false speech. These countless evil and unwholesome states shall come to an end.

He [then] abided pervading one quarter with a mind imbued with com- passion, likewise the second, the third, and the fourth quarters, the four

 

 

intermediate directions, above and below, encompassing all. Free from fetters or resentment, without ill will or quarrel, he abided pervading the entire world [with a mind that was] boundless, exalted, immeas- urable, and well cultivated.

He came out of the silver building and entered a beryl building. He sat on a crystal royal couch, which was covered with woolen blan- kets, draped with brocades and fine silk fabric, with lined and quilted coverlets, and with cushions [made of] antelope hide at both ends. Having sat down, he contemplated thus:

I am putting an end to thoughts of desire, thoughts of anger, thoughts of malice, strife, hatred, flattery, hypocrisy, deceit, and false speech. These countless evil and unwholesome states shall come to an end.

He [then] abided pervading one quarter with a mind imbued with empathic joy, likewise the second, the third, and the fourth quarters, the four intermediate directions, above and below, encompassing all. Free from fetters or resentment, without ill will or quarrel, he abided pervading the entire world [with a mind that was] boundless, exalted, immeasurable, and well cultivated.

He came out of the beryl building and entered a crystal building. He sat on a beryl royal couch, which was covered with woolen blankets, draped with brocades and fine silk fabric, with lined and quilted cov- erlets, and with cushions [made of] antelope hide at both ends. Having sat down, he contemplated thus:

I am putting an end to thoughts of desire, thoughts of anger, thoughts of malice, strife, hatred, flattery, hypocrisy, deceit, and false speech. These countless evil and unwholesome states shall come to an end.

He [then] abided pervading one quarter with a mind imbued with equa- nimity, likewise the second, the third, and the fourth quarters, the four intermediate directions, above and below, encompassing all. Free from fetters or resentment, without ill will or quarrel, he abided pervading


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

518b

 

 

the entire world [with a mind that was] boundless, exalted, immeas- urable, and well cultivated.

Ānanda, [only] a slight death pain arose in King Mahāsudassana in his last moments. Just as a slight affliction may arise in a householder or a householder’s son after eating marvelous food, so only a slight death pain arose in King Mahāsudassana in his last moments.

Ānanda, at that time King Mahāsudassana, having practiced the four divine abodes and having abandoned longing and desire, passed on and, after death, was reborn in a Brahmā world. Ānanda, do you consider King Mahāsudassana on that former occasion to be someone other [than me]? Do not think thus. You should know that he was me. Ānanda, at that time I benefited myself, benefited others, and ben- efited many people. I had compassion for the whole world and I sought prosperity, benefit, peace, and happiness for gods and human beings. The teaching I gave at that time did not lead to the ultimate, was not the ultimate purity, not the ultimate holy life, not the ultimate completion of the holy life. Not having fulfilled the holy life, I did not at that time become free from birth, old age, sickness, death, sorrow, and distress,

and I was not able to attain liberation from all suffering.

Ānanda, I have now appeared in this world as a Tathāgata, free from attachment, fully awakened, perfect in knowledge and conduct, a Well- gone One, a knower of the world, incomparable leader of persons to be tamed, teacher of gods and human beings, a buddha, a Fortunate One. I now benefit myself, benefit others, benefit many people. I have compassion for the whole world, and I seek prosperity, benefit, peace, and happiness for gods and human beings. My teaching of the Dharma has now reached fulfillment, I have fulfilled my purification, fulfilled the holy life. Having fulfilled the holy life, I am now free from birth, old age, sickness, death, sorrow, and distress. I have now attained lib-

eration from all suffering.

Ānanda, at Kusinārā, in the Sāla Grove of the Mallas at Upavattana, by the Nerañjarā River, by the Vaggumudā River, at the Makuṭaband- hana shrine, at the spot where a couch has been prepared for me— within these places I will have discarded the body seven times: six

 

 

times as a wheel-turning monarch, and now on the seventh [occasion] as a Tathāgata, free from attachment and fully awakened.

Ānanda, I see no place in this world with its gods, Māras, Brahmās, renunciants, and brahmins, from gods to humans, where I will discard the body again. That is not possible [anymore], Ānanda. This is my final birth, my final existence, my final body, my final form, this is the end of me. I say: “This is the end of suffering.”

This is what the Buddha said. Having heard the Buddha’s words, Ven- erable Ānanda and the monks were delighted and remembered them well.

69.  The Discourse with the Thirty Analogies

Thus have I heard: At one time the Buddha was staying at Rājagaha, in the Bamboo Grove, the Squirrels’ Sanctuary, together with a large company of monks, who were observing the rains retreat.

At that time, on the fifteenth day [of the half-month], the time for reciting the code of rules, the World-honored One sat down on a seat arranged before the monks.

Having sat down, the World-honored One entered meditative absorption and investigated the monks’ minds. Thereupon, the World-honored One saw that the company of monks was sitting in meditation silently, in deep silence, without sloth or torpor, through having eliminated the hindrances; [he saw that] the company of monks was seated in [meditation] that was profound, extremely profound, tranquil, extremely tranquil, excellent, extremely excel- lent.


 

 

 

 

 

 

 

 

 

518c

At that time Venerable Sāriputta was also among them. Then the World- honored One said: Sāriputta, the company of monks is sitting in meditation silently, in deep silence, without sloth or torpor, through having eliminated the hindrances. The company of monks is seated in [meditation that is] pro- found, extremely profound, tranquil, extremely tranquil, excellent, extremely excellent. Sāriputta, who can respect and support [such a] company of monks?

Thereupon, Venerable Sāriputta got up from his seat, arranged his robe so as to bare one shoulder, placed his palms together [in respect] toward the Buddha, and said:

 

 

 

 

 

 

 

 

 

 

 

 

 

 

519a


So it is, World-honored One. The company of monks is sitting in med- itation silently, in deep silence, without sloth or torpor, through having eliminated the hindrances. The company of monks is seated in [med- itation] that is profound, extremely profound, tranquil, extremely tran- quil, excellent, extremely excellent.

World-honored One, nobody [else] can respect and support [such a] company of monks. Only the World-honored One can respect and support the Dharma and the company of monks, as well as morality, diligence, charity, and concentration. Only the World-honored One can respect and support them.

The World-honored One said:

So it is, Sāriputta, so it is. Nobody [else] can respect and support [such a] company of monks. Only the World-honored One can respect and support the Dharma and the company of monks, as well as morality, diligence, charity, and concentration. Only the World-honored One can respect and support them.

Sāriputta, just as kings and senior ministers have various adorn- ments: colorful silk and woolen fabrics, finger rings, armlets, elbow ornaments, necklaces, and garlands of gold and jewels; so, Sāriputta, monks and nuns have moral virtue as their adornment. If, Sāriputta, monks and nuns are endowed with moral virtue as their adornment, then they are able to abandon evil and practice what is wholesome. Sāriputta, just as kings and senior ministers have five insignia: sword, parasol, royal headdress, fly whisk with jeweled handle, and ornate sandals, whereby they protect their bodies and obtain well- being; so, Sāriputta, monks and nuns observe the precepts, thereby protecting the holy life. If, Sāriputta, monks and nuns are endowed with observance of the precepts, thereby protecting the holy life, then

they are able to abandon evil and practice what is wholesome.

Sāriputta, just as kings and senior ministers have wardens; so, Sāriputta, monks and nuns have guarding the six senses as their warden. If, Sāriputta, monks and nuns are endowed with guarding the six senses as their warden, then they are able to abandon evil and practice what is wholesome.

 

 

Sāriputta, just as kings and senior ministers have gatekeepers who are intelligent, wise, discriminating, and comprehending; so, Sāriputta, monks and nuns have right mindfulness as their gatekeeper. If, Sāriputta, monks and nuns are endowed with right mindfulness as their gatekeeper, then they are able to abandon evil and practice what is wholesome. Sāriputta, just as kings and senior ministers have pleasant baths brimming with fresh spring water; so, Sāriputta, monks and nuns have mental calm as their bathing water. If, Sāriputta, monks and nuns are endowed with mental calm as their bathing water, then they are able

to abandon evil and practice what is wholesome.

Sāriputta, just as kings and senior ministers have bath attendants who regularly bathe them; so, Sāriputta, monks and nuns have good friends as their bath attendants. If, Sāriputta, monks and nuns are endowed with good friends as their bath attendants, then they are able to abandon evil and practice what is wholesome.

Sāriputta, just as kings and senior ministers have perfumes to apply to their bodies: perfume of deodar, of aloe, of sandalwood, of olibanum, of clove, or of eupatorium; so, Sāriputta, monks and nuns have moral virtue as their perfume. If, Sāriputta, monks and nuns are endowed with moral virtue as their perfume, then they are able to abandon evil and practice what is wholesome.

Sāriputta, just as kings and senior ministers have good garments made of linen, of fine silk, of fine wool, or of choice antelope hide; so, Sāriputta, monks and nuns have shame and scruples as their garments. If, Sāriputta, monks and nuns are endowed with shame and scruples as their garments, then they are able to abandon evil and practice what is wholesome.

Sāriputta, just as kings and senior ministers have good beds and seats, very wide and high; so, Sāriputta, monks and nuns have the four absorptions as their beds and seats. If, Sāriputta, monks and nuns are endowed with the four absorptions as their beds and seats, then they are able to abandon evil and practice what is wholesome.

Sāriputta, just as kings and senior ministers have skillful barbers who dress their hair; so, Sāriputta, monks and nuns have right mind- fulness as their barber. If, Sāriputta, monks and nuns are endowed with


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

519b

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

519c


right mindfulness as their barber, then they are able to abandon evil and practice what is wholesome.

Sāriputta, just as kings and senior ministers have delicate and won- derful food with a variety of flavors; so, Sāriputta, monks and nuns have joy as their food. If, Sāriputta, monks and nuns are endowed with joy as their food, then they are able to abandon evil and practice what is wholesome.

Sāriputta, just as kings and senior ministers have a variety of drinks: mango juice, rose-apple juice, sugarcane juice, grape juice, and intoxicating drinks; so, Sāriputta, monks and nuns have the flavor of the Dharma as their drink. If, Sāriputta, monks and nuns are endowed with the flavor of the Dharma as their drink, then they are able to aban- don evil and practice what is wholesome.

Sāriputta, just as kings and senior ministers have excellent garlands made of blue lotus flowers, campaka flowers, jasmine flowers, great- flowered-jasmine flowers, and pearl bush flowers; so, Sāriputta, monks and nuns have the three kinds of concentration as their garlands: empti- ness [concentration], desireless [concentration], and signless [concen- tration]. If, Sāriputta, monks and nuns are endowed with the three kinds of concentration as their garlands, then they are able to abandon evil and practice what is wholesome.

Sāriputta, just as kings and senior ministers have as their dwellings halls or lofty buildings; so, Sāriputta, monks and nuns have as their dwellings the three abodes: the abode of gods, the abode of Brahmās, and the abode of noble ones. If, Sāriputta, monks and nuns are endowed with the three abodes as their dwellings, then they are able to abandon evil and practice what is wholesome.

Sāriputta, just as kings and senior ministers have guardians, that is to say, guardians who protect their homes; so, Sāriputta, monks and nuns have wisdom as that which protects their home. If, Sāriputta, monks and nuns are endowed with wisdom as that which protects their home, then they are able to abandon evil and practice what is wholesome.

Sāriputta, just as kings and senior ministers have four kinds of rev- enues collected from all the towns of the country: one part to support the king, the queen and the palace women; a second part to support the

 

 

crown prince and the ministers; a third part to support the entire pop- ulation of the country; and a fourth part to support renunciants and brahmins; so, Sāriputta, monks and nuns have the four establishments of mindfulness as their revenue. If, Sāriputta, monks and nuns are endowed with the four establishments of mindfulness as their revenue, then they are able to abandon evil and practice what is wholesome. Sāriputta, just as kings and senior ministers have a fourfold army: elephant troops, cavalry, chariot troops, and infantry; so, Sāriputta, monks and nuns have the four right abandonments as [their] fourfold army. If, Sāriputta, monks and nuns are endowed with the four right abandonments as [their] fourfold army, then they are able to abandon

evil and practice what is wholesome.

Sāriputta, just as kings and senior ministers have various vehicles: elephant carriages, horse carriages, carts, palanquins; so, Sāriputta, monks and nuns have the four bases of supernormal power as their vehicles. If, Sāriputta, monks and nuns are endowed with the four bases of supernormal power as their vehicles, then they are able to abandon evil and practice what is wholesome.

Sāriputta, just as kings and senior ministers have various chariots decorated with various colorful adornments made from choice patterned hides of lions, tigers, and panthers; so, Sāriputta, monks and nuns have serenity and insight as their chariots. If, Sāriputta, monks and nuns are endowed with serenity and insight as their chariots, then they are able to abandon evil and practice what is wholesome.

Sāriputta, just as kings and senior ministers have charioteers, that is to say drivers of chariots; so, Sāriputta, monks and nuns have right mindfulness as their charioteer. If, Sāriputta, monks and nuns are endowed with right mindfulness as their charioteer, then they are able to abandon evil and practice what is wholesome.

Sāriputta, just as kings and senior ministers have very lofty banners; so, Sāriputta, monks and nuns have their own mind as their lofty banner. If, Sāriputta, monks and nuns are endowed with [having] their own mind as their lofty banner, then they are able to abandon evil and prac- tice what is wholesome.


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

520a

 

 

Sāriputta, just as kings and senior ministers have good roads which are even and wide and lead directly to their pleasure park; so, Sāriputta, monks and nuns have the noble eightfold path as their road which is even and wide and leads directly to nirvana. If, Sāriputta, monks and nuns are endowed with the noble eightfold path as their road, which is even and wide and leads directly to nirvana, then they are able to abandon evil and practice what is wholesome.

Sāriputta, just as kings and senior ministers have commanders who are intelligent, wise, discriminating, and comprehending; so, Sāriputta, monks and nuns have wisdom as their commander. If, Sāriputta, monks and nuns are endowed with wisdom as their commander, then they are able to abandon evil and practice what is wholesome.

Sāriputta, just as kings and senior ministers have great palaces, very wide and lofty; so, Sāriputta, monks and nuns have wisdom as their great palace. If, Sāriputta, monks and nuns are endowed with wis- dom as their great palace, then they are able to abandon evil and practice what is wholesome.

Sāriputta, just as kings and senior ministers ascend to a lofty palace and watch people below the palace going and returning, walking, jump- ing, standing, sitting, or lying down; so, Sāriputta, monks and nuns ascend to the lofty palace of unsurpassed wisdom in order to contem- plate their own minds as upright, malleable, delighted, and detached. If, Sāriputta, monks and nuns are endowed with the lofty palace of unsurpassed wisdom in order to contemplate their own minds as upright, malleable, delighted, and detached, then they are able to abandon evil and practice what is wholesome.

Sāriputta, just as kings and senior ministers have genealogists, who are conversant with the family lineage; so, Sāriputta, monks and nuns have the fourfold noble lineage as their genealogist. If, Sāriputta, monks and nuns are endowed with the fourfold noble lineage as their genealogist, then they are able to abandon evil and practice what is wholesome.

Sāriputta, just as kings and senior ministers have famous expert physicians who can cure many diseases; so, Sāriputta, monks and nuns have right mindfulness as their expert physician. If, Sāriputta, monks

 

 

and nuns are endowed with right mindfulness as their expert physician, then they are able to abandon evil and practice what is wholesome. Sāriputta, just as kings and senior ministers have formal royal couches, which are covered with woolen blankets, draped with brocades and fine silk fabric, with lined and quilted coverlets, and with cushions [made of] antelope hide at both ends; so, Sāriputta, monks and nuns have unobstructed concentration as their formal royal couches. If, Sāriputta, monks and nuns are endowed with unobstructed concentration as their formal royal couches, then they are able to abandon evil and

practice what is wholesome.

Sāriputta, just as kings and senior ministers have precious jewels; so, Sāriputta, monks and nuns have imperturbable liberation of the mind as their precious jewel. If, Sāriputta, monks and nuns are endowed with imperturbable liberation of the mind as their precious jewel, then they are able to abandon evil and practice what is wholesome.

Sāriputta, just as kings and senior ministers bathe thoroughly and apply fine perfume to their bodies, to make themselves extremely pure; so, Sāriputta, monks and nuns have contemplation of their own minds to make themselves extremely pure. If, Sāriputta, monks and nuns are endowed with contemplation of their own minds to make themselves extremely pure, then they can respect and support the World-honored One, the Dharma, and the company of monks, as well as morality, dili- gence, charity, and concentration.

This is what the Buddha said. Having heard the Buddha’s words, Ven- erable Sāriputta and the [other] monks were delighted and remembered them well.


 

 

 

520b

70.  The Discourse on the Wheel-turning Monarch177

Thus have I heard: At one time the Buddha was staying among the khattiya community of Mātulā, staying in a mango grove on the bank of a river. At that time the World-honored One told the monks:

Monks, you should be shining with the light of the Dharma178 and take the Dharma as your refuge. Do not be like any other light or take refuge

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

520c


in other teachings. Monks, if you yourselves shine with the light of the Dharma and take the Dharma as your refuge, rather than being like other lights and taking refuge in other teachings, then you can strive in the training, obtain benefit, and acquire immeasurable merit. Why is that? Monks, in the past there was a king named Daḷhanemi, who was a wheel-turning monarch, intelligent and wise, equipped with a fourfold army to reign over the entire world, freely, as he liked. Being a righteous Dharma king he possessed seven treasures and had acquired four kinds of success. What were the seven treasures that he possessed and the four kinds of success that he had acquired? . . . (as described above) . . . These are the seven treasures that he possessed and the four

kinds of success that he had acquired.

In the latter days of King Daḷhanemi’s reign, the divine wheel treasure suddenly slipped from its original position. Someone noticed this and reported it to King Daḷhanemi: “May your majesty know that the divine wheel treasure has slipped from its original position.” On hearing this, King Daḷhanemi said [to his crown prince]:

Crown prince, my divine wheel treasure has slipped from its orig- inal position. Crown prince, I heard from the ancients that if a wheel-turning monarch’s divine wheel treasure slips from its orig- inal position, that king certainly has not long to live; his life will not last much longer.

Crown prince, I have enjoyed human pleasures. Now I shall seek divine pleasures. Crown prince, I wish to shave off my hair and beard, don the yellow robe, leave home out of faith, and go forth to practice the path. Crown prince, I now entrust to you the four continents of the world. You should rule by the Dharma, not by what is against the Dharma. Let the country be free of evil actions and of people of impure behavior!

Later on, crown prince, if you notice that the divine wheel treasure has slipped from its original position, you should in turn entrust the country’s affairs to your crown prince and instruct him properly. Having entrusted the country to your crown prince, you too should shave off your hair and beard, don the yellow robe, leave home out of faith, and go forth to practice the path.

 

 

Having thus entrusted the country to the crown prince and instructed him properly, King Daḷhanemi shaved off his hair and beard, donned the yellow robe, left home out of faith, and went forth to practice the path.

Then, seven days after King Daḷhanemi had gone forth to practice the path, the divine wheel treasure vanished. The divine wheel treasure being lost, [his son,] the duly anointed179 khattiya king, was greatly grieved, sad, and unhappy. Then the duly anointed khattiya king approached his father, the royal sage Daḷhanemi. Having arrived, he said, “May your majesty know that seven days after your majesty had gone forth to practice the path, the divine wheel treasure vanished!” The father, the royal sage Daḷhanemi, told his son, the duly anointed khattiya king, “Do not grieve over the loss of the divine wheel treasure. Why is that? You do not inherit this divine wheel from your father.”

The duly anointed khattiya king addressed his father again, “Your majesty, what should I do now?”

The father, the royal sage Daḷhanemi, told his son:

You should follow the transmitted Dharma. If you follow the trans- mitted Dharma, then on the fifteenth day of the [half-]month, the time for reciting the code of rules, after you have bathed and ascended to the main hall, the divine wheel treasure will come from the east, with a thousand spokes, complete in every aspect, pure and natural, not man-made, flamelike in color, bright and shining.

The duly anointed khattiya king addressed his father again:

Your majesty, what is the transmitted Dharma that you want me to follow, so that through my having followed it, on the fifteenth day [of the half-month], the time for reciting the code of rules, after I have bathed and ascended to the main hall, the divine wheel treasure will come from the east, with a thousand spokes, complete in every aspect, pure and natural, not man-made, flamelike in color, bright and shining?

The father, the royal sage Daḷhanemi, told his son further:

You should contemplate the Dharma according to the Dharma and practice the Dharma according to the Dharma.


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

521a

 

 

You should hold a Dharma feast for the sake of your crown prince, queen, concubines, maids, subjects, renunciants, brahmins, and [all sentient beings] including insects, on the eighth day and the fourteenth and fifteenth days of each [half-]month, practicing charity, providing those in need, the renunciants and brahmins, [as well as] those in poverty, those without kin, and beggars from far away, with food and drink, clothes and bedding, vehicles, flower garlands, scattered flowers, perfume, dwellings, mattresses, woolen blankets, shawls, servants, and lamps.

If there are in your country renunciants and brahmins who are highly regarded and renowned for their virtue, you should approach them at an appropriate time, consult them on the Dharma, and receive their teachings: “Venerable sirs, what are wholesome states? What are unwholesome states? What are faults? What is merit? What is excellence? What is not excellence? What is black? What is white? From where do black and white states arise? What are the benefits [to be attained] in this life? What are the benefits [to be attained] in future lives? What actions bring good rather than bad retribution?” Having heard [the answers] from them, you should act in accordance with what they say.

If there are poor people in your country, you should give away property to help them. This, your majesty, is called the transmitted Dharma, which you should practice well. Having practiced it well, then on the fifteenth day [of the half-month], the time for reciting the code of rules, after you have bathed and ascended to the main hall, the divine wheel treasure will certainly come from the east, with a thousand spokes, complete in every aspect, pure and natural, not man-made, flamelike in color, bright and shining.

Afterward, the duly anointed khattiya king contemplated the Dharma according to the Dharma and practiced the Dharma according to the Dharma. He held a Dharma feast for the sake of his crown prince, queen, concubines, maids, subjects, renunciants, brahmins, and [all sentient beings] including insects, on the eighth day and the fourteenth and fifteenth days of each [half-]month, practicing charity, providing those in need, the renunciants and brahmins, [as well as] those in

 

 

poverty, those without kin, and beggars from far away, with food and drink, clothes and bedding, vehicles, flower garlands, scattered flowers, perfume, dwellings, mattresses, woolen blankets, shawls, servants, and lamps.

If there were in his country renunciants and brahmins who were highly regarded and renowned for their virtue, he personally approached them at an appropriate time, consulted them on the Dharma, and received their teachings:

Venerable sirs, what are wholesome states? What are unwholesome states? What are faults? What is merit? What is excellence? What is not excellence? What is black? What is white? From where do black and white states arise? What are the benefits [to be attained] in this life? What are the benefits [to be attained] in future lives? What actions bring good rather than bad retribution?

Having heard [the answers] from them, he acted in accordance with what they had said.

If there were poor people in his country, he gave away property to help them at an appropriate time. Later, on the fifteenth day of the [half-]month, the time for reciting the code of rules, after the duly anointed khattiya king had bathed and ascended to the main hall, there came from the eastern direction the divine wheel treasure, with a thou- sand spokes, complete in every aspect, pure and natural, not man-made, flamelike in color, bright and shining.

He too became a wheel-turning monarch; he too possessed the seven treasures and acquired the four kinds of success. What are the seven treasures that he possessed and the four kinds of success that he acquired? . . . (as described above) . . . In the latter days of that wheel- turning monarch’s reign, the divine wheel treasure suddenly slipped from its original position. Someone noticed that and reported it to the wheel-turning monarch, “May your majesty know that the divine wheel treasure has slipped from its original position!”

Hearing this, the wheel-turning monarch said [to his crown prince]:

Crown prince, my divine wheel treasure has slipped from its orig- inal position. Crown prince, I heard from my father Daḷhanemi,


 

 

 

 

 

 

 

 

 

 

 

 

 

521b

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

521c


the royal sage, that when a wheel-turning monarch’s divine wheel treasure slips from its original position, that king certainly has not long to live; his life will not last much longer. Crown prince, I have enjoyed human pleasures. Now I shall seek divine pleasures. Crown prince, I wish to shave off my hair and beard, don the yellow robe, leave home out of faith, and go forth to practice the path.

Crown prince, I now entrust to you the four continents of the world. You should rule by the Dharma, not by what is against the Dharma. Let the country be free of evil actions and of people of impure behavior! Later on, crown prince, if you find that the divine wheel treasure has slipped from its original position, you should in turn entrust the country’s affairs to your crown prince and instruct him properly. Having entrusted the country to your crown prince, you too should shave off your hair and beard, don the yellow robe, leave home out of faith, and go forth to practice the path.

Having thus entrusted the country to the crown prince and instructed him properly, the wheel-turning monarch shaved off his hair and beard, donned the yellow robe, left home out of faith, and went forth to practice the path. Then, seven days after the wheel-turning monarch had gone forth to practice the path, the divine wheel treasure vanished.

The divine wheel treasure being lost, the duly anointed khattiya king was not grieved, but was attached to sensual pleasures, insatiably avaricious, bound by desires, touched by desires, and dominated by desires. He did not see the danger [in them] and did not know an escape [from them], so he ruled the country according to his own ideas. Because he ruled the country according to his own ideas, the country declined and no longer prospered.

In the past, as long as a wheel-turning monarch followed the trans- mitted Dharma, the people of the country prospered and did not decline. [This] duly anointed khattiya king, however, ruled the country according to his own ideas. Because he ruled the country according to his own ideas, the country declined and no longer prospered. Then the brahmin teachers of the country, traveling around within the national borders, saw the people of the country declining rather than prospering, so they thought:

 

 

The duly anointed khattiya king rules the country according to his own ideas. Because he rules the country according to his own ideas, the people of the country are declining rather than prospering. In the past, as long as a wheel-turning monarch followed the trans- mitted Dharma, the people of the country prospered and did not decline. This duly anointed khattiya king, however, rules the coun- try according to his own ideas. Because he rules the country accord- ing to his own ideas, the people of the country are declining rather than prospering.

Then the brahmin teachers of the country went together to the duly anointed khattiya king and said:

May your majesty know that he rules the country according to his own ideas. Because he rules the country according to his own ideas, the people of the country are declining rather than prospering. In the past, as long as a wheel-turning monarch followed the trans- mitted Dharma, the people of the country prospered and did not decline. Now, however, your majesty rules the country according to his own ideas. Because he rules the country according to his own ideas, the people of the country are declining rather than pros- pering.

Hearing this, the duly anointed khattiya king said, “Brahmins, what should I do?” The brahmin teachers of the country replied:

Your majesty, in the country there are people who are intelligent and wise, knowledgeable and calculating. In the country there are senior ministers and retainers who have learned the scriptures and understand them, who recite and preserve the transmitted Dharma, [people] such as we, your retainers. May your majesty practice the transmitted Dharma. When you have practiced the transmitted Dharma, then on the fifteenth day [of the half-month], the time for reciting the code of rules, after you have bathed and ascended to the main hall, the divine wheel treasure will certainly come from the east, with a thousand spokes, complete in every aspect, pure and natural, not man-made, flamelike in color, bright and shining.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

522a


The duly anointed khattiya king asked further:

Brahmins, what is the transmitted Dharma that you want me to follow, so that through my having followed it, on the fifteenth day [of the half-month], the time for reciting the code of rules, after I have bathed and ascended to the main hall, the divine wheel treas- ure will come from the east, with a thousand spokes, complete in every aspect, pure and natural, not man-made, flamelike in color, bright and shining?

The brahmin teachers of the country said:

Your majesty should contemplate the Dharma according to the Dharma and practice the Dharma according to the Dharma. You should hold a Dharma feast for the sake of your crown prince, queen, concubines, maids, subjects, renunciants, brahmins, and [all sentient beings] including insects, on the eighth day and the fourteenth and fifteenth days of each [half-]month, practicing char- ity, providing those in need, the renunciants and brahmins, [as well as] those in poverty, those without kin, and beggars from far away, with food and drink, clothes and bedding, vehicles, flower garlands, scattered flowers, perfume, dwellings, mattresses, woolen blankets, shawls, servants, and lamps.

If there are in your country renunciants and brahmins who are highly regarded and renowned for their virtue, you should approach them at an appropriate time, consult them on the Dharma, and receive their teachings:

Venerable sirs, what are wholesome states? What are unwhole- some states? What are faults? What is merit? What is excel- lence? What is not excellence? What is black? What is white? From where do black and white states arise? What are the ben- efits [to be attained] in this life? What are the benefits [to be attained] in future lives? What actions bring good rather than bad retribution?

Having heard [the answers] from them, you should act in accor- dance with what they say.

 

 

If there are poor people in your country, you should give away property to help them. Your majesty, this is called the transmitted Dharma, which you should practice well. Having practiced it well, then on the fifteenth day [of the half-month], the time for reciting the code of rules, after you have bathed and ascended to the main hall, the divine wheel treasure will certainly come from the east, with a thousand spokes, complete in every aspect, pure and natural, not man-made, flamelike in color, bright and shining.

Afterward, the duly anointed khattiya king contemplated the Dharma according to the Dharma and practiced the Dharma according to the Dharma. He held a Dharma feast for the sake of his crown prince, queen, concubines, maids, subjects, renunciants, brahmins, and [all sentient beings] including insects on the eighth day and the fourteenth and fifteenth days [of each half-month], practicing charity, providing those in need, the renunciants and brahmins, [as well as] those in poverty, those without kin, and beggars from far away, with food and drink, clothes and bedding, vehicles, flower garlands, scattered flowers, perfume, dwellings, mattresses, woolen blankets, shawls, servants, and lamps.

If there were in his country renunciants and brahmins who were highly regarded and renowned for their virtue, he personally approached them at an appropriate time, consulted them on the Dharma, and received their teachings:

Venerable sirs, what are wholesome states? What are unwholesome states? What are faults? What is merit? What is excellence? What is not excellence? What is black? What is white? From where do black and white states arise? What are the benefits [to be attained] in this life? What are the benefits [to be attained] in future lives? What actions bring good rather than bad retribution?

Having heard [the answers] from them, he acted in accordance with what they had said.

However, there were poor people in the country and he did not give away property to help them. Because those who were poor and had no property did not get help, people became poorer. Because of

 

 

522b


poverty, someone stole another’s property. Because he had stolen, the owner arrested and bound him and brought him before the duly anointed khattiya king, saying, “Your majesty, this man stole my property. May your majesty punish him!”

The duly anointed khattiya king asked that man, “Is it true that you stole?”

That man replied, “Your majesty, I did steal. And why? Because of poverty, your majesty. Without stealing I would have nothing to live on.”

Then the duly anointed khattiya king gave the thief some property and told him, “Go home, and never do it again!”

Then the people of the country heard that the duly anointed khat- tiya king was giving away property to citizens who stole. Because of this, people thought: “We too should steal others’ property.” Thereupon the people of the country vied with one another to steal others’ property. So, because those people who were poor and had no property did not get help, they became poorer; and because of poverty, theft became rife.

Owing to the growth of theft, people’s life span decreased and their physical appearance worsened. Monks, as their life span decreased and their physical appearance worsened, whereas a father would live for eighty thousand years, his son would live for [only] forty thousand years. Monks, when people’s life span was forty thousand years, some- one stole another’s property. The owner arrested and bound [the thief], and brought him before the duly anointed khattiya king, saying, “Your majesty, this man stole my property. May your majesty punish him!”

The duly anointed khattiya king asked that man, “Is it true that you stole?”

That man replied, “I did steal, your majesty. And why? Because of poverty. Without stealing I would have nothing to live on.”

Hearing this, the duly anointed khattiya king thought:

If I give away property to all those in my country who steal others’ property, that will exhaust the country’s treasury for nothing, and will cause theft to become rife. Now let me rather employ a sharp

 

 

sword. If someone in my country steals, I will have him arrested, seated beneath a tall signpost, and beheaded.

So then the duly anointed khattiya king ordered that a sharp sword should be employed. He ordered that anyone in the country who stole should be arrested, seated beneath a tall signpost, and beheaded. The people of the country heard that the duly anointed khattiya king had ordered that a sharp sword should be employed, and that any- one in the country who stole should forthwith be arrested, seated beneath a tall signpost, and beheaded. [They thought,] “Let us rather follow his example and employ a sharp sword, using it for robbery. If when

committing robbery we catch the owner, we will behead him.”

Thereupon, those people followed [the king’s] example and employed sharp swords, using them for robbing, catching the owners, and beheading them. Because those who were poor and had no property did not get help, people became poorer. Because of poverty, theft became rife. Owing to the increase in theft, killing with swords increased. Owing to the increase in killing with swords, people’s life span decreased and their physical appearance worsened.

Monks, as their life span decreased and their physical appearance worsened, whereas a father lived for forty thousand years, his son lived for [only] twenty thousand years. Monks, when people’s life span was twenty thousand years, someone stole another’s property. The owner arrested and bound [the thief], and brought him before the duly anointed khattiya king, saying, “Your majesty, this man stole my property. May your majesty punish him!”

The duly anointed khattiya king asked that man, “Is it true that you stole?”

Then the thief thought:

If the duly anointed khattiya king knew the facts, he would have me bound and whipped, or have me cast out or exiled, or have my money and property confiscated, or have various painful punish- ments inflicted on me, impaling me or beheading me. Let me rather deceive the duly anointed khattiya king with false speech.


 

 

 

 

 

 

 

 

 

 

 

 

522c

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

523a


Thinking thus, he said, “Your majesty, I did not steal.”

Because those who were poor and had no property did not get help, people became poorer. Because of poverty, theft became rife. Owing to the increase of theft, killing with swords increased. Owing to the increase in killing with swords, false speech and divisive speech increased. Owing to the increase in false speech and divisive speech, people’s life span decreased and their physical appearance worsened. Monks, as their life span decreased and their physical appearance worsened, whereas a father would live for twenty thousand years, his son would live for [only] ten thousand years. Monks, when people’s life span was ten thousand years, some were virtuous and others were not virtuous. Those who were not virtuous, being envious of those who were virtuous, committed adultery with the wives [of the virtuous ones]. Because those who were poor and had no property did not get help, people became poorer. Because of poverty, theft became rife. Owing to the increase in theft, killing with swords increased. Owing to the increase in killing with swords, false speech and divisive speech increased. Owing to the increase in false speech and divisive speech, envy and sexual misconduct increased. Owing to the increase in envy and sexual misconduct, those people’s life span decreased and their

physical appearance worsened.

Monks, as their life span decreased and their physical appearance worsened, whereas a father would live for ten thousand years, his son would live for [only] five thousand years. Monks, when people’s life span was five thousand years, three kinds of behavior increased: unlaw- ful desires, disagreeable covetousness, and wrong teachings.180 Owing to the increase of these three kinds of behavior, people’s life span decreased and their physical appearance worsened. Monks, as their life span decreased and their physical appearance worsened, whereas a father would live for five thousand years, his son would live for [only] two thousand five hundred years.

Monks, when people’s life span was two thousand five hundred years, another three conditions increased: divisive speech, harsh speech, and frivolous speech. Owing to the increase of these three conditions, those people’s life span decreased and their physical

 

 

appearance worsened. Monks, as their life span decreased and their physical appearance worsened, whereas a father would live for two thousand five hundred years, his son would live for [only] one thousand years. Monks, when people’s life span was one thousand years, one condition increased, namely wrong view. Owing to the increase in [this] one condition, those people’s life span decreased and their physical appearance worsened.

Monks, as their life span decreased and their physical appearance worsened, whereas a father would live for one thousand years, his son would live for [only] five hundred years.

Monks, when people’s life span was five hundred years, those people were not filial to their parents throughout their lives and could not respect renunciants and brahmins. They did not serve them obedi- ently, did not perform meritorious actions, and did not see that retri- bution for faults comes in future lives.

Because they were not filial to their parents throughout their lives and could not respect renunciants and brahmins, [because they] did not serve them obediently, did not perform meritorious actions, and did not see that retribution for faults comes in future lives— conse- quently, monks, whereas a father would live for five hundred years, his son would live for either two hundred and fifty years or two hundred years. Nowadays, monks, someone who enjoys longevity may live one hundred years or not much more.

The Buddha said further:

Monks, in the distant future, people’s life span will be ten years. Monks, when people’s life span is ten years, girls will get married as soon as they reach the age of five months.

Monks, when people’s life span is ten years, a kind of grain called barnyard millet will become the preferred food, just as white rice is the preferred food at present. Thus, monks, when people’s life span is ten years, the kind of grain called barnyard millet will become the preferred food. Monks, when people’s life span is ten years, today’s preferred foods—ghee, salt, honey, sugarcane, sugar—will all dis- appear.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

523b


Monks, when people’s life span is ten years, those who follow the ten unwholesome courses of action will be respected by others. Just as those who follow the ten wholesome courses of action are respected by others today, so monks, when people’s life span is ten years, those who follow the ten unwholesome courses of action will be respected by others. Monks, when people’s life span is ten years, there will be no such word as “wholesome,” let alone people who follow the ten wholesome courses of action.

Monks, when people’s life span is ten years, someone called “the Punisher” will travel around, going everywhere, from house to house, inflicting punishment. Monks, when people’s life span is ten years, mothers will have strong thoughts of cruelty toward their children. Children will also have strong thoughts of cruelty toward their mothers. Fathers, children, brothers, sisters, and [other] relatives will gradually turn against one another, and have thoughts of cruelty toward one another.

Monks, just as a hunter has strong thoughts of cruelty on seeing a deer, so when people’s life span is ten years, mothers will have strong thoughts of cruelty toward their children. Children will also have strong thoughts of cruelty toward their mothers. Fathers, children, brothers, sisters, and [other] relatives will gradually turn against one another, and have thoughts of cruelty toward one another.

Monks, when people’s life span is ten years, there will be a mas- sacre by sword lasting seven days. [During this period,] if one grasps a piece of grass, it will be transformed into a sword, and if one grasps a piece of firewood, it will also be transformed into a sword, and people will use these swords to kill one another.

At the end of the seven-day sword massacre, they will stop. During that period there will also be some people who give rise to shame and scruples, who detest and dislike hostility. During the seven-day sword massacre, these [people] will go into the mountains or into the wilder- ness and hide in secret places. At the end of the seven days, they will come out of the secret places in the mountains or the wilderness and, on meeting one another again, will give rise to a mind of kindness and compassion, and have strong thoughts of mutual affection.

 

 

It is just as when a loving mother’s only son returns home safely from afar after a long absence, and on seeing each other again they rejoice, and give rise to a mind of kindness and compassion, with strong thoughts of mutual affection. In the same way, at the end of the seven days, those people will come out of the secret places in the mountains or in the wilderness and, on meeting one another again, will give rise to a mind of kindness and compassion, with strong thoughts of mutual affection.

Having met together, they will say:

Friends, now we see each other [again]; now we have attained safety. It is because we gave rise to unwholesome practices that we now witness this destruction of our kindred. Let us rather per- form wholesome practices together. How should we perform wholesome practices together? We have all killed living beings. Let us now together abstain from killing, abandon killing. We should together perform this wholesome practice.

So they will together perform such a wholesome practice. As they per- form wholesome practices, their life span will increase and their physical appearance will improve. Monks, as their life span increases and their physical appearance improves, those whose life span is ten years will give birth to children whose life span is twenty years.

Monks, those whose life span is twenty years will think: If one pursues and follows the wholesome, his life span increases and his physical appearance improves. We should together perform still more wholesome practices. How should we together perform still more wholesome practices? Together we abstain from killing, have abandoned killing; but we still take what is not given. Let us rather abstain from taking what is not given, abandon taking what is not given. We should together perform this wholesome practice.

So they will together perform such a wholesome practice. As they perform wholesome practices, their life span will increase and their physical appearance will improve. Monks, as their life span increases and their physical appearance improves, those whose life span is twenty years will give birth to children whose life span is forty years.

 

 

 

 

 

 

 

 

 

523c


Monks, those whose life span is forty years will think:

If one pursues and follows the wholesome, his life span increases and his physical appearance improves. We should together perform still more wholesome practices. How should we together perform still more wholesome practices? We abstain from killing, have abandoned killing; and we abstain from taking what is not given, have abandoned taking what is not given; but we still commit sex- ual misconduct. Let us rather abstain from sexual misconduct, abandon sexual misconduct. We should together perform this wholesome practice.

So they will together perform such a wholesome practice. As they per- form wholesome practices, their life span will increase and their physical appearance will improve. Monks, as their life span increases and their physical appearance improves, those whose life span is forty years will give birth to children whose life span is eighty years.

Monks, those whose life span is eighty years will think:

If one pursues and follows the wholesome, his life span increases and his physical appearance improves. We should together perform still more wholesome practices. How should we together perform still more wholesome practices? We abstain from killing, have abandoned killing; abstain from taking what is not given, have abandoned taking what is not given; and abstain from sexual mis- conduct, have abandoned sexual misconduct; but we still commit false speech. Let us rather abstain from false speech, abandon false speech. We should together perform this wholesome practice.

So they will together perform such a wholesome practice. As they per- form wholesome practices, their life span will increase and their physical appearance will improve. Monks, as their life span increases and their physical appearance improves, those whose life span is eighty years will give birth to children whose life span is one hundred and sixty years. Monks, those whose life span is one hundred and sixty years will think:

 

 

If one pursues and follows the wholesome, his life span increases and his physical appearance improves. We should together perform still more wholesome practices. How should we together perform still more wholesome practices? We abstain from killing, have abandoned killing; abstain from taking what is not given, have abandoned taking what is not given; abstain from sexual misconduct, have abandoned sexual misconduct; and abstain from false speech, have abandoned false speech; but we still commit divisive speech. Let us rather abstain from divisive speech, abandon divisive speech. We should together perform this wholesome practice.

So they will together perform such a wholesome practice. As they per- form wholesome practices, their life span will increase and their physical appearance will improve. Monks, as their life span increases and their physical appearance improves, those whose life span is one hundred and sixty years will give birth to children whose life span is three hun- dred and twenty years. Monks, those whose life span is three hundred and twenty years will think:

If one pursues and follows the wholesome, his life span increases and his physical appearance improves. We should together perform still more wholesome practices. How should we together perform more wholesome practices? We abstain from killing, have aban- doned killing; abstain from taking what is not given, have aban- doned taking what is not given; abstain from sexual misconduct, have abandoned sexual misconduct; abstain from false speech, have abandoned false speech; and abstain from divisive speech, have abandoned divisive speech; but we still commit harsh speech. Let us rather abstain from harsh speech, abandon harsh speech. We should together perform this wholesome practice.

So they will together perform such wholesome practices. As they per- form wholesome practices, their life span will increase and their phys- ical appearance will improve. Monks, as their life span increases and their physical appearance improves, those whose life span is three hundred and twenty years will give birth to children whose life span

 

 

 

 

 

524a


is six hundred and forty years. Monks, those whose life span is six hundred and forty years will think:

If one pursues and follows the wholesome, his life span increases and his physical appearance improves. We should together perform still more wholesome practices. How should we together perform more wholesome practices? We abstain from killing, have aban- doned killing; abstain from taking what is not given, have aban- doned taking what is not given; abstain from sexual misconduct, have abandoned sexual misconduct; abstain from false speech, have abandoned false speech; abstain from divisive speech, have abandoned divisive speech; and abstain from harsh speech, have abandoned harsh speech; but we still commit frivolous speech. Let us rather abstain from frivolous speech, abandon frivolous speech. We should together perform this wholesome practice.

So they will together perform such a wholesome practice. As they per- form wholesome practices, their life span will increase and their physical appearance will improve. Monks, as their life span increases and their physical appearance improves, those whose life span is six hundred and forty years will give birth to children whose life span is two thou- sand five hundred years. Monks, those whose life span is two thousand five hundred years will think:

If one pursues and follows the wholesome, his life span increases and his physical appearance improves. We should together perform still more wholesome practices. How should we together perform still more wholesome practices?

We abstain from killing, have abandoned killing; abstain from taking what is not given, have abandoned taking what is not given; abstain from sexual misconduct, have abandoned sexual miscon- duct; abstain from false speech, have abandoned false speech; abstain from divisive speech, have abandoned divisive speech; abstain from harsh speech, have abandoned harsh speech; and abstain from frivolous speech, have abandoned frivolous speech; but we still have avarice and envy. Let us rather abstain from

 

 

avarice and envy, abandon avarice and envy. We should together perform this wholesome practice.

So they will together perform such a wholesome practice. As they per- form wholesome practices, their life span will increase and their physical appearance will improve. Monks, as their life span increases and their physical appearance improves, those whose life span is two thousand five hundred years will give birth to children whose life span is five thousand years. Monks, those whose life span is five thousand years will think:

If one pursues and follows the wholesome, his life span increases and his physical appearance improves. We should together perform still more wholesome practices. How should we together perform still more wholesome practices?

We renounce killing, have abandoned killing; abstain from taking what is not given, have abandoned taking what is not given; abstain from sexual misconduct, have abandoned sexual miscon- duct; abstain from false speech, have abandoned false speech; abstain from divisive speech, have abandoned divisive speech; abstain from harsh speech, have abandoned harsh speech; abstain from frivolous speech, have abandoned frivolous speech; and abstain from avarice and envy, have abandoned avarice and envy; but we still have hatred. Let us rather abstain from hatred, abandon hatred. We should together perform this wholesome practice.

So they will together perform such a wholesome practice. As they per- form wholesome practices, their life span will increase and their physical appearance will improve. Monks, as their life span increases and their physical appearance improves, those whose life span is five thousand years will give birth to children whose life span is ten thousand years. Monks, those whose life span is ten thousand years will think:

If one pursues and follows the wholesome, his life span increases and his physical appearance improves. We should together perform still more wholesome practices. How should we together perform still more wholesome practices?


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

524b

 

 

We abstain from killing, have abandoned killing; abstain from taking what is not given, have abandoned taking what is not given; abstain from sexual misconduct, have abandoned sexual misconduct; abstain from false speech, have abandoned false speech; abstain from divisive speech, have abandoned divisive speech; abstain from harsh speech, have abandoned harsh speech; abstain from frivolous speech, have abandoned frivolous speech; abstain from avarice and envy, have abandoned avarice and envy; and abstain from hatred, have abandoned hatred; but we still have wrong views. Let us rather abstain from wrong views, abandon wrong views. We should together perform this wholesome practice.

So they will together perform such a wholesome practice. As they per- form wholesome practices, their life span will increase and their physical appearance will improve. Monks, as their life span increases and their physical appearance improves, those whose life span is ten thousand years will give birth to children whose life span is twenty thousand years. Monks, those whose life span is twenty thousand years will think:

If one pursues and follows the wholesome, his life span increases and his physical appearance improves. We should together perform still more wholesome practices. How should we together perform still more wholesome practices?

We abstain from killing, have abandoned killing; abstain from taking what is not given, have abandoned taking what is not given; abstain from sexual misconduct, have abandoned sexual miscon- duct; abstain from false speech, have abandoned false speech; abstain from divisive speech, have abandoned divisive speech; abstain from harsh speech, have abandoned harsh speech; abstain from frivolous speech, have abandoned frivolous speech; abstain from avarice and envy, have abandoned avarice and envy; abstain from hatred, have abandoned hatred; and abstain from wrong views, have abandoned wrong views; but we still are subject to unlawful desires, disagreeable covetousness, and wrong teachings. Let us rather abstain from these three evil and unwholesome

 

 

practices, abandon these three evil and unwholesome practices. We should together perform this wholesome practice.

So they will together perform such a wholesome practice. As they per- form wholesome practices, their life span will increase and their physical appearance will improve. Monks, as their life span increases and their physical appearance improves, those whose life span is twenty thousand years will give birth to children whose life span is forty thousand years. Monks, when people’s life span is forty thousand years, they will be filial to their parents, have respect for renunciants and brahmins; they will serve them obediently, perform meritorious actions, and see that retribution for faults comes in future lives.

Monks, as they are filial to their parents and have respect for renun- ciants and brahmins; as they serve them obediently, perform meritorious actions, and see that retribution for faults comes in future lives, those whose life span is forty thousand years will give birth to children whose life span is eighty thousand years. Monks, when people’s life span is eighty thousand years, this continent of Jambudīpa will be extremely rich and pleasant, with many inhabitants; and villages and towns will be close together, only a cock’s flight apart.

Monks, when people’s life span is eighty thousand years, women will not get married until they are five hundred years old. Monks, when people’s life span is eighty thousand years, there will be only these diseases: affliction with cold and heat, need to defecate and urinate, desire, lack of food, and old age. There will be no other troubles. Monks, when people’s life span is eighty thousand years, a king named Saṅkha will become a wheel-turning monarch, intelligent and wise, equipped with a fourfold army to reign over the entire world, freely, as he likes. Being a righteous Dharma king he will possess the seven treasures. These seven treasures are the wheel treasure, the ele- phant treasure, the horse treasure, the jewel treasure, the woman treasure, the steward treasure, and the counselor treasure. These are the seven.

He will have a thousand sons, handsome, brave, fearless, and able to overcome others.

He will certainly rule over the whole earth, as far as the ocean, without relying on blade and cudgel, just by teaching the Dharma,


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

524c

 

 

bringing peace and happiness. Monks, the duly anointed khattiya king will be lord of humankind, ruling the world, and keeping to his own resort inherited from his father. As he keeps to his own resort inherited from his father, life span will not decrease, physical appearance will not worsen, happiness will not disappear, and power will not decline.

Monks, you too should be like this. [Having] shaved off your hair and beard, donned yellow robe, left home out of faith, and gone forth to practice the path, [you should] keep to your own resort inherited from your fathers. Monks, as you keep to your own resort inherited from your fathers, life span will not decrease, physical appearance will not worsen, happiness will not disappear, and power will not decline. How does a monk keep to his own resort inherited from his father? Here a monk inwardly contemplates the body as body . . . inwardly contemplates feelings . . . mind . . . phenomena as phenomena. This is how a monk keeps to his own resort inherited from his father. What is life span for a monk? Here a monk develops the basis for supernormal power that possesses concentration due to desire, which depends on seclusion, dispassion, and cessation, and inclines towards release; he develops the basis for supernormal power that possesses concentration due to energy. . . ; he develops the basis for supernormal power that possesses concentration due to mind. . . ; he develops the basis for supernormal power that possesses concentration due to investigation, which depends on seclusion, dispassion, and cessation, and inclines

toward release. This is life span for a monk.

What is physical appearance for a monk? Here a monk observes the precepts, guards [against breaking] the code of rules; skillfully con- trols his comportment in accordance with proper conduct, always fearful of seeing the slightest fault; he undertakes and upholds the training in the precepts. This is physical appearance for a monk. What is happiness for a monk? Here a monk, separated from desires, separated from evil and unwholesome states, . . . (and so on up to) . . . [he] dwells having attained the fourth absorption. This is happiness for a monk.

What is power for a monk? Here a monk, having destroyed the taints, [attains] liberation of the mind and liberation through wisdom without taints; in that very life, he personally attains understanding

 

 

and awakening, and dwells having personally realized. He understands as it really is: “Birth is ended, the holy life has been established, what was to be done has been done. There will not be another existence.”

This is power for a monk. Monks, I do not see any power so hard to subdue as the power of Māra. [Yet] the monk who has ended the taints can subdue it by the power of his unsurpassed noble wisdom.

This is what the Buddha said. Having heard the Buddha’s words, the monks were delighted and remembered them well.

71.  The Discourse to Pāyāsi181

Thus have I heard: At one time Venerable Kumāra Kassapa was staying in the country of Kosala. Together with a large company of monks he approached Setavyā, and stayed to the north of the village in a rosewood grove.

At that time in Setavyā there was a king named Pāyāsi, who was extremely rich, possessing limitless wealth and countless livestock and prop- erty, endowed with various feudatories and manors. The manors, springs, ponds, grass, and trees in Setavyā all belonged to the king, having been given to him by King Pasenadi of Kosala.

Then the brahmins and householders in Setavyā heard this:

A renunciant named Kumāra Kassapa is dwelling in the country of Kosala together with a large company of monks; he has arrived in Setavyā and is staying to the north of the village in the Rosewood Grove. The renunciant Kumāra Kassapa has a great reputation, is well known in all the ten directions.

[Thus they thought:]

Kumāra Kassapa has unhindered eloquence and what he says is subtle. He is a learned arahant. Those who visit this arahant, pay respect to him, and serve him respectfully quickly gain good benefits. Let us go and see the renunciant Kumāra Kassapa!

[So] the people of Setavyā, walking in groups, brahmins with brahmins, householders with householders, went together out of Setavyā toward the north, heading for the Rosewood Grove.


 

 

 

525a

 

 

 

 

 

 

 

 

525b


At that time King Pāyāsi, who was in his main hall, saw in the distance the people of Setavyā, walking in groups, brahmins with brahmins, house- holders with householders, going together out of Setavyā toward the north, heading for the Rosewood Grove. Seeing this, King Pāyāsi said to an atten- dant:

Why are the people of Setavyā, walking in groups, brahmins with brah- mins, householders with householders, going together out of Setavyā today toward the north, heading for the Rosewood Grove?

The attendant said:

Your majesty, those brahmins and householders in Setavyā have heard this:

A renunciant named Kumāra Kassapa is dwelling in the country of Kosala together with a large company of monks; he has arrived in Setavyā and is staying to the north of the village in the Rosewood Grove.

Your majesty, the renunciant Kumāra Kassapa has a great reputation, being well known widely in the ten directions. [Thus they thought]:

Kumāra Kassapa has unhindered eloquence and what he says is subtle. He is a learned arahant. If one sees this arahant, pays respect to him and serves him respectfully, one will quickly gain good benefits. Let us go and see the renunciant Kumāra Kassapa!

For this reason, your majesty, the people of Setavyā, walking in groups, brahmins with brahmins, householders with householders, are going together out of Setavyā toward the north, heading for the Rosewood Grove.

Hearing this, King Pāyāsi told the attendant:

Go to the brahmins and householders of Setavyā and tell them: King Pāyāsi tells the brahmins and householders of Setavyā:

Please wait, friends. Let me go with you to see the renunciant Kumāra Kassapa. You are foolish. Do not be deceived by him

 

 

[into believing that] there are future lives, [that] beings are reborn. I hold this view, this tenet: “There are no future lives; beings are not reborn.”

Following the king’s instructions, the attendant approached the brahmins and householders of Setavyā and said to them:

King Pāyāsi tells the brahmins and householders of Setavyā:

Please wait, friends. Let me go with you to see the renunciant Kumāra Kassapa. You are foolish. Do not be deceived by him [into believing that] there are future lives, that beings are reborn. I hold this view, this tenet: “There are no future lives; beings are not reborn.”

Having heard this message, the brahmins and householders of Setavyā replied to the attendant: “We shall wait as commanded.”

The attendant returned and reported: “I have delivered your command.182 The brahmins and householders of Setavyā await your majesty. May your majesty know the right time.”

Then King Pāyāsi commanded a charioteer: “Prepare a chariot imme- diately. I wish to go now.”

Following the king’s instruction, the charioteer immediately prepared a chariot and returned to tell the king: “The chariot is ready. It is at your majesty’s disposal.”

Then King Pāyāsi boarded the chariot and departed. Approaching the brahmins and householders of Setavyā, he went with them to the Rosewood Grove. Then, on seeing in the distance the venerable Kumāra Kassapa among the trees in the grove, King Pāyāsi alighted from the chariot and proceeded on foot toward the venerable Kumāra Kassapa.

After having exchanged greetings with Venerable Kumāra Kassapa, he sat down to one side and asked: “Kassapa, I now want to ask a question. Would you listen?”

Venerable Kumāra Kassapa said, “Pāyāsi, ask what you will. Having heard it, I will consider it.”

So King Pāyāsi asked:


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

525c

 

 

Kassapa, I hold this view, this tenet: “There are no future lives; beings are not reborn.” Renunciant Kumāra Kassapa, what do you think [of this]?

Venerable Kumāra Kassapa said:

Pāyāsi, I will now question you, king. Please reply as you see fit. What do you think, king? The present sun and moon, are they [only] in this life or [also in] future lives?

Pāyāsi replied, “Despite what the renunciant Kumāra Kassapa says, still I hold this view, this tenet: ‘There are no future lives; beings are not reborn.’” Venerable Kumāra Kassapa said, “Pāyāsi, have you another counter-

argument beyond this?” Pāyāsi replied:

Yes, Kassapa, I have another counterargument.183 Kassapa, [once] some of my relatives were critically ill, so I went to their place. Having arrived there, I said:

You should know that I hold this view, this tenet: “There are no future lives; beings are not reborn.” [But], relatives, some renun- ciants and brahmins hold this view, this tenet: “There are future lives; beings are reborn.” I have always disbelieved what they say. They say further: “If men or women perform evil deeds, if they are indolent, idle, negligent, jealous, stingy, greedy, closefisted, not virtuous, and strongly attached to property, then owing to these causes and conditions, at the breaking up of the body, after death, they will certainly go to a bad realm of existence and be reborn

in hell.”

[Let us] suppose that what those renunciants and brahmins say is true. You, my relatives, have performed evil deeds, you have been indolent, idle, negligent, jealous, stingy, greedy, closefisted, not virtuous, and strongly attached to property.

If, at the breaking up of the body, after death, you do [indeed] have to go to a bad realm of existence and are reborn in hell, then come back and tell me: “Pāyāsi, in hell the torments are thus and thus.” If that happens, then I will see it in the present.

 

 

They heard what I said, they received my instructions, yet none of them has come to tell me: “Pāyāsi, in hell the torments are thus and thus.” For this reason, Kassapa, I think: “There are no future lives; beings are not reborn.”

Venerable Kumāra Kassapa said:

Pāyāsi, I will question you again. Please reply as you see fit. Suppose the king’s men arrest a criminal and bring him before the king, saying, “Your majesty, this man has committed a crime. The king should punish him.” The king tells them:

Take him away. Bind his hands behind him and set him on a donkey. Beat a broken drum that makes a sound like a donkey’s braying. Having announced the sentence widely, lead him out through the southern gate, seat him beneath a tall signpost, and behead him.

Following his instructions, the king’s men bind the criminal’s hands behind him and set him on a donkey. They beat a broken drum that makes a sound like a donkey’s braying. Having announced the sentence widely, they lead him out through the southern gate, seat him beneath a tall signpost, and are about to behead him. This man, on the point of death, says to the executioner, “Please wait a while. I wish to see my parents, wife and children, my male and female servants and messen- gers. Let me go temporarily.”

What do you think, king? Would the executioner release the criminal and let him go temporarily?

Pāyāsi replied, “No, Kassapa.” Venerable Kumāra Kassapa said:

Pāyāsi, such is also the case with your relatives who had performed evil deeds, who had been indolent, idle, negligent, jealous, stingy, greedy, closefisted, not virtuous, and strongly attached to property, and who, owing to these causes and conditions, at the breaking up of the body, after death, certainly went to a bad realm of existence and were reborn in hell.


 

 

 

 

 

 

 

 

526a

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

526b


When the wardens of hell caught them and tortured them, [suppose that] they told the wardens of hell:

Wardens of hell, please wait a while and stop torturing me. I wish to go temporarily and visit King Pāyāsi to tell him: “In hell the torments are thus and thus,” so that he can see it in the present.

What do you think, king? Would the wardens of hell release your rel- atives and let them come [back] temporarily?

Pāyāsi replied, “No, Kassapa.” Venerable Kumāra Kassapa said:

Pāyāsi, you should contemplate future lives in this way, since you cannot see them with your physical eyes.

Pāyāsi, if a renunciant or a brahmin cuts off and abandons desire, inclines toward abandoning desire; if he cuts off and abandons hatred, inclines towards abandoning hatred; if he cuts off and abandons delu- sion, inclines towards abandoning delusion—then with the purified divine eye, which surpasses human [vision], he sees beings as they die and are reborn handsome or ugly, excellent or not excellent, as they depart and return to good or bad realms of existence in accordance with their [previous] deeds. He sees this as it really is.

King Pāyāsi again said, “Despite what the renunciant Kumāra Kassapa says, I still hold this view, this tenet: ‘There are no future lives; beings are not reborn.’”

Venerable Kumāra Kassapa said: “Pāyāsi, have you another counter- argument beyond this?”

Pāyāsi replied:

Yes, Kassapa, I have another counterargument. Kassapa, [once] some of my relatives were critically ill, so I went to their place. Having arrived there, I said:

You should know that I hold this view, this tenet: “There are no future lives; beings are not reborn.” [But,] relatives, some renun- ciants and brahmins hold this view, this tenet: “There are future

 

 

lives; beings are reborn.” I have always disbelieved what they say.

They say further, “If men or women perform good deeds, if they are energetic, diligent, not negligent, not jealous, not stingy, not greedy, openhanded, virtuous; if they generously renounce [their wealth] and give it to orphans and the poor, always enjoy practicing charity, and are not attached to property—then owing to these causes and conditions, at the breaking up of the body, after death, they will certainly ascend to a good realm of existence, and be reborn in a heavenly realm.”

Let us suppose that what those renunciants and brahmins say is true. You, my relatives, have performed good deeds, you are energetic, diligent, not negligent, not jealous, not stingy or greedy, openhanded, virtuous; you have generously renounced [your wealth] and given it to orphans and the poor, you have always enjoyed practicing charity, and you are not attached to property. If, at the breaking up of the body, after death, you do [indeed] ascend to a good realm of existence and are reborn in heaven, then come back and tell me, “Pāyāsi, in heaven the pleasures are thus and thus.” If that happens, I will see it in the present.

They heard what I said, they received my instructions, yet none of them has ever come to tell me, “Pāyāsi, in heaven the pleasures are thus and thus.” For this reason, Kassapa, I think: “There are no future lives; beings are not reborn.”

Venerable Kumāra Kassapa said:

Pāyāsi, listen while I tell you a parable. The wise, on hearing a parable, understand its implication. Suppose, Pāyāsi, that outside a village or a town there is a cesspit full of feces, so deep that a man could be sub- merged in it up to his head. A man has fallen into this cesspit and sunk to the bottom. Suppose that another man, pitying him, seeking his pros- perity, benefit, peace, and happiness, pulls him gently from the cesspit, wipes him down with a slice of bamboo, brushes him with leaves, and bathes him with warm water.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

526c


Later on, after [the first man] has been cleaned and bathed, perfume is applied to his body. He ascends to the main hall, and is entertained with the pleasures of the five senses. What do you think, king? Would that man enjoy recalling that cesspit, delight in praising it, and wish to revisit it?

Pāyāsi replied:

No, Kassapa. If someone else were to recall that cesspit [to him], delight in praising it, and wish [him] to revisit it, then he would not love this person. How much less would he himself recall that cesspit, delight in praising it, and wish to see it again! This is not possible.

[Venerable Kumāra Kassapa continued:]

Pāyāsi, if your relatives performed good deeds, if they were energetic, diligent, not negligent, not jealous, not stingy or greedy, openhanded, virtuous; if they generously renounced [their wealth] and gave it to orphans and the poor, always enjoyed practicing charity, and were not attached to property—then owing to these causes and conditions, at the breaking up of the body, after death, they certainly ascended to a good realm of existence, were reborn in a heavenly realm.

Having been reborn in heaven, they would entertain themselves with the heavenly pleasures of the five senses. What do you think, king? Would those gods in heaven give up the heavenly pleasures of the five senses and, recalling the pleasures of the five senses in this human realm, delight in praising them, and wish to revisit them?

Pāyāsi replied:

No, Kassapa. Why is that? The pleasures of the five senses of this human realm are putrid, unclean, utterly abhorrent, unattractive, unde- sirable, coarse, and impure. Kassapa, compared with the pleasures of the five senses in this human realm, heavenly sensual pleasures are the utmost, the supreme, the best, the most wonderful and excellent. It cannot be that a god in heaven would give up the heavenly pleasures of the five senses, recall the pleasures of the five senses in this human realm, delight in praising them, and wish to see them again.

 

 

[Venerable Kumāra Kassapa continued:]

Pāyāsi, you should contemplate future lives in this way, since you cannot see them with your physical eyes. Pāyāsi, if a renunciant or a brahmin cuts off and abandons desire, inclines toward abandoning desire; if he cuts off and abandons hatred, inclines toward abandoning hatred; if he cuts off and abandons delusion, inclines toward abandoning delusion—then with the purified divine eye, which surpasses human [vision], he sees beings as they die and are reborn handsome or ugly, excellent or not excellent, as they depart and return to good or bad realms of existence in accordance with their [previous] deeds. He sees this as it really is.

King Pāyāsi again said, “Despite what the renunciant Kumāra Kassapa says, I still hold this view, this tenet: ‘There are no future lives; beings are not reborn.’”

Venerable Kumāra Kassapa said, “Pāyāsi, have you another counterar- gument beyond this?”

Pāyāsi replied:

Yes, Kassapa, I have another counterargument. Kassapa, [once] some of my relatives were critically ill, so I went to their place. Having arrived there, I said:

You should know that I hold this view, this tenet: “There are no future lives; beings are not reborn.” [But], relatives, some renun- ciants and brahmins hold this view, this tenet: “There are future lives; beings are reborn.” I have always disbelieved what they say. [But] they say further: “If men or women perform good deeds,

if they are energetic, diligent, not negligent, not jealous, not stingy, not greedy, openhanded, virtuous; if they generously renounce [their wealth] and give it to orphans and the poor, always enjoy practicing charity, and are not attached to property—then owing to these causes and conditions, at the breaking up of the body, after death, they will certainly ascend to a good realm of existence, and be reborn in a heavenly realm.”

 

 

 

 

 

 

 

527a


Let us suppose that what those renunciants and brahmins say is true. You, my relatives, have performed good deeds, you are energetic, diligent, not negligent, not jealous, not stingy or greedy, openhanded, virtuous; you have generously renounced [your wealth] and given it to orphans and the poor, you have always enjoyed practicing charity, and you are not attached to property. If, at the breaking up of the body, after death, you do [indeed] go to a good realm of existence and are reborn in heaven, then come back and tell me: “Pāyāsi, in heaven the pleasures are thus and thus.” In heaven you might think thus: “What shall I gain by going back?” [However,] in King Pāyāsi’s household there is much wealth. I will give [some] to you.

They heard what I said, they received my instructions, yet none of them has ever come to tell me, “Pāyāsi, in heaven the pleasures are thus and thus.”

For this reason, Kassapa, I think: “There are no future lives; beings are not reborn.”

Venerable Kumāra Kassapa said:

Pāyāsi, the life span in heaven is long, while the life span in the human realm is short. What is a hundred years for human beings is one day and night for the thirty-three gods. Thirty such days and nights make a month, twelve such months make a year, and a thousand such years are the heavenly life span of the thirty-three gods. What do you think, king? If your relatives performed good deeds, if they were energetic, diligent, not negligent, not jealous, not stingy, not greedy, openhanded, virtuous; if they generously renounced [their wealth] and gave it to orphans and the poor, always enjoyed practicing charity, and were not attached to property—then owing to these causes and conditions, at the breaking up of the body, after death, they certainly ascended to a

good realm of existence, were reborn in a heavenly realm.

Having been reborn in heaven, they might think:

We should first entertain ourselves with the heavenly pleasures of the five senses for one day and night, or entertain ourselves with

 

 

the heavenly pleasures of the five senses for two, three, four, or even six or seven days. After that we shall go to tell King Pāyāsi that the pleasures in heaven are thus and thus.

What do you think, king? Would you be still alive [when they came back]?

Pāyāsi asked:

Kassapa, who has come back from his afterlife to tell you: “Renunciant Kumāra Kassapa, the life span in heaven is long, while the life span in the human realm is short. What is a hundred years for human beings is one day and night for the thirty-three gods. Thirty such days and nights make a month, twelve such months make a year, and a thousand such years are the heavenly life span of the thirty-three gods”?

Venerable Kumāra Kassapa said:

Pāyāsi, listen while I tell you a parable. The wise, on hearing a parable, understand its implication.

Suppose, Pāyāsi, that a blind man were to say this:

There are no black or white objects, nor is there seeing of black or white objects. There are no long or short objects, nor is there seeing of long or short objects. There are no near or far objects, nor is there seeing of near or far objects. There are no rough or smooth objects, nor is there seeing of rough or smooth objects. Why? There are no objects because from the beginning I have never seen or known them.

[If] the blind man spoke like this, would it be true? Pāyāsi replied:

No, Kassapa. Why is that? Kassapa, there are black and white objects, and also there is seeing of black and white objects. There are long and short objects, and also there is seeing of long and short objects. There are near and far objects, and also there is seeing of near and far objects. There are rough and smooth objects, and also there is seeing of rough and smooth objects. If the blind man were to say “There are no objects


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

527b

 

 

because from the beginning I have never seen or known them,” then what he said would not be true.

Venerable Kumāra Kassapa said:

King Pāyāsi, you are also like a blind man if you say:

Kassapa, who has come back from his afterlife to tell you: “Renun- ciant Kumāra Kassapa, the life span in heaven is long, while the life span in the human realm is short. What is a hundred years for human beings is one day and night for the thirty-three gods. Thirty such days and nights make a month, twelve such months make a year, and a thousand such years are the heavenly life span of the thirty-three gods”?

King Pāyāsi said:

Renunciant Kumāra Kassapa, you certainly must not and should not speak so. Why is that?

Renunciant Kumāra Kassapa, you go so far as to compare me to a blind man. Kassapa, assuming it was known to me or known to my relatives who performed good deeds, who were energetic, diligent, not negligent, not jealous, not stingy, not greedy, openhanded, virtuous; who generously renounced [their wealth] and gave it to orphans and the poor, always enjoyed practicing charity, and were not attached to property, that owing to these causes and conditions, at the breaking up of the body, after death, they certainly would ascend to a good realm of existence, and be reborn in heaven—then, Kassapa, I would now practice charity, perform meritorious actions, observe the uposatha and the precepts, and then commit suicide by using a knife, or taking poison, or throwing [myself] into a hole or a well, or hanging myself. Renunciant Kumāra Kassapa, you should not go so far as to compare me to that blind man.

Venerable Kumāra Kassapa said:

Pāyāsi, listen while I tell you another parable. The wise, on hearing a parable, understand its implication.

 

 

Suppose, Pāyāsi, that a brahmin has a young wife who has just become pregnant, and that he already has a son by his former wife; and then in the midst of this that brahmin suddenly dies.

After his death, the former wife’s son says to his stepmother, “Step- mother, you should know that all the property of this household should now belong to me. I see no one else anymore who should share in it.” The stepmother replies, “I am pregnant now. If I give birth to a boy, you should share with him. If I give birth to a girl, all the property belongs to you.”

The former wife’s son says to his stepmother a second and a third time, “All the property of this household should now belong to me. I see no one else anymore who should share in it.” And the stepmother also replies a second and a third time, “I am pregnant now. If I give birth to a boy, you should share with him. If I give birth to a girl, all the property belongs to you.”

Then the stepmother, being foolish, ignorant, of poor understanding, lacking wisdom, [though] desiring to protect her life, on the contrary harms herself. She enters an inner room, takes a sharp knife and cuts open her belly, to see whether it is a boy or a girl. Being foolish, igno- rant, of poor understanding, lacking wisdom, [though] desiring to protect her life, she on the contrary harms herself and the child in her belly.

It should be known that Pāyāsi is likewise foolish, ignorant, of poor understanding, lacking wisdom, in that [though] desiring to protect his life, he on the contrary thinks like this:

Kassapa, if it were known to me or known to my relatives who performed good deeds, who were energetic, diligent, not negligent, not jealous, not stingy, not greedy, openhanded, virtuous; who generously renounced [their wealth] and gave it to orphans and the poor, always enjoyed practicing charity, and were not attached to property, that owing to these causes and conditions, at the break- ing up of the body, after death, they certainly would ascend to a good realm of existence, and be reborn in heaven—then, Kassapa, I would now practice charity, perform meritorious actions, observe


 

 

 

 

 

 

 

 

 

 

 

 

 

 

527c

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

528a


the uposatha and the precepts, and then commit suicide by using a knife, or taking poison, or throwing [myself] into a hole or a well, or hanging myself.

[And Pāyāsi also says:] “Renunciant Kumāra Kassapa, you should not go so far as to compare me to that blind man.”

Pāyāsi, if an energetic man lives long, he will acquire great merit. If he acquires great merit, he will be reborn in heaven and enjoy longevity. Pāyāsi, you should contemplate future lives thus, [since you] cannot see them with your physical eyes:

Pāyāsi, if a renunciant or a brahmin cuts off and abandons desire, inclines toward abandoning desire; if he cuts off and abandons hatred, inclines toward abandoning hatred; if he cuts off and abandons delusion, inclines toward abandoning delusion—then with the purified divine eye, which surpasses human [vision], he sees beings as they die and are reborn handsome or ugly, excellent or not excellent, as they depart and return to good or bad realms of existence in accordance with their [previous] deeds. He sees this as it really is.

King Pāyāsi again said, “Despite what the renunciant Kumāra Kassapa says, I still hold this view, this tenet: ‘There are no future lives; beings are not reborn.’”

Venerable Kumāra Kassapa said, “Pāyāsi, have you another counterar- gument beyond this?”

Pāyāsi replied:

Yes, Kassapa, I have another counterargument. Kassapa, [once] some of my relatives were critically ill. I went to their place to visit and greet them, and they also visited and greeted me. When they died, I visited and greeted them again, but they did not visit and greet me again; so I also do not visit and greet them. Kassapa, for this reason I think, “Beings are not reborn.”

Venerable Kumāra Kassapa said:

Pāyāsi, listen while I tell you another parable. The wise, on hearing a parable, understand its implication.

 

 

Suppose, Pāyāsi, there is a skilled conch-blower. He goes to a place where nobody has ever heard the sound of a conch. He mounts a high hill on a dark night, and with all his might he blows the conch. Because the people there have never heard the sound of a conch, on hearing it, they think, “What is this sound that is so wonderful, very extraordinary, truly delightful, pleasant to the ear, and gladdening to the heart?”

Then that crowd together approaches the skilled conch-blower. Having arrived, they ask: “What is this sound that is so wonderful, very extraordinary, truly delightful, pleasant to the ear, and gladdening to the heart?”

The skilled conch-blower puts the conch down on the ground and tells the crowd: “Sirs, you should know that it is the sound of this conch.”

Thereupon, the people kick the conch, saying, “Make a sound, conch! Make a sound, conch!” But it is silent, producing no sound.

The skilled conch-blower thinks:

Now, these people are foolish, ignorant, poor in understanding, lacking wisdom. Why so? They seek to get sound from a senseless object.

Then the skilled conch-blower takes the conch, washes it with water, raises it to his mouth, and blows it with all his might. Hearing it, the people in the crowd think:

The conch is marvelous! Why so? Because by means of hands, water, and the blowing of wind from the mouth it produces a fine sound that pervades the four directions.

In the same way, Pāyāsi, if a man is still alive, he can talk with and greet others. [But] when he is dead, he can no longer talk with or greet others.

Pāyāsi, you should contemplate the rebirth of beings thus, [since you] cannot see it with your physical eyes. Pāyāsi, if a renunciant or a brahmin cuts off and abandons desire, inclines toward abandoning desire; if he cuts off and abandons hatred, inclines toward abandoning

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

528b


hatred; if he cuts off and abandons delusion, inclines toward abandoning delusion—then with the purified divine eye, which surpasses human [vision], he sees beings as they die and are reborn handsome or ugly, excellent or not excellent, as they depart and return to good or bad realms of existence in accordance with their [previous] deeds. He sees this as it really is.

King Pāyāsi again said, “Despite what the renunciant Kumāra Kassapa says, I still hold this view, this tenet: ‘Beings are not reborn.’”

Venerable Kumāra Kassapa said, “Pāyāsi, have you another counterar- gument beyond this?”

Pāyāsi replied:

Yes, Kassapa, I have another counterargument. Kassapa, [once] my officers arrested a criminal and brought him before me. Having arrived, they said, “Your majesty, this man has committed a crime. May your majesty punish him!” I told them:

Take this criminal away and weigh him on the scales alive. After having weighed him alive, put him down on the ground and stran- gle him with a rope. Having killed him, weigh him again. I want to know when this man is light, soft, and has a lustrous appearance: when he is dead or when he is alive.

Following my instructions, they took this criminal away and weighed him on the scales alive. Having done so, they put him down on the ground and strangled him with a rope. Having killed him, they weighed him again. When the criminal was alive, he was very light and soft, with lustrous appearance. When dead, his skin became thick and he became heavy, stiff, not soft, and lost his lustrous appearance. For this reason, Kassapa, I think, “Beings are not reborn.”

Venerable Kumāra Kassapa said:

Pāyāsi, listen while I tell you another parable. The wise, on hearing a parable, understand its implication.

Suppose, Pāyāsi, that an iron ball or an iron ploughshare has been heated by fire all day. At that time, it is very light and soft, with

 

 

a lustrous appearance. [But] once the fire is extinguished, it gradually cools down, becomes solid, thick, and heavy, and becomes stiff, not soft, and loses its lustrous appearance.

In the same way, Pāyāsi, if a man is alive, his body is very light and soft, with lustrous appearance. [But] once he is dead, he becomes thick, heavy, stiff, not soft, and loses his lustrous appearance.

Pāyāsi, you should contemplate the rebirth of beings thus, [since you] cannot see it with your physical eyes. Pāyāsi, if a renunciant or a brahmin cuts off and abandons desire, inclines toward abandoning desire; if he cuts off and abandons hatred, inclines toward abandoning hatred; if he cuts off and abandons delusion, inclines toward abandoning delusion—then with the purified divine eye, which surpasses human [vision], he sees beings as they die and are reborn handsome or ugly, excellent or not excellent, as they depart and return to good or bad realms of existence in accordance with their [previous] deeds. He sees this as it really is.

King Pāyāsi again said, “Despite what the renunciant Kumāra Kassapa says, I still hold this view, this tenet: ‘Beings are not reborn.’”

Venerable Kumāra Kassapa said, “Pāyāsi, have you another counterar- gument beyond this?”

Pāyāsi replied:

Yes, Kassapa, I have another counterargument.

Kassapa, [once] my officers arrested a criminal and brought him before me. Having arrived, they said, “Your majesty, this man has com- mitted a crime. May your majesty punish him!” I told them:

Take this criminal and put him head downward into an iron caul- dron or a copper cauldron. Seal its mouth and light a fire underneath it. Having lit the fire, watch to see [if any] being enters or leaves, comes or goes, or moves around.

Following my instructions, they took this criminal away and put him head downward into an iron cauldron or a copper cauldron. They sealed its mouth and lit a fire underneath it. Having lit the fire, they watched to see [if any] being entered or left, came or went, or moved around.


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

528c

 

 

Kassapa, by such means I saw no rebirth of any being. For this reason, Kassapa, I think: “Beings are not reborn.”

Venerable Kumāra Kassapa said:

Pāyāsi, I will question you now. Please reply as you see fit. What do you think? Do you recall that, while taking the noontide rest on your bed [after having] eaten excellent, delicious food, you saw in a dream pleasure parks, bathing pools, groves, flowers, fruits, clear springs, and long streams, and saw yourself taking recreation there, moving around, coming and going to your heart’s content?

Pāyāsi replied, “Yes, I do recall so.”

Kassapa asked further, “While you were taking the noontide rest on your bed [after having] eaten excellent, delicious food, were any attendants present?”

He replied, “Yes.” Kassapa asked further:

While you were taking the noontide rest on your bed [after having] eaten excellent, delicious food, at that time did the attendants to [your] left and right see you entering or leaving, moving around, or coming and going?

Pāyāsi replied, “How could even the most remarkable individual see this, let alone the attendants to [my] left and right?”

[Kassapa said:]

Pāyāsi, you should contemplate the rebirth of beings thus, [since you] cannot see it with your physical eyes. Pāyāsi, if a renunciant or a brah- min cuts off and abandons desire, inclines toward abandoning desire; if he cuts off and abandons hatred, inclines toward abandoning hatred; if he cuts off and abandons delusion, inclines toward abandoning delu- sion—then with the purified divine eye, which surpasses human [vision], he sees beings as they die and are reborn handsome or ugly, excellent or not excellent, as they depart and return to good or bad realms of existence in accordance with their [previous] deeds. He sees this as it really is.

 

 

King Pāyāsi again said, “Despite what the renunciant Kumāra Kassapa says, I still hold this view, this tenet: ‘Beings are not reborn.’”

Venerable Kumāra Kassapa said, “Pāyāsi, have you another counterar- gument beyond this?”

Pāyāsi replied:

Yes, Kassapa, I have another counterargument. Kassapa, [once] my officers arrested a criminal and brought him before me. Having arrived, they said, “Your majesty, this man has committed a crime. May your majesty punish him!” I told them:

Take this criminal away. Peel off his skin and tear off his flesh. Cut off his sinews and break his bones to the marrow. Search for the being to be reborn.

Following my instructions, they took this criminal away, peeled off his skin, tore off his flesh, cut off his sinews, and broke his bones to the mar- row, searching for the being to be reborn. Kassapa, I used such means to search for the being to be reborn, but in the end I could not see any being to be reborn. For this reason, Kassapa, I think: “Beings are not reborn.”

Venerable Kumāra Kassapa said:

Pāyāsi, listen while I tell you another parable. The wise, on hearing a parable, understand its implication.

Suppose, Pāyāsi, that a fire-worshiping matted-hair brahmin is living near a road. Some merchants stay the night at a place not far away from him. Then, when the night has passed and dawn has broken, the merchants set out hastily, forgetfully leaving behind a small child.

Then the fire-worshiping matted-hair brahmin, having risen early, looks around the place where the merchants stayed and sees the small child left alone without an owner. Seeing it, he thinks, “This small child has nobody to depend on. He will definitely die unless I support him.” So he carries the small child away, returns to his own place, and rears him. The small child grows up, endowed with all his faculties. Then the fire-worshiping matted-hair brahmin has some small matter for which he has to go among the people. The fire-worshiping

matted-hair brahmin therefore instructs the boy:


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

529a

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

529b


I have some small matter for which I have to go among the people for a while. You must feed the fire and be careful not to let it go out. If it should go out, use these fire-sticks to make fire.

Then, having instructed him well, the fire-worshiping matted-hair brah- min goes among the people.

Later on the boy goes out to play, and the fire goes out. When he returns he tries to make fire. He takes the fire-sticks and hits them on the ground, saying, “Come out, fire! Come out, fire!” But no fire comes out. He exerts more effort, hitting it on a stone, [saying,] “Come out, fire! Come out, fire!” But still no fire comes out. As no fire comes out, he breaks the fire-sticks into ten and even a hundred pieces, throws them away, and sits down on the ground, anxiously saying, “I cannot get fire. What should I do?”

Then the fire-worshiping matted-hair brahmin, having finished what he had to do among the people, returns to his own place. Having arrived, he asks, “Boy, did you look after the fire without playing and not let it go out?”

The boy said:

Venerable sir, I went out to play, and the fire went out. When I returned, I tried to make fire. I took the fire-sticks and hit them on the ground, saying: “Come out, fire! Come out, fire!” But no fire came out. I exerted more effort, hitting them on a stone, [saying,] “Come out, fire! Come out, fire!” But still no fire came out. As no fire came out, I broke the fire-sticks into ten and even a hundred pieces, threw them away and sat down on the ground. Venerable sir, I tried like this, but could not get fire. What should I have done?

Then the fire-worshiping matted-hair brahmin thinks:

This boy is foolish, ignorant, poor in understanding, and lacking wisdom. Why so? How else could one implore the non-intelligent fire-sticks [with words] to render fire?

The fire-worshiping matted-hair brahmin then takes dry sticks to use as the upper and lower fire-sticks, places them on the ground and, by

 

 

rubbing, causes [sparks of] fire to come out, which gradually become flames. He tells the boy:

Boy, this is how one should make fire. One should not be like you, foolish, ignorant, poor in understanding, lacking wisdom, and try to implore the non-intelligent fire-sticks to render fire.

Pāyāsi, it should be known that you are likewise foolish, ignorant, poor in understanding, and lacking wisdom, searching in dead flesh and even in marrow for a being to be reborn.

Pāyāsi, you should contemplate the rebirth of beings thus, [since you] cannot see it with your physical eyes. Pāyāsi, if a renunciant or a brahmin cuts off and abandons desire, inclines toward abandoning desire; if he cuts off and abandons hatred, inclines toward abandoning hatred; if he cuts off and abandons delusion, inclines toward abandoning delusion—then with the purified divine eye, which surpasses human [vision], he sees beings as they die and are reborn handsome or ugly, excellent or not excellent, as they depart and return to good or bad realms of existence in accordance with their [previous] deeds. He sees this as it really is.

King Pāyāsi again said:

Despite what the renunciant Kumāra Kassapa says, I still hold on to this view, out of desire, aversion, fear, and delusion; I am utterly unable to let go of it. Why is that?

If other people in other countries heard of this, they would say, “King Pāyāsi held his view for a long time, but he has been refuted, defeated, and made to abandon it by the renunciant Kumāra Kassapa.” For this reason, Kassapa, I hold on to this view, out of desire, aversion, fear, and delusion; I am utterly unable to let go of it.

Venerable Kumāra Kassapa said:

Pāyāsi, listen while I tell you a parable. The wise, on hearing a parable, understand its implication.

Suppose, Pāyāsi, two friends leave home to make a living. On

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

529c


their way, they first see a large amount of hemp without an owner. On seeing it, one of the men tells his companion:

You should know that there is a large amount of hemp here without an owner. Let us take it, make up a heavy load for each of us, and carry it back home as our source of livelihood.

So they carry off their heavy load. Further on, they see a large amount of cotton thread and cotton clothes without an owner. Further on again, they see a large amount of silver without an owner. On seeing it, one of them lays down his load of hemp, takes the silver, and loads himself up with it. Still further on they see a large amount of gold without an owner.

Then the man loaded with silver tells the one loaded with hemp:

Now, you should know that there is a great amount of gold here without an owner. You discard your hemp and I will discard my silver. I want you and me to take this gold and carry a heavy load of it home, as our source of livelihood.

The man loaded with hemp tells the one loaded with silver:

My load of hemp is fine. It is well packed and tied up, and I have carried it a long way. I cannot let go of it. You know what is fit for you. Don’t worry about me!

At this the man loaded with silver grabs the load of hemp by force and throws it to the ground, damaging it. The one with the hemp tells the one with the silver:

You have damaged my load. My load of hemp is well tied up, and I have carried it a long way. I want to carry this hemp back home myself. I will never let go of it. You know what is fit for you. Don’t worry about me!

Then the man with the load of silver discards it, loads himself up heavily with gold, and heads back home. As this man loaded with gold approaches his home, his father and mother, seeing him in the distance coming back with a load of gold, exclaim:

 

 

Welcome, good son! Come quickly, good son! Thanks to this gold, you will make a good living, support your father and mother, and sustain your wife, children, your male and female servants, and messengers. Furthermore, you can make offerings to renunciants and brahmins, make merit and uplift [yourself], [experience] good fruits and good results, being reborn in heaven and enjoying longevity.

[But when] the man loaded with hemp returns to his home, his father and mother, seeing him in the distance coming back with a load of hemp, reprove him saying:

Here you come, criminal! Here you come, man without virtue! With this hemp you will not make a living, or support your father and mother, or sustain your wife, children, male and female ser- vants, and messengers. Neither can you make offerings to renun- ciants and brahmins, make merit and uplift [yourself], [experience] good fruits and good results, or be reborn in heaven and enjoy longevity.

Pāyāsi, you should know that such is also the case with you. If you hold on to this view out of desire, aversion, fear, and delusion, and do not let go of it, you will be subject to immeasurable misfortune and be abhorred by many people.

King Pāyāsi again said:

Despite what the renunciant Kumāra Kassapa says, I still hold on to this view, out of desire, aversion, fear, and delusion; I am utterly unable to let go of it. Why is that? If other people in other countries heard of this, they would say, “King Pāyāsi held his view for a long time, but he has been refuted, defeated, and made to abandon it by the renunciant Kumāra Kassapa.” For this reason, Kassapa, I hold on to this view, out of desire, aversion, fear, and delusion; I am utterly unable to let go of it.

Venerable Kumāra Kassapa said:

Pāyāsi, listen while I tell you another parable. The wise, on hearing a parable, understand its implication.

 

 

 

 

 

 

 

 

530a


Suppose, Pāyāsi, some merchants and a crowd of associates, with a thousand carts, are traveling on a road [through an area] of scarce provisions. The crowd has two leaders. They think: “How can we get out of this trouble?” They think further: “This crowd should be divided into two groups of five hundred carts each.” So those merchants divide into two groups of five hundred carts each.

Then one leader of the merchants leads five hundred carts along the road [through the area] of scarce provisions. That merchant leader often goes ahead [by himself]. He sees a man coming from a side road with his clothes all wet, with dark body, yellow head, and two deep red eyes, wearing a garland of hibiscus flowers, and driving a donkey cart whose two wheels are splashed with mud. On seeing him, the mer- chant leader asks, “Has it been raining on the road [through the area] of scarce provisions? Is there new water, firewood, and grass [ahead]?”

That man replies:

There has been a great deal of rain on the road [through the area] of scarce provisions. There is plenty of new water, firewood, and grass. Friend, throw away the water, firewood, and grass that you already have, so as not to tire your vehicles. You will find new water, good firewood, and grass before long.

Hearing this, the merchant leader returns to the merchants and says:

As I was going ahead, I saw a man coming from a side road with his clothes all wet, with dark body, yellow head, and two deep red eyes, wearing a garland of hibiscus flowers, and driving a donkey cart whose two wheels were splashed with mud. I asked him, “Has it been raining on the road [through the area] of scarce provisions? Is there new water, firewood, and grass [ahead]?” He replied to me, saying, “There has been a great deal of rain on the road [through the area] of scarce provisions. There is plenty of new water, fire- wood, and grass. Friend, throw away the water, firewood, and grass that you already have, so as not to tire your vehicles. You will find new water, good firewood, and grass before long.”

Merchants, let us throw away the water, firewood, and grass

 

 

that we already have. We will find new water, firewood, and grass before long. Let us not tire our vehicles!

So those merchants throw away the water, firewood, and grass that they already have. After one day’s journey, they find no new water, firewood, or grass. After two days . . . three days . . . even after seven days of travel, they still find no new water, firewood, or grass. After seven days have passed, they are killed by man-eating ghosts.

The second merchant leader thinks, “The first merchant leader has crossed over the danger. By what means can we now overcome the hardships?” Having thought thus, the second merchant leader proceeds along the road [through the area] of scarce provisions together with the five hundred carts. The second merchant leader goes ahead by him- self. He sees a man coming from a side road with his clothes all wet, with dark body, yellow head, and two deep red eyes, wearing a garland of hibiscus flowers, and driving a donkey chart whose two wheels are splashed with mud.

On seeing him, the second merchant leader asks, “Has it been rain- ing on the road [through the area] of scarce provisions? Are there new water, firewood, and grass [ahead]?” That man replies:

There has been a great deal of rain on the road [through the area] of scarce provisions. There is plenty of new water, firewood, and grass. Friend, throw away the water, firewood, and grass that you already have, so as not to tire your vehicles. You will find new water, good firewood, and grass before long.

Hearing this, the second merchant leader returns to the merchants and says:

While I was going ahead, I saw a man coming from a side road with his clothes all wet, with a dark body, yellow head, and two deep red eyes, wearing a garland of hibiscus flowers, and driving a donkey cart whose two wheels were splashed with mud. I asked him, “Has it been raining on the road [through the area] of scarce provisions? Are there new water, firewood, and grass [ahead]?”


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

530b

 

 

He replied, “There has been a great deal of rain on the road [through the area] of scarce provisions. There is plenty of new water, firewood, and grass. Friend, throw away the water, firewood, and grass that you already have, so as not to tire your vehicles. You will find new water, good firewood, and grass before long.”

[But,] merchants, we cannot throw away the water, firewood, or grass that we already have. We should throw them away only if we find new water, firewood, and grass.

[So] they do not throw away the water, firewood, and grass that they already have. After one day’s journey, they find no new water, firewood, or grass. After two days . . . three days . . . even after seven days of travel, they still find no new water, firewood, or grass. While going ahead, the second merchant leader finds that the first merchant leader and his merchants have been killed by man-eating ghosts.

Seeing this, the second merchant leader tells the merchants:

You see! The first merchant leader was foolish, ignorant, poor in understanding, and lacking wisdom. He himself has been killed, and all his people too have been killed. Merchants, if you would like to take the belongings of the first group of merchants, do so at will!

Pāyāsi, you should know that such is also the case with you. If you hold on to this view out of desire, aversion, fear, and delusion, and do not let go of it, you will be subject to immeasurable misfortune and also be abhorred by many people, just like the first merchant leader and his merchants.

King Pāyāsi said again:

Despite what the renunciant Kumāra Kassapa says, I still hold on to this view, out of desire, aversion, fear, and delusion; I am utterly unable to let go of it. Why is that? If other people in other countries heard of this, they would say, “King Pāyāsi held his view for a long time, but he has been refuted, defeated, and made to abandon it by the renunciant Kumāra Kassapa.”

For this reason, Kassapa, I hold on to this view, out of desire, aver- sion, fear, and delusion; I am utterly unable to let go of it.

 

 

Venerable Kumāra Kassapa said:

Pāyāsi, listen while I tell you another parable. The wise, on hearing a parable, understand its implication.

Suppose, Pāyāsi, that two men wanted to gamble with grains184 [as tokens]. The first player [on losing] furtively eats the [extra] grains [that cause him to lose]: once, twice, three times, again and again. The second player thinks, “I am playing against this man, but he has cheated me many times, furtively eating the [extra] grains: once, twice, three times, again and again.”

Seeing this, he tells his companion, “Now I want to rest. Let us resume the game later.” Thereupon the second player leaves that place and smears the grains with poison. Having smeared them, he returns and tells his companion, “Come and [resume] the game with me!” So he comes and they play together. Again the first player furtively eats the grains: once, twice, three times, again and again. Having eaten the grains, his eyes become vacant, he foams at the mouth, and is almost dying.

Then the second player utters this verse to the first player:

These grains are smeared with poison. You ate them greedily without noticing. You cheated me with the grains,

That was bound to make you suffer!

Pāyāsi, you should know that such is also the case with you. If you hold on to this view out of desire, aversion, fear, and delusion, and do not let go of it, you will be subject to immeasurable misfortune and be abhorred by many people, just as the player who cheated the other out of grains brought disaster on himself.

King Pāyāsi again said:

Despite what the renunciant Kumāra Kassapa says, I still hold on to this view, out of desire, aversion, fear, and delusion; I am utterly unable to let go of it. Why is that? If other people in other countries heard of this, they would say “King Pāyāsi held his view for a long time, but he has been refuted, defeated, and made to abandon it by the renunciant Kumāra Kassapa.”


 

 

 

 

530c

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

531a


Therefore, Kassapa, I hold on to this view, out of desire, aversion, fear, and delusion; I am utterly unable to let go of it.

Venerable Kumāra Kassapa said:

Pāyāsi, listen while I tell you another parable. The wise, on hearing a parable, understand its implication.

Suppose, Pāyāsi, a pig farmer, while walking along a road, sees a large amount of dry dung without an owner. He thinks, “This dung can feed many pigs. Let me take it, load myself up, and leave.” So he takes it and leaves.

On the way he encounters heavy rain. The dung, dissolving and oozing, fouls his body, but he keeps on carrying it along, never dis- carding it. Consequently he experiences immeasurable misfortune and is abhorred by many people.

You should know, Pāyāsi, that such is also the case with you. If you hold on to this view out of desire, aversion, fear, and delusion, and do not let go of it, you will experience immeasurable misfortune and be abhorred by many people, just like that pig farmer.

King Pāyāsi again said:

Despite what the renunciant Kumāra Kassapa says, I still hold on to this view, out of desire, aversion, fear, and delusion; I am utterly unable to let go of it. Why is that? If other people in other countries heard of this, they would say, “King Pāyāsi held his view for a long time, but he has been refuted, defeated, and made to abandon it by the renunciant Kumāra Kassapa.”

Therefore, Kassapa, I hold on to this view, out of desire, aversion, fear, and delusion; I am utterly unable to let go of it.

Venerable Kumāra Kassapa said:

Pāyāsi, listen while I tell you one last parable. It will be good if you understand it. If not, I will not teach you the Dharma any more. Suppose, Pāyāsi, a large pig, the king of five hundred pigs, while walking along a dangerous road, encounters a tiger on the way.

On seeing the tiger, the pig thinks:

 

 

If I fight with this tiger, he will definitely kill me. If I run away in fear, my kinsmen will slight me. By what means can I get out of this trouble?

Having thought thus, he tells the tiger, “If you want to fight, I can fight with you. If not, then let me pass.” Hearing this, the tiger tells the pig, “I allow you to fight with me. I will not let you pass.”

The pig says further, “Tiger, wait a little, while I put on the armor of my grandfather’s time, and then I will return to fight.” Hearing this, the tiger thinks, “He is no match for me, let alone in the armor of his grandfather’s time.” So he tells the pig, “Do as you like!” Then the pig returns to his own cesspit and rolls around in feces, smearing his body with it up to the eyes. Then he goes to the tiger and says, “If you want to fight, I can fight with you. If not, let me pass.”

On seeing the pig, the tiger thinks, “I never even eat food that has worms in it, in order to protect my teeth, so I certainly won’t get close to this foul pig.” Thinking thus, the tiger tells the pig, “I will let you pass rather than fight with you.” Having passed, the pig utters a verse to the tiger:

Tiger, you have four feet. I too have four feet.

Come and fight with me!

What do you fear that you walk away?

Then, on hearing this, the tiger also utters a verse in response to the pig: Your bristles stand up like a dense forest,

You lowest among animals! Go away, pig! Quickly!

The stench of feces is unbearable.

Then the pig, boasting, utters another verse:

[Citizens of] the two countries of Magadha and Aṅga Will hear that I fought with you.

Come and battle with me!

What do you fear that you walk away?


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

531b

 

 

Hearing this, the tiger uttered another verse:

With all the bristles on your body fouled, Your stench chokes me, pig.

If you want to fight for victory, I now concede you victory.

Venerable Kumāra Kassapa said:

Pāyāsi, such is also the case with you. If you hold on to this view out of desire, aversion, fear, and delusion, and do not let go of it, you will be subject to immeasurable misfortune and be abhorred by many people, just as the tiger conceded victory to the pig.

Having heard this, King Pāyāsi said:

When the venerable one told the first parable, about the sun and the moon, I understood it on hearing it and joyfully received it with respect. However, I wanted to get further excellent and wise teachings from the venerable Kumāra Kassapa, and for this reason I asked you again and again. I now go for refuge to the venerable Kumāra Kassapa.

Venerable Kumāra Kassapa said, “Pāyāsi, you should not go to me for refuge. I go to the Buddha for refuge. You too should go to him for refuge.”

King Pāyāsi said:

Venerable sir, I now go for refuge to the Buddha, the Dharma and the community of monks. May the venerable Kumāra Kassapa accept me, on behalf of the Buddha, as a lay follower. From this day forth I take refuge until the end of my life. Venerable Kumāra Kassapa, from this day forth I will practice charity and make merit.

Venerable Kumāra Kassapa asked, “Pāyāsi, you want to practice charity and make merit, but how many people will you give to? And how long will it last?”

King Pāyāsi said, “I will give to a hundred people or even a thousand people, for one day, two days, or even seven days.”

Venerable Kumāra Kassapa said:

 

 

King, if you practice charity and make merit by giving to a hundred people or even a thousand people, for one day, two days, or even seven days, then renunciants and brahmins in the various directions will all hear that King Pāyāsi held on to his view for a long time, but has [now] been refuted, defeated, and made to abandon it by the renunciant Kumāra Kassapa.

Hearing this, people in the various directions will all come from afar. But if within those seven days, some do not get to eat the food that the king gives in faith, then the king will make no merit and will not get to experience long-lasting happiness.

Suppose, King Pāyāsi, [that there are] seeds that are neither broken nor spoiled, neither split nor damaged, not harmed by wind, sun, or water, and that have been stored away safely since the autumn; and suppose that a householder thoroughly ploughs a fertile field. Having thoroughly prepared the land, he sows the seeds at the appropriate time, but there is no timely rain or other supply of water. What do you think, Pāyāsi? Would those seeds germinate and grow?

He replied, “They would not.” Venerable Kumāra Kassapa said:

Pāyāsi, such is also the case with you if you practice charity to produce merit by giving to a hundred people, or even a thousand people, for one day, two days, or even seven days.

Renunciants and brahmins in the various directions will all hear that King Pāyāsi held on to his view for a long time, but has [now] been refuted, defeated, and made to abandon it by the renunciant Kumāra Kassapa. Hearing this, people in the various directions will all come from afar. But if within those seven days, some do not get to eat the almsfood that the king gives in faith, then the king will make no merit and will not get to experience long-lasting happiness.

King Pāyāsi asked further, “Venerable sir, what should I do?” Venerable Kumāra Kassapa replied:

Pāyāsi, you should practice charity and make merit by providing alms- food constantly. If, King Pāyāsi, you practice charity and make merit


 

 

 

 

 

 

 

 

 

 

 

 

 

 

531c

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

532a


by supplying almsfood constantly, then renunciants and brahmins in the various directions will all hear that King Pāyāsi held on to his view for a long time, but has [now] been refuted, defeated, and made to abandon it by the renunciant Kumāra Kassapa. Hearing this, people in the various directions will all come from afar, and will be able to receive the almsfood that the king gives in faith. Then the king will make merit and experience long-lasting happiness.

Suppose, King Pāyāsi, [that there are] seeds that are neither broken nor spoiled, neither split nor damaged, not harmed by wind, sun, or water, and that were stored away safely in the autumn; and suppose that a householder thoroughly ploughs a fertile field. Having thoroughly prepared the land, he sows the seeds at the appropriate time, and there is timely rain or some other supply of water. What do you think, Pāyāsi? Would those seeds germinate and grow?

He replied, “They would.” Venerable Kumāra Kassapa said:

Pāyāsi, such is also the case with you. If you practice charity and make merit by providing almsfood constantly, then renunciants and brahmins in the various directions will all hear that King Pāyāsi held on to his view for a long time, but has [now] been refuted, defeated, and made to abandon it by the renunciant Kumāra Kassapa. Hearing this, people in the various directions will all come from afar, and all of them will be able to receive the almsfood that the king gives in faith. Then the king will make merit and experience long-lasting happiness.

Thereupon King Pāyāsi said, “Venerable sir, from now on I will practice charity and make merit by providing almsfood constantly.”

Then with innumerable skillful means, Venerable Kumāra Kassapa taught the Dharma to King Pāyāsi and to the brahmins and householders of Setavyā, exhorting, encouraging, and delighting them. Having with innumerable skillful means taught them the Dharma, having exhorted, encouraged, and delighted them, he remained silent.

Then, after Venerable Kumāra Kassapa had taught the Dharma to King Pāyāsi and the brahmins and householders of Setavyā, exhorting, encouraging,

 

 

and delighting them, they got up from their seats, paid homage to Venerable Kumāra Kassapa, circumambulated him three times, and departed.

Although King Pāyāsi practiced charity and made merit, [the almsfood included] very bad, coarse, and inferior bean gruel and vegetables, and only one piece of ginger. He also gave coarse and inferior robes. The kitchen supervisor at that time was named Uttara. While practicing charity to produce merit on behalf of King Pāyāsi he asked some elder monks to make this aspi- ration: “If this charity brings retribution for merit, let King Pāyāsi not expe- rience it either in this life or the next.”

King Pāyāsi heard that Uttara, while practicing charity and making merit, always asked some elder monks to make this aspiration: “If this charity brings retribution for merit, let King Pāyāsi not experience it either in this life or the next.” Having heard this, he sent for him and asked:

Uttara, is it true that while practicing charity to make merit on my behalf you ask elder monks to make this aspiration, “If this charity brings retribution for merit, let King Pāyāsi not experience it either in this life or the next”?

Uttara replied:

Yes, your majesty. Why is that? Although your majesty practices charity and makes merit, [the alms include] very bad, coarse, and inferior bean gruel, vegetables, and only one piece of ginger. Your majesty, such food cannot even be touched by hands, much less eaten. [Also] your majesty gives coarse and inferior robes. Your majesty, such robes cannot even be stepped on with one’s feet, much less worn. I respect your majesty rather than what is given.

Therefore, your majesty, I do not wish your majesty to experience the retribution for such inferior alms.

On hearing this, King Pāyāsi said, “Uttara, from now on you should pro- vide food such as I eat and give robes such as I wear.” So, from then on Uttara provided food such as the king ate and gave robes such as the king wore. Then, because of his supervising the practice of charity for King Pāyāsi, Uttara was reborn at the breaking up of the body, after death, among the four divine kings. King Pāyāsi, for his practice of charity without sincerity, was

 

 

 

 

 

 

 

 

532b


reborn at the breaking up of the body, after death, in the empty palace of the Acacia Grove. Venerable Gavampati often wandered near the empty palace of the Acacia Grove. Venerable Gavampati saw King Pāyāsi in the distance and asked, “Who are you?”

King Pāyāsi replied, “Venerable Gavampati, have you ever heard that in the continent of Jambudīpa there was a king of Setavyā named Pāyāsi?” Venerable Gavampati replied, “I have heard that in the continent of Jam-

budīpa there was a king of Setavyā named Pāyāsi.”

King Pāyāsi said, “Venerable Gavampati, I was he, originally named Pāyāsi.”

Venerable Gavampati asked further:

King Pāyāsi held to this view, this tenet: “There are no future lives; beings are not reborn.” For what reason was he reborn here in the little empty palace of the Acacia Grove dependent on the four divine kings?

King Pāyāsi said:

Venerable Gavampati, I did indeed hold this view, but I had been refuted, defeated, and made to abandon it by the venerable renunciant Kumāra Kassapa. If, Venerable Gavampati, you return to the continent of Jam- budīpa, please tell the people in the continent of Jambudīpa that when practicing charity to make merit, they should give with sincerity, give with their own hands, give having gone there themselves, give with steadfast faith, give with understanding of deeds and the results of deeds. Why? So that they may not experience the results of [malpracticed] charity, in the manner of King Pāyāsi of Setavyā. King Pāyāsi was a practitioner of charity, but because he gave without sincerity, he was reborn in the little empty palace of the Acacia Grove, dependent on

the four divine kings.

Then Venerable Gavampati consented by remaining silent.

Thereafter, on his occasional descents to the continent of Jambudīpa, Venerable Gavampati told people all over the continent of Jambudīpa:

Give with sincerity, give with your own hands, give having gone there yourselves, give with steadfast faith, give with understanding of deeds

 

 

and the results of deeds. Why? So that you may not experience the results of [malpracticed] charity, in the manner of King Pāyāsi of Setavyā. King Pāyāsi was a practitioner of charity, but because he gave without sincerity he was reborn [only] in the little empty palace of the Acacia Grove, dependent on the four divine kings.

This is what Venerable Kumāra Kassapa said. Having heard what Ven- erable Kumāra Kassapa said, King Pāyāsi, the brahmins and householders of Setavyā, and the monks were delighted and remembered it well.

 

 

 

 

 

 

Notes

 

 

1 T.55.2145:4c5–6. All references in this format were retrieved from and are based on the CBETA corpus (CD Version 2009), which contains a digital edition of the Taishō Canon.

2 The three others are the Chang ahan jing (Dīrghāgama, T. 1), the Za ahan jing (Saṃ- yuktāgama, T. 99), and the Zengyi ahan jing (Ekottarikāgama, T. 125).

3   All Chinese Āgamas have been translated into Japanese and Korean.

4 In the Pāli canon the Sutta-piṭaka includes a fifth collection of texts, the Khudda- kanikāya. The schools of the northern tradition knew a similar group of texts, but some established it as a separate piṭaka, the Kṣudraka-piṭaka, instead of including it in the Sūtra-piṭaka (though the designation Kṣudrakāgama is also found in some sources: Egaku Mayeda, “Japanese Studies on the Schools of the Chinese Āgamas,” in Heinz Bechert, ed., Zur Schulzugehörigkeit von Werken der Hīnayāna-Literatur [Göttingen: Vandenhoeck & Ruprecht, 1985], p. 95; Étienne Lamotte, Le Traité de la Grande Vertu de Sagesse de Nāgārjuna, vol. 3 [Louvain: Université de Louvain Institut Orientaliste, 1970]). Piṭaka or Āgama, the fifth collection was never translated as such into Chinese.

5 For want of better terms we subsume under the term “northern tradition” the textual traditions of the schools in Northern India and Central Asia that were codified in lan- guages other than Pāli; the textual traditions that were transmitted to Sri Lanka and eventually resulted in the Pāli canon are correspondingly termed “southern.” This distinction may be blunt, but is nevertheless useful.

6 See Bhikkhu Anālayo, “The Chinese Madhyama-āgama and the Pāli Majjhima- nikāya—In the Footsteps of Thich Minh Chau,” Indian International Journal of Buddhist Studies 9 (2008): 1–21.

7 The figures cited here are query results from the digital version of Chizen Akanuma’s Kanpa shibu shiagon goshōroku (comcatV3.xml, available at http://mbingenheimer.net/ tools/comcat/indexComcat.html). Added together, these numbers slightly exceed the total of two hundred and twenty-two, because in some cases one sutra has more than one parallel. Moreover, these numbers are subject to debate. Bhikkhu Anālayo, in his detailed study, A Comparative Study of the Majjhima-nikāya (Taipei: Dharma Drum, 2011, p. 9), allows for only ninety-six parallels of the Zhong ahan jing in the MN. While the absolute numbers will always depend on the definition of “parallel,” this

 

 

 

541

 

 

general ratio will hold true: less than half of the sutras of T. 26 are found in the MN, most of the rest are found in the three other Nikāyas, and for a small percentage there seems to be no clear parallel in the Pāli corpus. Akanuma’s catalogue, Kanpa shibu shiagon goshōroku (The Comparative Catalogue of Chinese Āgamas and Pāli Nikāyas) (Nagoya: Hajinkaku shobō, 1929) is now dated; for the MN parallels one should refer to Bhikkhu Anālayo and Roderick S. Bucknell, “Correspondence Table for Parallels to the Discourses of the Majjhima Nikāya: Toward a Revision of Akanuma’s Com- parative Catalogue,” Journal of the Centre for Buddhist Studies, Sri Lanka 4 (2006): 215–243, which has also been included in a recent attempt to synthesize the available data in database format (http://www.suttacentral.net/).

8 Only a few Āgama sutras were translated into Tibetan. For an in-depth discussion of these, see Peter Skilling, “Theravādin Literature in Tibetan Translation,” Journal of the Pali Text Society 19 (1993): 69–203.

9 See Oskar von Hinüber, “Origin and Varieties of Buddhist Sanskrit,” in Colette Caillat, ed., Dialectes dans les Littératures Indo-aryennes (Paris: de Boccard, 1989), pp. 341– 367, on the varieties of Buddhist Sanskrit. See Richard Salomon, Ancient Buddhist Scrolls from Gandhāra—The British Library Kharoṣṭī Fragments (Seattle: University of Washington Press, 1999), pp. 110–140, for an overview of Gāndhārī and evidence that Gāndhārī was indeed one single Prakritic language that exerted a strong influence on the transmission of Buddhist texts. It has been argued that the source texts of the Chang ahan jing (Dīrghāgama, T. 1) (Ernst Waldschmidt, “Remarks on the Mad- hyamāgama Ms. Cat.-no.412,” in Ernst Waldschmidt, Walter Clawiter, Lore Sander, and Preussische Turfan-Expeditionen, eds., Sanskrithandschriften aus den Turfan- funden, vol. IV, pp. 1–5 [Wiesbaden: F. Steiner, 1980]), and the Pu yao jing (Lali- tavistara, T. 186) (John Brough, “The Arapacana Syllabary on the Old Lalitavistara,” Bulletin of the School of Oriental and African Studies 40 [1977]: 85–95) were in Gāndhārī. On the language of the source text for the Chang ahan jing (T. 1), see Seishi Karashima, Chōagonkyō no gengo no kenkyū (A Study of the Original Language of the Chinese Dīrghaāgama) (Tokyo: Hirakawa shuppan, 1994). Daniel Boucher, in “Gāndhārī and the Early Chinese Buddhist Translations Reconsidered: The Case of the Saddharmapuṇḍarīkasūtra,The Journal of the American Oriental Society 118 (4) (October 1998): 471–506, has criticized the trend to assume by default that Gāndhārī was the original language of most of the early translations, and emphasizes that other factors connected to the orality of the translation process must be taken into account when reconstructing the Indian source text from the Chinese.

10 Jens-Uwe Hartmann, “Further Remarks on the New Manuscript of the Dīrgha-āgama,” Journal of the International College for Advanced Buddhist Studies 5 (2002): 133– 150 (98–81); and “Contents and Structure of the Dīrghāgama of the (Mūla-) Sarvās- tivādins,” Annual Report of the International Research Institute for Advanced Bud- dhology 7 (2004): 119–137.Various parts of this manuscript have been edited: Oliver von Criegern, Das Kūṭatāṇḍyasūtra. Nach dem Dīrghāgama-Manuskript herausgegeben und übersetzt, unpublished MA thesis, Ludwig-Maximilians-Universität München, 2002; Gudrun Melzer, Ein Abschnitt aus dem Dīrghāgama, Teil 1, unpublished Ph.D.

 

 

dissertation, Ludwig-Maximilians-Universität, München, 2006; Lita Peipina, The Piṅgalātreya sūtra of the (Mūla)sarvāstivādins: Its Edition and Study. Investigation of the Piṅgalātreya sūtra’s Status within the Dīrghāgama Collection of “Long Dis- courses of the Buddha,” unpublished MA thesis, Department of Culture Studies and Oriental Languages, University of Oslo, 2008; Lixiang Zhang, Das Śaṃkarasūtra: Eine Übersetzung des Sanskrit-Textes im Vergleich mit der Pāli Fassung, unpublished MA thesis, Ludwig-Maximilians-Universität, München, 2004; Chunyang Zhou, “Das Kaivartisutra der neuentdeckten Dirghāgama-Handschrift: Eine Edition und Rekon- struktion des Textes,” unpublished MA thesis, Göttingen, 2008.

11 Anālayo “Zhong Ahan,” in W. G. Weeraratne, ed., Encyclopaedia of Buddhism (Sri Lanka: Department of Buddhist Affairs, 2009), vol. 8, no. 3, pp. 827–830, includes a helpful list of Sanskrit fragments published in the first nine volumes of the ten- volume Sanskrithandschriften aus den Turfanfunden, Ernst Waldschmidt, et al. (Wies- baden: F. Steiner, 1965–2004).

For the Chinese Saṃyuktāgama translations (T. 99, T. 100, T. 101) Jin-il Chung, A Survey of the Sanskrit Fragments Corresponding to the Chinese Saṃyuktāgama (Tokyo: Sankibo, 2008), provides bibliographic information for all known Sanskrit parallels to the Chinese Saṃyuktāgama. Fumio Enomoto, A Comprehensive Study of the Chinese Saṃyuktāgama: Indic Texts Corresponding to the Chinese Saṃyuktāgama as found in the Sarvāstivāda-Mūlasarvāstivāda Literature (Kyoto: Kacho Junior Col- lege, 1994), collates the known Sanskrit fragments corresponding to the Saṅgītanipāta (Sagāthavagga) of the Chinese Saṃyuktāgama.

Numerous quotations from the Sanskrit Āgamas can be found in the Abhidharma- kośa and (in Tibetan translation) in one of its commentaries, Śamathadeva’s Abhi- dharmakośopāyikā. Madhyamāgama passages in the former can be located in Bhikkhu Pāsādika, Kanonische Zitate im Abhidharmakośabhāṣya des Vasubandhu (Göttingen: Vandenhoeck & Ruprecht, 1989), especially p. 135; for Madhyamāgama passages in the latter, see Yoshifumi Honjō, A Table of Āgama Citations in the Abhidharmakośa and the Abhidharmakośopāyikā (Kyoto: Privately published, 1984). The Āgama quo- tations in the Upāyikā are being translated by Sāmaṇerī Dhammadinnā. The first installment was published as “A Translation of the Quotations in Śamathadeva’s Abhidharmakośopāyikā-ṭīkā Parallel to the Chinese Saṃyukta-āgama Discourses 8, 9, 11, 12, 17 and 28,” Dharma Drum Journal of Buddhist Studies 11 (2012): 63–96.

12 See Bhikkhu Anālayo, “Oral Dimensions of Pali Discourses: Pericopes, Other Mnemonic Techniques and the Oral Performance Context,” Canadian Journal of Buddhist Studies 3 (2007): 5–33, on the reliability of transmission in the Pāli tradition and further references.

13 For instance, the confusion of the sutra order in the longer Chinese Saṃyuktāgama (T. 99) before the ninth century (Roderick S. Bucknell, “The Structure of the Sagātha- Vagga of the Saṃyutta-Nikāya,Buddhist Studies Review 24 [1] [2007]: 7–34), or the forking of the shorter Chinese Saṃyuktāgama (T. 100) into two versions (Bucknell, “The Two Versions of the Other Translation of Saṃyuktāgama,Chung-Hwa Journal of Buddhist Studies 21 [2008]: 23–54) in or before the twelfth century.

 

 

14 Cf. the differences between some passages in T. 26 and later Sanskrit texts pointed out by P. V. Bapat, “Chinese Madhyamāgama and the Language of its Basic Text,” in B. P. Sinha, ed., Dr. Satkari Mookerji Felicitation Volume (Varanasi: Chowkhamba Publications, 1969), p. 2. See Waldschmidt, “Remarks on the Madhyamāgama Ms. Cat.-no. 412,” and Lore Sander, “Fixed Sequences of Texts in some Sūtra Collections,” in Waldschmidt, et al., eds., Sanskrithandschriften aus den Turfanfunden, vol. IV, pp. 6–12, for examples of how at least some sutra sequences contained in the Mad- hyamāgama were included in fragments of other, as yet unidentified collections as well.

15 Jens-Uwe Hartmann and Klaus Wille, “A Version of the Śikhālakasūtra/Siṅgālovā- dasutta,” in Jens Braarvig, Paul Harrison, Jens-Uwe Hartmann, Kazunobu Matsuda, and Lore Sander, eds., Manuscripts of the Schøyen Collection (Oslo: Hermes Academic Publishing, 2006), vol. 3, pp. 1–6.

16  T.1.26:763b.

17  T.2.99:199a14.

18 T.1.26:809b. The identity of Daoci is unclear. The Lidai sanbao ji (T.49.2034:70c3) names Daozu (probably identical with Zhu Daozu [347–419]) as the scribe for this translation and this is also the name that appears in the Taishō byline (T.1.26:421a7). The Taishō edition, following the Tripiṭaka Koreana, has included Daoci’s text as postscript without mentioning the name of the author (though the text itself clearly identifies Daoci as the author). There are other early sources that give Daoci as the author of the preface (cf. the independent report in the Kaiyuan shijiao lu (T.55.2154:505b6). The Lidai sanbao ji is much less reliable than the Chu sanzang jiji and is responsible for many spurious attributions of pre-Sui Chinese Buddhist texts. Naming Daozu of Wu as the scribe who set down T. 26 should therefore be considered one of the many mistakes made by Fei Changfang, the author of the Lidai sanbao ji (a mere scribal error of zu for ci is unlikely). The mistake found its way into later catalogues (e.g., T.55.2149:246b21), the Tripiṭaka Koreana, and from there into the Taishō edition.

19 T.2.125:549a10. This version of events is taken up in Dharmanandin’s biography in the Liang gaoseng zhuan (T.50.2059:328b19). Dharmanandin was also involved in the translation of Abhidharma scriptures, which he recorded as recited by Saṁgha- bhūti (T.50.2059:328b8).

20  E.g., T.55.2146:129a2.

21 Dao’an refers to this earlier preface in his preface to the Zengyi ahan jing (T. 125) (T.55.2145:64b1). It is also attested in Fajing’s Zhongjing mulu (T.55.2146:147b27).

22 Kōgen Mizuno has reported on these findings in “Kanyaku Chūagonkyō to Zōichi- agonkyō no yakushutsu ni tsuite,” Okurayama gakuin kiyō 2 (1956): 41–90; “Chūagonkyō kaidai,” in Kokuyaku issai-gyō (Agon bu) (Tokyo: Taitō, 1969, revised ed.), vol. 6, pp. 403–411; and “Kanyaku no Chūagonkyō to Zōichiagonkyō,Bukkyō

 

 

kenkyū 18 (1989): 1–42. His inference that the same team translated these sutras is based mainly on the identical opening and closing formulas and the general style of the texts.

23 Jen-Jou Hung, Marcus Bingenheimer, and Simon Wiles, “Quantitative Evidence for a Hypothesis regarding the Attribution of early Buddhist Translations,” Literary and Linguistic Computing 2009. DOI: 10.1093/llc/fqp036.

24 I am grateful to Jan Nattier, who alerted me to the problems with the second part of Mizuno’s thesis discussed below.

25 First translation in fifty-nine juan at T.55.2145:10b23, second translation (today’s T. 26) is at T.55.2145:10c7. Sengyou generally marks non-extant texts with jinque.

26  T.53.2121:243a7

27  Entry at T.55.2147:178b20.

28  In some sources mistakenly written as Kang Hua.

29 The Gaoseng zhuan does not mention Daoci, Li Bao, or Tang Hua. It does, however, state that Huiyuan’s disciple Huichi (337–413) (T.50.2059:361b25–26 and 329a22) was involved in the translation. On the other hand, the Gaoseng zhuan (T.50.2059: 374c23) mentions a Daoci from Yuzhou, but at a time some hundred years later. The contradiction can be settled on logical grounds. If we accept Daoci’s preface in the Chu sanzang jiji as genuine, and there is little reason to doubt its authenticity, we also have to accept its account as authoritative, since Daoci was directly involved in the translation process. The Daoci mentioned in the Gaoseng zhuan must have been another monk with the same name.

30  T.50.2059:328b12.

31  T.1.26:809b6–8.

32 For a discussion of Sengyou’s assessment of Zhu Fonian, see Jan Nattier, “Re-Eval- uating Zhu Fonian’s Shizhu duanjie jing (T. 309): Translation or Forgery?”, Annual Report of the International Research Institute for Advanced Buddhology 13 (2010): 231–258.

33 For a discussion of Hōdō’s attribution of the shorter Chinese Saṃyuktāgama, see Marcus Bingenheimer, Studies in Āgama Literature—With Special Reference to the Shorter Chinese Saṃyuktāgama (Taipei: Xinwenfeng, 2011), pp. 23–32.

34 Oskar von Hinüber, “Upāli’s Verses in the Majjhimanikāya and the Madhyamāgama,” in L.A. Hercus, ed., Indological and Buddhist Studies, Volume in Honour of Professor

J. W. de Jong on his 60th birthday (Canberra: Faculty of Asian Studies, 1982), p. 251; von Hinüber, in “Sanskrit und Gāndhārī in Zentralasien,” in K. Röhrborn, et al., eds., Sprachen des Buddhismus in Zentralasien, Vorträge des Hamburger Symposiums vom 2. Juli bis 5. Juli 1981 (Wiesbaden: Harrassowitz, 1983), p. 33, remarks that if the source text of T. 26 did indeed pass through a Gāndhārī stage, then attribution to

 

 

the Dharmaguptakas should be considered as well, since this is the school most closely associated with this language. In the light of later research by von Hinüber (“Origin and Varieties of Buddhist Sanskrit,” p. 354) and Fumio Enomoto (A Comprehensive Study of the Chinese Saṃyuktāgama, p. 106), this has become unlikely. Among other reasons, the fact that there is an overlap of seven sutras between T. 26 and the Chang ahan jing (T. 1), which is widely believed to be a translation of the Dharmaguptaka Dīrghāgama, makes an attribution of T. 26 to the Dharmaguptakas unlikely. For more details, see Chung and Fukita, A Survey of the Sanskrit Fragments Corresponding to the Chinese Madhyamagama.

35  I am grateful to Dr. Chung for making a draft copy of the section available to me.

36 For a general reconstruction of the original order, see Egaku Mayeda, Genshi bukkyō shōten no seiritsushi kenkyū (Tokyo: Sankibo, 1964), pp. 649–662; for a more detailed account of the differences between the Pāli and Chinese versions of one division, see Bucknell, “The Structure of the Sagātha-Vagga of the Saṃyutta-Nikāya.

37 To my knowledge, the earliest witness for the character counts in the Zhong ahan jing is the first edition of the Tripiṭaka Koreana (1011–1029) approximately one-third of which was preserved in the collection of Nanzenji (Kyoto). Of this earliest print witness of the Zhong ahan jing only fascicles 2–4, 6–9, 21, and 51–54 have survived. (Parts of the first edition of the Tripiṭaka Koreana have been digitized by the Research Institute of Tripiṭaka Koreana, Koryo Daejanggyeong Yongguso, Seoul.) Character counts for the Zhong ahan jing are also included in the Jin or Zhaocheng edition (printed 1139–1178). Character counts are a form of metadata attached to help with preserving the integrity of the text. A standardized layout seems to be a precondition for character counts, since only if the number of characters per line and the number of lines per sheet or woodblock are fixed is it possible to calculate them easily and reliably.

38 Zhongguo Fojiao Xiehui, ed., Fangshan shijing (Beijing: Zhongguo fojiao tushu wenwu guan, 1989), vol. 21, pp. 1–592.

39 As mentioned above (n. 37), only twelve fascicles from the first carving of the Tripi- ṭaka Koreana (1011–1029) have survived. Next to that we have the Jin edition as an early witness. It is contemporaneous with the Fangshan edition, but its version of the Zhong ahan jing is not complete; fascicles 2–3, 9, 25, 41, 51–52, 56, and 59 are lost. The remains of the Jin canon are reproduced in the Zhonghua dazang jing (Shanghai: Zhonghua shuju, 1984–1996). One single fascicle (no. 36) of the Zhong ahan jing contained in the Liao canon (c. 983–1031) has survived: item no. 9 in Shanxi wenwuju and Zhongguo lishi bowuguan, Yingxian muta Liaodai mizang (Beijing: Wenwu chubanshe, 1991), according to Stefano Zachetti, In Praise of the Light—A Critical Synoptic Edition with an Annotated Translation of Chapters 1–3 of Dharmarakṣa’s Guang zan jing 光贊經, being the Earliest Chinese Translation of the Larger Prajñā- pāramitā (Tokyo: The International Research Institute for Advanced Buddhology, Soka University, 2005), p. 103n.

 

 

40  TransHelp is open-sourced and available at the SourceForge repository.

41  Cf. Dhammaññū-sutta, AN IV 113.

42 We chose to use the Pāli term khattiya instead of the translation “warrior,” to make clear that the term refers to the caste, not to a specific group of warriors.

43 AN IV 115 speaks instead of having a desire to see noble ones, ariyānaṃ dassanakāmo. Perhaps the original used for the Chinese translation also referred to such a “desire,” as the character wang, used in the present context, could be a result of mistaking kāma, “desire,” for kama, “going” (√kram).

44 Fengxing, probably corresponding to the Indian dharati/dhāreti, e.g., in the frequently used phrase bhagavato sutvā bhikkhū dhāressantī. The Chinese characters mean lit- erally, “receive [orders/teachings] and act upon,” hence it is often translated as “to practice accordingly” or the like. To judge from the Indian corpus, the phrase was originally understood as “to uphold,” “to bear in mind,” “to remember.” Later Chinese commentators and lexicographers were aware of this at times (T.40.1819: 844a29– b1 and, probably based on this, HDC [s.v.]). Moreover, in T. 26 and elsewhere one finds fengxing in contexts where only “remember” makes sense (e.g., in Sāriputta’s answers to Mahā Koṭṭhita in sutra 29). Based on this and other passages, we chose to render fengxing as “remember well” in the closing formula. For a more detailed discussion see Bingenheimer, Studies in Āgama Literature—With Special Reference to the Shorter Chinese Saṃyuktāgama, pp. 51–55.

45  Cf. Pāricchattaka-sutta, AN IV 117.

46 Wang. The translator(s) apparently took an Indic equivalent of jālaka to mean “net,” which indeed is one possible meaning. Here, however, the relevant meaning is “bud.”

47 Le zhu shi, Pāli sukha-vihāra. In the Chinese textual tradition the final character shi, “room, abode,” is sometimes mistaken as kong, “emptiness.” Another variant is ding, “concentration.” That kong is a scribal error is supported by the lack of a corresponding term in the Pāli version of the formula.

48  Cf. Nagaropama-sutta, AN IV 106.

49 Here the text adds “emptiness,” probably owing to a copyist’s error, as explained in note 47, for le zhu shi, above.

50  Cf. Udakūpama-sutta, AN IV 11.

51 The formulation found at this point in MĀ 4 could be understood to imply that the fetters are already abandoned before the attainment of stream-entry. The Pāli parallel AN IV 12, however, reads tiṇṇaṃ saññojanānaṃ parikkhayā sotāpanno hoti, “by abandoning the three fetters he becomes a stream-enterer.” That the eradication of the three fetters takes place at the moment of stream-entry itself can be seen more explicitly in Sn 231 and AN I 242.

52  The present passage reads literally, “born in that interval,” Pāli opapātika (AN IV 12).

 

 

53  Cf. Aggikkhandhopama-sutta, AN IV 128.

54 Cheng can render pratijñā (Akira Hirakawa, Bukkyō kanbon daijiten [Buddhist Chi- nese-Sanskrit Dictionary] (Tokyo: Reiyūkai, 1997], p. 903), so that the intended sense would be similar to the Pāli parallel, AN IV 128: assamaṇassa samaṇapaṭiññassa abrahmacārissa brahmacāripaṭiññassa.

55 No reference to a fireplace is found in the Pāli parallel. Since Buddhist monks and nuns in ancient India were not allowed to kindle a fire to warm themselves, one would not expect them to be given a hut with a fireplace.

56  Cf. Purisagati-sutta, AN IV 70.

57  I.e., nirvana.

58  Adopting the variant reading zhan.

59  Cf. Sattasūriya-sutta, AN IV 100.

60  Adopting the variant reading yi.

61  Adopting the variant reading hui.

62 Wu suo zhuo. For an explanation of how the second epithet of the Buddha, “Arahant,” came to be translated in this way, see Jan Nattier, “The Ten Epithets of the Buddha in the Translations of Zhi Qian,” Annual Report of the International Research Institute for Advanced Buddhology at Soka University 6 (2003): 217–219.

63 On the pre-Kumārajīva Chinese translation of anuttarapuruṣadamyasārathi as wushang shi and daofayu, see Thich Minh Chau, The Chinese Madhyama Āgama and the Pāli Majjhima Nikāya (Delhi: Motilal Banarsidass, 1991, reprint), p. 326; Nattier, “The Ten Epithets of the Buddha in the Translations of Zhi Qian,” pp. 244–245, 247. Even though this seeming misreading of damya for dharma might reflect an independent interpretation of the term that already existed in India, we here assume, against our text, that the correct form of the epithet is as rendered above.

64  Cf. Rathavinīta-sutta, MN I 145.

65 The use of the expression “renunciant Gotama” would have been chosen by Sāriputta on purpose in order not to give away his identity as a co-disciple of the Buddha. For a disciple the proper way to refer to the Buddha would rather be “World-honored One” (bhagavā).

66  Adopting the variant reading er.

67  The text gives the name of the mother just as ci, Mettā.

68  Cf. Sabbāsava-sutta, MN I 6.

69 The passage actually reads “does not remove, discard, forsake, and get rid of them,” which is a textual corruption.

 

 

70  Cf. Loṇaphala-sutta, AN I 249.

71 In the Chinese, this assertion and the preceding one are identically worded. However, from the Pāli parallel (AN I 249) and the context, it is clear that a distinction is being made between two different assertions: first, that karmic retribution is exactly com- mensurate with the deed, resulting in a determinism that precludes the holy life and the ending of suffering; second, the general proposition that the results of deeds will inevitably be experienced.

72  Cf. Vappa-sutta, AN II 196.

73 AN II 196 adds that he also has eradicated ignorance and aroused knowledge, thereby indicating that the person in question is a fully awakened one.

74  Cf. Titthāyatanādi-sutta, AN I 173.

75  Taking the shi in the meaning of “to approve, to endorse” (HDC, s.v.).

76 Nei yin nei. Yin nei signifies “reason and authority” (William E. Soothill and Lewis Hodous, A Dictionary of Chinese Buddhist Terms [London: Kegan, 1937], p. 205), and nei can render antargata (Hirakawa, Bukkyō kanbon daijiten, p. 160); hence, the sense appears to be “on being included in this reason,” or, more freely, “it would follow logically.”

77  Cf. Ambalaṭṭhikārāhulovāda-sutta, MN I 414.

78 Here and below the text actually reads “pure,” which must be a textual error; cf. the discussion in Anālayo, “Oral Dimensions of Pāli Discourses,” pp. 38–40.

79  Here and below the text actually reads “impure”; cf. n. 78, above.

80  Cf. AN V 292-302.

81  Cf. Kesamutti-sutta, AN I 188.

82  Cf. Asibandhakaputta-sutta, SN IV 311.

83  The bi here is probably a mistake for dang, as in the parallel passage below.

84  Cf. Sīha-sutta, AN IV 179.

85 Zu xing zi, Pāli kulaputta. Often translated as “son of good family.” With “clansman” we follow Bhikkhu Bodhi. Margaret Cone’s suggestion of “noble youth (of whatever birth)” (A Dictionary of Pāli, vol. 1. [a-kh] [Oxford: Pāli Text Society, 2001]) is also possible, perhaps preferable, in most cases, but there are passages where the term does not seem to encompass only the young.

86  Cf. Devadaha-sutta, MN II 214.

87  Zeng e, Skt. kutsana (Hirakawa, Bukkyō kanbon daijiten, p. 503).

88 Zi duan ku. This is one of several cases in T. 26 where Chinese duan seems to have resulted from a confusion of prahāṇa (“getting rid of,” “eliminate,” duan)

 

 

and pradhāna (“exertion”). This could be due to a Prakritic conflation of Skt. prahāṇa and pradhāna in Buddhist Hybrid Sanskrit prahāna, or else due to a genuine alternative interpretation of the passage in the northern tradition. (There are other instances in the northern tradition where prahāṇa is preferred over pradhāna; e.g., in the list of the “four correct kinds of elimination,” catvāri samyak-prahāṇāni/si zheng duan. The Saṅghadeva team consistently rendered the pra-ha in their Prakrit source as duan.

89 The dialogic structure in the Chinese is ambivalent here. Following the Pāli, we con- sider the rhetorical question and its answer as part of the monks’ speech.

90  Cf. Pāṭaliya–sutta, SN IV 340.

91 Here and in the two instances above, the term shi huan appears to be a translation error. The text makes sense when, as in the Pāli, the headman asks first only if the Buddha knows magic. There it is only after the Buddha answers in the affirmative that the headman equates knowing magic with being a magician and is reproached for doing so.

92 The Chinese character ji is usually restricted to female singers and has the connotation of “prostitute.” Here it is perhaps used rather like the English “songstress” or “crooner.”

93  Zhai, Pāli yiṭṭha (SN IV 348).

94 Wu shang ren shang zhi fa. We follow the variant readings found in the Chinese editions of the canon, which omit the second shang.

95  Cf. AN I 63.

96  Deng xin tian, Pāli samacittā devatā.

97  Cf. Nirodha-sutta, AN III 192.

98 Baijing, lit., “spotless, pure.” The Taishō note for this name gives Upavāna, the name of the protagonist in the Pāli parallel. It is difficult, however, to see how Upavāna could have been rendered as Baijing. The name in the Indic original could have been Vimala or perhaps Suddha, Subha, or Sukka. However, the name of the well-attested elder Vimala is rendered differently below, being transcribed as Weimoluo (T.01.26.472a2–3). In sutra 32 of our text (Shi) Baijing renders the name of the Buddha’s father, Suddhodana. Elsewhere in the canon Baijing renders the name of the nun Subhā (e.g., at T.2.100:483b27, or at T.4.200:239b16).

99  Cf. Kaḷāra-sutta, SN II 50.

100 Cf. Sīhanāda-sutta, AN IV 373.

101 Cf. Dutiya-āghātapaṭivinaya-sutta, AN III 186.

102 Chu nao, Pāli āghātapaṭinvinaya.

103 Cf. Gulissāni-sutta, MN I 469.

 

 

104 Wu shi, Pāli arañña.

105 Cf. Dhanañjāni-sutta, MN II 184.

106 Adopting the variant guan.

107 Nu bi, Pāli dāsidāsā. In some places perhaps only dāsā, “servants,” without empha- sizing both genders, but in the absence of an Indic original this cannot be decided.

108 Adopting the variant fei instead of yi.

109 Cf. Paṭhama-anāthapiṇḍika-sutta, SN V 380, Sudatta-sutta, SN I 210; and Vin II 154.

110 Adopting the variant mi (“honey”).

111 Zhang zhe, Pāli gahapati/seṭṭhi. Elsewhere translated as “householder.”

112 Cf. Sammādiṭṭhi-sutta, MN I 46.

113 Cf. Mahāhatthipadopama-sutta, MN I 184.

114 This appears to be an error (mind objects do not require light), an unwarranted repetition of the corresponding passage from the description of visual cognition.

115 The text literally has “the external forms and mind objects cognized by mind con- sciousness.” This appears to be another case of confusion with the earlier passage referring to visual cognition. The same applies for the passage stating that the mind and its objects belong to the material form aggregate.

116 Cf. Saccavibhaṅga-sutta, MN III 248.

117 Adopting the variant zheng instead of xin.

118 Cf. Acchariya-abbhūta-sutta, MN III 118.

119 From the context it is clear that ru yi zu refers to “supernormal power” (Pāli iddhi- vidhā/iddhi-ānubhāva), both in this sutra and in nos. 36 and 60. Elsewhere, however (e.g., sutras 35, 37, 62, 69), it has its more usual meaning, “bases of supernormal power” (iddhi-pāda), and is translated accordingly.

120 This may be the elder Gavāṃpati, though his name is transcribed differently at T01.26:532a25–29, where it is confirmed by the Pāli (unlike the present case, for which there is no parallel Pāli discourse). Since transcriptions of names are usually very consistent in T. 26, this case needs further research.

121 Xutuoye. According to the Ding Fubao Foxue Dacidian (s.v.) this is a variant tran- scription of Sutuoyi, for which again the Ding Fubao gives Sudāya, Sudāna, and to which the Foguang dacidian adds “Pāli: Sudāyi.” However, Sudāyi seems not to be attested. The case is problematic and needs further research.

122 The Chinese transcription is unique; the intended name may have been Pūrṇamāśa/ Puṇṇamāsa or Pindola Bhāradvāja. The name Binnoujiatuniao is listed under Puṇṇa

 

 

Mantāniputta by Akanuma Chizen, but this is not conclusive since Akanuma generally lists parallel occurrences, which are not always semantically equivalent; Indo bukkyō koyū meishi jiten (Nagoya: Hajinkaku shobō, 1930–1931); reprinted as Dictionary of Buddhist Proper Names (Delhi: Sri Satguru Publications, 1994), s.v. Puṇṇa Man- tāniputta.

123 Adopting the variant suo luo luo. The identification of Salaḷāgāra is tentative. According to Malalasekera (s.v.), Salaḷāgāra is a building in Jeta’s Grove, apparently made out of salaḷa wood, and not a mountain.

124 Cf. Bakkula-sutta, MN III 124.

125 Cf. Pahārāda-sutta, AN IV 197.

126 Cf. Bhūmicala-sutta, AN IV 308.

127 Cf. Uposatha-sutta, AN IV 204.

128 The exact meaning of the term che chuan is doubtful. Also doubtful is whether the simile is refers to the relentlessness of the rain or to the size of the raindrops. An alter- native solution might be “[large] drops, [long] like the linchpins on the axle caps [of a chariot].”

129 Cf. Ugga-sutta, AN IV 208.

130 Cf. Dutiyahatthaka-sutta, AN IV 218.

131 The four saṅgahavatthus are not translated clearly in the Chinese. Our translation relies heavily on the Pāli version.

132 The Chinese has only Dharma hall ( fa tang). It is clear from the context that this is the Sudhamma Hall (shanfa tang), the usual assembly place for the thirty-three gods (Gunapala Malalasekera, Dictionary of Pali Proper Names [London: Pali Text Society, 1974], s.v.).

133 Cf. Paṭhamahatthaka-sutta, AN IV 216.

134 Cf. Kimatthiya-sutta, AN V 1. Yi, Pāli attha. Depending on the context, attha can denote “goal,” “purpose,” “profit,” “benefit,” “wealth,” “concern,” “meaning,” and more. “Purpose” makes sense for both the Chinese yi and the Indic attha. Frank Woodward, The Book of Gradual Sayings (London: Pali Text Society, 1936), vol. V, p. 1, translates the corresponding question in the Kimatthiya- sutta as “What is the object?” See also his note on this, and the remarks on attha by

C. A. F. Rhys Davids in her Introduction, p. viii.

135 Cf. Cetanākaraṇīya-sutta, AN V 2.

136 Cf. Satisampajañña-sutta, AN IV 336.

137 Cf. Hirī-ottappa-sutta, AN IV 99.

 

 

138 This structure is also used in the following sutras: 1) some tenet X (from the conditionally linked chain of concepts); 2) analogy illustrating X; 3) X again as moral of the analogy;

4) X reversed/negated; 5) analogy reversed/negated; 6) moral reversed/ negated.

139  Cf. Paṭhama-upanisā-sutta, A V 313.

140 Cf. Dutiya-upanisā-sutta, A V 314. The number of this sutra is mistakenly printed as “47” in the Taishō.

141 Shi xi nie pan. Here shi is probably a mistake for bian.

142 Cf. Paṭhama-agārava-sutta, AN III 14.

143 Shen for skandha/khandha. These are the “five groups or parts which constitute the factors of right living” (Pāli-English Dictionary, s.v. khandha).

144 Cf. Dutiya-agārava-sutta, AN III 15.

145 Cf. Avijjā-sutta, AN V 113 and Taṇhā-sutta, A V 116.

146 Older comparative catalogues list no Pāli parallel for this sutra, which combines the two sets developed in sutras nos. 42–48 and 51–53, and adds a number of new links (ñāṇa-dassana, āsavakkhaya, etc., at the beginning and atthūpaparikkhā, etc., at the end). These additional links of the chain appear in MN 70 (Kitagiri-sutta) and MN 95 (Caṅkī-sutta).

147 Guan fa ren, Pāli dhammanijjhānakkhanti (Hirakawa, Bukkyō kanbon daijiten, no. 3427: dharma-nidhyāna-kṣānti).

148 The Taishō text is garbled here. We follow the suggested reading in the CBETA edition (T01.26.490c29).

149 Cf. Meghiya-sutta, AN IV 354.

150 She dou. The Taishō note (p. 491, note 6) gives jantu, the reading in the Pāli sutta. The reading jatu, which appears in the Pāli commentary (Manoratha pūraṇī IV 164), is preferable.

151 Xue duan. See the footnote on zi duan ku in sutra 19.

152 Duan. Here too probably “striving” (padhāna) is meant rather than “abandoning” (pahāna). See footnote on zi duan ku in sutra 19.

153 Cf. Sambodhi-sutta, AN IV 351.

154 Cf. Cakkavatti-sutta, SN V 99.

155 Cf. Lakkhaṇa-sutta, DN III 142.

156 Cf. Jā II 310, Mandhātu-jātaka and Divyāvadāna no.17: Māndhāta; Edward Byles Cowell and R. A. Neil, Divyāvadāna—A Collection of Early Buddhist Legends (Lon- don: Clay & Son, 1886), pp. 200–228.

 

 

157 Cf. Dhp 187.

158 Cf. Gomayapiṇḍa-sutta, SN III 143.

159 Cf. Mahāvastu; Émile Senart, Le Mahavastu: texte Sanscrit—publié pour la première fois et accompagné d’introductions et d'un commentaire par É. Senart (Paris: Imprimerie Nationale, 1882–1897), vol. 3, pp. 441–449.

160 Cf. Ghaṭikāra-sutta, MN II 45.

161 Probably rendering the variously attested name Nigrodha (Skt. Nyagrodha). Cf. Analayo, “Zhong A-han,” in W. G. Weeraratne, ed., Encyclopaedia of Buddhism (Sri Lanka: Department of Buddhist Affairs, 2009), vol. 8, no. 3, pp. 827–830.

162 Cf. Devadūta-sutta, MN III 178.

163 The final shan in this half-line is probably a mistake for jing. Shan qing jing = Pāli

suparisuddha.

164 Perhaps the gungla or ghungil (Anastomus oscitans), a small stork that feeds on shell- fish.

165 Wu huan, literally, “not hurt.” Huan may have been used to translate riṣṭa/riṭṭha.

166 Cf. Theragāthā 910-919.

167 Cf. Cakkavatti-sutta, DN III 75.

168 Cf. Makhādeva-sutta, MN II 74.

169 “Seven limbs”: the elephant’s four legs, two tusks, and trunk.

170 Yu sha he, Pāli usabha.

171 Xianren wang, or (below) wang xianren, Skt. rāja-ṛṣi. Outside this compound we translate xianren as “seer.”

172 The meaning of this passage is unclear. Jian, besides its usual meaning of “view,” can also render ā-gam (Hirakawa, Bukkyō kanbon daijiten, s.v.).

173 Fa zhai: charitable events where food is given to the poor, probably in the context of recitations and other rituals. Chinese readers through the ages would have understood this to mean vegetarian food, but it is not necessary to assume this for the Indian con- text.

174 Cf. Mahāsudassana-sutta, DN II 169.

175 Bo luo tou. Probably a mistake for bo tou luo, transcribing a word equivalent to Skt./Pāli pāṭala.

176 Pāli pañcaṅgika tūriya.

177 Cf. Cakkavattisīhanāda-sutta, DN III 58.

 

 

178 Dang zi ran fadeng. “You should yourself be a lamp of the Dharma” would be a more literal translation. For the phrasing of this passage, cf. T.12.380:972c13.

179 Ding sheng, Pāli muddhābhisitta. Ding sheng was used in sutra 60 to translate the name Māndhāta.

180 Feifayu [e]tan xiefa. Other passages (e.g., below T.1.26:524b16) insert the character

e, “evil,” for this triad.

181 Cf. Pāyāsi-sutta, DN II 316.

182 Ru lai chi, lit., “the Tathāgatha’s command.” The lai is probably a mistake for the particle suo.

183 The text reads wu/e, which, according to Hirakawa (Bukkyō kanbon daijiten, p. 486), can render pratikūla.

184 Bing, perhaps for Skt. bhakta. The Pāli has kali, the “losing number of dice,” “the extra die” (Cone, A Dictionary of Pāli, vol. 1 [a-kh], s.v.). It seems that the Indian game was played with edible seeds of the vibīthaka tree; Thomas W. and Caroline

A. Rhys Davids, Dialogues of the Buddha, Translated from the Pāli of the Dīgha Nikāya (London: H. Frowde, Oxford University Press, 1899–1921), vol. II, p. 368,

n. 1. The idea is that losing could be prevented by eating a token. See also Heinrich Lüders, “Das Würfelspiel im alten Indien,” in Philologica Indica (Göttingen: Van- denhoeck & Ruprecht, 1940), pp. 106–175.

 

 

 

 

 

 

Bibliography

 

 

Akanuma, Chizen. Indo bukkyō koyū meishi jiten. Nagoya: Hajinkaku shobō, 1930– 1931. Dictionary of Buddhist Proper Names. Bibliotheca Indo-Buddhica no. 130 Delhi: Sri Satguru Publications, 1994, reprint.

—. Kanpa shibu shiagon goshōroku (The Comparative Catalogue of Chinese Āgamas and Pāli Nikāyas). Nagoya: Hajinkaku shobō, 1929. Sankinbō Busshorin. Bibliotheca Indo-Buddhica no. 74. Delhi: Sri Satguru Publications, 1990, reprint.

Anālayo, Bhikkhu. A Comparative Study of the Majjhima-nikāya, 2 vols. Dharma Drum Buddhist College Research Series Vol. 1. Taipei: Dharma Drum Publishing Corpo- ration, 2011.

—. “Comparative Notes on the Madhyama-āgama,Fu-yan Buddhist Studies 2 (2007): 33–56.

—. Madhyama-āgama Studies. Taipei: Dharma Drum Publishing, 2012.

—. “Oral Dimensions of Pali Discourses: Pericopes, Other Mnemonic Techniques and the Oral Performance Context,” Canadian Journal of Buddhist Studies 3 (2007): 5–33.

—. “The Chinese Madhyama-āgama and the Pāli Majjhima-nikāya—In the Footsteps of Thich Minh Chau,” Indian International Journal of Buddhist Studies 9 (2008): 1–21.

—. “Zhong A-han,” in W. G. Weeraratne, ed., Encyclopaedia of Buddhism, vol. 8, no.

3, pp. 827–830. Sri Lanka: Department of Buddhist Affairs, 2009.

Anālayo, Bhikkhu, and Roderick S. Bucknell. “Correspondence Table for Parallels to the Discourses of the Majjhima Nikāya: Toward a Revision of Akanuma’s Com- parative Catalogue,” Journal of the Centre for Buddhist Studies, Sri Lanka 4 (2006): 215–243.

Bailey, Harold W. “Gāndhārī,” Bulletin of the School of Oriental and African Studies 11 (1946): 764–797.

Bando, Shōkū. “Kanyaku zōagon-gyō kō,” Journal of Indian and Buddhist Studies 30 (2) (1982): 347ff.

Bapat, P. V. “Chinese Madhyamāgama and the Language of its Basic Text,” in B. P. Sinha, ed., Dr. Satkari Mookerji Felicitation Volume, pp. 1–6. Varanasi: Chowkhamba Publications, 1969.

 

 

557

 

 

Bingenheimer, Marcus. “More Sutras on Śakra and Remarks on the Attribution of the Shorter Chinese Saṃyukta Āgama to the Kāśyapīya School,” Buddhist Studies Review 26 (2) (2009): 127–153.

—. “Problems and Prospects of Collaborative Edition and Translation Projects in the Era of Digital Text,” in Konrad Meisig, ed., Translating Buddhist Chinese: Problems and Prospects, pp. 21–43. Wiesbaden: Harrassowitz, 2010.

—. Studies in Āgama Literature—With Special Reference to the Shorter Chinese Saṃyuk- tāgama. Taipei: Xinwenfeng, 2011.

 

Bodhi, Bhikkhu, trans. The Connected Discourses of the Buddha—A Translation of the Saṃyutta Nikāya. Boston: Wisdom Publications, 2000.

 

Böhtlingk, Otto. Sanskrit-Wörterbuch in kürzerer Fassung. St. Petersburg: Kaiserliche Akademie der Wissenschaften, 1879.

Boucher, Daniel. “Gāndhārī and the Early Chinese Buddhist Translations Reconsidered: The Case of the Saddharmapuṇḍarīkasūtra,The Journal of the American Oriental Society 118 (4) (October 1998): 471–506.

Brough, John. “The Arapacana Syllabary on the Old Lalitavistara,” Bulletin of the School of Oriental and African Studies 40 (1977): 85–95.

—. The Gāndhārī Dharmapada. London: School of Oriental and African Studies, 1962.

Bucknell, Roderick S. “The Structure of the Sagātha-Vagga of the Saṃyutta-Nikāya,Buddhist Studies Review 24 (1) (2007): 7–34.

—. “The Two Versions of the Other Translation of Saṃyuktāgama,Chung-Hwa Journal of Buddhist Studies 21 (2008): 23–54.

Chung, Jin-il. A Survey of the Sanskrit Fragments Corresponding to the Chinese Saṃyuk- tāgama. Tokyo: Sankibo, 2008.

Chung, Jin-il, and Takamichi Fukita. A Survey of Sanskrit Fragments Corresponding to the Chinese Madhyamāgama, Including References to Sanskrit Parallels, Citations, Numer- ical Categories of Doctrinal Concepts, and Stock Phrases. Tokyo: Sankibo, 2011.

Cone, Margaret. A Dictionary of Pāli, vol. 1 (a-kh). Oxford: Pāli Text Society, 2001. Cowell, Edward Byles, and R. A. Neil. Divyāvadāna—A Collection of Early Buddhist

Legends. London: Clay & Son, 1886.

Dhammadinnā, Sāmaṇerī. “A Translation of the Quotations in Śamathadeva’s Abhi- dharmakośopāyikā-ṭīkā Parallel to the Chinese Saṃyukta-āgama Discourses 8, 9, 11, 12, 17 and 28,” Dharma Drum Journal of Buddhist Studies 法鼓佛學學報 11

(2012): 63–96.

 

 

Edgerton, Franklin. Buddhist Hybrid Sanskrit Grammar and Dictionary. New Haven, CT: Yale University Press, 1953.

Enomoto, Fumio. A Comprehensive Study of the Chinese Saṃyuktāgama: Indic Texts Corresponding to the Chinese Saṃyuktāgama as found in the Sarvāstivāda- Mūlasarvāstivāda Literature. Kyoto: Kacho Junior College, 1994.

—. “On the Formation of the Original Texts of the Chinese Āgamas,” Buddhist Studies Review 3 (1) (1986): 19–30.

Fick, Richard. Die Sociale Gliederung im Nordöstlichen Indien zu Zeit Buddhas. Kiel: Haesler, 1897. Graz: Akademische Druck-u. Verlagsanstalt, 1974, reprint.

Glass, Andrew. Connected Discourses in Gandhāra: A Study, Edition, and Translation of Four Saṃyukta-Type Sūtras from the Senior Collection. PhD. thesis, University of Washington, 2006.

Glass, Andrew, with a contribution by Mark Allon. Four Gāndhārī Saṃyuktāgama Sūtras: Senior Kharoṣṭhī Fragment 5. Seattle: University of Washington Press, 2007.

Hartmann, Jens-Uwe. “Contents and Structure of the Dīrghāgama of the (Mūla-) Sarvāstivādins,” Annual Report of the International Research Institute for Advanced Buddhology 7 (2004): 119–137.

—. “Further Remarks on the New Manuscript of the Dīrgha-āgama,” Journal of the International College for Advanced Buddhist Studies 5 (2002): 133–150 [98–81].

Hartmann, Jens-Uwe, and Klaus Wille. “A Version of the Śikhālakasūtra/Siṅgālovādasutta,” in Jens Braarvig, Paul Harrison, Jens-Uwe Hartmann, Kazunobu Matsuda, Lore Sander, eds., Manuscripts of the Schøyen Collection, vol. 3, pp. 1–6. Oslo: Hermes Academic Publishing, 2006.

Hirakawa, Akira. Bukkyō kanbon daijiten (Buddhist Chinese-Sanskrit Dictionary). Tokyo: Reiyūkai, 1997.

Honjō, Yoshifumi. A Table of Āgama Citations in the Abhidharmakośa and the Abhi- dharmakośopāyikā. Kyoto: Privately published, 1984.

Hung, Jen-Jou, Marcus Bingenheimer, and Simon Wiles. “Quantitative Evidence for a Hypothesis Regarding the Attribution of Early Buddhist Translations,” Literary and Linguistic Computing 2009. DOI: 10.1093/llc/fqp036.

Karashima, Seishi. Chōagonkyō no gengo no kenkyū (A Study of the Original Language of the Chinese Dirgha-āgama). Tokyo: Hirakawa shuppan, 1994.

Lamotte, Étienne. Le Traité de la Grande Vertu de Sagesse de Nāgārjuna, vol. 3. Louvain: Université de Louvain Institut Orientaliste, 1970.

 

 

Lüders, Heinrich. “Das Würfelspiel im alten Indien,” in Philologica Indica, pp. 106–

175. Göttingen: Vandenhoeck & Ruprecht, 1940.

Luo Zhufeng, ed. Hanyu dacidian (Large Dictionary of Chinese), 12 vols. Shanghai: Hanyudacidian chubanshe, 1994.

Malalasekera, Gunapala. Dictionary of Pali Proper Names. London: Pali Text Society, 1974.

Matsumura, Hisashi. Āyuḥparyantasūtra, in Fumio Enomoto, Jens-Uwe Hartmann, and Hisashi Matsumura, Sanskrit-Texte aus dem buddhistischen Kanon, Folge 1. Beihefte zum Sanskrit-Wörterbuch der buddhistischen Texte aus den Turfan-Funden 1. Göt- tingen: Vandenhoeck & Ruprecht, 1989, pp. 69–100.

Mayeda Egaku. Genshi bukkyō shōten no seiritsushi kenkyū (A History of the Formation of Original Buddhist Texts). Tokyo: Sankibo, 1964.

—. “Japanese Studies on the Schools of the Chinese Āgamas,” in Heinz Bechert, ed., Zur Schulzugehörigkeit von Werken der Hīnayāna-Literatur, pp. 94–103. Göttingen: Vandenhoeck & Ruprecht, 1985.

Melzer, Gudrun. Ein Abschnitt aus dem Dīrghāgama. Teil 1. Unpublished PhD. Disser- tation, Ludwig-Maximilians-Universität, München, 2006

Minh Chau, Thich. The Chinese Madhyama Āgama and the Pāli Majjhima Nikāya. Delhi: Motilal, 1991, reprint. Originally published 1964.

Mizuno, Kōgen. “Chūagonkyō kaidai,” in Kokuyaku issai-gyō (Agon bu), vol. 6, pp.

403–411. Tokyo: Taitō, 1969, revised ed.

—. “Kanyaku Chūagonkyō to Zōichiagonkyō no yakushutsu ni tsuite,” Okurayama gakuin kiyō 2 (1956): 41–90.

—.   “Kanyaku no Chūagonkyō to Zōichiagonkyō,” Bukkyō kenkyū 18 (1989): 1–42.

 

Ñāṇamoli, Bhikkhu, trans. The Middle Length Discourses of the Buddha—A Translation of the Majjhima Nikaya. Boston: Wisdom Publications, 1995.

Nattier, Jan. “Re-Evaluating Zhu Fonian’s Shizhu duanjie jing (T. 309): Translation or Forgery?”, Annual Report of the International Research Institute for Advanced Buddhology 13 (2010): 231–258.

—. “The Ten Epithets of the Buddha in the Translations of Zhi Qian,” Annual Report of the International Research Institute for Advanced Buddhology at Soka University 6 (2003): 207–250.

Neumann, Karl E. Die Reden des Buddha—Mittlere Sammlung. Stammbach: Beyerlein & Steinschulte, 1995. Original translation 1894–1914.

 

 

Pāsādika, Bhikkhu. Kanonische Zitate im Abhidharmakośabhāṣya des Vasubandhu. Göt- tingen: Vandenhoeck & Ruprecht, 1989.

Peipina, Lita. The Piṅgalātreya sūtra of the (Mūla)sarvāstivādins: Its Edition and Study. Investigation of the Piṅgalātreya sūtra’s Status within the Dīrghāgama Collection of “Long Discourses of the Buddha.” Unpublished MA thesis, Department of Culture Studies and Oriental Languages, University of Oslo, 2008.

Rhys Davids, Thomas W., and Caroline A. F. Rhys Davids. Dialogues of the Buddha, Translated from the Pāli of the Dīgha Nikāya, 3 vols. Sacred Books of the Buddhists, vols. II–IV. London: H. Frowde, Oxford University Press, 1899–1921.

Salomon, Richard. Ancient Buddhist Scrolls from Gandhāra—The British Library Kharoṣṭī Fragments. Seattle: University of Washington Press, 1999.

Sander, Lore. “Fixed Sequences of Texts in Some Sūtra Collections,” in Lore Sander and Ernst Waldschmidt, eds., Sanskrithandschriften aus den Turfanfunden, vol. IV, pp. 6–12. Wiesbaden: Franz Steiner, 1980.

Senart, Émile. Le Mahavastu: texte Sanscrit—publié pour la première fois et accompagné d'introductions et d’un commentaire par É. Senart, 3 vols. Paris: Imprimerie Nationale, 1882–1897.

Shanxi wenwuju and Zhongguo lishi bowuguan. Yingxian muta Liaodai mizang. Beijing: Wenwu chubanshe, 1991.

Skilling, Peter. “Theravādin Literature in Tibetan Translation,” Journal of the Pāli Text Society 19 (1993): 69–203.

Soothill, William E., and Lewis Hodous. A Dictionary of Chinese Buddhist Terms.

London: Kegan, 1937.

Tachibana, Toshimichi, trans. Chū agon kyō, in Kokuyaku issaikyō, vols. 4–6. Tokyo: Daitō, 1929.

Trumble, William R., et al., eds. Shorter Oxford English Dictionary, 6th edition. New York: Oxford University Press, 2007.

von Criegern, Oliver. Das Kūṭatāṇḍyasūtra. Nach dem Dīrghāgama-Manuskript her- ausgegeben und übersetzt. Unpublished MA thesis, Ludwig-Maximilians-Universität, München, 2002.

von Hinüber, Oskar. “Origin and Varieties of Buddhist Sanskrit,” in Colette Caillat, ed., Dialectes dans les Littératures Indo-aryennes, Actes du Colloque International, Paris (Fondation Hugot) 16–18 Septembre 1986 (Publications de l’Institut de Civil- isation Indienne, Série in-80, Fascicule 55, pp. 341–367. Paris: de Boccard, 1989.

 

 

—. “Sanskrit und Gāndhārī in Zentralasien,” in K. Röhrborn, et al., eds., Sprachen des Buddhismus in Zentralasien, Vorträge des Hamburger Symposiums vom 2. Juli bis

5. Juli 1981, pp. 27–34. Veröffentlichungen der Societas Uralo-Altaica 16. Wiesbaden: Harrassowitz, 1983.

—. “Upāli’s Verses in the Majjhimanikāya and the Madhyamāgama,” in L.A. Hercus, ed., Indological and Buddhist Studies, Volume in Honour of Professor J. W. de Jong on His 60th Birthday, pp. 243–251. Canberra: Faculty of Asian Studies, 1982.

Waldschmidt, Ernst. “Central Asian Sūtra Fragments and their Relation to the Chinese Āgamas,” in Heinz Bechert, ed., The Language of the Earliest Buddhist Tradition, pp. 136–174. Göttingen: Vandenhoeck & Ruprecht, 1980.

—. “Remarks on the Madhyamāgama Ms. Cat.-no.412,” in Ernst Waldschmidt, et. al., eds. Sanskrithandschriften aus den Turfanfunden, vol. IV, pp. 1–5. Wiesbaden: F. Steiner, 1980.

Waldschmidt, Ernst, Walter Clawiter, Lore Sander, and Preussische Turfan-Expeditionen, eds. Sanskrithandschriften aus den Turfanfunden, 10 vols. Verzeichnis der Orien- talischen Handschriften in Deutschland X. Wiesbaden: F. Steiner, 1965–2004.

Woodward, Frank L., and E. M. Hare, trans. The Book of Gradual Sayings, 5 vols. London: Pāli Text Society, 1932–1936. Vols. I, II, and V translated by F. L. Wood- ward; vols. III and IV translated by E. M. Hare. Introduction by Caroline A. F. Rhys Davids.

Zacchetti, Stefano. In Praise of the Light—A Critical Synoptic Edition with an Annotated Translation of Chapters 1–3 of Dharmarakṣa’s Guang zan jing 光贊經, being the Earliest Chinese Translation of the Larger Prajñāpāramitā. Bibliotheca Philologica et Philosophica Buddhica VIII. Tokyo: The International Research Institute for Advanced Buddhology, Soka University, 2005.

Zhang, Lixiang. Das Śaṃkarasūtra: Eine Übersetzung des Sanskrit-Textes im Vergleich mit der Pāli Fassung. Unpublished MA thesis, Ludwig-Maximilians-Universität, München, 2004.

Zhongguo Fojiao Xiehui, ed. Fangshan shijing. Beijing: Zhongguo fojiao tushu wenwu guan, 1989.

Zhonghua dazangjing bianjiju(Office for the Edition of the Zhonghua Canon), ed. Zhonghua dazang jing. Shanghai: Zhonghua shuju, 1984–1996.

Zhou, Chunyang. “Das Kaivartisutra der neuentdeckten Dirghāgama-Handschrift: Eine Edition und Rekonstruktion des Textes.” Unpublished MA thesis, Göttingen, 2008.

 

 

Works by Ven. Anālayo on T. 26

On T. 26 in General:

A Comparative Study of the Majjhima-nikāya, 2 vols. Dharma Drum Buddhist College Research Series Vol. 1. Taipei: Dharma Drum Publishing Corporation, 2011.

“Comparative Notes on the Madhyama-āgama,Fuyan Buddhist Studies 2 (2007): 33–

56. A general study of T. 26, highlighting some translation problems and some pas- sages that help resolve difficulties in Pāli parallels.

Madhyama-āgama Studies. Taipei: Dharma Drum Publishing, 2012.

“Some Pāli Discourses in the Light of Their Chinese Parallels,” Buddhist Studies Review

22 (1) (2005): 1–14.

“Some Pāli Discourses in the Light of Their Chinese Parallels (2),” Buddhist Studies Review 22 (2) (2005): 93–105.

“The Chinese Madhyama-āgama and the Pāli Majjhima-nikāya—In the Footsteps of Thich Minh Chau,” Indian International Journal of Buddhist Studies 9 (2008): 1–

21. A review of Minh Chau’s work.

“Zhong A-han,” in W. G. Weeraratne, ed., Encyclopaedia of Buddhism, vol. 8, no. 3, pp.

827–830. Sri Lanka: Department of Buddhist Affairs, 2009.

On Single Sutras from T. 26:

“Karma and Liberation—The Karajakāya-sutta (AN 10.208) in the Light of its Parallels,” in M. Straub, et al., eds., Pāsādikadānaṃ, Festschrift für Bhikkhu Pāsādika, pp. 1–

24. Indica et Tibetica 52. Marburg: Indica et Tibetica, 2009. Study and translation of T. 26, sutra no. 15.

“Qualities of a True Recluse (Samaṇa), According to the Samaṇamaṇḍika-sutta and its Madhyama-āgama Parallel,” Journal of the Centre for Buddhist Studies, Sri Lanka 6 (2009): 153–184. Study and translation of T. 26, sutra no. 179.

“The Āneñjasappāya-sutta and its Parallels on Imperturbability and the Contribution of Insight to the Development of Tranquillity,” Buddhist Studies Review 26 (2) (2009): 177–195. Study and translation of T. 26, sutra no. 75.

“The Arahant Ideal in Early Buddhism—The Case of Bakkula,” Indian International Journal of Buddhist Studies 8 (2007): 1–21. Study and translation of T. 26, sutra no. 34.

“The Bahudhātuka-sutta and its Parallels on Women’s Inabilities,” Journal of Buddhist Ethics 16 (2009): 137–190. Study and translation of T. 26, sutra no. 181.

“The Bodhisattva and Kassapa Buddha—A Study Based on the Madhyama-āgama Parallel to the Ghaṭikāra-sutta,Indian International Journal of Buddhist Studies 10 (2009): 1–33. Study and partial translation of T. 26, sutra no. 63.

“The Buddha’s Truly Praiseworthy Qualities—According to the Mahāsakuludāyi-sutta and its Chinese Parallel,” Journal of the Pali Text Society 30 (2009): 125–148. Study and translation of T. 26, sutra no. 207.

 

 

“The Chinese Version of the Dantabhūmi Sutta,Buddhist Studies Review 23 (1) (2006): 5–19. Study and translation of T. 26, sutra no. 198.

“The Mahācattārīsaka-sutta in the Light of its Parallels,” Journal of the Centre for Buddhist Studies, Sri Lanka 7 (2010): 59–93. Study and translation of T. 26, sutra no. 189.

“The Scope of Free Inquiry—According to the Vīmaṃsaka-sutta and its Madhyama- āgama Parallel,” Rivista Italiana di Studie Sudasiatici 4 (2009): 7–18. Study and translation of T. 26, sutra no. 186.

“The Sixfold Purity of an Arahant, According to the Chabbisodhana-sutta and its Parallel,” Journal of Buddhist Ethics 15 (2008): 241–277. Study and translation of T. 26, sutra no. 187.

“The Vekhanassa-sutta and its Madhyama-āgama Parallel—A Case Study in the Trans- mission of the Pāli Discourses,” Journal of the Centre for Buddhist Studies, Sri Lanka 5 (2007): 89–104. Study and translation of T. 26, sutra no. 209.

“The Verses on an Auspicious Night, Explained by Mahākaccāna—A Study and Trans- lation of the Chinese Version,” Canadian Journal of Buddhist Studies 4 (2008): 5–

29. Study and translation of T. 26, sutra no. 165.

“What the Buddha Would Not Do, According to the Bāhitika-sutta and its Madhyama- āgama Parallel,” Journal of Buddhist Ethics 14 (2007): 153–179. Study and trans- lation of T. 26, sutra no. 214.

 

 

 

 

 

Index

 

 

 

Page numbers in bold indicate complete discourses.

A

abodes (dwelling places/residences): bad abodes, 59

bodies likened to houses, 232

Jeta’s Park donated by Anāthapiṇḍika, 199–200

of King Mandhātu, 375–376

palaces of King Mahāsudassana, 466– 471, 474–475

proper use of, 60

and the seven sources of worldly merit, 38

abodes (mental dwelling places): equanimity and mindfulness as, 17 four absorptions as the beds and seats

of monks and nuns, 9, 479 six wholesome abodes, 72 wisdom as the dwelling place of

monks and nuns, 480, 482

See also absorptions absorptions:

and equanimity, 9, 14, 17

establishment in, 16–17, 246, 470

first absorption, 9, 14, 16, 251, 470

fivefold absorption, 436

the four absorptions as the beds and seats of monks and nuns, 9, 479

fourth absorption, 9, 14, 17, 119, 205,

305, 317, 431, 504

meditative absorption, 477

second absorption, 9, 14, 16


third absorption, 9, 14, 17

See also abodes (mental dwelling places); meditation; mind faculty

Āgamas (Chinese Ahan):

Gāndhārī influence on, xvii, 542n9 and the Nikāya corpus, xv–xvi, 541–

542n7

and the Pāli corpus, xvi, 541–542n7 Sanskrit Āgamas, xvi–xviii, 543n11 Tibetan translation of, xvi, 542n8,

543n11

Western language translation of, xv

See also canonical texts; Chang ahan jing; Madhyamāgama; northern tradition; Saṃyuktāgama; sutras

Aggāḷava near Āḷavī, 306, 316

Ajita (monk), 438–440, 447

alms begging by renunciants, 78, 105,

255, 266, 294, 312, 315, 402–403,

433–435

by renunciant Gotama, 252

See also food and drink alms feasts:

Dharma feasts ( fa zhai), 458, 459,

486, 490, 491, 554n173

prepared by Anāthapiṇḍika, 194

See also food and drink almsgiving:

almsfood of inferior quality given in faith by King Pāyāsi, 535–539

by householder Hatthaka, 306–316

 

 

 

565

 

 

almsgiving (continued):

by householder Ugga, 294, 300–305

See also food and drink Anālayo, Bhikkhu, xv, xvi, 541n6,

541–542n7

Ānanda:

chosen as Buddha’s attendant, 257–271 discourse on earthquakes, 281–285,

552n126

Gotama as a name for, 260, 270 and Ugga, 300–306

Anāthapiṇḍika (householder), 188–201

Jeta’s Grove offered to the Buddha, 199–200

See also Jeta’s Grove

Aṅguttaranikāya (AN):

AN I 63, 141–147, 550n95

AN I 173, Titthāyatanādi-sutta, 73–77, 549n74

AN I 188, Kesamutti-sutta (Kālāma- sutta), 89–96, 547n81

AN I 242, 547n51

AN I 249, Loṇaphala-sutta, 63–67,

549nn70, 71

AN II 196, Vappa-sutta, 68–73,

549nn72, 73

AN III 14, Paṭhama-agārava-sutta,

327–328, 553n142

AN III 15, Dutiya-agārava-sutta, 328–

329, 553n144

AN III 186, Dutiya-āghātapaṭivinaya- sutta, 166–170, 550n101

AN III 192, Nirodha-sutta, 146–152, 550n97

AN IV 11, Udakūpama-sutta, 17–23, 547n50

AN IV 12, 547nn51, 52

AN IV 70, Purisagati-sutta, 33–38, 548n56

AN IV 99, Hirī-ottappa-sutta, 323–324, 552n137


AN IV 100, Sattasūriya-sutta, 41–46, 548n59

AN IV 106, Nagaropama-sutta, 10–17, 547n48

AN IV 113, Dhammaññu-sutta, 3–8

AN IV 115, 547n43

AN IV 117, Pāricchattaka-sutta, 8–10

AN IV 121, 547nn51, 52

AN IV 128, Aggikkhandhopama-sutta,

23–33, 548nn53, 54, 55

AN IV 133, Paṭhama-hatthaka-sutta,

316–317, 552n133

AN IV 179, Sīha-sutta, 101–108, 549n84

AN IV 197, Pahārāda-sutta, 275–281

AN IV 204, Uposatha-sutta, 286–291, 552n127

AN IV 208, Ugga-sutta, 291–300, 552n129

AN IV 218, Dutiyahatthaka-sutta,

306–316, 552n130

AN IV 308, Bhūmicala-sutta, 281–285, 552n126

AN IV 336, Satisampajañña-sutta,

322–323, 552n136

AN IV 351, Sambodhi-sutta, 354–357, 553n153

AN IV 354, Meghiya-sutta, 349–354, 553n149

AN IV 373, Sīhanāda-sutta, 160–166, 550n100

AN V 1, Kimatthiya-sutta, 319–321, 552n134

AN V 2, Cetanākaraṇīya-sutta, 321–

322, 552n135

AN V 113, Avijjā-sutta, 329–332, 553n145

AN V 292–302, 84–89, 549n80

A V 116, Taṇhā-sutta, 349–354,

553nn145, 149

 

 

A V 313, Pathama-upanisā-sutta, 326, 553n139

A V 314, Dutiya-upanisā-sutta, 326–

327, 553n140

See also Nikāya corpus animals:

avoidance of vicious animals, 59 beasts in hell, 417

corpses consumed by, 100, 423–424,

426–427, 429

hides of, 375, 481

as negative role models:

bad horses, 73, 108

jackal, 423–424, 428–429, 432

jiu-mu bird, 423, 425, 426, 432

otter, 422–425, 432

raven, 100, 417, 424, 429–430, 432

vultures, 423, 426–428, 432

in the ocean, 276, 279, 289–290 as positive role models:

ape, 424, 431, 432

de-horned ox, 162

lion’s way of lying down, 265–266 monkey’s offering to the Buddha, 253

raven parable, 422–432

suffering in the animal realm, 185–186 tiger and pig, 532–534

See also cow(s); elephant(s); seven treasures of a wheel-turning monarch

Anuruddha (monk), 257, 258, 433–437 arahants and arahantship:

attainment of:

by Ānanda, 271

by Kumāra Kassapa, 505–506

by a monk (having understood the Dharma), 379

and the community of nobles dwelling in the Dharma, 279, 290, 298, 304

and “free from attachment” as the second epithet of the Buddha, 46, 548n62


taints destroyed by, 10 asceticism:

and alcohol, 105

and the beliefs of the Nigaṇṭhas, 109 and the Dharma, 91, 104–105

evil karma extinguished by, 114 matted hair associated with, 106, 379,

523–524

of Nandipāla the potter, 399 and self-mortification, 106

taught by the teacher Sunetta, 44–46

See also Nigaṇṭhas Assaji (monk), 257, 258

asura(s), 275–281

great spiritual beings dwelling in the Dharma compared with, 289–290

See also gods awakening:

and the epithet “Buddha,” 194 and the five kinds of praises of a

Tathāgata, 120–121

and mindfulness, 61, 331–333, 336,

337, 338

taste of, 278, 289

See also seven destinations of good per- sons (seven treasures of awakening)

B

Baijing (monk), 149–152, 550n98 Bakkula (monk), 271–274, 552n124 Benares (town in Kāsi country):

Deer Park in, 395, 396, 432, 445 drought and famine in, 433–434 King Kiki of, 395–406

benefit:

and the acceptance by renunciants of donation, 25–33

and the false expectations of non-

Buddhist beliefs, 73, 108

as a meaning of attha, 552n134

 

 

benefit (continued):

and persons who know the Dharma, 7, 108

Bhaddhiya (monk), 257, 258

Bimbisāra (king), 379–387

Binnoujiatuniao (monk), 257, 258, 552n122

birth and rebirth:

causes and conditions for, 153–158, 208

cessation of, 10, 157, 208

by non-returners, 19, 22–23

not yet reached by the Buddha, 46, 373, 406, 461–462, 476

and clinging, 155, 349

and craving, 156

doubted by King Pāyāsi, 507–534

and the five aggregates of clinging, 233, 235

in hell, 63, 65–68, 169, 190–193, 407–

420, 508–510

into the animal realm, 185–186

into the Brahmā world, 45–46, 186–

188, 476

into a good realm of existence, 169, 511–512

into a heavenly realm, 513–515

King Yama’s aspiration to be reborn in the human realm, 420

knowledge of old age and death, 206– 207

origins, 432–447

reflection on former lives, 142–143 by Anuruddha, 433–436

by Śākyamuni Buddha, 45, 375–376,

406, 461–462, 476

Śākyamuni Buddha’s birth, 248–251 and the six elements, 76–77

and suffering, 77, 349

of those not attaining final knowledge within this life, 142–143, 146–148


unwholesomeness, states related to, 316–317

viewed by those with supernormal vision (divine eye), 385, 407, 408–

409, 410, 436, 452, 510, 513, 515,

518, 519–520, 521, 522, 525

See also body faculty; death; process of existence

body faculty:

and the condition of contact, 212, 348–349, 348

and the four great elements, 219, 221, 224, 227, 230

and karma and karmic foundations, 79–81

pure bodily actions:

and resentment, 167–170

and wholesomeness, 81–82

See also birth and rebirth; breath; corpses; old age; sensual desire; sensual pleasures; six sense bases

Brahmā world, rebirth in, 45–46, 186–188,

476

See also gods; thirty-three gods breath:

and the air element, 229 mindfulness of breathing, 353, 353,

355, 356

shortness of, associated with aging, 150–152, 206, 236

See also body faculty

Buddhist texts. See Āgamas (Chinese Ahan); Chinese Buddhist texts; canonical texts; Nikāya corpus; northern tradition; Pāli canon; sutras

C

Campā, 286–291, 463

canonical texts:

Chinese Āgamas, 541n3

 

 

Dunhuang manuscript fragments of the Zhong ahan jing (Skt. Madhya- māgama, T. 26), xxv

Jin canon, 546nn37, 39

Liao canon single fascicle of the Zhong ahan jing (Skt. Madhya- māgama, T. 26), 546n39

northern and southern transmissions of, xv, 541n5

and the Pāli language, xvi–xvii

self-knowledge correlated with knowl- edge of, 3, 5

Sūtra-piṭaka of the northern tradition, xv–xvi

Tripiṭaka Koreana, xxv, xxvi, 544n18, 546n37

See also Āgamas (Chinese Ahan); Chang ahan jing (Dīrghāgama, T. 1); Chinese Buddhist texts; Nikāya corpus; northern tradition; Pāli canon; sutras; Zhong ahan jing

caste and castes (khattiya, brahmin, merchant, and worker castes):

aspiration to be reborn in the human realm (by King Yama), 420

divine eye of brahmins (or renuciants) who abandon desire, 510, 513, 518,

519–520, 521, 522, 525

khattiya women distinguished from women from other castes, 376

and the monk who knows assemblies distinguished by, 5

and offerings made in faith, 25–32 sitting or lying with women of status

(by renunciants), 23–24

son of an outcaste whose two hands have been cut off, 162

and the Pāli term khattiya instead of the translation “warrior,” 547n42

Chang ahan jing (Dīrghāgama, T. 1), 541n2, 542n9, 545–546n34


completeness of, xvii

Shangshengjing (T. 1, no.16) of, xviii children:

abandonment of, 410–411

and cruelty among family members (when life span is short), 496

decreased life spans of (and unwhole- some practice), 493–495

increased life spans of (and whole- some practice), 498–503

Chinese Ahan. See Āgamas Chinese Buddhist texts:

Gaoseng zhuan (T. 2029), xxii, 544n19, 545n29

Jinglü yixiang (T. 2121, by Baochang), xxi–xxii

Lidai sanbao ji, xxi, 544n18

Mo raoluan jing (T. 66), xxii Zhongjing mulu (of Yanzong), xxii See also Āgamas; canonical texts;

Chang ahan jing; northern tradition;

Zhong ahan jing

Chu sanzang jiji (dated 515, of Seng- you), xx, xxi, 544n18, 545n29

clinging:

cessation of, 210

and craving, 349

five aggregates of, 77, 205, 208, 215,

219, 232, 233, 235, 240, 384

to future existences, 77

nirvana without remainder, 50–54

and the process of existence, 154–156, 209, 349

to wrong views, by King Pāyāsi, 505– 539

See also birth and rebirth; fetters; noble eightfold path; noble truths

conceit:

avoidance of the arising of: by Ānanda, 262–263

by Bakkula, 272–273

 

 

conceit (continued):

the conceit “I am” (awareness of no self), 353, 354–357, 384–386

learned noble disciples who are without it, 87, 93

not yet extinguished (after the cessation of the five lower fetters), 34–37

concentration:

“ding” and variants for kong (“empti- ness”), 547n47

and happiness, 9, 320, 343

and seeing and knowing things as they really are, 343

three kinds of, 480

continents, four, 365–373, 553n156 Godānī (west), 367–368, 372

Pubbavideha (east), 367–368, 369,

371, 372

Uttarakuru (north), 368–369, 371, 372,

402, 403

See also Jambudīpa corpses:

disintegration of, 24, 26, 27, 28, 30–33,

71, 100, 423–424, 426–427, 429

fake renunciants likened to, 290 impurity of, 165

rejected by the ocean of the asuras, 277, 280, 290

cow(s):

cow dung parable, 373–379 milk products, refinement of, 7 and pain, 185

See also animals craving:

and clinging, 349

eightfold path to the cessation of, 211 and the four nutriments, 203–204, 334 for the six elements, 238–242

See also desire(s) criminals and punishment:

beheading of, 127, 128, 129, 493, 509


harsh treatment of local residents by Dhānañjāni (the brahmin), 179

and the tortures of hell, 414–415 weight and appearance of (alive vs.

dead), 520

cultivation of body, virtue, mind, and wisdom, and suffering the fruit of unwholesome action, 64–68

Cunda, 38–41, 257, 258

D

Daoci:

distinguished from Daoci from Yuzhou, 545n29

preface to T. 26 by (preserved in the

Chu sanzang jiji), xx Daḷhanemi (king), 484–485, 487 death:

knowledge of old and death, 206–207 and the ten unwholesome courses of

action, 97–100

of those not attaining final knowledge within this life, 142–143, 146–148

See also birth and rebirth; corpses; nirvana (cutting off)

dependent origination:

and the five aggregates, 206–207, 232–233

and talk appropriate for renunciants, 352–353, 355–356

See also impermanence; noble eight- fold path

desire(s):

abandoning of, 504

by meditation on impurity of the body, 353

not accomplished by Ānanda, 264–265 associated with wisdom, 316

as a cause, source, root, and causal condition of actions, 91

and covetousness, 86, 93, 118–119, 431

 

 

five causes and conditions for sorrow and suffering, 120–121

See also craving; sensual desire Dhānañjāni (brahmin), 176–188 Dharma:

eightfold path to unwavering pure confidence in, 201–218

extraction of poisoned arrow likened to ending of suffering, 110–111

and extraordinary quality of, 279, 289

likened to an ocean, 278–281, 289–290

misrepresentation of, 102–107

and monks who examine the meaning of, 3–4, 6–7

and seeing dependent origination, 232–233

See also noble eightfold path; noble truths

Dharmaguptakas, 545–546n34 Dharmanandin, translation with Zhu

Fonian of the Madhyamāgama, xxiii

Dīghanikāya (DN):

DN II 169, Mahāsudassana-sutta,

462–477, 554n174

DN II 316, Pāyāsi-sutta, 505–539, 555n181

DN III 14, Lakkhaṇa-sutta, 360–365, 553n155

DN III 58, Cakkavattisīhanāda-sutta,

483–505, 554n177

DN III 75, Cakkavatti-sutta, 437–441, 554n167

Siṅgālovāda-sutta of, xviii

See also Nikāya corpus Dīrghāgama. See Chang ahan jing donors and donation:

Anāthapiṇḍika’s Park offered to the Buddha, 199–200

and benefits of acceptance by renun- ciants, 25–33


Kassapa’s refusal of Kiki’s rain retreat invitation, 395–406

monkey’s offering, 253

seven sources of worldly and world- transcending merit, 38–41

See also alms feasts; almsgiving; king(s); money; profit

Dunhuang manuscript fragments of the

Zhong ahan jing, xxv

dwelling places. See abodes (dwelling places/residences); abodes (mental dwelling places)

E

ear faculty:

divine ear of the Buddha, 69, 436 guarding with right attention, 59

and hearing the true Dharma, 57–58, 331–332, 338, 342, 345–346

loud noise not heard by the meditating Buddha, 255–256

and reflecting on the meaning of the Dharma, 344–346

superiority of those who listen with concentration, 6

See also six sense bases

eating. See food and drink; nutriment(s) eightfold path. See noble eightfold path elements:

element of deathlessness, 54, 55

four great elements (earth, water, fire, air), 100, 215, 219–227, 229–230

See also six elements elephant(s):

behavior likened to knowingly speak- ing falsehood, 79–80

elephant’s footprint, 218–233, 551n113

“seven limbs” of the royal elephant, 377, 450, 554n169

 

 

emptiness:

and the three kinds of concentration, 480

and the translation of le zhu shi (Pāli

sukha-vihāra), 547nn47, 49 equanimity:

developing the characteristic of, 4, 88–

89, 116, 225, 229, 231–232

and the four assurances, 94–95, 187 and the seven treasures of awakening,

34–37, 61, 359

taught to the householder Hatthaka, 307–316

and the six wholesome abodes, 72 and the third absorption, 9, 14, 17 See also mind faculty

eye faculty:

blinking of eyes (by King Mandhātu), 370, 371

and eye consciousness, 232 good eyesight:

and the ability to see transient bub- bles, 407, 408

and farsightedness, 409–410 guarding of, with right attention, 59 overcoming resentment on seeing,

167–170

seeing things as they really are, 321– 327, 343–346, 347, 349

supernormal vision of Śākyamuni, 407–410

visual cognition, 551n114

See also six sense bases; supernormal vision (divine eye)

F

faith:

and hearing the true Dharma, 332, 336, 338, 342

as an impetus to leave home, 107


and rebirth in better realms of existence, 190–191

and right attention, 324–325, 330,

332–333, 335, 344–346, 349

suffering as a condition for, 348–349 unshakeable faith, 15, 316

false speech:

abstained from by Nandipāla the potter, 399

entertainer rewarded for use of, 129 knowingly spoken without shame or

scruple, 78–80, 84

and moral responsibility, 74–76 rejection of fake renunciants, 280, 290 See also right speech; verbal actions

fetters:

five lower fetters, 22, 34–37, 299 liberation from (through cessation of

the taints), 33

three fetters, 20–21, 59, 547n51

See also clinging food and drink:

alcohol:

abstained from by Nandipāla the potter, 391, 401

and asceticism, 105

sobering up of Ugga with the Dharma, 292, 295

and the ten unwholesome actions, 91, 131–132, 137, 139

the Dharma as the food and drink of monks and nuns, 480

Dharma feasts ( fa zhai), 458, 459,

486–487, 490, 491, 554n173

eaten, savored, and digested by the Tathāgata, 269

indigestion likened to slightness of death pains, 476

moderation in, 60, 172–173 offered to Nandipāla the potter by

King Kiki, 405–406

 

 

in the royal city of Kusinārā, 469 supplies in the king’s border town, 12,

16–17

See also almsbegging; alms feasts; almsgiving; donors and donation; nutriment(s); tongue faculty

four assurances (four divine abidings), 94–96, 186–187, 306

taught by Sunetta, 45 four kinds of success, 447

four noble truths. See noble truths

four qualities for gathering an assembly in accordance with the Dharma, 306–307

friends and friendship:

bad friends, 59, 87, 88, 330, 333, 340 and the five supporting conditions

conducive to maturing liberation of the mind, 352–356

and hearing the true Dharma, 57–58, 331, 336–339, 342, 345–346

and knowledge, 56–58, 356

and purity, 82, 169, 479

the two friends and the pile of hemp, 525–527

G

Ganges River:

evil and good actions performed on opposite banks of, 131–132, 137, 139

merit accumulation likened to increas- ing size of, 39, 40

and other rivers of Jambudīpa, 40, 42, 277, 280, 291

self-cultivation likened to salt dropped into waters of, 63–65

See also rivers

Gaoseng zhuan, xxii, 544n19, 545n29 Gavampati (monk), 538

geography, discourse on earthquakes,

281–285, 552n126


See also continents; Ganges River;

Jambudīpa; mountain(s); rivers gods:

and the extraordinary qualities of the Tathāgata, 284–285

realms of, compared, 186 Śākyamuni Buddha’s self-identifica-

tion as various heavenly beings, 375

See also asura(s); Brahmā world; mind-made gods; thirty-three gods

Gotama (name):

Ānanda of the Gotama clan, 260, 270 “renunciant Gotama” as a reference to

Śākyamuni Buddha, 548n65

H

hair:

gray hair and aging, 411

and kingly succession, 455–457 and the marks of a great man, 363 matted hair of ascetics, 106, 523–524

and former ascetics, 379

right mindfulness as the barber of monks and nuns, 479–480

robes made of, 106

shaved by householders leaving to practice the path, 9–10, 291

happiness:

and concentration, 9, 16–17, 320, 343 and the Dharma meditation of aban-

doning, 133–139

and the Dharma teaching of wheel- turning monarchs, 360, 361, 362,

365

and the fourth absorption, 504 and mindfulness, 323

noble happiness free of taints (attained by the Tathāgata), 3, 120–121

and one-pointedness of mind, 133, 135 recollections giving rise to, 191

and the seven wholesome qualities, 3

 

 

happiness (continued):

and those who seek the benefit of others, 7

and tranquility, 120, 133, 134, 319,

320, 321, 344, 347, 347

and wholesome actions, 82, 113, 116 hearing. See ear faculty; six sense bases hell:

rebirth in, 63, 65–68, 169, 411–413,

415–420

refuge taking by hell beings, 416–418 tortures of, 414–415

See also suffering householders:

Anāthapiṇḍika (Sudatta), 188–201

Anuruddha as, 433–436 Dhānañjāni (the brahmin), 176–188

endowed with the thirty-two marks, 360 Hatthaka, 306–316, 316–317,

552nn130, 133

leaving home to practice the path, 9–10, 291

likened to rivers entering a great ocean, 280

Uttara the brahmin, 388–389, 392–395

Ugga, 292–299, 300–306, 552n129

I

ignorance:

and the conditioning of karmic forma- tions, 349

and the extinguishing of unwholesome taints, 70–72

as the nutriment of craving for exis- tence, 334

and the taints of existence and of ignorance, 56–57

See also wisdom illness:

of Anāthapiṇḍika, 188–201


of the brahmin Dhānañjāni, 184–185 and compassion, 169

and the inspiration to do good acts of body, speech, and mind, 412

minimized when people’s life span is eighty thousand years, 503

and proper use of medicine, 60

right mindfulness as the expert physi- cian of monks and nuns, 482–483

See also medicine impermanence:

of all formations, 41–44, 373–378 and the conceit “I am,” 353, 354–357,

384–386

and death, 237, 472–473

disintegration of bodies, 24, 26, 27, 28,

30–33, 71, 100, 423–424, 426–427,

429

and the earth element, 220 of feelings, 157, 377–378

and knowledge of things as they really are, 157–158, 373–379

See also conceit; dependent origination; impermanence; noble truths; no self; self

J

Jambudīpa (continent):

five large rivers of, 40, 42, 277, 280,

291

King Mandhātu’s rule over, 366–367, 371

when people’s life span is eighty thousand years, 503

See also continents; geography

jātaka tales, Mandhātu-jātaka, 365–373, 553n156

Jeta’s Grove, 3, 8, 10, 17, 33, 48, 49, 63,

73, 84, 141, 146, 152, 160, 166,

177, 188, 218, 234, 247, 319, 321,

 

 

322, 323, 324, 326, 327, 328, 329,

332, 339, 346, 354, 359, 360, 365,

373, 407

See also Sāvatthī

K

Kaccāyana (monk), 257, 258 Kaiyuan shijiao lu, 544n18 Kaḷārakhattiya (monk), 152–159

Kammāsadhamma (Kuru town), 56, 343

Kapilavatthu, 463 Nigrodha Park in, 68

karma and karmic foundations, 63–141

charity that brings retribution for merit, 537

and the conditioning of consciousness, 349

and the conditioning of ignorance, 349 and the cultivation of body, virtue,

mind, and wisdom, 64–65 determination of karmic retribution,

63, 549n71

evil karma:

and asceticism, 113–115 associated with killing, 137–139

and lengthening life span, 498–503 and moral responsibility, 74–76

and rebirth in hell, 63, 65–68, 411–413,

415–420

and the six sense bases, 76–77 unwholesomeness related to evil

retribution, 316–317

See also birth and rebirth Kassapa:

Kumāra Kassapa, 505–539

Mahā Kassapa, 257, 258

Uruvela Kassapa, 380–382 Kassapa Buddha (Tathāgata Kassapa),

247, 248

King Kiki’s rain retreat invitation refused by, 395–406


and Nandipāla the potter, 392

and Uttara the brahmin, 392–395, 406 killing:

beheading of criminals, 127, 128, 129,

493, 509

disciple’s refraining from and aban- doning of, 133

and evil karma, 137–139

and moral responsibility, 74–76

See also unwholesome qualities Kimbila (monk), 257, 258

kindness and compassion, transformative power of, 496–497

king(s), 359–538

five royal insignia, 380, 478

and the power gained by the cultivation of body, virtue, mind, and wisdom, 65–66

See also donors and donation; seven treasures of a wheel-turning monarch

King Kiki (of Benares), rain retreat invitation refused by Kassapa Buddha, 395–406

King Mahadeva, 447–463, 554n168 King Mahāsudassana, 462–477 King Mandhātu:

abodes of, 375–376

blinking of eyes, 370, 371

rule over Jambudīpa, 366–367, 371 Śākyamuni Buddha’s self-identification

as, 373

supernormal powers of, 367–371 King Māra (Māra the Bad), 505

and the Buddha, 256, 445–447

and the seven wholesome qualities, 12, 14

See also Māra King Nimi, 458–461

King Pasenadi, 52–54, 505 King Pāyāsi, 505–539

 

 

knowledge:

of the arising of formations, 217–218 and the cessation of ignorance, 218 and the company of good friends, 56,

356

of consciousness as it really is, 216 of the Dharma as it really is, 58–59 final knowledge:

attainment of, 153–158

not attained within this life, 142–143, 146–148

of name-and-form as it really is, 215– 216

of old age and death, 206–207 of the six sense bases, 214

of the taints as they really are, 204–205 of things as they really are, 320–327,

328–329, 343, 346, 347, 349, 379

and those who know the Dharma, 3–8 Koliyans:

and the discourse to Pāṭaliya, 122–140, 550nn90, 91

Mahānāma (the Koliyan), 257, 258

soldiers of, 124–125

Koṇḍañña (monk), 257–258

Koṭṭhita (monk), 201–218, 257, 258, 551n112

Kumāra Kassapa. See under Kassapa Kusinārā (royal city), 463–464, 465–466,

469

Sāla Grove in, 462, 476

L

Lidai sanbao ji, xxi, 544n18 life span:

of asuras, 275

in heaven, compared with the human realm, 514–515

and impermanence, 472–473

and the ten unwholesome and the ten


wholesome courses of action, 493– 503

See also death; old age

M

Madhyamāgama(s) (MĀ):

and the abandonment of fetters by stream-enterers (in MĀ 4), 547n51

and the Majjhimanikāya (MN), xvii, xviii–xix

translated by Dharmanandin and Zhu Fonian, xx–xxii, xxiii

translated by Saṅghadeva, et al., as the

Zhong ahan jing (T. 26), xxii–xxiii

See also Āgamas (Chinese Ahan) Magadha:

village of Jatu near, 349–350, 553n150 magic and Śākyamuni, 123, 125, 550n91 Mahā Cunda. See Cunda

Mahādeva See King Mahādeva Mahā Kaccāyana. See Kaccāyana Mahā Kassapa. See under Kassapa Mahā Koṭṭhita. See Koṭṭhita

Mahā Moggallāna. See Moggallāna Mahānāma:

the Koliyan, 257, 258

the Sakyan, 252

Mahāvastu, 379–387, 554n159

Majjhimanikāya (MN), xv, xvi, xvii, xviii, xix, xxvi, 541–542n7

MN 70, Kitagiri-sutta, 553n146 MN 95, Caṅkī-sutta, 553n146 MN I 6, Sabbāsava-sutta, 56–61,

548n68

MN I 46, Acchariya-abbhūta-sutta,

247–257, 551n118

MN I 46, Sammādiṭṭhi-sutta, 201–218, 551n112

MN I 145, Rathavinīta-sutta, 46–56, 548n64

 

 

MN I 184, Mahāhatthipadopama-sutta,

218–233, 551n113

MN I 414, Ambalaṭṭhikārāhulovāda- sutta, 78–84, 549n77

MN I 469, Gulissāni-sutta, 170–176, 551n103

MN II 45, Ghaṭikāra-sutta, 387–407, 554n160

MN II 74, Makhādeva-sutta, 447–462, 554n168

MN II 184, Dhañjāni-sutta, 176–188

MN II 214, Devadaha-sutta, 108–122, 549n86

MN III 124, Bakkula-sutta, 271–274, 552n124

MN III 178, Devadūta-sutta, 407–422, 554n162

MN III 248, Saccavibhaṅga-sutta,

234–246, 551n116

See also Nikāya corpus

Mandhātu-jātaka, 365–373, 553n156 Mango Grove:

Good 350

of King Mahādeva, 447–462

Māras:

defeated by the Dharma, 12, 14, 76,

116, 122, 477

and householder Hatthaka, 316

and Metteyya Tathāgata, 441, 442, 443,

444

See also King Māra (Māra the Bad) measurement:

discarding of weights and measures, 390, 400

palm tree height used as standard, 42 medicine(s):

extraction of poisoned arrow likened to ending of suffering, 110–111

proper use of, 60

See also illness


meditation:

and the company of good friends, 354 the Dharma meditation of abandoning,

132–140

and mindfulness of breathing, 353, 354,

355, 356

walking meditation, 49, 197, 255–256,

297, 304

and the way of the lion, 266

See also absorptions; mind faculty Meghiya (monk), 349–354

memory and remembrance:

of the Dharma, 6, 345 Dharmanandin’s memorization of the

Āgamas, xx

and fengxing (“remember well”) in the closing formula, 547n44

and the five things that may have a two- fold result in the present life, 114–115

of former lives, 142–143 by Anuruddha, 433–436

by Śākyamuni Buddha, 45, 375–376,

406, 461–462, 476

merit:

sources of worldly and world-transcen- dent merit, 38–41

two friends and the pile of hemp, 525– 527

See also donors and donation Metteyya (monk, Tathāgata), 441,

442–447

mind faculty:

five causes and conditions of sorrow and suffering, 121

guarding of, with right attention, 59 liberation of the mind, 87–89, 291,

504–505

five supporting conditions conducive to, 352–356

as the precious jewel of monks and nuns, 483

 

 

mind faculty (continued):

and mind consciousness, 233

mind objects cognized by mind con- sciousness, 551nn114, 115

mind reading:

by Mahā Moggallāna, 258–259, 287 by the World-honored One, 477

pure mental actions, 82–84, 93 and resentment:

five methods of overcoming, 166–170 freedom from, as a positive quality,

87–88, 93–96, 134, 162–164, 187,

208, 209, 222, 225, 228, 231,

308–314, 424

freedom from, as a quality of one- pointedness, 133–138

three intentionally done mental actions, 86

unwholesome mental actions, 202

See also absorptions; equanimity; four assurances; meditation; right atten- tion; right view; six sense bases

mindfulness:

and breathing, 353, 354, 355, 356 first factor of awakening, 61

four establishments of, 331–332, 336,

337, 338, 339

mind-made gods, 148

rebirth among, 142–143, 146–148 Minh Chau, Thich, xv, xvi, 548n63 Moggallāna (monk):

likened to a nurse, 235

mind reading by, 258–259, 287 and the practice of forest-dwelling

monks, 176

true teaching and discipline taught to, 287–291

and unwholesome taints, 68–69, 235

Moliyaphagguna (monk), 152 monasticism. See monk(s)


money:

four mindfulness as the revenue of monks and nuns, 480–481

and King Mahādeva, 452–453 minds purified with regard to profit,

390, 400

poverty and unwholesome actions, 493–495

and the relative power of debtors and creditors, 67–68

two friends and the pile of hemp, 525– 527

See also donors and donation; profit; right livelihood; status

monk(s), 354–357, 551n153

benefits of leaving household life, 25– 33

five qualities possessed by an esteemed and revered senior monk, 149–152

and forest dwelling, 167, 170–176

lapsed monks, expulsion of, 280, 286–

288, 290

mother’s names associated with, 54, 55

and precepts, 146–152, 286–289, 326–

327, 348, 478, 550n97, 553nn139,

140

robes and monastic dress, 60 superiority of those who pay respects

to, 6

wholesome practice:

and increased life spans, 496–503 modeled by animals, 423–432

who retain the Dharma they have heard, 607

moral responsibility/scruples: abandoment of unwholesome qualites,

317

and intention, 84–89, 549n80

and karma and karmic foundations, 74–76

moral virtue (as an adornment), 478

 

 

mother(s):

belly cut open to determine gender of fetus, 517

birth of Śākyamuni Buddha, 248–251 and cruelty when people’s life span is

ten years, 496

and minds of kindness and compassion, 497

names of monks associated with, 54, 55 Sāriputta likened to, 235

See also women mountain(s):

golden mountain, Buddha likened to, 123, 197, 292, 295, 379

Mount Vulture Peak, 265 Southern Mountains, 184–185

Sumeru/Meru, 43–44, 369–370

N

name-and-form, 214–216, 349 names:

consistent transcription of in the Zhong ahan jing, 551n120

the epithet “Buddha,” 194

of monks associated with their mothers’ names, 54, 55

original names forsaken by renunciants, 280–281

Nandipāla the potter, 388–406 Nigaṇṭhas, 108–122, 549n86

Nātaputta, 114

Sīha (disciple), 101–108, 549n84 Vappa (disciple), 68–73, 549nn72, 73

Nikāya corpus:

and the Āgamas, xv–xvi, 541–542n7 fifth collection of texts (Khuddaka-

nikāya), 541n4

Theragāthā, 435–436, 554n166 independent circulation of some sutras

contained in, xviii

and textual variation, xvii


See also Aṅguttaranikāya; canonical texts; Chinese Buddhist texts; Dīghanikāya; Mahāvastu; Majjhimanikāya; northern tradition;

Pāli canon; Saṃyuttanikāya; sutras nirvana, 346–349

and final knowledge, 158 final nirvana:

of Ānanda, 271 attained with effort, 36

attained without effort, 37 of Bakkula, 274

and earthquakes, 283

of Śākyamuni Buddha, 267–268, 271,

283–284, 300, 436, 462–463, 476

of Śāriputta, 151–152

and mindfulness, 323

and the noble eightfold path, 482 without remainder:

and knowing the path to the cessation of suffering, 77, 222, 229, 232, 421

and the seven chariots (purification by knowledge of the way to aban- doning), 50–54

without remainder, and the seven treasures of awakening, 34, 37, 38

See also birth and rebirth; death noble eightfold path:

and animal role models, 422–432

and attaining the goal in this lifetime, 121–122

attainment of the true Dharma, 201–218 and cessation:

of clinging, 210

of consciousness, 217

of contact, 213

of craving, 211

of feeling, 212

of formations, 218

of name-and-form, 215–216 of old age and death, 206–207

 

 

noble eightfold path (continued): and cessation:

of the six sense bases, 214 of suffering, 77, 121–122

and the extraordinary quality of the Buddha’s teaching and discipline, 279, 289

and the four noble truths, 243

and householder Hatthaka, 316–317

and rebirth in a good realm of existence, 99–101, 121–122, 385, 407–410

as road leading directly to nirvana, 482 and transmission of the Dharma, 462 See also dependent origination

noble truths (four noble truths), 198, 219,

234–246, 383–384, 551n116

and cessation of birth and rebirth, 19, 21–23, 349

seen by householder Ugga, 292–293, 295–296

taught by Sāriputta, 218–233, 234–235

See also noble eightfold path; suffer- ing

non-Buddhists, 59, 272–274

See also Nigaṇṭhas; wrong views northern tradition, 541n5

four Āgamas in the Sūtra-piṭakas of, xv–xvi

and the Kṣudraka-piṭaka, 541n4

See also canonical texts; Chang ahan jing (Dīrghāgama, T.1); Chinese Buddhist texts; Zhong ahan jing

nose, cutting off of, 414, 417, 418

See also six sense bases no self:

and the conceit “I am,” 34–37, 354– 357, 384–386

and the seven destinations of good persons, 34–38

See also conceit; impermanence; self


nutriment(s), 332–339, 339–343

four nutriments, 203

See also food and drink; tongue faculty

O

ocean(s):

of the asura(s), 275–277, 279–280

Dharma likened to, 278–281, 288–290 nutriments likened to rivers pouring

into, 334, 342 old age:

knowledge of, 206–207

signs of, 150–152, 206, 236

See also body faculty; death; life span

P

Pahārāda (king of the asuras), 275–281

Pāli canon:

and the Āgamas (Chinese Ahan), xvi, 541–542n7

fifth collection of texts (Khuddaka- nikāya), 541n4

Suttanipāta (Sn 231), 545–546n51 Vin II 154, 551n109

and the Zhong ahan jing (Skt. Madhya- māgama, T. 26), xv–xvi, 541n5

See also Āgamas (Chinese Ahan); canonical texts; Chang ahan jing (Dīrghāgama, T. 1); Chinese Buddhist texts; Nikāya corpus; northern tradition; sutras; Zhong ahan jing

parables:

about clinging to wrong views (held by King Pāyāsi):

about royal dream vision perception by attendants, 522

birth in a heavenly realm, 513–515 birth into a good realm of existence,

511–512

birth into hell, 509–510

 

 

blind man, 515–516

conch-blower, 519–520

fire-worshiping matted-hair brahmin, 523–524

grain-eating gambler, 531

iron ball or iron ploughshare, 520– 521

pig farmer, 532

pregnant wife of the brahmin, 517 sun and moon, 508, 534

tiger and pig, 532–534 traveling merchants, 527–530

two friends and the pile of hemp, 525–527

raven parable, 422–432

employed by King Yama, about the five divine messengers, 410–415

of the heap of wood, 23–33, 54, 55, 548nn53

of the seven persons in the water, 17–23 of the seven supplies of a king’s border

town, 10–17

Pāṭaliya (village headman), 122–140, 550nn90, 91

personality. See conceit; no self; self process of existence:

and birth and rebirth, 154, 348–349 liberation from/cessation of, 10 three kinds of, 209

and the three taints, 56–57, 204

See also birth and rebirth; clinging; death

profit:

and covetousness, 86

false speech used for the sake of, 85 as a meaning of attha, 552n134

minds purified with regard to, 390, 400 sharing of, 132, 137, 139

See also donors and donation; money punishment. See criminals and punish-

ment


Puṇṇa (monk), 257, 258

Puṇṇa Mantāṇiputta (monk), 47–55, 552n122

Q

Qiehepoti (monk), 257, 258, 551n120

R

Rāhula (monk), 78–84, 549n77 Rājagaha (city of Magadha), 463

and Anāthapiṇḍika (householder), 193, 195, 199

Bamboo Grove in, 47, 78, 170, 176,

179, 185, 195, 197, 201, 271, 422,

477

and Bimbisāra (king of Magadha), 379 and Dhānañjāni (the brahmin), 178–

179, 184–185, 187

Hot Spring Grove in, 78

leaf hut of the Buddha in, 257 Mount Vulture Peak near, 265

rains retreat at, 47–49, 176–178, 477

See also Magadha refuge taking:

in other teachings, 483–484 in the Triple Gem:

explained by the Buddha, 39

by the householder Ugga, 293, 296 by the king of Magadha, 387

by King Pāyāsi, 534

by Nadipāla the potter, 389, 398–399

by Pāṭaliya, 140 resentment:

five methods of overcoming, 166–170 minds free from, positive qualities of, 87–88, 93–96, 134, 162–164, 187,

208, 209, 222, 225, 228, 231, 424

and the enlightened mind, 307–314 Revata (monk), 257, 258

right action, 244

and the seven wholesome qualities, 13

 

 

right attention/attentiveness, 17, 84–89,

94–95, 173, 176, 193, 549n80

and faith, 324–325, 330, 332–333,

335, 344–346, 349

and guarding of the sense bases, 59, 349 and the six wholesome abodes, 72 time and timing, 4–5, 266

See also noble eightfold path; time and timing

right concentration, 246

and broad learning of the Dharma, 13

See also noble eightfold path right effort, 245

the four abandonments as the fourfold army of effort, 15, 481

four right efforts, 279, 289 householder Hatthaka’s efforts to

teach the Dharma, 307–314

and the seven wholesome qualities, 13, 312, 359

See also noble eightfold path right intention, 84–89, 244

and a sense of shame, 12–13, 15, 316

See also noble eightfold path right livelihood, 245

See also money; noble eightfold path right mindfulness, 14, 17, 245–246, 322–

323, 552n136

analogies for, 479–483 four establishments of, 33

and the seven wholesome qualities, 13, 15–16

See also noble eightfold path right speech, 244

jokes and joking, 170–171, 176, 393

See also false speech; noble eightfold path

right view, 93–95, 98–99, 121–122, 138,

192, 243–244

and cessation of the taints, 235


See also noble eightfold path; wrong views

rivers:

five large rivers of Jambudīpa, 40, 42, 277, 280, 291

Kimikāḷā (near Magadha), 350 nutriments compared to, 334 See also Ganges River

S

Sāketa (city), 52–54 Śākyamuni Buddha:

birth of, 248–251, 461–462, 476–477

called “renunciant Gotama,” 548n65 called “World-honored One” (bha-

gavā), 548n65

final nirvana of, 267–268, 436, 462–

463, 476

initial vow to become a buddha, 247 likened to a golden mountain, 123,

197, 292, 295, 379

and magic, 123, 125, 550n91 self-identification:

as brahmin Uttara, 406

as King Mahādeva, 461–462 as King Mahāsudassana, 476

as King Mandhātu, 373, 375–376

as Sunetta, 45

as various heavenly beings, 375

Saṃyuktāgama, xx, xxiv, 543n11, 543–544n13

Saṃyuttanikāya (SN):

SN 1 210, Sudatta-sutta, 551n109

SN II 50, Kaḷāra-sutta, 152–160, 550n99

SN III 143, Gomayapiṇda-sutta, 373–

379, 554n158

SN IV 311, Asibandhakaputta-sutta,

96–101, 549n82

SN IV 340, Pāṭaliya-sutta, 122–140,

550nn90, 91

 

 

SN IV 348, 550n93

SN V 99, Cakkavatti-sutta, 359, 553n154

SN V 380, Paṭhama-Anāthapiṇḍika- sutta, 188–201

See also Nikāya corpus

Saṅghabhūta, Chang’an translation team led by, xxii

Saṅghadeva, and the Nanjing vihāra for the study and translation of Buddhist texts, xxii

Sanskrit texts:

Mahāvastu, 379–387, 554n159

Mandhātu-jātaka, 365–373, 553n156 Sanskrit Āgamas, xvi–xviii, 543n11

Sāriputta (monk), 55, 141–246

final nirvana attained by, 151–152 likened to a mother, 235

and Puṇṇa Mantāṇiputta, 48–56 Sarvāstivādin tradition and T. 26, xxiii–

xxiv

Sāvatthī (city), 48, 49, 52, 53, 160, 177,

179, 198, 199, 200, 264, 463

See also Jeta’s Grove

scruples. See moral responsibility seating:

the four absorptions as the beds and seats of monks and nuns, 479

monks seated in meditation, 304, 477,

478

as an offering to monks, 38, 41, 130

preparation of, 69, 78, 179, 397

in the presence of the Buddha, 90, 299 and status and propriety, 174, 176, 304,

397

seeing. See eye faculty; six sense bases; supernormal vision (divine eye)

self:

and the five lower fetters, 22, 34–37, 299


and the six views (of those engaged in wrong attention), 58

See also conceit; no self; the self Sengyou (445–518), xv

and the Chu sanzang jiji, xx, xxi, xxii, 544n18, 545n29

translations available to, xxii and Zhu Fonian, 545n32

sense bases. See six sense bases sensual desire:

abandoning of, 61, 104, 119, 141–143,

187

by King Mahāsudassana, 471–474 by Nandipāla the potter, 399

by Sunetta, 44, 45

arising of, 57

disadvantages of, 292, 295

and the five lower fetters, 22, 299 and the four kinds of clinging, 210 and the three taints, 21, 57, 204 See also craving; desire(s); sensual

pleasure; six sense bases sensual pleasures:

dissatisfaction with, 365–366, 371–372 in the heavenly realm, 512

enjoyed by the thirty-three gods, 370 sitting or lying beside women, 23–24 See also six sense bases

Setavyā (in Kosala), and King Pāyāsi, 505–507, 536

sets of seven, 3–61

parts of bodies:

of great men, 364

“seven limbs” of the royal elephant, 377, 450, 554n169

and the seven chariots (purification by knowledge of the way to abandon- ing), 47–56

seven persons in the water, 17–23

seven sources of worldly and world- transcending merit, 38–42

 

 

seven suns, 41–46, 548n59

seven supplies of a king’s border town, 11–17

seven ways of abandoning the taints,

56–61

seven wholesome qualities, 3–8

and the blooms on the coral tree, 8–10

See also seven destinations of good persons

seven destinations of good persons (seven treasures of awakening), 33–38, 61,

359

and the eightfold path, 289

fifth destination (final nirvana with effort), 36

and the four establishments of mindful- ness, 331–332, 336, 337, 338, 339

and no self, 34–38 nutriments of, 338, 341, 342

and the seven treasures of a Tathāgata, 359

taught to the householder Hatthaka,

306–316

seven treasures of awakening. See seven destinations of good persons

seven treasures of a wheel-turning monarch, 359–365, 483–505, 553n154, 554n177

divine wheel-treasure:

eastern origins of, 485, 486, 487,

489–490, 491

slippage of, 484–485, 487–488

of the king called Saṅkha, 437, 438, 439, 440, 503

of King Daḷhanemi, 484

of King Mahādeva, 447–453, 456 of King Mahāsudassana, 465

of King Mandhātu, 366–368, 369, 371,

372

and Tathāgatas, 359, 360–361, 362 visiting the Buddha compared with, 196


sexual misconduct, and moral responsi- bility, 74–76

six elements:

air element, 229

craving for, 242

fire element, 225–226, 381–382

and the six sense bases, 76–77, 238–241 water element, impermance of, 223 See also elements

six sense bases:

and craving, 211

and the cultivation of body, virtue, mind, and wisdom, 64–66

and dependent origination, 232–233 and the five aggregates, 232–233 guarding of, 478

with the nutriments, 333–339

and proper conduct, 327–328, 331,

335, 337

with right mindfulness, 59, 72, 323–

325, 330–332, 333, 335–339, 344,

348

and karma and karmic foundations, 76–77

knowledge of:

consciousness as it really is, 216 as they really are, 214

and the parable of the heap of wood,

23–33, 548nn53, 54, 55

and the process of existence, 209 and the six elements, 76, 238–242

and the six types of consciousness, 216 and the six wholesome abodes, 72

and suffering, 76–77

See also body faculty; ear faculty; eye faculty; mind faculty; tongue faculty

skillful means:

Anāthapiṇḍika taught by, 196–197, 201 Bimbisāra taught by, 383

Dhānañjāni taught by, 184 Kālāmas taught by, 90

 

 

King Kiki taught by Kassapa, 395–405 Mahā Moggallāna’s teaching, 196–197 Sīha taught by, 108

taught by Sāriputta, 201

Ugga taught by Ānanda with, 300–306 Vappa taught by, 72–73

soldiers:

the four abandonments as the fourfold army of effort, 15, 481

of the Koliyans, 124–125

See also seven treasures of a wheel- turning monarch

source texts:

Gāndhārī influence, xvii, 542n9 and the lack of a final authoritative

foundation, xviii–xix

speech. See false speech; right speech; verbal actions

status:

analogy of refinement of milk products, 7

and the cultivation of body, virtue, mind, and wisdom, 65–66

and equal treatment by householder Ugga, 298, 304

and the monk who knows persons according to their superiority, 5–8

and seating, 174

superiority of those who know the Dharma, 6–7

superiority of those who listen with concentration to a discourse, 6

superiority of those who pay respects to monks, 6

superiority of those who seek the benefit of others, 7

See also money

stealing, and moral responsibility, 74–76

See also unwholesome qualities stream-entry and stream-enterers:

attainment of, 191–193, 198, 201


and cessation of the three fetters, 20– 21, 59, 547n51

and the community of nobles dwelling in the Dharma, 279, 290, 298, 304

Suddhodana (the Buddha’s father), and Vimala, 550n98

suffering:

as a condition for faith, 348–349 ending of:

and arrow straightening by a fletcher, 117

and extraction of the poisoned arrow, 110–111

and the six sense bases, 76–77

See also hell; noble eightfold path; noble truths

Sumeru/Meru, 43–44, 369–370

See also mountains

Sunetta (Śākyamuni Buddha in a former life), 44–46

supernormal power (Pāli iddhi-vidhā/ iddhi-ānubhāva), 247–317

cessation of, 371, 377 development of the basis of (Pāli

iddhi-pāda):

by monastics, 504

by Sunetta, 44–45

displayed by Kassapa, 381–382 four bases of, 279, 289, 581 possession of:

by Gotama (before becoming the Buddha), 248, 250, 252, 254

by King Mandhātu, 367–371 by the Tathāgata, 282–285

translation of ru yi zu as, 119, 551n119 walking meditation causing dust to rise

in a flood, 256

See also ear faculty; supernormal vision (divine eye)

supernormal vision (divine eye): of King Mahādeva, 452

 

 

parable about royal dream vision perception by attendants, 522

of Śākyamuni, 385, 407, 408–409,

410, 436

of those inclined toward abandoning delusion, 510, 513, 515, 518, 519–

520, 521, 522, 525

See also eye faculty sutras:

and the Chu sanzang jiji (of Sengyou), xx, xxi, 544n18, 545n29

“middle length” sutras, xv structure of, 553n138

Sūtra-piṭaka of the northern tradition, xv–xvi

See also Āgamas (Chinese Ahan); canonical texts; Chang ahan jing (Dīrghāgama, T. 1); Nikāya corpus; northern tradition

T

taints:

attaining the wisdom of cessation of,

343–346, 553n146

cessation of, 56–61, 548n68

and knowing things as they really are, 204–205, 346

three taints, 56–57, 204 taste. See tongue faculty Tathāgatas (Well-gone Ones):

benefits of paying homage to, 90, 122 extraordinary qualities of, 282–285 future Metteyya Tathāgata, 441, 443–

445

Śākyamuni Buddha described as, 89, 122, 442

Śākyamuni Buddha’s self-description as, 46, 461, 476–477

seven treasures associated with, 359, 360–361, 362, 406–407


thirty-three gods:

and the heavenly coral tree, 8–10, 251, 370

householder Hatthaka praised by, 307– 308

life span, compared with the human realm, 514–515

sensual pleasures enjoyed by, 370 and Sumeru/Meru, 43–44, 369–370 See also Brahmā world; gods

three fetters, 20–21, 59, 547n51

See also fetters time and timing:

and developing the characteristic of equanimity, 4

monks who know the proper time, 4, 173–174

and right attentiveness, 4–5, 266 tongue faculty:

taste of the great man, 364

taste of the true teaching and discipline (Dharma), 278, 289

See also food and drink; nutriment(s); six sense bases

touch. See body faculty; sensual pleasures; six sense bases

tranquility:

and the conditioning of rapture, 347 and happiness, 120, 133, 134, 319,

320, 321, 344, 347, 347

translation:

Āgamas:

comparison of with Pāli versions, xvi translation in Western languages, xv

into Chinese of the Madhyamāgama,

xvi–xxii, 545n25

into the Zhong ahan jing, xxii–xxiii, 545n25

and the lack of a final authoritative foundation, xviii–xvix

 

 

methodology used, xxv–xxvii

personal and place names in Pāli not in Sanskrit, xxvi

TransHelp, xvii, xxvi, 547n40 Tripiṭaka Koreana and the Zhong ahan

jing, xxv, xxvi, 544n18, 546n37

U

Udāyin (monk), 146–148

 

unwholesome qualities:

and birth and death, 169, 316–317 and the five supporting conditions

conducive to maturing liberation of the mind, 352–356

ten unwholesome courses of action, 91, 132–140, 502–503

and after death circumstances, 97–100 and life span, 493–496

three intentionally done mental actions, 86–87

three kinds of thoughts (of desire, of hatred, of harming), 351–354

See also killing; stealing; verbal actions; wholesome qualities

Upariṭṭha (paccekabuddha in Benares), 433–434

Uruvela Kassapa. See under Kassapa Uttara (brahmin), 388–389, 392–395, 406 Uttara (kitchen supervisor of King

Pāyāsi), 537

Uttara (village), and headman Pāṭaliya, 122–130

Uttarakuru (continent in the north), 368– 369, 371, 372, 402, 403

V

Vajjiputta (monk), 270–271 Vappa:

as a disciple of the Nigaṇṭhas, 68–73, 549nn72, 73


as Venerable Vappa (Buddhist convert), 257, 258

verbal actions:

abstaining from evil verbal actions,

78–84, 202–203

and the company of good frieds, 356 divisive speech, 92

false speech, 92

four unwholesome verbal actions, 498–503

frivoulous speech, 92

harsh speech, 92

and overcoming resentment, 167–170

See also right speech Vesāli, 463

Ambapālī’s Grove in, 41

final nirvana of the Buddha in, 436 Gabled Hall near Monkey Lake in,

101, 254, 300

Great Forest of, 252–253, 292, 294–295

Licchavis from, 101

Vimala (monk), 257, 258, 550n98 vision. See eye faculty; six sense bases;

supernormal vision (the divine eye) von Hinüber, Oskar, xix, 545–546n34

W

Waldschmidt, Ernst, xix, 544n14 Wang Xun (350–401), Nanjing vihāra

for the study and translation of Buddhist texts sponsored by, xxii

wholesome qualities:

and the company of good friends, 352–356

and energy, 317

and increased life span, 497–503 seven wholesome qualities, 3–8, 10–17 ten wholesome courses of action, 98–

100, 133, 135–136, 138

See also unwholesome qualities

 

 

wisdom, 152–160, 550n99

and the cessation of taints, 343–346, 553n146

as the dwelling place of monks and nuns, 480, 482

and karma and karmic foundations, 64–65

See also ignorance women:

girls married when five months old, 495 love for and attachment to, 117–118 married when five hundred years old,

503

monk’s embarrassment and shame likened to newlywed wife, 222

and property inheritance, 517 remarriage of Ugga’s first wife, 293–

294

sitting or lying beside, 23–24 as woman treasure:

of King Mahādeva, 452

of King Mahāsudassana, 465, 471–

474

See also mother(s)

wrong attentiveness (those lacking right attentiveness), 74–76

and rebirth in hell, 193

See also right attention/attentiveness wrong views:

and bad friends, 330, 333, 340 held by King Pāyāsi, 505–539 and lack of faith, 341

and moral responsibility, 74–76

and rebirth in bad realms of existence, 97–98, 385, 407–408

six views (of those engaged in wrong attention), 58

See also non-Buddhists; right view


X

Xutuoye (monk), 257, 258, 551n121

Y

Yasa (monk), 257, 258

Z

Za ahan jing. See Saṃyuktāgama Zhong ahan jing (Skt. Madhyamāgama,

T. 26), xv–xxvii

CBETA edition, xxv, 541n1, 553n148 character counts, xxiv, xxvi, 546n37 and the Dharmaguptakas, 545–546n34 Dunhuang manuscript fragments, xxv English translation of, xxv–xxvii

Jin canon fragments of, 546nn37, 39 Liao canon single fascicle of, 546n39 names transcribed consistently in,

551n120

opening and closing formulas of, 544–545n22, 545n29

and the Pāli corpus, xv–xvi, 539n5, 541–542n7

and Sarvāstivādin texts, xxiii–xxiv and the scribe Daozu of Wu, 544n18 Shansheng jing (sutra 135 of T. 26),

xviii

textual history of, xxiv–xxvii

and the Tripiṭaka Koreana, xxv, xxvi, 544n18, 546n37

See also canonical texts; Chinese Buddhist texts; northern tradition; sutras

Zhu Fonian:

and the Chang’an translation team led by Saṅghabhūta, xxii

Madhyamāgama translated with Dhar- manandin by, xxiii

 

 

 

 

 

BDK English Tripiṭaka (First Series)

 

Abbreviations

Ch.: Chinese Skt.: Sanskrit Jp.: Japanese

Eng.:   Published title

 

Title  Taishō No.

Ch. Skt.

Chang ahan jing (長阿含經) Dīrghāgama

1

Ch. Skt. Eng.

Zhong ahan jing (中阿含經) Madhyamāgama

The Madhyama Āgama (Middle-length Discourses),

Volume I (2013)

26

Ch.

Dasheng bensheng xindi guan jing (大乘本生心地觀經)

159

Ch. Skt. Eng.

Fo suoxing zan (佛所行讃) Buddhacarita

Buddhacarita: In Praise of Buddha’s Acts (2009)

192

Ch. Eng.

Zabao zang jing (雜寶藏經)

The Storehouse of Sundry Valuables (1994)

203

Ch. Eng.

Faju piyu jing (法句譬喩經)

The Scriptural Text: Verses of the Doctrine, with Parables (1999)

211

Ch. Skt.

Xiaopin banruo boluomi jing (小品般若波羅蜜經) Aṣṭasāhasrikā-prajñāpāramitā-sūtra

227

Ch. Skt.

Jingang banruo boluomi jing (金剛般若波羅蜜經) Vajracchedikā-prajñāpāramitā-sūtra

235

Ch.

Daluo jingang bukong zhenshi sanmoye jing

243

(大樂金剛不空眞實三麼耶經)

Skt. Adhyardhaśatikā-prajñāpāramitā-sūtra

 

 

589

Ch.

Renwang banruo boluomi jing (仁王般若波羅蜜經)

245

Skt.

*Kāruṇikārājā-prajñāpāramitā-sūtra

 

Ch.

Banruo boluomiduo xing jing (般若波羅蜜多心經)

251

Skt.

Prajñāpāramitāhṛdaya-sūtra

 

Ch.

Miaofa lianhua jing (妙法蓮華經)

262

Skt.

Saddharmapuṇḍarīka-sūtra

 

Eng.

The Lotus Sutra (Revised Second Edition, 2007)

 

Ch.

Wuliangyi jing (無量義經)

276

Eng.

The Infinite Meanings Sutra (in Tiantai Lotus Texts, 2013)

 

Ch.

Guan Puxian pusa xingfa jing (觀普賢菩薩行法經)

277

Eng.

The Sutra Expounded by the Buddha on Practice of the Way

 

 

through Contemplation of the Bodhisattva All-embracing

 

 

Goodness (in Tiantai Lotus Texts, 2013)

 

Ch.

Dafangguang fo huayan jing (大方廣佛華嚴經)

278

Skt.

Avataṃsaka-sūtra

 

Ch.

Shengman shizihou yisheng dafang bianfang guang jing

353

Skt.

Śrīmālādevīsiṃhanāda-sūtra

 

Eng.

The Sutra of Queen Śrīmālā of the Lion’s Roar (2004)

 

Ch.

Wuliangshou jing (無量壽經)

360

Skt.

Sukhāvatīvyūha

 

Eng.

The Larger Sutra on Amitāyus (in The Three Pure Land Sutras,

 

 

Revised Second Edition, 2003)

 

Ch.

Guan wuliangshou fo jing (觀無量壽佛經)

365

Skt.

*Amitāyurdhyāna-sūtra

 

Eng.

The Sutra on Contemplation of Amitāyus

 

 

(in The Three Pure Land Sutras, Revised Second Edition, 2003)

 

Ch.

Amituo jing (阿彌陀經)

366

Skt.

Sukhāvatīvyūha

 

Eng.

The Smaller Sutra on Amitāyus (in The Three Pure Land Sutras,

 

 

Revised Second Edition, 2003)

 

Ch.

Da banniepan jing (大般涅槃經)

374

Skt.

Mahāparinirvāṇa-sūtra

 

Eng.

The Nirvana Sutra, Volume I (2013)

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


(勝鬘師子吼一乘大方便方廣經)

 

 

 

 

 

 

 

 

 

 

Ch.

Fochuibo niepan lüeshuo jiaojie jing (佛垂般涅槃略説教誡經)

389

Eng.

The Bequeathed Teaching Sutra (in Apocryphal Scriptures, 2005)

 

Ch.

Dizang pusa benyuan jing (地藏菩薩本願經)

412

Skt.

*Kṣitigarbhapraṇidhāna-sūtra

 

Ch.

Banzhou sanmei jing (般舟三昧經)

418

Skt.

Pratyutpanna-buddhasammukhāvasthita-samādhi-sūtra

 

Eng.

The Pratyutpanna Samādhi Sutra (1998)

 

Ch.

Yaoshi liuli guang rulai benyuan gongde jing

450

Skt.

Bhaiṣajyaguru-vaiḍūrya-prabhāsa-pūrvapraṇidhāna-viśeṣavistara

 

Ch.

Mile xiasheng chengfo jing (彌勒下生成佛經)

454

Skt.

*Maitreyavyākaraṇa

 

Ch.

Wenshushili wen jing (文殊師利問經)

468

Skt.

*Mañjuśrīparipṛcchā

 

Ch.

Weimojie suoshuo jing (維摩詰所説經)

475

Skt.

Vimalakīrtinirdeśa-sūtra

 

Eng.

The Vimalakīrti Sutra (2004)

 

Ch.

Yueshangnü jing (月上女經)

480

Skt.

Candrottarādārikā-paripṛcchā

 

Ch.

Zuochan sanmei jing (坐禪三昧經)

614

Eng.

The Sutra on the Concentration of Sitting Meditation (2009)

 

Ch.

Damoduoluo chan jing (達磨多羅禪經)

618

Ch.

Yuedeng sanmei jing (月燈三昧經)

639

Skt.

Samādhirāja-candrapradīpa-sūtra

 

Ch.

Shoulengyan sanmei jing (♛楞嚴三昧經)

642

Skt.

Śūraṅgamasamādhi-sūtra

 

Eng.

The Śūraṅgama Samādhi Sutra (1998)

 

Ch.

Jinguang ming zuishengwang jing (金光明最勝王經)

665

Skt.

Suvarṇaprabhāsa-sūtra

 

Ch.

Dasheng rulengqie jing (入楞伽經)

672

Skt.

Laṅkāvatāra-sūtra

 

 

 

(藥師琉璃光如來本願功徳經)

 

 

 

 

 

 

 

 

 

 

 

Ch. Skt. Eng.

Jie shenmi jing (解深密經) Saṃdhinirmocana-sūtra

The Scripture on the Explication of Underlying Meaning (2000)

676

Ch. Skt. Eng.

Yulanpen jing (盂蘭盆經)

*Ullambana-sūtra

The Ullambana Sutra (in Apocryphal Scriptures, 2005)

685

Ch. Eng.

Sishierzhang jing (四十二章經)

The Sutra of Forty-two Sections (in Apocryphal Scriptures, 2005)

784

Ch.

Dafangguang yuanjue xiuduoluo liaoyi jing

842

 

 

(大方廣圓覺修多羅了義經)

Eng. The Sutra of Perfect Enlightenment (in Apocryphal Scriptures, 2005)

Ch.   Da Biluzhena chengfo shenbian jiachi jing    848

(大毘盧遮那成佛神變加持經)

Skt. Mahāvairocanābhisambodhi-vikurvitādhiṣṭhāna-vaipulyasūtrendra- rājanāma-dharmaparyāya

Eng. The Vairocanābhisaṃbodhi Sutra (2005)

Ch. Jinggangding yiqie rulai zhenshi she dasheng xianzheng dajiao

wang jing (金剛頂一切如來眞實攝大乘現證大教王經)    865

Skt. Eng.

Sarvatathāgata-tattvasaṃgraha-mahāyānābhisamaya-mahākalparāja

The Adamantine Pinnacle Sutra (in Two Esoteric Sutras, 2001)

 

Ch. Skt. Eng.

Suxidi jieluo jing (蘇悉地羯囉經)

Susiddhikara-mahātantra-sādhanopāyika-paṭala

The Susiddhikara Sutra (in Two Esoteric Sutras, 2001)

893

Ch. Skt.

Modengqie jing (摩登伽經)

*Mātaṅgī-sūtra

1300

Ch. Skt.

Mohe sengqi lü (摩訶僧祇律)

*Mahāsāṃghika-vinaya

1425

Ch. Skt.

Sifen lü (四分律)

*Dharmaguptaka-vinaya

1428

Ch. Pāli

Shanjianlü piposha (善見律毘婆沙) Samantapāsādikā

1462

Ch. Skt.

Fanwang jing (梵網經)

*Brahmajāla-sūtra

1484

Ch. Skt. Eng.

Youposaijie jing (優婆塞戒經)

*Upāsakaśīla-sūtra

The Sutra on Upāsaka Precepts (1994)

1488

Ch. Skt. Eng.

Miaofa lianhua jing youbotishe (妙法蓮華經憂波提舍) Saddharmapuṇḍarīka-upadeśa

The Commentary on the Lotus Sutra (in Tiantai Lotus Texts, 2013)

1519

Ch. Skt.

Shizha biposha lun (十住毘婆沙論)

*Daśabhūmika-vibhāṣā

1521

Ch. Skt. Eng.

Fodijing lun (佛地經論)

*Buddhabhūmisūtra-śāstra

The Interpretation of the Buddha Land (2002)

1530

Ch. Skt.

Apidamojushe lun (阿毘達磨倶舍論) Abhidharmakośa-bhāṣya

1558

Ch. Skt.

Zhonglun (中論) Madhyamaka-śāstra

1564

Ch. Skt.

Yüqie shidilun (瑜伽師地論) Yogācārabhūmi

1579

Ch. Eng.

Cheng weishi lun (成唯識論)

Demonstration of Consciousness Only

(in Three Texts on Consciousness Only, 1999)

1585

Ch. Skt. Eng.

Weishi sanshilun song (唯識三十論頌) Triṃśikā

The Thirty Verses on Consciousness Only

(in Three Texts on Consciousness Only, 1999)

1586

Ch. Skt. Eng.

Weishi ershi lun (唯識二十論) Viṃśatikā

The Treatise in Twenty Verses on Consciousness Only

(in Three Texts on Consciousness Only, 1999)

1590

Ch. Skt. Eng.

She dasheng lun (攝大乘論) Mahāyānasaṃgraha

The Summary of the Great Vehicle (Revised Second Edition, 2003)

1593

Ch. Skt.

Bian zhongbian lun (辯中邊論) Madhyāntavibhāga

1600

Ch. Skt.

Dasheng zhuangyanjing lun (大乘莊嚴經論) Mahāyānasūtrālaṃkāra

1604

Ch. Skt.

Dasheng chengye lun (大乘成業論) Karmasiddhiprakaraṇa

1609

Ch. Skt.

Jiujing yisheng baoxing lun (究竟一乘寳性論) Ratnagotravibhāga-mahāyānottaratantra-śāstra

1611

Ch. Skt.

Yinming ruzheng li lun (因明入正理論) Nyāyapraveśa

1630

Ch. Skt.

Dasheng ji pusa xue lun (大乘集菩薩學論) Śikṣāsamuccaya

1636

Ch. Skt.

Jingangzhen lun (金剛針論) Vajrasūcī

1642

Ch. Eng.

Zhang suozhi lun (彰所知論)

The Treatise on the Elucidation of the Knowable (2004)

1645

Ch. Skt.

Putixing jing (菩提行經) Bodhicaryāvatāra

1662

Ch.

Jingangding yuqie zhongfa anouduoluo sanmiao sanputi xin lun

1665

Ch. Skt. Eng.

Dasheng qixin lun (大乘起信論)

*Mahāyānaśraddhotpāda-śāstra

The Awakening of Faith (2005)

1666

Ch.

Shimoheyan lun (釋摩訶衍論)

1668

Ch. Pāli

Naxian biqiu jing (那先比丘經) Milindapañhā

1670

Ch. Eng.

Banruo boluomiduo xin jing yuzan (般若波羅蜜多心經幽賛) A Comprehensive Commentary on the Heart Sutra (Prajñāpāramitā-hṛdaya-sūtra) (2001)

1710

Ch.

Miaofalianhua jing xuanyi (妙法蓮華經玄義)

1716

Ch.

Guan wuliangshou fo jing shu (觀無量壽佛經疏)

1753

Ch.

Sanlun xuanyi (三論玄義)

1852

Ch.

Dasheng xuan lun (大乘玄論)

1853

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


(金剛頂瑜伽中發阿耨多羅三藐三菩提心論)

Ch.

Zhao lun (肇論)

1858

Ch.

Huayan yisheng jiaoyi fenqi zhang (華嚴一乘教義分齊章)

1866

Ch.

Yuanren lun (原人論)

1886

Ch.

Mohe zhiguan (摩訶止觀)

1911

Ch.

Xiuxi zhiguan zuochan fayao (修習止觀坐禪法要)

1915

Ch.

Tiantai sijiao yi (天台四教儀)

1931

Eng.

A Guide to the Tiantai Fourfold Teachings

 

 

(in Tiantai Lotus Texts, 2013)

 

Ch.

Guoqing bai lu (國清百録)

1934

Ch.

Zhenzhou Linji Huizhao chanshi wulu (鎭州臨濟慧照禪師語録)

1985

Eng.

The Recorded Sayings of Linji (in Three Chan Classics, 1999)

 

Ch.

Foguo Yuanwu chanshi biyan lu (佛果圜悟禪師碧巖録)

2003

Eng.

The Blue Cliff Record (1998)

 

Ch.

Wumen guan (無門關)

2005

Eng.

Wumen’s Gate (in Three Chan Classics, 1999)

 

Ch.

Liuzu dashi fabao tan jing (六祖大師法寶壇經)

2008

Eng.

The Platform Sutra of the Sixth Patriarch (2000)

 

Ch.

Xinxin ming (信心銘)

2010

Eng.

The Faith-Mind Maxim (in Three Chan Classics, 1999)

 

Ch.

Huangboshan Duanji chanshi chuanxin fayao

2012A

Eng.

Essentials of the Transmission of Mind (in Zen Texts, 2005)

 

Ch.

Yongjia Zhengdao ge (永嘉證道歌)

2014

Ch.

Chixiu Baizhang qinggui (勅修百丈清規)

2025

Eng.

The Baizhang Zen Monastic Regulations (2007)

 

Ch.

Yibuzonglun lun (異部宗輪論)

2031

Skt.

Samayabhedoparacanacakra

 

Eng.

The Cycle of the Formation of the Schismatic Doctrines (2004)

 

Ch.

Ayuwang jing (阿育王經)

2043

Skt.

Aśokāvadāna

 

Eng.

The Biographical Scripture of King Aśoka (1993)

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


(黄檗山斷際禪師傳心法要)

Ch.   Maming pusa zhuan (馬鳴菩薩傳)  2046

Eng. The Life of Aśvaghoṣa Bodhisattva

(in Lives of Great Monks and Nuns, 2002)

Ch.   Longshu pusa zhuan (龍樹菩薩傳) 2047

Eng. The Life of Nāgārjuna Bodhisattva

(in Lives of Great Monks and Nuns, 2002)

Ch.   Posoupandou fashi zhuan (婆藪槃豆法師傳)2049

Eng. Biography of Dharma Master Vasubandhu

(in Lives of Great Monks and Nuns, 2002)

Ch.   Datang Daciensi Zanzang fashi zhuan (大唐大慈恩寺三藏法師傳)  2053

Eng. A Biography of the Tripiṭaka Master of the Great Ci’en Monastery of the Great Tang Dynasty (1995)

Ch.   Gaoseng zhuan (高僧傳)   2059

Ch.   Biqiuni zhuan (比丘尼傳) 2063

Eng. Biographies of Buddhist Nuns

(in Lives of Great Monks and Nuns, 2002)

Ch.   Gaoseng Faxian zhuan (高僧法顯傳)2085

Eng. The Journey of the Eminent Monk Faxian

(in Lives of Great Monks and Nuns, 2002)

Ch.   Datang xiyu ji (大唐西域記)    2087

Eng. The Great Tang Dynasty Record of the Western Regions (1996)

Ch.   Youfangjichao: Tangdaheshangdongzheng zhuan 2089-(7) (遊方記抄: 唐大和上東征傳)

Ch.   Hongming ji (弘明集)2102

Ch.   Fayuan zhulin (法苑珠林) 2122

Ch.   Nanhai jigui neifa zhuan (南海寄歸内法傳)  2125

Eng. Buddhist Monastic Traditions of Southern Asia (2000)

Ch.   Fanyu zaming (梵語雑名) 2135

Jp.Shōmangyō gisho (勝鬘經義疏) 2185

Eng. Prince Shōtoku’s Commentary on the Śrīmālā Sutra (2011)

Jp.Yuimakyō gisho (維摩經義疏)   2186

Eng. The Expository Commentary on the Vimalakīrti Sutra (2012)

 

Jp.

Hokke gisho (法華義疏)

2187

Jp.

Hannya shingyō hiken (般若心經秘鍵)

2203

Jp.

Daijō hossō kenjin shō (大乘法相研神章)

2309

Jp.

Kanjin kakumu shō (觀心覺夢鈔)

2312

Jp. Eng.

Risshū kōyō (律宗綱要)

The Essentials of the Vinaya Tradition (1995)

2348

Jp. Eng.

Tendai hokke shūgi shū (天台法華宗義集)

The Collected Teachings of the Tendai Lotus School (1995)

2366

Jp.

Kenkairon (顯戒論)

2376

Jp.

Sange gakushō shiki (山家學生式)

2377

Jp. Eng.

Hizōhōyaku (秘藏寶鑰)

The Precious Key to the Secret Treasury (in Shingon Texts, 2004)

2426

Jp. Eng.

Benkenmitsu nikyō ron (辨顯密二教論)

On the Differences between the Exoteric and Esoteric Teachings (in Shingon Texts, 2004)

2427

Jp. Eng.

Sokushin jōbutsu gi (即身成佛義)

The Meaning of Becoming a Buddha in This Very Body

(in Shingon Texts, 2004)

2428

Jp. Eng.

Shōji jissōgi (聲字實相義)

The Meanings of Sound, Sign, and Reality (in Shingon Texts, 2004)

2429

Jp. Eng.

Unjigi (吽字義)

The Meanings of the Word Hūṃ (in Shingon Texts, 2004)

2430

Jp. Eng.

Gorin kuji myōhimitsu shaku (五輪九字明秘密釋)

The Illuminating Secret Commentary on the Five Cakras and the Nine Syllables (in Shingon Texts, 2004)

2514

Jp. Eng.

Mitsugonin hotsuro sange mon (密嚴院發露懺悔文)

The Mitsugonin Confession (in Shingon Texts, 2004)

2527

Jp. Eng.

Kōzen gokoku ron (興禪護國論)

A Treatise on Letting Zen Flourish to Protect the State

(in Zen Texts, 2005)

2543

 

Jp. Eng.

Fukan zazengi (普勧坐禪儀)

A Universal Recommendation for True Zazen

(in Zen Texts, 2005)

2580

Jp. Eng.

Shōbōgenzō (正法眼藏)

Shōbōgenzō: The True Dharma-eye Treasury (Volume I, 2007) Shōbōgenzō: The True Dharma-eye Treasury (Volume II, 2008) Shōbōgenzō: The True Dharma-eye Treasury (Volume III, 2008) Shōbōgenzō: The True Dharma-eye Treasury (Volume IV, 2008)

2582

Jp. Eng.

Zazen yōjin ki (坐禪用心記)

Advice on the Practice of Zazen (in Zen Texts, 2005)

2586

Jp. Eng.

Senchaku hongan nenbutsu shū (選擇本願念佛集) Senchaku Hongan Nembutsu Shū: A Collection of Passages on the Nembutsu Chosen in the Original Vow (1997)

2608

Jp. Eng.

Kenjōdo shinjitsu kyōgyō shōmon rui (顯淨土眞實教行証文類) Kyōgyōshinshō: On Teaching, Practice, Faith, and Enlightenment (2003)

2646

Jp. Eng.

Tannishō (歎異抄)

Tannishō: Passages Deploring Deviations of Faith (1996)

2661

Jp. Eng.

Rennyo shōnin ofumi (蓮如上人御文)

Rennyo Shōnin Ofumi: The Letters of Rennyo (1996)

2668

Jp.

Ōjōyōshū (往生要集)

2682

Jp. Eng.

Risshō ankoku ron (立正安國論)

Risshōankokuron or The Treatise on the Establishment of the Orthodox Teaching and the Peace of the Nation (in Two Nichiren Texts, 2003)

2688

Jp. Eng.

Kaimokushō (開目抄)

Kaimokushō or Liberation from Blindness (2000)

2689

Jp. Eng.

Kanjin honzon shō (觀心本尊抄)

Kanjinhonzonshō or The Most Venerable One Revealed by Introspecting Our Minds for the First Time at the Beginning of the Fifth of the Five Five Hundred-year Ages

(in Two Nichiren Texts, 2003)

2692

Ch.   Fumu enzhong jing (父母恩重經)  2887

Eng. The Sutra on the Profundity of Filial Love

(in Apocryphal Scriptures, 2005)

Jp.Hasshūkōyō (八宗綱要)   extracanonical Eng. The Essentials of the Eight Traditions (1994)

Jp.Sangō shīki (三教指帰) extracanonical

Jp.Mappō tōmyō ki (末法燈明記)   extracanonical Eng. The Candle of the Latter Dharma (1994)

Jp.Jūshichijō kenpō (十七條憲法) extracanonical

 -------------------------------------------------------------------------------------------------------------------------------------------------------------------------

 

 

 

 

 

THE MADHYAMA ĀGAMA (MIDDLE-LENGTH DISCOURSES)

VOLUME II

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

dBET PDF Version

© 2020

All Rights Reserved

 

BDK English Tripiṭaka Series

 

 

 

 

 

 

 

 

 

THE MADHYAMA ĀGAMA (MIDDLE-LENGTH DISCOURSES)

VOLUME II

 

(Taishō Volume 1, Number 26)

 

 

 

 

Edited by

 

Bhikkhu Anālayo and Roderick S. Bucknell

 

 

 

 

 

 

 

 

 

BDK America, Inc.

2020

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Copyright © 2020 by Bukkyō Dendō Kyōkai and BDK America, Inc.

All rights reserved. No part of this book may be reproduced, stored in a retrieval system, or transcribed in any form or by any means

—electronic, mechanical, photocopying, recording, or otherwise— without the prior written permission of the publisher.

 

First Printing, 2020

ISBN: 978-1-886439-75-7

Library of Congress Catalog Card Number: 2013943512

 

Published by BDK America, Inc. 1675 School Street

Moraga, California 94556 Printed in the United States of America

 

 

 

 

 

A Message on the Publication of the English Tripiṭaka

 

The Buddhist canon is said to contain eighty-four thousand different teachings. I believe that this is because the Buddha’s basic approach was to prescribe a different treatment for every spiritual ailment, much as a doctor prescribes a different medicine for every medical ailment. Thus his teachings were always appropriate for the particular suffering individual and for the time at which the teaching was given, and over the ages not one of his prescriptions has failed to relieve the suffering to which it was addressed.

Ever since the Buddha’s Great Demise over twenty-five hundred years ago, his message of wisdom and compassion has spread throughout the world. Yet no one has ever attempted to translate the entire Buddhist canon into English throughout the history of Japan. It is my greatest wish to see this done and to make the translations available to the many English-speaking people who have never had the opportunity to learn about the Buddha’s teachings.

Of course, it would be impossible to translate all of the Buddha’s eighty-four thousand teachings in a few years. I have, therefore, had one hundred thirty-nine of the scriptural texts in the prodigious Taishō edition of the Chinese Buddhist canon selected for inclusion in the First Series of this translation project.

It is in the nature of this undertaking that the results are bound to be criticized. Nonetheless, I am convinced that unless someone takes it upon himself or herself to initiate this project, it will never be done. At the same time, I hope that an improved, revised edition will appear in the future.

It is most gratifying that, thanks to the efforts of more than a hundred Buddhist scholars from the East and the West, this monumental project has finally gotten off the ground. May the rays of the Wisdom of the Compassionate One reach each and every person in the world.

 

NUMATA Yehan Founder of the English

August 7, 1991 Tripiṭaka Project

 

 

 

 

 

 

Editorial Foreword

 

In the long history of Buddhist transmission throughout East Asia, translations of Buddhist texts were often carried out as national projects supported and funded by emperors and political leaders. The BDK English Tripiṭaka project, on the other hand, began as a result of the dream and commitment of one man. In January 1982 Dr. NUMATA Yehan, founder of Bukkyō Dendō Kyōkai (Society for the Promotion of Buddhism), initiated the monumental task of translating the complete Taishō shinshū daizōkyō edition of the Chinese Tripiṭaka (Buddhist canon) into the English language. Under his leadership, a special preparatory committee was organized in April 1982. By July of the same year the Translation Committee of the English Tripiṭaka was officially convened.

The initial Committee included the following members: (late) HANAYAMA Shōyū (Chairperson), (late) BANDŌ Shōjun, ISHIGAMI Zennō, (late) KAMATA Shigeo, (late) KANAOKA Shūyū, MAYEDA Sengaku, (late) NARA Yasuaki, (late) SAYEKI Shinkō, (late) SHIOIRI Ryōtatsu, TAMARU Noriyoshi, (late) TAMURA Kwansei, (late) URYŪZU Ryūshin, and YUYAMA Akira. Assistant members of the Committee were as follows: KANAZAWA Atsushi, WATANABE Shōgo, Rolf Giebel of New Zealand, and Rudy Smet of Belgium.

After holding planning meetings on a monthly basis, the Committee selected one hundred and thirty-nine texts for the First Series of the project, estimated to be one hundred printed volumes in all. The texts selected were not limited to those originally written in India but also included works composed in China and Japan. While the publication of the First Series proceeds, the texts for the Second Series will be selected from among the remaining works; this process will continue until all the texts, in Japanese as well as in Chinese, have been published. Given the huge scope of this project, accomplishing the English trans- lations of all the Chinese and Japanese texts in the Taishō canon may take as long as one hundred years or more. Nevertheless, as Dr. NUMATA wished, it is the sincere hope of the Committee that this project will continue until completion, even after all the present members have passed away.

 

 

Dr. NUMATA passed away on May 5, 1994, at the age of ninety-seven. He entrusted his son, Mr. NUMATA Toshihide with the continuation and completion of the English Tripiṭaka project. Mr. Numata served for twenty-three years, leading the project forward with enormous progress before his sudden passing on February 16, 2017, at the age of eighty-four. The Committee previously lost its able and devoted first Chairperson, Professor HANAYAMA Shōyū, on June 16, 1995, at the age of sixty-three. In October 1995 the Committee elected Professor MAYEDA Sengaku (then Vice President of Musashino Women’s College) as Chairperson, and upon the retirement of Professor Mayeda in July 2016, the torch was passed to me to serve as the third Chairperson. Despite these losses and changes we, the Editorial Committee members, have renewed our determination to carry out the noble ideals set by Dr. NUMATA. Present members of the Committee are Kenneth

K. Tanaka (Chairperson), MAYEDA Sengaku, ICHISHIMA Shōshin, ISHIGAMI Zennō, KATSURA Shōryū, MINOWA Kenryō, SAITŌ Akira, SHIMODA Masahiro, WATANABE Shōgo, and YONEZAWA Yoshiyasu.

The Numata Center for Buddhist Translation and Research was established in November 1984, in Berkeley, California, U.S.A., to assist in the publication of the translated texts. The Publication Committee was organized at the Numata Center in December 1991. In 2010, the Numata Center’s operations were merged with Bukkyō Dendō Kyōkai America, Inc. (BDK America), and BDK America continues to oversee the publication side of the English Tripiṭaka project in close cooperation with the Editorial Committee in Tokyo.

At the time of this writing, in July 2019, the project has completed about sixty- five percent of the seven thousand one hundred and eighty-five Taishō pages of texts selected for the First Series. Much work still lies ahead of us but we are committed to the completion of the remaining texts in order to realize the grand vision of Dr. Numata, shared by Mr. Numata and Professor Hanayama, to make the Buddhist canon more readily accessible to the English-speaking world.

Kenneth K. Tanaka

Chairperson

Editorial Committee of

the BDK English Tripiṭaka

 

 

 

 

 

Publisher’s Foreword

 

On behalf of the members of the Publication Committee, I am happy to present this volume as the latest contribution to the BDK English Tripiṭaka Series. The Publication Committee members have worked to ensure that this volume, as all other volumes in the series, has gone through a rigorous process of editorial efforts. The initial translation and editing of the Buddhist scriptures found in this and other BDK English Tripiṭaka volumes are performed under the direction of the Editorial Committee in Tokyo, Japan. Both the Editorial Committee in Tokyo and the Publication Committee, headquartered in Moraga, California, are ded- icated to the production of accurate and readable English translations of the Buddhist canon. In doing so, the members of both committees and associated staff work to honor the deep faith, spirit, and concern of the late Reverend Dr. Yehan Numata, who founded the BDK English Tripiṭaka Series in order to dis-

seminate the Buddhist teachings throughout the world.

The long-term goal of our project is the translation and publication of the texts in the one hundred-volume Taishō edition of the Chinese Buddhist canon, along with a number of influential extracanonical Japanese Buddhist texts. The list of texts selected for the First Series of this translation project may be found at the end of each volume in the series.

As Chair of the Publication Committee, I am deeply honored to serve as the fifth person in a post previously held by leading figures in the field of Buddhist studies, most recently by my predecessor, John R. McRae.

In conclusion, I wish to thank the members of the Publication Committee for their dedicated and expert work undertaken in the course of preparing this volume for publication: Managing Editor Marianne Dresser, Dr. Hudaya Kandahjaya, Dr. Carl Bielefeldt, Dr. Robert Sharf, and Rev. Brian Kensho Nagata, Director of the BDK English Tripiṭaka Project.

A. Charles Muller Chairperson Publication Committee

 

 

 

 

 

 

Contents

 

A Message on the Publication of the English Tripiṭaka

 

NUMATA Yehan

v

Editorial Foreword

Kenneth K. Tanaka

vii

Publisher’s Foreword

A. Charles Muller

ix

Translation Editors’ Introduction

Bhikkhu Anālayo and Roderick S. Bucknell

 

xv

The Madhyama Āgama (Middle-length Discourses), Volume II Division 7. On King Long Life Span

  1. The Discourse on the History of King Long Life Span    3
  2. The Discourse on Devas 32
  3. The Discourse on Eight Thoughts37
  4. The Discourse on the Path to Pure Imperturbability44
  5. The Discourse at Ukkācelā    50
  6. The Discourse on Three Clansmen at Sāketa    54
  7. The Discourse on Brahmā’s Invitation to the Buddha    65
  8. The Discourse on the Existence of Higher Devas    75
  9. The Discourse on Cloth for Robes 87
  10. The Discourse on Mindfulness of the Body 99
  11. The Discourse on [Hearing the Sound of] Crickets 114
  12. The Discourse on the Drowsiness of a Highly Regarded Elder  122
  13. The Discourse on Being without Thorns  125
  14. The Discourse on the True Person    128
  15. The Discourse Explaining the Bases 132

Division 8. On Blemishes

  1. The Discourse on Defilements   151
  2. The Discourse on the Quest for the Dharma   167
  3. The Discourse on a Monk’s Request 175
  4. The Discourse on Knowledge of the Dharma 180
    1. The Discourse on Cunda’s Inquiry about Views    183
    2. The Discourse on the Simile of Blue and White Lotuses    188
    3. The Discourse on a Brahmin [Practitioner of] Purification

by Bathing 191

  1. The Discourse on the Monk Kālaka  196
  2. The Discourse on Maintaining [Wholesome] States200
  3. The Discourse on Absence  202

Division 9. On Causality

  1. The Great Discourse on Causality205
  2. The Discourse on the Establishments of Mindfulness  226
  3. The [First] Discourse on the Mass of Dukkha237
  4. The [Second] Discourse on the Mass of Dukkha 246
  5. The Discourse on the Higher State of Mind  253
  6. The Discourse on Thoughts 259
  7. The Discourse on the Lion’s Roar   264
  8. The Discourse in the Udumbara [Forest] 270
  9. The Discourse on Wishes  290
  10. The Discourse on Perception   293

Division 10. On the Forest

  1. The [First] Discourse on the Forest 295
  2. The [Second] Discourse on the Forest   299
  3. The [First] Discourse on Examining One’s Own Mind302

110. The [Second] Discourse on Examining One’s Own Mind 304

111. The Discourse on Fulfilling the Holy Life306

112. The Discourse Spoken at Anupiya  312

113. The Discourse on the Root of all Phenomena 321

114. The Discourse on Uddaka [Rāmaputta] 323

115. The Discourse with the Simile of the Honeyball  324

116. The Discourse Spoken to Gotamī    332

Division 11. The [First] Great Division

117. The Discourse on Delicate [Upbringing] 343

118. The Discourse on the Elephant 346

119. The Discourse on the Grounds for Speaking 349

  1. The Discourse on a Teaching about Impermanence   352
  2. The Discourse on the Invitation Ceremony (Pavāraṇā)    354

Contents

  1. The Discourse at Campā   358
  2. The Discourse on the Renunciant Soṇa Kolivīsa 364
  3. The Discourse on Eight Obstacles  370
  4. The Discourse on Poverty 374
  5. The Discourse on Engaging in Sensual Pleasures378
  6. The Discourse on Fields of Merit    383
  7. The Discourse on Male Lay Disciples   385
  8. The Discourse on the Enemy   391
  9. The Discourse on Teaching Dhammika 395
  10. The Discourse on Overcoming Māra403

Notes    417

Bibliography 447

Index451

A List of the Volumes of the BDK English Tripiṭaka (First Series) 485

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

xiii

 

 

 

 

 

 

 

As an act of Dhammadāna, Bhikkhu Anālayo has waived payment for the translation of The Madhyama Āgama (Middle-length Discourses), Volumes II–IV.

 

 

 

 

 

Introduction to Madhyama Āgama (Middle-length Discourses) Volume II

 

This volume represents the second installment of the Madhyama Āgama (Mid- dle-length Discourses) in the BDK English Tripiṭaka (First Series). Volume I of this translation appeared in 2013; now, after three further years of work, trans- lation of the remaining three volumes has been accomplished.

The general introduction to Volume I by then–Editor-in-Chief Marcus Bingen- heimer (pp. xv–xxviii) provides essential background information on topics such as the genre of textual collections referred to as Āgamas and Nikāyas; the Madhyama-āgama in particular; the circumstances in which the Madhyama- āgama came to be translated from the Indic source language into Chinese in the fourth century C.E., yielding the text titled Zhong ahan jing (number 26 in the Taishō edition of the Chinese Tripiṭaka); and, early in the twenty-first century, the first stage of this project, which will yield a complete English translation of the Chinese version.

This subsidiary introduction to Volume II clarifies certain details regarding the transition from the first stage of the translation process to this second and final stage. The introduction to Volume III will discuss the Pāli parallels to the discourses of the Madhyama-āgama, and the introduction to Volume IV the divisions of the Madhyama-āgama.

Four Volumes, Two Translation Teams

The collection called Madhyama-āgama comprises two hundred and twenty- two discourses grouped somewhat irregularly into eighteen divisions. The first seventy-one of these discourses, which make up divisions 1 to 6, are translated in Volume I (see Vol. I, Contents, pp. xi–xiii). The remaining one hundred and fifty-one discourses are in Volume II (divisions 7–11), Volume III (divisions 11–14), and Volume IV (divisions 15–18).

 

 

xv

Madhyama Āgama (Middle-length Discourses), Volume II

 

 

The translation and editorial work for Volume I was done by a team of eight people (for details see Vol. I, Introduction, p. xxv). For Volumes II to IV the work was done by five of the eight translators and editors who worked on the first volume: Marcus Bingenheimer, William Chu, and Shi Chunyin, along with Bhikkhu Anālayo and Roderick S. Bucknell, who shared the role of overall edi- tors. One of the editors’ main tasks was to check closely all of the draft translations for accuracy, consistency of terminology, and appropriate style, and to revise them wherever this was deemed necessary.

Although care has been taken to ensure that Volumes II to IV generally main- tain continuity of terminology and style with Volume I, two exceptions have been introduced. These deserve to be spelled out here, not only to inform readers but also to illustrate the kinds of difficult decisions that translators of Chinese Buddhist texts often have to make.

The first exception concerns the paired Chinese terms jue and guan. These denote the first two factors of the first meditative absorption (Pāli jhāna) and correspond to the paired Pāli terms vitakka and vicāra. In Volume I jue and guan are translated as “initial and sustained application of the mind,” because that (or something similar) is how the corresponding Pāli terms are sometimes ren- dered. In Volumes II to IV, however, the terms jué and guān in the same context are translated as “[directed] awareness and [sustained] contemplation.” We believe this phrase succeeds in capturing the meanings of the two terms as they are used elsewhere in the Chinese Madhyama-āgama. This change was made with full recognition that there is sometimes a tension between the twin aims of producing a faithful rendering of the Chinese text and taking due account of the underlying Indic text.

The issue arises when one is producing an English translation of a Chinese translation of an Indic original (on such issues see Roderick S. Bucknell, “Taking Account of the Indic Source-text,” in Konrad Meisig ed., Translating Buddhist Chinese, Problems and Prospects [Wiesbaden: Harrassowitz, 2010], pp. 45–52). In recognition of the challenges presented by such a process, the editors have followed the principle that within the framework of overall cooperation, each takes special care of, and responsibility for, one of these two dimensions of the translation process. Thus, Roderick S. Bucknell has given special attention to the accuracy of the English translation in reflecting the Chinese source-text, whereas Bhikkhu Anālayo has emphasized discerning the underlying Indic

Introduction

 

 

original, as well as providing relevant comparative annotation. It is hoped that as a result of such collaboration, the translation presented here does justice both to the Chinese text as we now have it and to its no-longer-extant Indic forerunner.

The second exception to the translation procedure adopted for Volume I has to do with the familiar formula that usually appears at the end of each discourse. In Volume I this formula is translated as “Having heard the Buddha’s words, the monks were delighted and remembered them well,” with the phrase “the monks” sometimes replaced by some other descriptor, according to the audience specified. In this and the remaining volumes, however, this phrase is translated as “Having heard what the Buddha said, the monks were delighted and received it respectfully” (again with “the monks” sometimes replaced by other words according to the audience). This difference in wording reflects uncertainty about the meaning of the Chinese expression fengxing in the given context. In Volume I fengxing is understood as meaning “to remember well”; in Volumes II to IV, on the basis of the discussion presented by Bhikkhu Anālayo in Madhyama-āgama Studies (Taipei: Dharma Drum Publishing Corporation, 2012), pp. 521–525, it is under- stood as meaning “to receive respectfully.”

Among some more general changes introduced in Volumes II to IV the most noteworthy relates to the citation of parallel Pāli discourses. If a Madhyama- āgama discourse has a Pāli parallel, then is cited in an endnote attached to the title of the translated discourse (for Volumes II–IV the sets of endnotes were compiled by Bhikkhu Anālayo). Three pieces of information about the parallel discourse are given: its Pāli title; its “identifier,” specifying its Nikāya and its serial number therein; and its volume and page location in the Pali Text Society (PTS) editions. The second of these, the identifier, is a new item not provided in Volume I. It conveys useful information—particularly if the cited discourse is located in the Saṃyutta-nikāya or the Aṅguttara-nikāya, since in such cases the serial number serves to identify the saṃyutta or nipāta. For example, for Madhyama-āgama discourse 73, “On Devas,” the Pāli parallel is cited as “AN 8.64,” that is, discourse no. 64 in the Aṅguttara Book of Eights (Aṭṭhaka-nipāta). The numbering of all Pāli discourses follows the PTS editions, a convention that is occasionally not followed in recently published English translations.

 

 

 

 

 

 

xvii

 

 

 

 

 

 

 

 

 

 

THE MADHYAMA ĀGAMA (MIDDLE-LENGTH DISCOURSES)

VOLUME II

 

 

 

 

Division 7

 

On King Long Life Span

 

72.  The Discourse on the History of King Long Life Span1

 

Thus have I heard. At one time the Buddha was dwelling at Kosambī in Ghosita’s Park.

At that time a number of monks from Kosambī were fighting and quarreling with one another.2 Then the World-honored One told the monks from Kosambī:

Monks, don’t fight and quarrel! Why is that? If one [tries] by quarreling to stop quarreling, In the end one will not see it stop.

Only by patience can quarreling be stopped. This is a principle that should be honored.

Why is that? In the distant past there was a king of Kosala named Long Life Span, and there was a king of Kāsi named Brahmadatta. These two kings were constantly quarreling and battling with each other. Then King Brahmadatta of Kāsi assembled his fourfold army—his elephant troops, cavalry, chariot troops, and infantry. Having assembled his fourfold army, King Brahmadatta of Kāsi personally led his army’s approach, intending to do battle with King Long Life Span of Kosala.

King Long Life Span of Kosala heard, “King Brahmadatta of Kāsi has assembled his fourfold army—his elephant troops, cavalry, chariot troops, and infantry—and, having assembled his fourfold army, is coming to do battle with me.”

Having heard this, King Long Life Span of Kosala also assembled his fourfold army—his elephant troops, cavalry, chariot troops, and infantry— and, having assembled his fourfold army, King Long Life Span of Kosala personally led his army out to the border [between the two countries]. He

 

 

3

 

 

 

 

 

 

 

 

533a


had [the army] line up in battle array and did battle, devastating and destroying [the enemy].

Then King Long Life Span of Kosala captured the entire fourfold army of King Brahmadatta—his elephant troops, cavalry, chariot troops, and infantry—and he even captured alive King Brahmadatta of Kāsi himself. Having captured him, he then set him free, saying, “You are a man in dis- tress. I now pardon you. Henceforth don’t do this again!”

A second and a third time King Brahmadatta of Kāsi assembled his fourfold army—his elephant troops, cavalry, chariot troops, and infantry. Having assembled his fourfold army, King Brahmadatta of Kāsi personally led his army’s approach, to do battle with King Long Life Span of Kosala. King Long Life Span of Kosala heard, “King Brahmadatta of Kāsi has assembled his fourfold army—his elephant troops, cavalry, chariot troops, and infantry—and, having assembled his fourfold army, is coming to do battle with me.”

Having heard this, King Long Life Span of Kosala had this thought, “I have already conquered [King Brahmadatta]. Why do I need to conquer him again? I have already defeated him. Why defeat him further? I have already harmed him. Why do I need to harm him again? Even with just a bow I could defeat him.”

Having had this thought, King Long Life Span of Kosala remained at ease and did not again assemble his fourfold army—his elephant troops, cavalry, chariot troops, and infantry—and did not personally [lead its] approach. Then King Brahmadatta of Kāsi was able to approach and destroy [the enemy], and he captured the entire fourfold army of King Long Life Span of Kosala—his elephant troops, cavalry, chariot troops, and infantry. Then King Long Life Span of Kosala heard, “King Brahmadatta of Kāsi approached and captured my entire fourfold army—my elephant troops, cavalry, chariot troops, and infantry.” He further had this thought, “Fighting is very odd! Fighting is very evil! Why is that? Having con- quered, one will conquer again. Having defeated, one will defeat again. Having harmed, one will harm again. Let me now rather go to Benares, accompanied only by my one wife, riding together in one chariot.” There- upon King Long Life Span of Kosala set out for Benares, accompanied

only by his one wife, riding together in one chariot.3

 

 

King Long Life Span of Kosala had another thought, “Let me now rather go from village to village and town to town, to learn through hearing much.” Having had this thought, King Long Life Span of Kosala went from village to village and town to town, learning through hearing much. Because of his vast learning, he changed his name to Master Long Life Span.

Master Long Life Span further had this thought, “Whatever is to be learned, I have now already gained. Let me go to the city of Benares, stop in the streets and alleys and, with a cheerful face, perform fine music. In this way the noble families of Benares, on hearing me, will be greatly delighted and entertained.”

Having had this thought, Master Long Life Span went to the city of Benares, stopped in the streets and alleys and, with a cheerful face, per- formed fine music. In this way the noble families of Benares, on hearing him, were greatly delighted and entertained.

Then the outer [circle] of the retainers of King Brahmadatta of Kāsi heard about him, the intermediate [circle], . . . the inner [circle] of retainers, and the brahmin chaplain (purohita) all heard about him in turn. On hearing about him, the brahmin chaplain summoned him to come and visit. Then Master Long Life Span approached the brahmin chaplain and, standing before him with a cheerful face, he performed fine music. On hearing it, the brahmin chaplain was greatly delighted and entertained.

Then the brahmin chaplain told Master Long Life Span, “From now on you can live in reliance on me. I shall provide for you.” Master Long Life Span said, “Venerable sir, I have a wife, what about her?” The brahmin chaplain said in reply, “Master, you can bring her along to stay in my house in reliance on me. I shall provide for her [too].” Then Master Long Life Span took his wife to the house of the brahmin chaplain to live in reliance on him, and the brahmin chaplain provided for them.4

At a later time Master Long Life Span’s wife, [who was pregnant,] experienced in her mind sadness and anxiety, thinking, “I wish that the fourfold army would parade in battle array, proceeding slowly in due order with their swords unsheathed. I would like to review [the army] and then be able to drink the water from the [ritual] sharpening of the swords.” Having had this thought, the wife of Master Long Life Span said to him, “In my mind I am experiencing sadness and anxiety, and I have the thought:


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

533b

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

533c


‘I wish that the fourfold army would parade in battle array, proceeding slowly in due order with their swords unsheathed. I would like to review [the army] and then be able to drink the water from the sharpening of the swords.’”

Master Long Life Span told his wife, “My dear, don’t have such thoughts! Why is that? We have been destroyed by King Brahmadatta. My dear, for what purpose should you wish to see the fourfold army parad- ing in battle array, proceeding slowly with their swords unsheathed, [and why should you think]: ‘I would like to review [the army] and then be able to drink the water from the sharpening of the swords’?” His wife replied, “Honorable [husband], if I am able to get [that water], I shall live. If I do not get it, I will certainly die, without a doubt.”

Then Master Long Life Span approached the brahmin chaplain and, standing before him with a sad face, performed music with unpleasant, subdued sounds. On hearing it the brahmin chaplain was not delighted.5 At this the brahmin chaplain asked, “Master, formerly you stood before me and, with a cheerful face, performed fine music. On hearing it I was greatly delighted and entertained. Why do you now stand before me with a sad face and perform music with unpleasant, subdued sounds, such that on hearing it I am not delighted? Master Long Life Span, isn’t your body

afflicted by some disease? Isn’t your mind sad and anxious?”

Master Long Life Span replied, “Venerable sir, my body is not afflicted, but my mind is sad and anxious. Venerable sir, my wife is experiencing in her mind sadness and anxiety, thinking, ‘I wish that the fourfold army would parade in battle array, proceeding slowly in due order with their swords unsheathed. I would like to review [the army] and then be able to drink the water from the sharpening of the swords.’

“I replied to my wife, ‘My dear, don’t have such thoughts! Why is that? Given our present situation, my dear, for what purpose should you go to see the fourfold army parading in battle array, proceeding slowly with their swords unsheathed; [why should you think:] ‘I would like to review [the army] and then be able to drink the water from the sharpening of the swords?’ “My wife replied, ‘Honorable [husband], if I am able to get [that water],

I shall live. If I do not get it I will certainly die, without a doubt.’ Venerable sir, if my wife is not completely well, I do not function properly.”

 

 

The brahmin chaplain asked, “Master, can I visit your wife?” [Master Long Life Span] replied, “You can visit her, honorable sir.”

Then the brahmin chaplain, accompanied by Master Long Life Span, approached the wife.

At that time the wife of Master Long Life Span was pregnant with a virtuous son. The brahmin chaplain, seeing that Master Long Life Span’s wife was pregnant with a virtuous son, knelt down with his right knee on the floor, extended his hands with his palms joined toward the wife of Master Long Life Span, and said three times, “A king of Kosala will be born, a king of Kosala will be born!” He ordered his servants, “Let no one know this!”

The brahmin chaplain said, “Master, don’t be sad or anxious. I can ensure that your wife gets to see the fourfold army parading in battle array, proceeding slowly in due order with their swords unsheathed, and then she will be able to drink the water from the sharpening of the swords.” Then the brahmin chaplain went to King Brahmadatta of Kāsi. On arriving he said, “Your Majesty should know: an auspicious star has appeared. May Your Majesty order the fourfold army to parade in battle array, proceeding slowly in due order with their swords unsheathed, to show off the might of the army as they perform the [ritual] sharpening of the swords in water. May Your Majesty himself go out to observe it. Your

Majesty, doing this will certainly be auspicious.”

Then King Brahmadatta of Kāsi ordered the army chief, “Officer, you should know: an auspicious star has appeared. Officer, quickly order the fourfold army to parade in battle array, proceeding slowly in due order with their swords unsheathed, to show off the might of the army as they perform the sharpening of the swords in water. I myself will go out to observe it. Doing this will certainly be auspicious.”

Then the army chief, on receiving this order from the king, ordered the fourfold army to parade in battle array, proceeding slowly in due order with their swords unsheathed, to show off the might of the army as they performed the sharpening of the swords in water. [King] Brahmadatta himself went out to observe it.

As a result, the wife of Master Long Life Span got to see the fourfold

army parading in battle array, proceeding slowly in due order with their   534a

 

 

swords unsheathed, showing off the might of the army. She was also able to drink the water from the sharpening of the swords. Once she had drunk the water from the sharpening of the swords, her sadness and anxiety dis- appeared and she soon gave birth to a virtuous son. When he was named he was called Prince Long Life. He was entrusted to [other] people to raise him secretly and gradually grew up to adulthood.

Like any anointed warrior king who governs in the world on having acquired a large territory, Prince Long Life [learned] various types of skills, such as riding elephants and riding horses, taming and controlling them, galloping, shooting for sport, boxing, casting nets and casting hooks, riding chariots, and riding in carriages. He mastered all the various fine skills in this way and triumphed in various types of subtle contests. He was unrivaled in the world in his determined resolution and outstanding in his intelligence. [Although he remained] well concealed and disguised, there was nothing that he did not fully master.6

Then [King] Brahmadatta heard that King Long Life Span of Kosala had changed his name, becoming a “master,” and was staying in the city of Benares.7 [King] Brahmadatta ordered his officers, “Officers, go quickly and seize King Long Life Span of Kosala, bind his hands behind him, put him on a donkey, and beat a broken drum that makes a sound like a don- key’s braying. Having announced this order widely, lead him out through the southern gate, have him sit beneath a tall signpost, and interrogate him closely.”

Having received this order, the officers promptly went and seized King Long Life Span of Kosala, bound his hands behind him, put him on a don- key and, beating a broken drum that made a sound like a donkey’s braying, they announced the order widely and led him out through the southern gate. Seating him beneath a tall signpost, they interrogated him closely.8 At that time Prince Long Life followed his father, staying behind him

or to his left or right. He said to his father, “Your Majesty, don’t be afraid! Your Majesty, don’t be afraid! I am here. I will certainly be able to rescue you. I will certainly be able to rescue you.”

King Long Life Span of Kosala replied, “Be patient, Prince! Be patient, Prince! Don’t let the bondage of resentment arise. Instead you should practice loving-kindness.”

 

 

The people heard King Long Life Span speaking these words and asked the king, “What are you talking about?”

The king replied to the people, “This prince is intelligent; he will cer- tainly understand my words.”

Then Prince Long Life appealed to the noble families of the city of Benares, “Noble sirs, make merit by practicing generosity and dedicate it to King Long Life Span of Kosala: ‘Through the merit of this generosity, may King Long Life Span of Kosala be well and at ease! May he be set free!’”

Then the noble families of the city of Benares, on being appealed to by Prince Long Life, made merit by practicing generosity and dedicated it to King Long Life Span of Kosala: “Through the merit of this generosity, may King Long Life Span of Kosala be well and at ease! May he be set free!” King Brahmadatta of Kāsi heard that the noble families of Benares were making merit by practicing generosity and dedicating it to King Long Life Span of Kosala, saying, “Through the merit of this generosity, may King Long Life Span of Kosala be well and at ease! May he be set free!” On hearing this he became very fearful and all the hairs on his body stood on end. [He said,] “Isn’t this causing these noble families of the city of Benares to rebel against me? Just let me settle this issue! Let me now,

first of all, swiftly put an end to this issue!”

Then King Brahmadatta of Kāsi ordered his servants, “Quickly go and kill King Long Life Span of Kosala! Cut him into seven pieces!” Having received this order, the servants quickly went and killed King Long Life Span of Kosala and cut him into seven pieces.

Then Prince Long Life appealed to the noble families of the city of Benares, “Noble sirs, look at this! King Brahmadatta of Kāsi is cruel and immoral. He captured my father, King Long Life Span of Kosala, an inno- cent man; he seized his country and the wealth in his storehouses; he bru- tally and unjustly had him killed and cut into seven pieces. Come, noble sirs. With new silk cloth bring together [the remains of] my father. Anoint the seven pieces of the corpse all over with fragrance. Collect fragrant wood, cremate him, and install [the ashes] in a shrine.

“Deliver this message to [King] Brahmadatta on my behalf: ‘Prince Long Life of Kosala says this, “Do you not fear that the descendants [of King Long Life Span] will later give you trouble?”’”


 

 

 

 

 

 

 

 

 

 

 

 

 

534b

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

534c


Then, urged on by Prince Long Life, the noble families of the city of Benares brought together the [king’s] remains using new silk cloth, taking the seven pieces of his corpse and anointing them all over with fragrance. They collected fragrant wood, cremated him, and installed [the ashes] in a shrine.9

Then they delivered this message to [King] Brahmadatta: “Prince Long Life of Kosala says this, ‘Do you not fear that the descendants [of King Long Life Span] will later give you trouble?’”

Then the [bereaved] wife of King Long Life Span said to Prince Long Life, “You should know that King Brahmadatta of Kāsi is cruel and immoral. He captured your father, King Long Life Span of Kosala, an innocent man; he seized his country and the wealth in his storehouses; he brutally and unjustly had him killed and cut into seven pieces. Come, Prince. Let us leave Benares, riding together in one chariot. If you do not leave you will meet with disaster.”

Then the wife of King Long Life Span and Prince Long Life left Benares, riding together in one chariot. At that time Prince Long Life had this thought, “Let me now rather go from village to village and town to town, to learn through hearing much.” Having had this thought, Prince Long Life went from village to village and town to town, learning through hearing much. Because of his wide learning he changed his name to Master Long Life. Master Long Life further thought, “What is to be learned I have now already attained. Let me return to the city of Benares, stop in the streets and alleys and, with a cheerful face, perform fine music. In this way the noble families of Benares, on hearing me, will be greatly delighted and

entertained.”

Having had this thought, Master Long Life went to the city of Benares, stopped in the streets and alleys and, with a cheerful face, performed fine music. In this way the noble families of Benares, on hearing him, were greatly delighted and entertained.

Then the outer [circle] of the retainers of King Brahmadatta of Kāsi heard about him, the intermediate [circle] of retainers, . . . the inner [circle] of retainers, and the brahmin chaplain all heard about him in turn; and so too did King Brahmadatta of Kāsi, who summoned him to come and visit.10

 

 

Master Long Life approached King Brahmadatta of Kāsi and, standing before him with a cheerful face, performed fine music. On hearing it, King Brahmadatta of Kāsi was greatly delighted and entertained.

Then King Brahmadatta of Kāsi told him, “Master, from now on you can live in reliance on me; I shall provide for you.” Then Master Long Life went to live in reliance on King Brahmadatta of Kāsi, who provided for him.

Later on [the king] gained trust in Master Long Life and, by means of assigning him one responsibility, he handed him the sword [signifying the office] of bodyguard.

At that time King Brahmadatta of Kāsi ordered his charioteer, “Prepare the chariot, I wish to go out hunting.” On receiving this order, the charioteer promptly prepared the chariot. When it was ready, he returned and said, “The chariot is prepared and at Your Majesty’s disposal.”

Then King Brahmadatta of Kāsi, together with Master Long Life, went out [of Benares], riding in the chariot. Master Long Life had this thought, “This King Brahmadatta of Kāsi is cruel and immoral. He captured my father, King Long Life Span of Kosala, an innocent man; he seized his country and the wealth in his storehouses; he brutally and unjustly had him killed and cut into seven pieces. Let me now drive the chariot in such a way that it becomes separated from the fourfold army, each being in a different place.” Having had this thought, Master Long Life steered the chariot so that it became separated from the fourfold army, each being in a different place.

At this time King Brahmadatta of Kāsi, having encountered a muddy stretch of road and being oppressed by a hot wind, was feeling distressed and thirsty. Tired and wishing to lie down, he descended from the chariot and, using Master Long Life’s knee as a pillow, took a nap.

Then Master Long Life again had this thought, “King Brahmadatta of Kāsi is cruel and immoral. He captured my father, an innocent man; he seized his country and the wealth in his storehouses; he brutally and unjustly had him killed and cut into seven pieces. Right now he is in my hands. I should just take revenge.”

Having had this thought, Master Long Life took out his sharp knife, held it at the throat of King Brahmadatta of Kāsi, and said, “Now I will


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

535a

 

 

kill you. Now I will kill you.” Then Master Long Life thought again, “For me to [kill him] would be wrong. Why is that? I recall how my father, long ago, when he was seated beneath the signpost, on the verge of death, told me, ‘Be patient, Prince! Be patient, Prince! Don’t let the bondage of resentment arise. Instead you should practice loving-kindness.’” Recalling this, [Master Long Life] withdrew the knife and put it back in its sheath.

At that time King Brahmadatta of Kāsi was having a dream in which he saw this, “Prince Long Life, the son of King Long Life Span of Kosala, is holding a sharp knife at my throat, saying, ‘Now I will kill you. Now I will kill you.’” On seeing this he became very fearful and all the hairs on his body stood on end. He was so startled that he woke up. Arising, he said to Master Long Life, “You should know that in my dream I saw Prince Long Life, the son of King Long Life Span of Kosala, holding a sharp knife at my throat and saying, ‘Now I will kill you, now I will kill you.’” On hearing this, Master Long Life said, “Let your Majesty, not be afraid! Let your Majesty not be afraid! Why is that? That Prince Long Life, the son of King Long Life Span of Kosala, is myself.11 Your Majesty, I had this thought: ‘King Brahmadatta of Kāsi is cruel and immoral. He captured my father, an innocent man; he seized his country and the wealth in his storehouses; he brutally and unjustly had him killed and cut into seven pieces. Right now he is in my hands. I should just take revenge.’ “Your Majesty, I took out my sharp knife, held it at your throat, and said, ‘Now I will kill you. Now I will kill you.’ Your Majesty, I thought again, ‘For me to [kill him] would be wrong. Why is that? I recall how my father, long ago, when he was seated beneath the signpost, on the verge of death, told me, “Be patient, Prince! Be patient, Prince! Don’t let the bondage of resentment arise. Instead you should practice loving-kind- ness.”’ On recalling this, I withdrew the knife and put it back in its sheath.” King Brahmadatta of Kāsi said, “Prince, you said this, ‘Be patient, Prince! Be patient, Prince!’—I understand the meaning of this. [But,] Prince, you also said, ‘Don’t let the bondage of resentment arise. Instead you should practice loving-kindness’—what is the meaning of this?” Prince Long Life replied, “Your Majesty, ‘Don’t let the bondage of resentment arise. Instead you should practice loving-kindness’ means just

this, [what I am doing right now].”

 

 

On hearing this, King Brahmadatta of Kāsi said, “Prince, as of now the entire country controlled by me is given to you, and your father’s orig- inal country is returned to you. Why is that? What you have done—namely, sparing my life—is extremely difficult to do.”

On hearing this, Prince Long Life said, “Your Majesty’s original country belongs to Your Majesty. My father’s original country can be regarded as having been returned [to me].”12

Then King Brahmadatta of Kāsi returned in the chariot together with Prince Long Life. He entered the city of Benares, sat in the main hall, and addressed his ministers, “Ministers, if you were to see Prince Long Life, the son of King Long Life Span of Kosala, what would you do?”

On hearing this, some of the ministers said, “Your Majesty, if I were to see him I would cut off his hands.” Others said, “Your Majesty, if I were to see him I would cut off his feet.” Still others said, “I would kill him.”

King Brahmadatta of Kāsi told his ministers, “Ministers, if you wish to see Prince Long Life, the son of King Long Life Span of Kosala, here he is. Do not give rise to any evil intention toward this prince! Why is that? What this prince has done—namely, sparing my life—is extremely difficult to do.”

Then King Brahmadatta of Kāsi had Prince Long Life bathed royally, anointed with royal fragrances, dressed in royal garments, and seated on a golden throne. Then he gave his daughter to him in marriage and let him return to his own country.

Monks, all those monarchs, anointed warrior kings, were rulers of great countries. In governing their countries they themselves practiced patience in the face of insult and also spoke in praise of patience; they themselves practiced loving-kindness and also spoke in praise of loving-kindness; they themselves practiced benevolence and also spoke in praise of benevolence. Monks, you too should be like that. Having left home out of faith and gone forth to practice the path, you should practice patience in the face of insult and also speak in praise of patience; yourselves practice loving- kindness and also speak in praise of loving-kindness; yourselves practice

benevolence and also speak in praise of benevolence.

At this, some of the monks [at Kosambī] who heard what the Buddha said gave this reply, “The World-honored One is the master of the Dharma [but]


 

 

535b

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

535c


let him now, for the time being, stop [intervening]. Those [of the other faction] are telling us what to do. Do we not [also] get to tell them what to do?”13 Then the World-honored One was not pleased with the behavior of the monks of Kosambī, with their manners, with their training, or with their prac-

tice. He rose from his seat and spoke these verses:

With a few spoken words

They tear apart the most revered sangha. When the noble sangha is torn apart,

No one can reprove and stop them.

[The king of Kāsi] killed [the king of Kosala] by cutting up his body; Seized his elephants, cattle, horses, and property;

Destroyed his country, wiped him out completely. [Yet,] as in ancient times, he achieved reconciliation.

You, however, on account of a small verbal abuse, Are unable to exercise restraint and be in harmony. If you do not consider what is really significant,

How can the bondage of resentment become appeased?

With much verbal abuse, scolding, and blaming, One can [still] exercise restraint and be in harmony. If one considers what is really significant,

The bondage of resentment can certainly be appeased.

If one [tries] to end quarreling by quarreling, One will never see it end.

Only through patience can one end quarreling. This principle should be honored.

Becoming angry with a wise and true person, Speaking irresponsible words,

Slandering a noble sage—

One who does this is degraded and ignorant,

[Thinking,] “Others do not understand what is significant; Only I alone am capable of knowing it!”

 

 

If, [however,] someone is able to understand what is significant, Then his anger will be appeased.

If one finds a calm companion

Who is wise and also practices what is wholesome, Each may let go of his earlier fixed ideas

As they delight in constantly accommodating to each other.

If one does not find a calm companion

Who is wise and practices only what is wholesome,

Then [instead of] being like a king who sternly governs his country,14 Be like an elephant alone in the wilds.

Practice alone, doing no evil,

Like an elephant alone in the wilds.

Practice alone, doing what is wholesome and excellent, Avoiding the company of those who are evil.

[If while] training one does not find a wholesome friend, Someone who is one’s equal [in attitude],

Then one should be firmly intent on dwelling alone, Avoiding the company of those who are evil.

When the World-honored One had spoken these verses, he departed, trav- eling through the air by means of his supernormal power, and he arrived in the village of Bālakaloṇakāra.15 At that time Venerable Bhagu, a son of the Sakyans, was in the village of Bālakaloṇakāra. Day and night he was not sleepy; he energetically practiced the path, dwelling with the aspiration to be continuously concentrated and established in the requisites of the path.16 Venerable [Bhagu], a son of the Sakyans, saw the Buddha coming in the distance. On seeing him, [Bhagu] approached to receive him. He took the Buddha’s [outer] robe and bowl and set out a seat for the Buddha and water to wash his feet. The Buddha, having washed his feet, sat down on the seat [prepared] by Venerable Bhagu, a son of the Sakyans. Having sat down, he

said, “Monk Bhagu, are you constantly at ease, lacking nothing?”

Venerable Bhagu, son of the Sakyans, replied, “World-honored One, I am constantly at ease, lacking nothing.”

 

 

 

 

 

 

 

 

 

 

536a


The World-honored One asked again, “Monk Bhagu, in what way are you at ease, lacking nothing?”

Venerable Bhagu replied, “World-honored One, day and night I am not sleepy; I energetically practice the path, dwelling with the aspiration to be continuously concentrated and established in the requisites of the path. World- honored One, in this way I am constantly at ease, lacking nothing.”17

The World-honored One thought, “This clansman is dwelling at ease. Let me now teach him the Dharma.” Having had this thought, he taught the Dharma to Venerable Bhagu, exhorting and inspiring him, fully delighting him. Having taught him the Dharma with countless skillful means, having exhorted and inspired him, fully delighting him, [the Buddha] rose from his seat and left, heading for Rakkhitavana Grove.18 Entering Rakkhitavana Grove, he went to the base of a tree, spread his sitting mat, and sat down cross-legged.

The World-honored One further thought, “I have been able to get away from those Kosambī monks with their frequent disputes, their mutual antag- onism, hatred, and anger, their quarrelling among themselves. I do not delight in recalling that region, the place where those Kosambī monks dwell.” Just at that time there was a single great elephant, the leader of a herd of elephants, who had left his herd and, wandering alone, had come to Rakkhi- tavana Grove. Entering Rakkhitavana Grove, he went to an excellent sāla

tree and stood leaning against that excellent sāla tree.

Then the great elephant had this thought, “I have been able to get away from that herd of elephants—female elephants, male elephants, elephant calves big and small. That herd of elephants was always walking ahead of me, trampling the grass and muddying the water. At that time I had to eat trampled grass and drink muddied water. Now I can feed on fresh grass and clear water.”

Then the World-honored One, by means of the knowledge of the minds of others, came to know the thoughts in the mind of that elephant. He spoke these verses:

One elephant is like [other] elephants,

With body complete and endowed with tusks. One’s mind too is like [other] minds,

If one delights in dwelling alone in the forest.

 

 

Then the World-honored One took his robes and bowl and went from Rakkhitavana Grove to Pācīnavaṃsa Grove. At that time there were three clansmen living together in Pācīnavaṃsa Grove: Venerable Anuruddha, Ven- erable Nandiya, and Venerable Kimbila. Those venerable ones were practicing in this way.19

Whichever of them came back first from begging for almsfood would set out the seats, draw water, and put out the utensils for washing the feet: the foot mat, the cloth for wiping the feet, the water pot, and the bathing bowl. If he was able to finish the food he had received, he would finish it, but if there were leftovers he would put them in a container and cover it. Having completed his meal, he would put away his bowl, wash his hands and feet, and, with his sitting mat over his shoulder, go into a hut to sit in meditation. Whichever of them came back last from begging for almsfood would eat all of the food if he was able to, and if it was not sufficient he would take from the food previously left over and eat until he had had enough. If there were still leftovers, he would empty them out on the bare ground or into

water that contained no living beings.

He would take the eating utensils and, having washed them clean and wiped them, would put them away to one side. He would gather and roll up the sitting mats and put away the utensils for washing the feet, collecting the foot mat, the cloth for wiping the feet, the water pot, and the bathing bowl. After having swept the dining hall and sprinkled it [with water], so that it was clean and free of refuse, he would put away his robe and bowl, wash his hands and feet and, with his sitting mat over his shoulder, go into a hut to sit in meditation.20

In the afternoon, if the first of these venerable ones to rise from sitting in meditation saw that the water pot or the bathing bowl was empty of water, he would take it and go to fetch [water]. If he was able to, he would carry it back and place it to one side.

If he was not able to [carry the full water pot], he would beckon with his hand to another monk, and the two would carry it together and place it to one side, without speaking to each other, without asking each other anything. Once in five days these venerable ones would assemble to discuss Dharma together or to maintain noble silence.


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

536b

 

 

Then the park warden [of Pācīnavaṃsa Grove], who had seen the World- honored One coming in the distance, stopped him, saying, “Renunciant, renunciant, do not enter this park. Why is that? In this park there are three clansmen, Venerable Anuruddha, Venerable Nandiya, and Venerable Kimbila. If they were to see you they might disapprove.”

The World-honored One said, “Park warden, if they were to see me they would certainly approve. They would not disapprove.”21

Then Venerable Anuruddha, who had seen the World-honored One coming in the distance, reprimanded the park warden, saying, “Don’t refuse the World-honored One, park warden! Don’t stop the Well-gone One! Why is that? This is our venerable [teacher] who is coming; it is our Well-gone One who is coming.”

Venerable Anuruddha came out to receive the World-honored One. He took the Buddha’s [outer] robe and bowl, Venerable Nandiya set out a seat for the Buddha, and Venerable Kimbila brought water for the Buddha. At that time the Buddha, having washed his hands and feet, sat down on the seat set out by that venerable one. Having sat down, he asked, “Anuruddha,

are you constantly at ease, lacking nothing?”

Venerable Anuruddha replied, “World-honored One, I am constantly at ease, lacking nothing.”

The World-honored One asked, “Anuruddha, in what way are you con- stantly at ease, lacking nothing?”

Venerable Anuruddha replied:

World-honored One, I have this thought, “It is a great gain for me, it is a great benefit for me, that I am practicing together with such companions in the holy life.” World-honored One, toward these companions in the holy life I constantly practice bodily deeds of loving-kindness, both seen and unseen, equally and without distinction; I practice verbal deeds of loving-kindness and mental deeds of loving kindness, both seen and unseen, equally and without distinction.

World-honored One, I have this thought, “Let me now forgo my own state of mind and follow the state of mind of these venerable friends.” Then, World-honored One, I forgo my own state of mind and follow the state of mind of these venerable friends. World-honored One, I never have

 

 

even one disapproving state of mind. World-honored One, it is in this way that I am constantly at ease, lacking nothing.

[The Buddha] asked Venerable Nandiya [the same questions and received] similar answers. Then [the Buddha] also asked Venerable Kimbila, “Are you constantly at ease, lacking nothing?”

Venerable Kimbila replied, “World-honored One, I am constantly at ease, lacking nothing.”

[The Buddha] asked, “Kimbila, in what way are you constantly at ease, lacking nothing?”

Venerable Kimbila replied:

World-honored One, I have this thought, “It is a great gain for me, it is a great benefit for me, that I am practicing together with such companions in the holy life.” World-honored One, toward these companions in the holy life I constantly practice bodily deeds of loving-kindness, both seen and unseen, equally and without distinction; I practice verbal deeds of loving-kindness and mental deeds of loving kindness, both seen and unseen, equally and without distinction.

World-honored One, I have this thought, “Let me now forgo my own state of mind and follow the state of mind of these venerable friends.” Then, World-honored One, I forgo my own state of mind and follow the state of mind of these venerable friends. World-honored One, I never have even one disapproving state of mind. World-honored One, it is in this way that I am constantly at ease, lacking nothing.

The World-honored One praised them:

It is well, it is well, Anuruddha! In this way you are constantly together in harmony, at ease and without contention, of a single mind, of a single teacher, blending [like] water and milk. Do you [also] attain a superhuman state, a distinction, a peaceful abiding in tranquility?

Venerable Anuruddha replied:

World-honored One, in this way being constantly together in harmony, at ease and without contention, of a single mind, of a single teacher, blending


 

 

 

 

536c

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

537a


[like] water and milk, we do attain a superhuman state, a state of distinction, a peaceful abiding in tranquility. World-honored One, we attain [inner] light and then a vision of forms; [but] that vision of forms and [inner] light soon disappear again.

The World-honored One said:

Anuruddha, you have not penetrated that sign, namely the sign of attaining [inner] light and a vision of forms. So the vision of forms and the [inner] light soon disappear again.

Formerly, Anuruddha, when I had not yet attained realization of the unsurpassable, right, and true awakening, I too attained [inner] light and a vision of forms; [but] that vision of forms and [inner] light soon disap- peared again.

Anuruddha, I had this thought, ‘What affliction in my mind has caused my concentration to fall away and the [inner] eye to cease? With the ceasing of the [inner] eye the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again.”

Anuruddha, practicing diligently, without negligence, with the body tranquil and settled, with right mindfulness and right comprehension, without confusion, I attained concentration and mental unification. Anuruddha, I had this thought, “Practicing diligently, without negli- gence, with the body tranquil and settled, with right mindfulness and right comprehension, without confusion, I have attained concentration and

mental unification.”

[I had this thought,] “What in this world does not exist,22 could I see it or know it?” This doubt, this affliction, arose in my mind. Because of this affliction of doubt, my concentration fell away and the [inner] eye ceased; with the ceasing of the [inner] eye, the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again.

Anuruddha, right then I necessarily had this thought, “In my mind the affliction of doubt shall not arise!”

Anuruddha, because I aspired for the nonarising of this affliction, I went to stay in a remote and solitary place and practiced diligently with

 

 

a mind free of indolence. Through practicing diligently with a mind free of indolence while staying in a remote and solitary place, I attained [inner] light and a vision of forms, but that vision of forms and [inner] light soon disappeared again.

Anuruddha, I further had this thought, “What affliction in my mind has caused my concentration to fall away and the [inner] eye to cease? With the ceasing of the [inner] eye, the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again.”

Anuruddha, I further had this thought, “In my mind the affliction of inattention arose. Because of this affliction of inattention, my concentration fell away and the [inner] eye ceased; with the ceasing of the [inner] eye the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again.”

Anuruddha, right then I necessarily had this thought, “In my mind the affliction of doubt shall not arise, and the affliction of inattention also shall not arise!”

Anuruddha, because I aspired for the nonarising of this affliction, I went to stay in a remote and solitary place and practiced diligently with a mind free of indolence. Through practicing diligently with a mind free of indolence while staying in a remote and solitary place, I attained [inner] light and a vision of forms, but that vision of forms and [inner] light soon disappeared again.

Anuruddha, I further had this thought, “What affliction in my mind has caused my concentration to fall away and the [inner] eye to cease? With the ceasing of the [inner] eye the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again.”

Anuruddha, I further had this thought, “In my mind the affliction of bodily inertia [affecting] perception arose.23 Because of this affliction of bodily inertia [affecting] perception, my concentration fell away and the [inner] eye ceased; with the ceasing of the [inner] eye, the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again.”

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

537b


Anuruddha, right then I necessarily had this thought, “In my mind the affliction of doubt shall not arise, the affliction of inattention shall not arise, and the affliction of bodily inertia [affecting] perception also shall not arise!”

Anuruddha, because I aspired for the nonarising of this affliction, I went to stay in a remote and solitary place and practiced diligently with a mind free of indolence. Through practicing diligently with a mind free of indolence while staying in a remote and solitary place, I attained [inner] light and a vision of forms, but that vision of forms and [inner] light soon disappeared again.

Anuruddha, I further had this thought, “What affliction in my mind has caused my concentration to fall away and the [inner] eye to cease? With the ceasing of the [inner] eye the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again.”

Anuruddha, I further had this thought, “In my mind the affliction of sloth- and-torpor arose. Because of this affliction of sloth-and-torpor, my concen- tration fell away and the [inner] eye ceased; with the ceasing of the [inner] eye, the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again.” Anuruddha, right then I necessarily had this thought, “In my mind the affliction of doubt shall not arise, the affliction of inattention shall not arise, the affliction of bodily inertia [affecting] perception shall not arise,

and the affliction of sloth-and-torpor also shall not arise!”

Anuruddha, because I aspired for the nonarising of this affliction, I went to stay in a remote and solitary place and practiced diligently with a mind free of indolence. Through practicing diligently with a mind free of indolence while staying in a remote and solitary place, I attained [inner] light and a vision of forms, but that vision of forms and [inner] light soon disappeared again.

Anuruddha, I further had this thought, “What affliction in my mind has caused my concentration to fall away and the [inner] eye to cease? With the ceasing of the [inner] eye the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again.”

 

 

Anuruddha, I further had this thought, “In my mind the affliction of exces- sive energy arose. Because of this affliction of excessive energy my concen- tration fell away and the [inner] eye ceased; with the ceasing of the [inner] eye, the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again.” Anuruddha, just as if a strong man were to catch a fly and grasp it too tightly, so that the fly will die, in the same way, Anuruddha, in my mind the affliction of excessive energy arose.24 Because of this affliction of excessive energy my concentration fell away and the [inner] eye ceased; with the ceasing of the [inner] eye, the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner]

light soon disappeared again.

Anuruddha, right then I necessarily had this thought, “In my mind the affliction of doubt shall not arise, the affliction of inattention shall not arise, the affliction of bodily inertia [affecting] perception shall not arise, the affliction of sloth-and-torpor shall not arise, and the affliction of exces- sive energy also shall not arise!”

Anuruddha, because I aspired for the nonarising of this affliction, I went to stay in a remote and solitary place and practiced diligently with a mind free of indolence. Through practicing diligently with a mind free of indolence while staying in a remote and solitary place, I attained [inner] light and a vision of forms, but that vision of forms and [inner] light soon disappeared again.

Anuruddha, I further had this thought, “What affliction in my mind has caused my concentration to fall away and the [inner] eye to cease? With the ceasing of the [inner] eye the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again.”

Anuruddha, I further had this thought, “In my mind the affliction of lack of energy arose. Because of this affliction of lack of energy my concentration fell away and the [inner] eye ceased; with the ceasing of the [inner] eye, the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again.”

Anuruddha, just as if a strong man were to catch a fly and grasp it too loosely, so that the fly will fly away, in the same way, Anuruddha, in my


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

537c

 

 

mind the affliction of lack of energy arose. Because of this affliction of lack of energy my concentration fell away and the [inner] eye ceased; with the ceasing of the [inner] eye, the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again.’

Anuruddha, right then I necessarily had this thought, “In my mind the affliction of doubt shall not arise, the affliction of inattention shall not arise, the affliction of bodily inertia [affecting] perception shall not arise, the affliction of sloth-and-torpor shall not arise, the affliction of excessive energy shall not arise, and the affliction of lack of energy also shall not arise!” Anuruddha, because I aspired for the nonarising of this affliction, I went to stay in a remote and solitary place and practiced diligently with a mind free of indolence. Through practicing diligently with a mind free of indolence while staying in a remote and solitary place, I attained [inner] light and a vision of forms, but that vision of forms and [inner] light soon

disappeared again.

Anuruddha, I further had this thought, “What affliction in my mind has caused my concentration to fall away and the [inner] eye to cease? With the ceasing of the [inner] eye the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again.”

Anuruddha, I further had this thought, “In my mind the affliction of fear arose. Because of this affliction of fear my concentration fell away and the [inner] eye ceased; with the ceasing of the [inner] eye, the [expe- rience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again.”

Anuruddha, it is just as if a man traveling along a road is approached from the four directions by evil thieves. Having seen them [approach], that man is afraid and terrified, and all the hairs on his body stand on end. In the same way, Anuruddha, the affliction of fear arose in my mind. Because of this affliction of fear my concentration fell away and the [inner] eye ceased; with the ceasing of the [inner] eye, the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again.

 

 

Anuruddha, right then I necessarily had this thought, “In my mind the affliction of doubt shall not arise, the affliction of inattention shall not arise, the affliction of bodily inertia [affecting] perception shall not arise, the affliction of sloth-and-torpor shall not arise, the affliction of excessive energy shall not arise, the affliction of lack of energy shall not arise, and the affliction of fear also shall not arise!”

Anuruddha, because I aspired for the nonarising of this affliction, I went to stay in a remote and solitary place and practiced diligently with a mind free of indolence. Through practicing diligently with a mind free of indolence while staying in a remote and solitary place, I attained [inner] light and a vision of forms, but that vision of forms and [inner] light soon disappeared again.

Anuruddha, I further had this thought, “What affliction in my mind has caused my concentration to fall away and the [inner] eye to cease? With the ceasing of the [inner] eye the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again.”

Anuruddha, I further had this thought, “In my mind the affliction of elation arose. Because of this affliction of elation my concentration fell away and the [inner] eye ceased; with the ceasing of the [inner] eye, the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again.”

Anuruddha, it is just as if a person who had originally been searching for one hidden treasure suddenly comes upon four hidden treasures.25 Having seen [the treasures] he gives rise to elation. In the same way, Anu- ruddha, in my mind the affliction of elation arose. Because of this affliction of elation my concentration fell away and the [inner] eye ceased; with the ceasing of the [inner] eye, the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again.

Anuruddha, right then I necessarily had this thought, “In my mind the affliction of doubt shall not arise, the affliction of inattention shall not arise, the affliction of bodily inertia [affecting] perception shall not arise, the affliction of sloth-and-torpor shall not arise, the affliction of excessive energy


 

 

 

 

 

 

 

 

 

 

 

538a

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

538b


shall not arise, the affliction of lack of energy shall not arise, the affliction of fear shall not arise, and the affliction of elation also shall not arise!” Anuruddha, because I aspired for the nonarising of this affliction, I went to stay in a remote and solitary place and practiced diligently with a mind free of indolence. Through practicing diligently with a mind free of indolence while staying in a remote and solitary place, I attained [inner] light and a vision of forms, but that vision of forms and [inner] light soon

disappeared again.

Anuruddha, I further had this thought, “What affliction in my mind has caused my concentration to fall away and the [inner] eye to cease? With the ceasing of the [inner] eye, the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again.”

Anuruddha, I further had this thought, “In my mind the affliction of conceit arose.26 Because of this affliction of conceit my concentration fell away and the [inner] eye ceased; with the ceasing of the [inner] eye, the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again.”

Anuruddha, right then I necessarily had this thought, “In my mind the affliction of doubt shall not arise, the affliction of inattention shall not arise, the affliction of bodily inertia [affecting] perception shall not arise, the affliction of sloth-and-torpor shall not arise, the affliction of excessive energy shall not arise, the affliction of lack of energy shall not arise, the affliction of fear shall not arise, the affliction of elation shall not arise, and the affliction of conceit also shall not arise!”

Anuruddha, because I aspired for the nonarising of this affliction, I went to stay in a remote and solitary place and practiced diligently with a mind free of indolence. Through practicing diligently with a mind free of indolence while staying in a remote and solitary place, I attained [inner] light and vision of forms, but that vision of forms and [inner] light soon disappeared again.

Anuruddha, I further had this thought, “What affliction in my mind has caused my concentration to fall away and the [inner] eye to cease? With the ceasing of the [inner] eye the [experience] of bright light and

 

 

the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again.”

Anuruddha, I further had this thought, “In my mind the affliction of perception of diversity arose. Because of this affliction of perception of diversity my concentration fell away and the [inner] eye ceased; and with the ceasing of the [inner] eye, the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again.”

Anuruddha, right then I necessarily had this thought, “In my mind the affliction of doubt shall not arise, the affliction of inattention shall not arise, the affliction of bodily inertia [affecting] perception shall not arise, the affliction of sloth-and-torpor shall not arise, the affliction of excessive energy shall not arise, the affliction of lack of energy shall not arise, the affliction of fear shall not arise, the affliction of elation shall not arise, the affliction of conceit shall not arise, and the affliction of perception of diversity also shall not arise!”

Anuruddha, because I aspired for the nonarising of this affliction, I went to stay in a remote and solitary place and practiced diligently with a mind free of indolence. Through practicing diligently with a mind free of indolence while staying in a remote and solitary place, I attained [inner] light and vision of forms; but that vision of forms and [inner] light soon disappeared again.

Anuruddha, I further had this thought, “What affliction in my mind has caused my concentration to fall away and the [inner] eye to cease? With the ceasing of the [inner] eye, the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again.”

Anuruddha, I further had this thought, “In my mind the affliction of not contemplating forms arose.27 Because of this affliction of not contem- plating forms my concentration fell away and the [inner] eye ceased; with the ceasing of the [inner] eye, the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again.”

Anuruddha, right then I necessarily had this thought, “In my mind the affliction of doubt shall not arise, the affliction of inattention shall not arise,

 

 

 

 

 

 

 

 

 

 

 

 

 

 

538c


the affliction of bodily inertia [affecting] perception shall not arise, the affliction of sloth-and-torpor shall not arise, the affliction of excessive energy shall not arise, the affliction of lack of energy shall not arise, the affliction of fear shall not arise, the affliction of elation shall not arise, the affliction of conceit shall not arise, the affliction of perception of diversity shall not arise, and the affliction of not contemplating forms also shall not arise!” Anuruddha, because I aspired for the nonarising of this affliction, I went to stay in a remote and solitary place and practiced diligently with a mind free of indolence. Through practicing diligently with a mind free of indolence while staying in a remote and solitary place, I attained [inner]

light and a vision of forms.

Anuruddha, if the affliction of doubt arose in my mind, then I purified my mind of it; if the affliction of inattention, . . . of bodily inertia [affecting] perception, . . . of sloth-and-torpor, . . . of excessive energy, . . . of lack of energy, . . . of fear, . . . of elation, . . . of conceit, . . . of perception of diversity, . . . of not contemplating forms arose in my mind, then I purified my mind of it.

Anuruddha, I further had this thought, “I shall practice three [levels] of concentration:28 [I shall] practice concentration with [directed] awareness and [sustained] contemplation; [I shall] practice concentration without [directed] awareness and only [sustained] contemplation; [I shall] practice concentration without [directed] awareness and [sustained] contemplation.” Then, Anuruddha, I practiced these three [levels] of concentration: I practiced concentration with [directed] awareness and [sustained] con- templation; I practiced concentration without [directed] awareness and only [sustained] contemplation; and I practiced concentration without

[directed] awareness and [sustained] contemplation.

If I practiced concentration with [directed] awareness and [sustained] contemplation, then my mind inclined toward concentration without [directed] awareness and only [sustained] contemplation. In this way I was sure not to lose that knowledge and vision.

In this way, Anuruddha, having known it to be thus, for a whole day, for a whole night, for a whole day and night, I practiced concentration with [directed] awareness and [sustained] contemplation.

 

 

Anuruddha, at that time I undertook this practice of dwelling in tran- quility. If I practiced concentration with [directed] awareness and [sus- tained] contemplation, then my mind inclined toward concentration without [directed] awareness and [sustained] contemplation. In this way I was sure not to lose that knowledge and vision.

In this way, Anuruddha, having known it to be thus, for a whole day, for a whole night, for a whole day and night, I practiced concentration with [directed] awareness and [sustained] contemplation. Anuruddha, at that time I undertook this practice of dwelling in tranquility.

Anuruddha, if I practiced concentration without [directed] awareness and only [sustained] contemplation, then my mind inclined toward con- centration with [directed] awareness and [sustained] contemplation. In this way I was sure not to lose that knowledge and vision.

In this way, Anuruddha, having known it to be thus, for a whole day, for a whole night, for a whole day and night, I practiced concentration without [directed] awareness and only [sustained] contemplation. Anu- ruddha, at that time I undertook this practice of dwelling in tranquility. If I practiced concentration without [directed] awareness and only [sus- tained] contemplation, then my mind inclined toward concentration without [directed] awareness and [sustained] contemplation. In this way I was

sure not to lose that knowledge and vision.

In this way, Anuruddha, having known it to be thus, for a whole day, for a whole night, for a whole day and night, I practiced concentration without [directed] awareness and only [sustained] contemplation. Anu- ruddha, at that time I undertook this practice of dwelling in tranquility. If I practiced concentration without [directed] awareness and [sustained] contemplation, then my mind inclined toward concentration with [directed] awareness and [sustained] contemplation. In this way I was sure not to

lose that knowledge and vision.

In this way, Anuruddha, having known it to be thus, for a whole day, for a whole night, for a whole day and night, I practiced concentration without [directed] awareness and [sustained] contemplation. Anuruddha, at that time I undertook this practice of dwelling in tranquility.

If I practiced concentration without [directed] awareness and [sustained] contemplation, then my mind inclined toward concentration without

 

 

 

 

 

 

539a


[directed] awareness and only [sustained] contemplation. In this way I was sure not to lose that knowledge and vision.

In this way, Anuruddha, having known it to be thus, for a whole day, for a whole night, for a whole day and night, I practiced concentration without [directed] awareness and [sustained] contemplation. Anuruddha, at that time I undertook this practice of dwelling in tranquility.

Anuruddha, at times I had knowledge of [inner] light but did not have a vision of forms. Anuruddha, I had this thought, “For what reason, due to what cause, do I have knowledge of [inner] light but do not have a vision of forms?”

Anuruddha, I further had this thought, “If I am aware of the sign of [inner] light [but] am not aware of the sign of forms, then at that time I have knowledge of [inner] light but do not have a vision of forms.” In this way, Anuruddha, having known it to be thus, for a whole day, for a whole night, for a whole day and night, I had knowledge of [inner] light but did not have a vision of forms. Anuruddha, at that time I undertook

this practice of dwelling in tranquility.

Anuruddha, at times I had a vision of forms but did not have knowledge of [inner] light. Anuruddha, I had this thought, “For what reason, due to what cause, do I have a vision of forms but do not have knowledge of [inner] light?”

Anuruddha, I further had this thought, “If I am aware of the sign of form, then I am not aware of the sign of [inner] light. At that time I have [a vision] of forms but do not have knowledge of [inner] light.”29

In this way, Anuruddha, having known it to be thus, for a whole day, for a whole night, for a whole day and night, I had [a vision] of forms but did not have knowledge of [inner] light. Anuruddha, at that time I undertook this practice of dwelling in tranquility.

Anuruddha, at times I had limited knowledge of [inner] light and limited vision of forms. Anuruddha, I had the thought, “For what reason, due to what cause, do I have limited knowledge of [inner] light and limited vision of forms?”

Anuruddha, I further had this thought, “If I enter limited concentration, then because of having entered limited concentration the [inner] eye has

 

 

limited purity. Because the [inner] eye has limited purity, I have limited knowledge of [inner] light and limited vision of forms.”

In this way, Anuruddha, having known it to be thus, for a whole day, for a whole night, for a whole day and night, I had limited knowledge of [inner] light and limited vision of forms. Anuruddha, at that time I under- took this practice of dwelling in tranquility.

Anuruddha, at times I had vast knowledge of [inner] light and vast vision of forms. Anuruddha, I had this thought, “For what reason, due to what cause, do I have vast knowledge of [inner] light and vast vision of forms?”

Anuruddha, I further had this thought, “If I enter vast concentration, then because of having entered vast concentration the [inner] eye has vast purity. Because the [inner] eye has vast purity, I have vast knowledge of [inner] light and vast vision of forms.”

In this way, Anuruddha, having known it to be thus, for a whole day, for a whole night, for a whole day and night, I had vast knowledge of [inner] light and vast vision of forms. Anuruddha, at that time I undertook this practice of dwelling in tranquility.

Anuruddha, if the affliction of doubt arose in my mind, then I purified my mind of it; if the affliction of inattention, . . . of bodily inertia [affecting] perception, . . . of sloth-and-torpor, . . . of excessive energy, . . . of lack of energy, . . . of fear, . . . of elation, . . . of conceit, . . . of perception of diversity, . . . of not contemplating forms arose in my mind, then I purified my mind of it.

When practicing concentration with [directed] awareness and [sustained] contemplation, I practiced it fully. When practicing concentration without [directed] awareness and only [sustained] contemplation, I practiced it fully. When practicing concentration without [directed] awareness and [sustained] contemplation, I practiced it fully.

When practicing exclusive concentration, I practiced it fully. When practicing diversified concentration, I practiced it fully. When practicing limited concentration, I practiced it fully. When practicing vast and immeas- urable concentration, I practiced it fully.30

I aroused knowledge and vision that were fully clear and pure, and I progressed toward established concentration. Energetically cultivating


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

539b

 

 

the requisites of the path, I came to know as it really is: “Birth has been ended, the holy life has been established, what had to be done has been done. There will not be another experiencing of existence.” Anuruddha, at that time I undertook this practice of dwelling in tranquility.

Thus spoke the Buddha. Having heard what the Buddha said, Venerable Anuruddha, Venerable Nandiya, and Venerable Kimbila were delighted and received it respectfully.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

539c


  1. 73.  The Discourse on Devas31

Thus have I heard. At one time the Buddha was dwelling in Sandbank Forest in Ceti country.

At that time, the World-honored One told the monks:

At a former time, when I had not yet attained realization of the unsurpassable, right, and true awakening, I had this thought, “I would rather give rise [inwardly] to bright light and, because of that bright light, see forms.32 In this way my knowledge and vision will become supremely bright and pure.” In order that my knowledge and vision became supremely bright and pure, I went to stay in a remote and solitary place, where I practiced dili- gently with a mind free of indolence. Through staying in a remote and solitary place and practicing diligently with a mind free of indolence, I attained bright light and then saw forms. However, I did not meet those devas, did not exchange greetings with them, did not converse with them,

and did not get a response from them.

I further had this thought, “I would rather give rise to bright light and, because of that bright light, see forms; and [I wish to] meet those devas, exchange greetings with them, converse with them, and get a response from them. In this way my knowledge and vision will become supremely bright and pure.”

In order that my knowledge and vision became supremely bright and pure, I went to stay in a remote and solitary place, where I practiced dili- gently with a mind free of indolence. Through staying in a remote and solitary place and practicing diligently with a mind free of indolence, I attained bright light and saw forms, and then I met those devas, exchanged

 

 

greetings with them, conversed with them, and got a response from them. However, I did not know the family names of those devas, their given names, or [the nature of] their births.33

I further had this thought, “I would rather give rise to bright light and, because of that bright light, see forms; [I wish to] meet those devas, exchange greetings with them, converse with them, get a response from them, and come to know the family names of those devas, their given names, and [the nature of] their births. In this way my knowledge and vision will become supremely bright and pure.”

In order that my knowledge and vision became supremely bright and pure, I went to stay in a remote and solitary place, where I practiced dili- gently with a mind free of indolence. Through staying in a remote and soli- tary place and practicing diligently with a mind free of indolence, I attained bright light and saw forms; I met those devas, exchanged greetings with them, conversed with them, and got a response from them; and I came to know the family names of those devas, their given names, and [the nature of] their births. However, I did not know how those devas nourished them- selves or what types of pleasure and pain they experienced.

I further had this thought, “I would rather give rise to bright light and, because of that bright light, see forms; meet those devas, exchange greet- ings with them, converse with them, and get a response from them; know the family names of those devas, their given names, and [the nature of] their births; and come to know how those devas nourish themselves and what types of pleasure and pain they experience. In this way my knowledge and vision will become supremely bright and pure.”

In order that my knowledge and vision became supremely bright and pure, I went to stay in a remote and solitary place, where I practiced diligently with a mind free of indolence. Through staying in a remote and solitary place and practicing diligently with a mind free of indolence, I attained bright light and saw forms; I met those devas, exchanged greetings with them, conversed with them, and got a response from them; I knew the family names of those devas, their given names, and [the nature of] their births; and I came to know how those devas nourished themselves and what types of pleasure and pain they experienced. However, I did not know the life span of those devas, how

long they will remain, and how their lives will end.    540a

 

 

I further had this thought, “I would rather give rise to bright light and, because of that bright light, see forms; meet those devas, exchange greet- ings with them, converse with them, and get a response from them; know the family names of those devas, their given names, and [the nature of] their births; know how those devas nourish themselves and what types of pleasure and pain they experience; and know the life span of those devas, how long they will remain, and how their lives will end. In this way my knowledge and vision will become supremely bright and pure.”

In order that my knowledge and vision would become supremely bright and pure, I went to stay in a remote and solitary place, where I practiced diligently with a mind free of indolence. Through staying in a remote and solitary place and practicing diligently with a mind free of indolence, I attained bright light and saw forms; I met those devas, exchanged greetings with them, conversed with them, and got a response from them; I knew the family names of those devas, their given names, and [the nature of] their births; I knew how those devas nourished themselves and what types of pleasure and pain they experienced; and I came to know the life span of those devas, how long they will remain, and how their lives will end. However, I did not know that those devas had done such and such kinds of deeds that caused them to be reborn there after dying here.34

I further had this thought, “I would rather give rise to bright light and, because of that bright light, see forms; meet those devas, exchange greet- ings with them, converse with them, and get a response from them; know the family names of those devas, their given names, and [the nature of] their births; know how those devas nourish themselves and what types of pleasure and pain they experience; know the life span of those devas, how long they will remain, and how their lives will end; and come to know that those devas did such and such kinds of deeds that caused them to be reborn there after dying here. In this way my knowledge and vision will become supremely bright and pure.”

In order that my knowledge and vision would become supremely bright and pure, I went to stay in a remote and solitary place, where I practiced diligently with a mind free of indolence. Through staying in a remote and solitary place and practicing diligently with a mind free of indolence, I attained bright light and saw forms; I met those devas, exchanged greetings

 

 

with them, conversed with them, and got a response from them; I knew the family names of those devas, their given names, and [the nature of] their births; I knew how those devas nourished themselves and what types of pleasure and pain they experienced; I knew the life span of those devas, how long they will remain, and how their lives will end; and I came to know that those devas had done such and such kinds of deeds that caused them to be reborn there after dying here. However, I did not recognize [individual] devas among these and those devas.35

I further had this thought, “I would rather give rise to bright light and, because of that bright light, see forms; meet those devas, exchange greet- ings with them, converse with them, and get a response from them; know the family names of those devas, their given names, and [the nature of] their births; know how those devas nourish themselves and what types of pleasure and pain they experience; know the life span of those devas, how long they will remain, and how their lives will end; know that those devas had done such and such kinds of deeds that caused them to be reborn there after dying here; and recognize [individual] devas among these and those devas. In this way my knowledge and vision will become supremely bright and pure.”

In order that my knowledge and vision would become supremely bright and pure, I went to stay in a remote and solitary place, where I practiced diligently with a mind free of indolence. Through staying in a remote and solitary place and practicing diligently with a mind free of indolence, I attained bright light and saw forms; I met those devas, exchanged greetings with them, conversed with them, and got a response from them; I knew the family names of those devas, their given names, and [the nature of] their births; I knew how those devas nourished themselves and what types of pleasure and pain they experienced; I knew the life span of those devas, how long they will remain, and how their lives will end; I knew that those devas had done such and such kinds of deeds that caused them to be reborn there after dying here; and I recognized [individual] devas among these and those devas. However, I did not know whether or not I had ever pre- viously taken birth in those heavens.

I further had this thought, “I would rather give rise to bright light and, because of that bright light, see forms; meet those devas, exchange greetings


 

 

 

 

 

 

540b

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

540c


with them, converse with them, and get a response from them; know the family names of those devas, their given names, and [the nature of] their births; know how those devas nourish themselves and what types of pleas- ure and pain they experience; know the life span of those devas, how long they will remain, and how their lives will end; know that those devas had done such and such kinds of deeds that caused them to be reborn there after dying here; recognize [individual] devas among these and those devas; and know whether or not I had previously taken birth in those heav- ens. In this way my knowledge and vision will become supremely bright and pure.”

In order that my knowledge and vision would become supremely bright and pure, I went to stay in a remote and solitary place, where I practiced diligently with a mind free of indolence. Through staying in a remote and solitary place and practicing diligently with a mind free of indolence, I attained bright light and saw forms; I met those devas, exchanged greetings with them, conversed with them, and got a response from them; I knew the family names of those devas, their given names, and [the nature of] their births; I knew how those devas nourished themselves and what types of pleasure and pain they experienced; I knew the life span of those devas, how long they will remain, and how their lives will end; I knew that those devas had done such and such kinds of deeds that caused them to be reborn there after dying here; I recognized [individual] devas among these and those devas; and I knew whether or not I had previously taken birth in those heavens.

So long as I had not rightly come to know these eight courses, I could not claim with certainty to have attained them.

[Since] I also did not understand having attained realization of the unsur- passable, right, and true awakening, I was unable to transcend this world with its devas, māras, Brahmās, renunciants, and brahmins; and I also was unable to be freed through the various liberations. I did not become separated from all distortions and did not come to know as it really is: “Birth has been ended, the holy life has been established, what had to be done has been done; there will not be another experiencing of existence.”

Once I had rightly come to know these eight courses, then I could claim with certainty to have attained them.

 

 

[Since] I also understood having attained realization of the supremely right and true awakening, I transcended this world with its devas, māras, Brahmās, renunciants, and brahmins; and I became free through the various liberations. I was separated from all distortions and knew as it really is: “Birth has been ended, the holy life has been established, what had to be done has been done. There will not be another experiencing of existence.”

Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

74.  The Discourse on Eight Thoughts36

Thus have I heard. At one time the Buddha was dwelling in the Deer Park in Bhesakaḷa Forest on Suṃsumāra Mountain in Bhagga country.

At that time, Venerable Anuruddha was dwelling in Sandbank Forest in the Ceti country. At that time Venerable Anuruddha was seated in meditation in a quiet place, reflecting. He had these [seven] thoughts in his mind:

The path is attained through having no desires, not through having desires. The path is attained through contentment, not through dissatisfaction. The path is attained through seclusion, not through rejoicing in company, dwelling in company, being together with [others in] company. The path is attained through effort, not through indolence. The path is attained through right mindfulness, not through wrong mindfulness. The path is attained through a concentrated mind, not through a distracted mind. The path is attained through wisdom, not through delusion.

Then, through the [supernormal] knowledge of the minds of others the World-honored One came to know the thoughts, reflections, and activities in the mind of Venerable Anuruddha. Having come to know this, the World- honored One entered an appropriate state of concentration. Through this appropriate state of concentration, just as [swiftly and easily] as a strong man could bend and stretch out his arm, in the same way the World-honored One disappeared from the Deer Park in Bhesakaḷa Forest on Suṃsumāra Mountain in Bhagga country and appeared before Venerable Anuruddha in Sandbank Forest in Ceti country.


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

541a

 

 

Then the World-honored One emerged from [the state of] concentration and praised Venerable Anuruddha:

It is well, it is well, Anuruddha that, while seated in meditation in a quiet place, reflecting, you had these [seven] thoughts: “The path is attained through having no desires, not through having desires. The path is attained through contentment, not through dissatisfaction. The path is attained through seclusion, not through rejoicing in company, dwelling in company, being together with [others in] company. The path is attained through effort, not through indolence. The path is attained through right mindful- ness, not through wrong mindfulness. The path is attained through a con- centrated mind, not through a distracted mind. The path is attained through wisdom, not through delusion.”

Anuruddha, you shall receive from the Tathāgata an eighth thought of a great person. Having received it, reflect on it! “The path is attained through absence of proliferation, delighting in absence of proliferation, and practicing absence of proliferation; not through proliferation, not through delighting in proliferation, not through practicing proliferation.” Anuruddha, if you become accomplished in these eight thoughts of a great person, you will certainly be able to attain [the four absorptions]: “Secluded from sensual desires, secluded from evil and unwholesome

states, . . . up to . . . dwell having attained the fourth absorption.”

Anuruddha, if you become accomplished in the eight thoughts of a great person and also attain these four higher states of mind, happy abidings in the present, attaining them easily and without difficulty, then this will be for you like being a king or a royal minister who has a fine chest full of various types of clothes: whatever he desires to wear in the morning, he takes and puts on; whatever clothes he desires to wear at noon or in the afternoon he takes and puts on, freely according to his wish.

Anuruddha, you will be like this, in that the rag robes you receive will be for you the best of garments and your mind will be without desires as you practice this, established in the practice of tranquility.

Anuruddha, if you become accomplished in the eight thoughts of a great person and also attain these four higher states of mind, happy abidings in the present, attaining them easily and without difficulty, then this will be

 

 

for you like being a king or a royal minister who has a good chief cook [who prepares] various types of pure, fine, and delectable dishes and meals. Anuruddha, you will be like this, in that the almsfood for which you regularly beg will be for you the best of meals and your mind will be with- out desires, as you practice this, established in the practice of tranquility. Anuruddha, if you become accomplished in the eight thoughts of a great person and also attain these four higher states of mind, happy abidings in the present, attaining them easily and without difficulty, then this will be for you like being a king or a royal minister who has a fine house or a

multistoried palace.

Anuruddha, you will be like this, in that the tree beneath which you stay will be for you the best of houses and your mind will be without desires, as you practice this, established in the practice of tranquility. Anuruddha, if you become accomplished in the eight thoughts of a great person and also attain these four higher states of mind, happy abidings in the present, attaining them easily and without difficulty, then this will be for you like being a king or a royal minister who has fine couches and seats, upholstered with woolen textiles, draped with brocades and fine silk fabric, with lined and quilted coverlets, and with cushions [made of]

antelope hide at both ends.

Anuruddha, you will be like this, in that a seat of grass or a seat of leaves will be for you the best of seats and your mind will be without desires, as you practice this, established in the practice of tranquility. Anuruddha, if you become accomplished in the eight thoughts of a great person and also attain these four higher states of mind, happy abidings in the present, attaining them easily and without difficulty, then, if you wander like this in the eastern direction, you will certainly be at ease, free of affliction by the multitude of sufferings. If you wander in the southern direction, . . . the western direction, . . . the northern direction you will certainly be at ease, free of affliction by the multitude of sufferings.37 Anuruddha, if you become accomplished in the eight thoughts of a great person and also attain these four higher states of mind, happy abidings in the present, attaining them easily and without difficulty, then I do not say that you will [merely] maintain wholesome states, let alone do I say


 

 

 

 

 

 

 

 

 

 

 

 

 

 

541b

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

541c


that you will regress; rather you will, by day and by night, increase in wholesome states and not regress.

Anuruddha, if you become accomplished in the eight thoughts of a great person and also attain these four higher states of mind, happy abidings in the present, attaining them easily and without difficulty, then you will cer- tainly attain one of two fruits: either you will attain final knowledge here and now or, if there is a remainder [of clinging], you will attain nonreturning. Anuruddha, you should become accomplished in these eight thoughts of a great person and you should attain these four higher states of mind, happy abidings in the present, attaining them easily and without difficulty. After that, spend the rains retreat in this Sandbank Forest in Ceti country.

Then the World-honored One taught the Dharma to Venerable Anuruddha, exhorting and inspiring him, fully delighting him. Having with countless skillful means taught Anuruddha the Dharma, having exhorted and inspired him, fully delighting him, [the Buddha] entered an appropriate state of con- centration. Through this appropriate state of concentration, just as [easily and swiftly as] a strong man could bend and stretch out his arm, the World- honored One disappeared from Sandbank Forest in Ceti country and appeared in the Deer Park in Bhesakaḷa Forest on Suṃsumāra Mountain in Bhagga country.

Then Venerable Ānanda, holding a flywhisk, attended the Buddha. Then the World-honored, having emerged from being in [a state of] concentration, looked around and said, “Ānanda, whatever monks are in the vicinity of the Deer Park in Bhesakaḷa Forest on Suṃsumāra Mountain, have them all gather in the assembly hall. When they are gathered in the assembly hall, come back and tell me.”

Having received this instruction from the Buddha, Venerable Ānanda paid homage at [the Buddha’s] feet and went to announce the order that all monks in the vicinity of the Deer Park in Bhesakaḷa Forest on Suṃsumāra Mountain should all gather in the assembly hall. When they were gathered in the assem- bly hall, he went back to the Buddha, paid homage at his feet and, standing back to one side, said, “World-honored One, all the monks in the vicinity of the Deer Park in Bhesakaḷa Forest on Suṃsumāra Mountain are all now gath- ered in the assembly hall. May the World-honored One himself know the proper time.”

 

 

Then the World-honored One went to the assembly hall, accompanied by Venerable Ānanda. He spread his sitting mat in front of the assembly of monks and sat down. Having sat down, he said,38 “Monks, I will now teach you the eight thoughts of a great person. Listen closely and pay proper attention!”

Then the monks listened to receive the teaching. The Buddha said:

The eight thoughts of a great person are these: “The path is attained through having no desires, not through having desires. The path is attained through contentment, not through dissatisfaction. The path is attained through seclusion, not through rejoicing in company, dwelling in company, being together with [others in] company. The path is attained through effort, not through indolence. The path is attained through right mindfulness, not through wrong mindfulness. The path is attained through a concentrated mind, not through a distracted mind. The path is attained through wisdom, not through delusion. The path is attained through absence of proliferation, delighting in absence of proliferation, and practicing absence of prolifer- ation, not through proliferation, not through delighting in proliferation, not through practicing proliferation.”

How is the path attained through having no desires, not through having desires? This means that when a monk has attained absence of desires, he himself knows that he has attained absence of desires but he does not let others know, “I am without desires.” When he has attained contentment, . . . has attained effort, . . . has attained right mindfulness, . . . has attained right concentration, . . . has attained wisdom, . . . and has attained absence of proliferation, he himself knows that he has attained absence of proliferation and desires but he does not desire to let others know, “I have attained the absence of [proliferation and] desires.” This is how the path is attained through having no desires, not through having desires.

How is the path attained through contentment, not through dissatis- faction? This means that a monk practices contentment by taking robes [only] to cover his physical frame and taking [only enough] food to fulfill [the needs] of the body.39 This is how the path is attained through con- tentment, not through dissatisfaction.

How is the path attained through seclusion, not through rejoicing in company, dwelling in company, being together with [others in] company?

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

542a


This means that a monk practices seclusion by accomplishing the twofold seclusion, bodily and mental seclusion.40 This is how the path is attained through seclusion, not through rejoicing in company, dwelling in company, being together with [others in] company.

How is the path attained through effort, not through indolence? This means that a monk constantly practices with effort to abandon evil and unwholesome [states] and develop wholesome states, persistently arousing his mind, singlemindedly and steadfastly, without abandoning the task, for the sake of [developing] the roots of wholesomeness. This is how the path is attained through effort, not through indolence.

How is the path attained through right mindfulness, not through wrong mindfulness? This means that a monk contemplates the body as a body internally, contemplates feelings, . . . states of mind, . . . and dharmas as dharmas internally.41 This is how the path is attained through right mind- fulness, not through wrong mindfulness.

How is the path attained through a concentrated mind, not through a distracted mind? This means that a monk dwells secluded from sensual desires, secluded from evil and unwholesome states, . . . up to . . . dwells having attained the fourth absorption. This is how the path is attained through a concentrated mind, not through a distracted mind.

How is the path attained through wisdom, not through delusion? This means that a monk dwells in developing wisdom, contemplating the rise and fall of dharmas, attaining knowledge like this, noble wisdom that is brightly penetrating, discriminative understanding, for the true cessation of dukkha. This is how the path is attained through wisdom, not through delusion.

How is the path attained through absence of proliferation, delighting in absence of proliferation, and practicing absence of proliferation, not through proliferation, not through delighting in proliferation, not through practicing proliferation? This means that a monk’s mind constantly extin- guishes proliferation and enjoys abiding in nirvana without remainder.42 His mind continuously delights in this abiding, rejoicing in mental freedom. This is how the path is attained through absence of proliferation, delighting in absence of proliferation, and practicing absence of proliferation, not through proliferation, not through delighting in proliferation, not through practicing proliferation.

 

 

Monks, the monk Anuruddha is already accomplished in these eight thoughts of a great person. Later he will spend the rains retreat in Sandbank Forest in Ceti country, having received this teaching from me.

[Anuruddha] stayed in a remote and solitary place and practiced diligently, with a mind free of indolence. Having stayed in a remote and solitary place and practiced diligently, with a mind free of indolence, [Anuruddha] completed the supreme holy life, for the sake of which clansmen shave off hair and beard, don the yellow robe, leave home out of faith, and go forth to practice the path and fully attain the summit of the holy life. In this very life, he per- sonally attained understanding and awakening, and dwelled having personally realized it. He knew as it really is: “Birth has been ended, the holy life has been established, what had to be done has been done. There will not be another experiencing of existence.”

Then Venerable Anuruddha became an arahant, his mind was rightly lib- erated, and he became a supreme elder. At that time he spoke these verses:

Knowing from afar my reflections, The Supreme Teacher of the world,

With his body upright, his mind entered concentration, Traversing space, he immediately arrived.43

He taught me regarding the [seven] thoughts in my mind And then added a further one:

That all buddhas delight in absence of proliferation, Being far removed from any proliferation.

Having come to know the Dharma from him, Being happily established in the true Dharma,

I attained concentration and penetrative wisdom:

“What was to be done in the Buddha’s teaching has been done.”44

I do not delight in death

And I do not wish for rebirth.

In accordance with the proper time,

Established in right mindfulness and right comprehension,

 

 

 

 

 

 

 

 

542b


In a bamboo grove at Vesālī My life will come to an end.

Beneath the bamboos of that grove

I shall attain final nirvana without remainder.

Thus spoke the Buddha. Having heard what the Buddha said, Venerable Anuruddha and the [other] monks were delighted and received it respectfully.

75.  The Discourse on the Path to Pure Imperturbability45

Thus have I heard. At one time the Buddha was staying in Kuru country, in the Kuru town of Kammāssadhamma.

At that time the World-honored One addressed the monks:

Sensual pleasures are impermanent, unreal, false, of a false nature, being indeed illusory, deceptive, and delusive. Sensual pleasures now or in the future, material forms now or in the future—all of these are the domain of Māra;46 they are indeed Māra’s bait, due to which countless evil and unwholesome states, [such as] covetousness and anger, arise in the mind, leading to quarrelling, [all of] which create an obstruction for a noble dis- ciple in training.

A learned noble disciple contemplates, “The World-honored One has taught that sensual pleasures are impermanent, unreal, false, of a false nature, being indeed illusory, deceptive, and delusive.

“Sensual pleasures now or in the future, material forms now or in the future—all of these are the domain of Māra; they are indeed Māra’s bait, since because of them countless evil and unwholesome states, [such as] covetousness and anger, arise in the mind, leading to quarrelling, [all of] which create obstructions for a noble disciple in training.”

He reflects thus, “Let me attain an expansive state of mind and dwell in it, overcoming worldliness [by] taking control of my mind. If I attain an expansive state of mind and dwell in it, overcoming worldliness [by] taking control of my mind, then in this way countless evil and unwholesome states, [such as] covetousness and anger, will not arise in the mind, leading to quar- relling, [all of] which create obstructions for a noble disciple in training.”

 

 

By means of this practice, by means of this training, by cultivating in this way, broadly and extensively, he attains purity of the mind in regard to that sphere.

Having attained purity of the mind in regard to that sphere, such a monk will either gain entry into imperturbability right here, or else employ wisdom for the sake of liberation. At a later time, when the body breaks up and life ends, because of that former mental disposition he will certainly attain the imperturbable. This is reckoned the first explanation of the path to pure imperturbability.

Again, a learned noble disciple contemplates thus, “If there are material forms, they are all [made up] of the four elements and what is derived from the four elements.47 The four elements are of an impermanent nature, dukkha, and [subject] to cessation.”

Practicing in this way, training in this way, cultivating in this way, broadly and extensively, he attains purity of the mind in regard to that sphere. Having attained purity of the mind in regard to that sphere, such a monk will either gain entry into imperturbability right here, or else employ wisdom for the sake of liberation. At a later time, when the body breaks up and life ends, because of that former mental disposition he will certainly reach the imperturbable. This is reckoned the second explanation of the path to pure imperturbability.

Again, a learned noble disciple contemplates thus, “Sensual pleasures now or in the future, forms now or in the future, sensual perceptions now or in the future, perceptions of form now or in the future—all of these per- ceptions are of an impermanent nature, dukkha, and [subject] to cessation.” At that time he will certainly attain the perception of imperturbability.

Practicing in this way, training in this way, cultivating in this way, broadly and extensively, he attains purity of the mind in regard to that sphere. Having attained purity of the mind in regard to that sphere, such a monk will either gain entry into imperturbability right here, or else employ wis- dom for the sake of liberation. At a later time, when the body breaks up and life ends, because of that former mental disposition he will certainly attain the imperturbable. This is reckoned the third explanation of the path to pure imperturbability.


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

542c

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

543a


Again, a learned noble disciple contemplates thus, “Sensual perceptions now or in the future, perceptions of form now or in the future, and the perception of imperturbability—all of these perceptions are of an imper- manent nature, dukkha, and [subject] to cessation.”48

At that time he will attain the perception of nothingness. Practicing in this way, training in this way, cultivating in this way, broadly and exten- sively, he attains purity of the mind in regard to that sphere. Having attained purity of the mind in regard to that sphere, such a monk will either gain entry into <nothingness> here, or else employ wisdom for the sake of lib-

eration. At a later time, when the body breaks up and life ends, because

of that former mental disposition he will certainly attain <the sphere of nothingness>.49 This is reckoned the first explanation of the path to the sphere of pure nothingness.

Again, a learned noble disciple contemplates, “This world is empty, empty of a self and of anything belonging to a self, empty of anything permanent, empty of anything enduring, empty of continuous existence, empty of being unchanging.”50

Practicing in this way, training in this way, cultivating in this way, broadly and extensively, he attains purity of the mind in regard to that sphere. Having attained purity of the mind in regard to that sphere, such a monk will either gain entry into the sphere of nothingness right here, or else employ wisdom for the sake of liberation. At a later time, when the body breaks up and life ends, because of that former mental disposition he will certainly attain the sphere of nothingness. This is reckoned the second explanation of the path to the sphere of pure nothingness.

Again, a learned noble disciple contemplates thus, “I am not another’s possession and I do not have possessions myself.”51

Practicing in this way, training in this way, cultivating in this way, broadly and extensively, he attains purity of the mind in regard to that sphere. Having attained purity of the mind in regard to that sphere, such a monk will either gain entry into the sphere of nothingness right here, or else employ wisdom for the sake of liberation. At a later time, when the body breaks up and life ends, because of that former mental disposition he will certainly attain the sphere of nothingness. This is reckoned the third explanation of the path to the sphere of pure nothingness.

 

 

Again, a learned noble disciple contemplates, thus: “Sensual pleasures now or in the future, material forms now or in the future, sensual percep- tions now or in the future, perceptions of form now or in the future, the perception of imperturbability, and the perception of the sphere of noth- ingness—all of these perceptions are of an impermanent nature, dukkha, and [subject] to cessation.”52

At that time he will attain [neither-perception-nor-]nonperception. Practicing in this way, training in this way, cultivating in this way, broadly and extensively, he attains purity of the mind in regard to that sphere. Having attained purity of the mind in regard to that sphere, such a monk will gain entry into [neither-perception-nor-]nonperception right here, or else employ wisdom for the sake of liberation. At a later time, when the body breaks up and life ends, because of that former mental disposition he will certainly attain the sphere of [neither-perception-nor-]nonperception. This is reckoned the explanation of the path to pure [neither-perception- nor-]nonperception.

At that time Venerable Ānanda was fanning the Buddha. Then Venerable Ānanda extended his hands with palms joined towards the Buddha and said:

World-honored One, suppose a monk practices thus: “There is no I, nor anything belonging to me; I will not be, what belongs to me will not be. If [something] has earlier [come to] exist, it will be extinguished,” and he attains equanimity [by practicing in this way]. World-honored One, will a monk who practices in this way ultimately attain final nirvana?”

The World-honored One replied, “Ānanda, this matter is uncertain. There are some who attain it; there are some who do not attain it.”

Venerable Ānanda said, “World-honored One, [through] practicing in what way does a monk not attain final nirvana?”

The World-honored One said:

Ānanda, suppose a monk practices in this way: “[There is] no I, nor any- thing belonging to me; I will not be, what belongs to me will not be. If [something] has earlier [come to] exist, it will be extinguished,” and he attains equanimity [by practicing in this way]. Ānanda, if the monk delights in that equanimity, becomes attached to that equanimity, becomes established

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

543b


in that equanimity, then, Ānanda, practicing in this way the monk will certainly not attain final nirvana.”

Venerable Ānanda said, “World-honored One, if a monk has such clinging he will then not attain final nirvana?”

The World-honored One said, “Ānanda, if a monk has such clinging he will certainly not attain final nirvana.”

Venerable Ānanda said, “World-honored One, to what is that monk clinging?”

The World-honored One said, “Ānanda, in his practice there is a remainder [of clinging], namely, to the sphere of neither-perception-nor-nonperception. Among [states of] existence this is foremost, and that monk is clinging to it.”

Venerable Ānanda said, “World-honored One, so that monk is practicing with a remainder of clinging?”

The World-honored One said, “Ānanda, in this way the monk is indeed practicing with a remainder of clinging.”

Venerable Ānanda said, “World-honored One, by practicing in what way will a monk certainly attain final nirvana?”

The World-honored One said:

Ānanda, suppose a monk practices in this way: “[There is] no I, nor any- thing belonging to me; I will not be, and what belongs to me will not be. If [something] has earlier [come to] exist, it will be extinguished” and he [thereby] attains equanimity. Ānanda, if the monk does not delight in that equanimity, does not become attached to that equanimity, does not become established in that equanimity, then, Ānanda, practicing in this way the monk will certainly attain final nirvana.

Venerable Ānanda said, “World-honored One, if a monk clings to nothing, then will he certainly attain final nirvana?”

The World-honored One said, “Ānanda, if a monk clings to nothing he will certainly attain final nirvana.”

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

The World-honored One has explained the path to pure imperturbability, he has explained the path to the sphere of pure nothingness, he has

 

 

explained the path to pure [neither-perception-nor-]nonperception, he has explained nirvana without remainder.53 World-honored One, what is noble liberation?

The World-honored One replied:

Ānanda, a learned noble disciple contemplates in this way: “Sensual pleas- ures now or in the future, forms now or in the future, sensual perceptions now or in the future, perceptions of form now or in the future, the perception of imperturbability, the perception of the sphere of nothingness, and the perception of [neither-perception-nor-]nonperception—all of these per- ceptions are of an impermanent nature, dukkha, and [subject] to cessation. This is what is called one’s own existence (sakkāya). If there is one’s own existence, [then] there is birth, old age, disease, and death.”

Ānanda, if there is this reality—total extinction, cessation without remainder, no further existence—then there will be no birth, old age, dis- ease, and death.

A noble [disciple] contemplates thus: “If this exists, it certainly has the nature of liberation. If there is nirvana without remainder, that is called the deathless.” With such contemplation and such a view he will certainly attain liberation of the mind from the taint of sensual desire, liberation of the mind from the taint of existence and from the taint of ignorance. Being liberated, he knows he is liberated, knowing as it really is: “Birth has been ended, the holy life has been established, what had to be done has been done. There will not be another experiencing of existence.”

Ānanda, I have now explained to you the path to pure imperturbability, I have explained the path to the sphere of pure nothingness, I have explained the path to pure [neither-perception-nor-]nonperception, I have explained nirvana without remainder, and I have explained noble liberation.

What a teacher should do for his disciples out of great compassion, mercy, sympathy, and concern, seeking their benefit and welfare, seeking their safety and happiness, that I have now already done.

You too should do your part. Go and sit in meditation and contemplation in a secluded place, in a forest, at the base of a tree, in an empty and quiet place. Do not be negligent, make diligent effort, lest you [come to] regret it later. This is my instruction, this is my teaching!

 

 

 

543c


Thus spoke the Buddha. Having heard what the Buddha said, Venerable Ānanda and the [other] monks were delighted and received it respectfully.

76.  The Discourse at Ukkācelā54

Thus have I heard. At one time the Buddha was dwelling at Ukkācelā, on the bank of a pond by the Ganges River.

At that time, in the afternoon a certain monk rose from sitting in meditation, approached the Buddha, paid homage at the Buddha’s feet, and stepped back to sit to one side. He said:

May the World-honored One well teach me the Dharma in brief. Having heard the Dharma from the World-honored One, I will stay in a remote and solitary place and practice diligently, with a mind free of indolence. Through staying in a remote and solitary place and practicing diligently, with a mind free of indolence, may I accomplish the holy life, for the sake of which clansmen shave off hair and beards, don yellow robes, leave home out of faith, and go forth to practice the path and attain fully the summit of the holy life. May I, in this very life, personally attain under- standing and awakening, and dwell having personally realized it. May I know as it really is: “Birth has been ended, the holy life has been estab- lished, what had to be done has been done, there will not be another expe- riencing of existence.”

The World-honored One said:55

Monk, you should train in such a way that the mind becomes settled, remaining imperturbable within, developing immeasurable wholesome factors. Again, contemplate the body as a body internally, dwelling with utmost diligence, with right mindfulness and right comprehension estab- lished, taming your own mind well, so that covetousness is left behind and the mind is without dejection. Again, contemplate the body as a body externally, dwelling with utmost diligence, with right mindfulness and right comprehension established, taming your own mind well so that cov- etousness is left behind and the mind is without dejection. Again, con- template the body as a body internally and externally, dwelling with utmost

 

 

diligence, with right mindfulness and right comprehension established, taming your own mind well so that covetousness is left behind and the mind is without dejection.56

Monk, such concentration should be well developed when going and coming. You should develop it when standing, when sitting, when lying down, when going to sleep, when waking up, and when both sleeping and waking up. Again, you should develop concentration with [directed] aware- ness and [sustained] contemplation, . . . concentration without [directed] awareness but with only [sustained] contemplation; . . . you should well develop concentration without [directed] awareness and without [sustained] contemplation; and you should well develop concentration conjoined with rapture, . . . concentration conjoined with happiness, . . . concentration conjoined with being concentrated,57 and you should well develop con- centration conjoined with equanimity.58

Monk, when you have developed this concentration, when you have developed it extremely well, then, monk, you should further contemplate feelings as feelings internally, dwelling with utmost diligence, with right mindfulness and right comprehension established, taming your own mind well so that covetousness is left behind and the mind is without dejection. Again, contemplate feelings as feelings externally, dwelling with utmost diligence, with right mindfulness and right comprehension established, taming your own mind well so that covetousness is left behind and the mind is without dejection. Again, contemplate feelings as feelings internally and externally, dwelling with utmost diligence, with right mindfulness and right comprehension established, taming your own mind well so that covetousness is left behind and the mind is without dejection.

Monk, such concentration should be developed well when going and coming. You should develop it when standing, sitting, lying down, going to sleep, waking up, and when both sleeping and waking up. Again, you should develop concentration with [directed] awareness and [sustained] contem- plation, . . . concentration without [directed] awareness but with only [sus- tained] contemplation; . . . you should well develop concentration without [directed] awareness and without [sustained] contemplation; and you should well develop concentration conjoined with rapture, . . . concentration conjoined


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

544a

 

 

with happiness, . . . concentration conjoined with being concentrated; and you should well develop concentration conjoined with equanimity.

Monk, when you have developed this concentration, when you have developed it extremely well, then, monk you should further contemplate mental states as mental states internally, dwelling with utmost diligence, with right mindfulness and right comprehension established, taming your own mind well so that covetousness is left behind and the mind is without dejection. Again, you should contemplate mental states as mental states externally, dwelling with utmost diligence, with right mindfulness and right comprehension established, taming your own mind well so that cov- etousness is left behind and the mind is without dejection. Again, you should contemplate mental states as mental states internally and externally, dwelling with utmost diligence, with right mindfulness and right com- prehension established, taming your own mind well so that covetousness is left behind and the mind is without dejection.

Monk, such concentration should be well developed when going and coming. You should develop it when standing, sitting, lying down, going to sleep, waking up, and both when sleeping and waking up. Again, you should develop concentration with [directed] awareness and [sustained] contemplation, . . . concentration without [directed] awareness but with only [sustained] contemplation; . . . you should well develop concentration without [directed] awareness and without [sustained] contemplation; and you should well develop concentration conjoined with rapture, . . . con- centration conjoined with happiness, . . . concentration conjoined with being concentrated, and you should well develop concentration conjoined with equanimity.

Monk, when you have developed this concentration, when you have developed it extremely well, then, monk you should further contemplate dharmas as dharmas internally, dwelling with utmost diligence, with right mindfulness and right comprehension established, taming your own mind well so that covetousness is left behind and the mind is without dejection. Again, you should contemplate dharmas as dharmas externally, dwelling with utmost diligence, with right mindfulness and right comprehension established, taming your own mind well so that covetousness is left behind and the mind is without dejection. Again, you should contemplate dharmas

 

 

as dharmas internally and externally, dwelling with utmost diligence, with right mindfulness and right comprehension established, taming your own mind well so that covetousness is left behind and the mind is without dejection.

Monk, such concentration should be well developed when going and coming. You should develop it when standing, sitting, lying down, going to sleep, waking up, and both when sleeping and waking up. Again, you should develop concentration with [directed] awareness and [sustained] contemplation, . . . concentration without [directed] awareness but with only [sustained] contemplation; . . . you should well develop concentration without [directed] awareness and without [sustained] contemplation; and you should well develop concentration conjoined with rapture, . . . con- centration conjoined with happiness, . . . concentration conjoined with being [fully] concentrated, and you should well develop concentration conjoined with equanimity.

Monk, when you have developed this concentration, when you have developed it extremely well, monk, you should dwell pervading one direc- tion with a mind imbued with loving-kindness, likewise the second, third, and fourth directions, and also the four intermediate directions, above, and below, all around, everywhere. With a mind imbued with loving-kind- ness, free from fetters or resentment, without ill-will or contention, you should dwell pervading the entire world [with a mind] that is boundless, exalted, immeasurable, and well-cultivated.

In the same way, you should imbue your mind with compassion, . . . with empathetic joy, . . . and with equanimity, free from fetters or resentment, without ill-will or contention; you should dwell pervading the entire world [with a mind] that is boundless, exalted, immeasurable, and well-cultivated. Monk, when you have developed this concentration, developed it extremely well, if you wander in the eastern direction, you will certainly be at ease, free from numerous sufferings and afflictions. If you wander in the southern direction, . . . the western direction, . . . [or] the northern direction you will certainly be at ease, free from numerous sufferings and

afflictions.59

Monk, when you have developed this concentration, developed it extremely well, then, I do not say that you will [only] maintain wholesome


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

544b

 

 

states, much less that you will regress; rather [I say] that you will, by day and night, increase in these wholesome states without regression.

Monk, when you have developed this concentration, developed it extremely well, then you will certainly attain one of two fruits: either you will attain final knowledge in this life or, [if] there is a remainder [of cling- ing], you will attain nonreturning.60

Thereupon that monk, having heard what the Buddha said, having received it well and retained it well, rose from his seat, paid homage at the Buddha’s feet, circumambulated him three times, and left.

Bearing in mind the instructions from the Buddha, he stayed in a remote and solitary place and practiced diligently, with a mind free of indolence. Through staying in a remote and solitary place, practicing diligently, with a mind free of indolence, he accomplished the holy life, for the sake of which clansmen shave off their hair and beards, don yellow robes, leave home out of faith, and go forth to practice the path and attain fully the summit of the holy life. In this very life he personally attained understanding and awakening and dwelled having personally realized it. He knew as it really is: “Birth has been ended, the holy life has been established, what had to be done has been done, there will not be another experiencing of existence.” That venerable one, having understood the Dharma, became an arahant.

Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

77. The Discourse on Three Clansmen at Sāketa61

Thus have I heard. At one time the Buddha was dwelling at Sāketa, in Añjana Forest.

At that time in Sāketa there were three clansmen, Venerable Anuruddha, Venerable Nandiya, and Venerable Kimbila, who had just gone forth together at a young age to train, having recently come to enter this true Dharma together.

Then the World-honored One asked the monks:

These three clansmen, who have just gone forth together at a young age to train, having recently come to enter this true Dharma together, do these three clansmen delight in practicing the holy life in this true Dharma and discipline?

 

 

Then all of the monks kept silent and did not reply.

A second and a third time the World-honored One asked the monks:

These three clansmen, who have just gone forth together at a young age to train, having recently come to enter this true Dharma together, do these three clansmen delight in practicing the holy life in this true Dharma and discipline?

A second and a third time all of the monks again kept silent and did not reply.

Then the World-honored One himself asked the three clansmen, saying to Venerable Anuruddha:

You three clansmen have just gone forth together at a young age to train, having recently come to enter this true Dharma together. Anuruddha, do you all delight in practicing the holy life in this true Dharma and discipline?

Venerable Anuruddha replied, “That is so, World-honored One. We do delight in practicing the holy life in this true Dharma and discipline.”

The World-honored One said:

Anuruddha, you are in your youth, you are young lads, with completely black hair and healthy bodies. You [could have] delighted in recreation, delighting in bathing frequently and adorning the body, being surrounded by relatives and parents who cherish you, who with weeping and tears did not wish you to go forth to train in the path.

[Yet] you were able to shave off your hair and beards, don yellow robes, leave home out of faith, and go forth to practice the path. Anuruddha, you are not training in the path out of fear of kings, or fear of robbers, or fear of debts, or other fears, nor are you training in the path because you fear poverty and the inability to make a living. Is it not rather because you are weary of birth, old age, disease, death, sorrow and distress and wish to transcend this great mass of dukkha? Anuruddha, is it not out of such a state of mind that you have gone forth to train in the path?

[Venerable Anuruddha] answered, “That is so.”

[The Buddha said,] “Anuruddha, if a clansman goes forth to train in the path because of such a state of mind, does he know the way to attain countless wholesome states?”


544c

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

545a


Venerable Anuruddha said to the World-honored One:

The World-honored One is the source of the Dharma, the World-honored One is the master of the Dharma, the Dharma comes from the World-hon- ored One. May he explain this and, having heard it, we will come to know the meaning fully.

The Buddha said, “Anuruddha, listen closely and pay proper attention. I shall analyze the meaning of this for you.” Anuruddha and his companions listened to receive the teaching.

The World-honored One said:

Anuruddha, if one is overwhelmed by desires and is in the grip of evil states, then one does not attain the happiness of renunciation, the supreme peace of tranquility.Then one’s mind gives rise to covetousness, ill-will, and sloth-and-torpor, the mind gives rise to discontent, the body becomes lethargic, and one overeats and becomes depressed.

Such a monk is unable to bear hunger and thirst, cold and heat, mos- quitoes, gadflies, flies and fleas, and irritation by the wind or the sun. He is also unable to bear [receiving] evil speech or being beaten with sticks. [If] the body encounters all sorts of diseases, so painful that one wishes to end one’s life, or whatever [else] is undesirable—all of that he is unable to endure.

Why is that? Because he is overwhelmed by sensual desire and is in the grip of evil states he does not attain the happiness of renunciation, the supreme peace of tranquility.

If he is secluded from sensual desire and not in the grip of evil states, he will certainly attain the happiness of renunciation, the supreme peace of tranquility. Then the mind will not give rise to covetousness, ill-will, and sloth-and-torpor. The mind will not give rise to discontent, the body will not become lethargic, and he will not overeat and become depressed. Such a monk is able to bear hunger and thirst, cold and heat, mosquitoes, gadflies, flies and fleas, and irritation by the wind or the sun. He is also able to bear [receiving] evil speech or being beaten with sticks. When the body encounters all sorts of diseases, so painful that one wishes to end one’s life, or whatever [else] is undesirable—all of that he is able to endure.

 

 

Why is that? Because he is not overwhelmed by desires and not in the grip of evil states, he attains the happiness of renunciation, the supreme peace of tranquility.

The World-honored One asked, “Anuruddha, why does the Tathāgata get rid of some, make use of some, endure some, stop some, and reject some?”62

Anuruddha said to the World-honored One:

The World-honored One is the source of the Dharma, the World-honored One is the master of the Dharma, the Dharma comes from the World-hon- ored One. May he explain this; having heard it, we will come to know the meaning fully.”

The Buddha said, “Anuruddha, listen closely and pay proper attention. I shall analyze the meaning of this for you.” Anuruddha and his companions listened to receive the teaching.

The World-honored One said:

Anuruddha, it is not because the Tathāgata has not eradicated the taints and defilements that are the roots of future becoming, that result in affliction and suffering, that are the cause of birth, old age, disease, and death; and it is not because he does not have knowledge [of having attained liberation] that he gets rid of some, makes use of some, endures some, stops some, and rejects some.

Anuruddha, it is just because of this body, the six sense spheres, and the life faculty that the Tathāgata gets rid of some, makes use of some, endures some, stops some and rejects some. Anuruddha, this is the reason why the Tathāgata gets rid of some, makes use of some, endures some, stops some, and rejects some.63

The World-honored One asked:

Anuruddha, why does the Tathāgata stay in quiet places, beneath trees in mountain forests, delighting in dwelling on high crags, in peaceful places without noise, remote places free of evil, free of people, places conducive to sitting in meditation?64

Venerable Anuruddha said to the World-honored One:

 

 

 

 

 

 

 

 

545b


The World-honored One is the source of the Dharma, the World-honored One is the master of the Dharma, the Dharma comes from the World-hon- ored One. May he explain this; having heard it, we will come to know the meaning fully.”

The Buddha said, “Anuruddha, listen closely and pay proper attention. I shall analyze the meaning of this for you.” Anuruddha and his companions listened to receive the teaching.

The World-honored One said:

Anuruddha, it is not because the Tathāgata wishes to attain what he has not yet attained, wishes to gain what he has not yet gained, wishes to realize what he has not yet realized that he stays in quiet places, beneath trees in mountain forests, delighting in dwelling on high crags, in peaceful places without noise, remote places free of evil and free of people, places conducive to sitting in meditation.

Anuruddha, for two reasons the Tathāgata stays in quiet places, beneath trees in mountain forests, delighting in dwelling on high crags, in peaceful places without noise, remote places free of evil and free of people, places conducive to sitting in meditation. The first is for the sake of a happy abiding for himself here and now. The second is because he has compassion for later generations, thinking “Perhaps later generations will follow the exam- ple of the Tathāgata and stay in quiet places, beneath trees in mountain forests, delighting in dwelling on high crags, in peaceful places without noise, remote places free of evil and free of people, places conducive to sitting in meditation.”

Anuruddha, for these reasons the Tathāgata stays in quiet places, beneath trees in mountain forests, delighting in dwelling on high crags, in peaceful places without noise, remote places free of evil and free of people, places conducive to sitting meditation.

The World-honored One asked:

Anuruddha, why does the Tathāgata declare of disciples who have died that “So-and-so has been reborn in a such-and-such a place” and “So- and-so has been reborn in such-and-such a place”?

 

 

Venerable Anuruddha said to the World-honored One:

The World-honored One is the source of the Dharma, the World-honored One is the master of the Dharma, the Dharma comes from the World-hon- ored One. May he explain this; having heard it, we will come to know the meaning fully.

The Buddha said, “Anuruddha, listen closely and pay proper attention. I shall analyze the meaning of this for you.” Anuruddha and his companions listened to receive the teaching.

The World-honored One said:

Anuruddha, the Tathāgata does not say this in order to get people interested. It is not in order to deceive people, or out of a wish to make people happy, that he declares of disciples who have died that “So-and-so has been reborn in a such-and-such a place” and “So-and-so has been reborn in such-and-such a place.”

Anuruddha, the Tathāgata does this just so pure and faithful clansmen and clanswomen, who have great faith and great devotion, may develop great delight, and so that on hearing this true Dharma and discipline they might wish to follow these examples, just like that. It is for this reason that [the Tathāgata] declares of disciples who have died that “So-and-so has been reborn in a such-and-such a place” and “So-and-so has been reborn in such-and-such a place.”

A monk may hear that Venerable So-and-so has died at such-and-such a place and that the Buddha declared that [the deceased] had attained final knowledge, knowing as it really is: “Birth has been ended, the holy life has been established, what had to be done has been done, there will not be another experiencing of existence.” Either he may have himself seen that venerable one, or he may have frequently heard from others, “That venerable one had faith thus, adhered to the precepts thus, had broad learn- ing thus, practiced kind generosity thus, had wisdom thus.” Having heard that, this person recollects the faith of that venerable one, his adherence to the precepts, his broad learning, his kind generosity, and his wisdom. Having heard this true Dharma and discipline, that monk may aspire to


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

545c

 

 

follow this example, just like that. Anuruddha, in this way the monk will certainly attain some level of distinction and peacefully abide in it. Again, Anuruddha, a monk may hear that Venerable So-and-so has died at such-and-such a place and that the Buddha declared that [the deceased] had eliminated the five lower fetters, that he will take birth in between [in the Pure Abodes] and [attain] nirvana there, and, having attained the condition of nonreturning, he will not come back to this world. Either he may have himself seen that venerable one or he may have fre- quently heard from others, “That venerable one had faith thus, adhered to the precepts thus, had broad learning thus, practiced kind generosity

thus, had wisdom thus.”

Having heard that, this person recollects the faith of that venerable one, his adherence to the precepts, his broad learning, his kind generosity, and his wisdom. Having heard this true Dharma and discipline, that monk may aspire to follow this example, just like that. Anuruddha, in this way the monk will certainly attain some level of distinction and peacefully abide in it.

Again, Anuruddha, a monk may hear that Venerable So-and-so has died at such-and-such a place and that the Buddha declared that [the deceased] had eradicated the three fetters and attenuated sensual passion, anger, and delusion; that he had attained once-returning among devas or human beings; and, after returning [just] once, he will attain the end of dukkha. Either he may have himself seen that venerable one, or he may have frequently heard from others, “That venerable one had faith thus, adhered to the precepts thus, had broad learning thus, practiced kind gen- erosity thus, had wisdom thus.”

Having heard that, this person recollects the faith of that venerable one, his adherence to the precepts, his broad learning, his kind generosity, and his wisdom. Having heard this true Dharma and discipline, that monk may aspire to follow this example, just like that. Anuruddha, in this way the monk will certainly attain some level of distinction and peacefully abide in it.

Again, Anuruddha, a monk may hear that Venerable So-and-so has died at such-and-such a place and that the Buddha declared that [the deceased] had eradicated the three fetters and attained stream-entry; that, without

 

 

falling into evil states, he will certainly proceed toward full awakening; and, after experiencing at most seven [more] existences, being reborn seven times among devas and human beings, he will attain the end of dukkha. Either he may have himself seen that venerable one, or he may have frequently heard from others, “That venerable one had faith thus, adhered to the precepts thus, had broad learning thus, practiced kind gen- erosity thus, had wisdom thus.”

Having heard that, this person recollects the faith of that venerable one, his adherence to the precepts, his broad learning, his kind generosity, and his wisdom. Having heard this true Dharma and discipline, that monk may aspire to follow this example, just like that. Anuruddha, in this way the monk will certainly attain some level of distinction and peacefully abide in it. Anuruddha, a nun may hear that the nun So-and-so has died at such- and-such a place and that the Buddha declared that [the deceased] had attained final knowledge, knowing as it really is: “Birth has been ended, the holy life has been established, what had to be done has been done, there will not be another experiencing of existence.” Either she may have herself seen that nun or she may have frequently heard from others, “That nun had faith thus, adhered to the precepts thus, had broad learning thus, practiced kind generosity thus, had wisdom thus.” Having heard that, this person recollects the faith of that nun, her adherence to the precepts, her broad learning, her kind generosity, and her wisdom. Having heard this true Dharma and discipline, that nun may aspire to follow this example, just like that. Anuruddha, in this way the nun will certainly attain some

level of distinction and peacefully abide in it.

Again, Anuruddha, a nun may hear that the nun So-and-so has died at such-and-such a place and that the Buddha declared that [the deceased] had eliminated the five lower fetters; that she will take birth in between [in the Pure Abodes] and [attain] nirvana there; and, having attained the condition of nonreturning, she will not come back to this world. Either she may have herself seen that nun, or she may have frequently heard from others, “That nun had faith thus, adhered to the precepts thus, had broad learning thus, practiced kind generosity thus, had wisdom thus.” Having heard that, this person recollects the faith of that nun, her adher- ence to the precepts, her broad learning, her kind generosity, and her wisdom.


 

 

 

 

 

 

 

 

 

 

 

 

 

546a

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

546b


Having heard this true Dharma and discipline, that nun may aspire to follow this example, just like that. Anuruddha, in this way the nun will certainly attain some level of distinction and peacefully abide in it. Again, Anuruddha, a nun may hear that the nun So-and-so has died at such-and-such a place and that the Buddha declared that [the deceased] had eradicated the three fetters and attenuated sensual passion, anger, and delusion; that she had attained once-returning among devas or human beings; and, after returning [just] once, she will attain the end of dukkha. Either she may have herself seen that nun, or she may have frequently heard from others, “That nun had faith thus, adhered to the precepts thus, had broad learning thus, practiced kind generosity thus, had wisdom thus.” Having heard that, this person recollects the faith of that nun, her adher- ence to the precepts, her broad learning, her kind generosity, and her wis- dom. Having heard this true Dharma and discipline, that nun may aspire to follow this example, just like that. Anuruddha, in this way the nun will certainly attain some level of distinction and peacefully abide in it. Again, Anuruddha, a nun may hear that the nun So-and-so has died at such-and-such a place and that the Buddha declared that [the deceased] had eradicated the three fetters and attained stream-entry; that, without falling into evil states, she will certainly proceed toward full awakening; and, after experiencing at most seven [more] existences, being reborn seven times among devas and human beings, she will attain the end of dukkha. Either she may have herself seen that nun, or she may have frequently heard from others, “That nun had faith thus, adhered to the precepts thus, had broad learning thus, practiced kind generosity thus, had wisdom thus.” Having heard that, this person recollects the faith of that nun, her adher- ence to the precepts, her broad learning, her kind generosity, and her wis- dom. Having heard this true Dharma and discipline, that nun may aspire to follow this example, just like that. Anuruddha, in this way the nun will certainly attain some level of distinction and peacefully abide in it. Anuruddha, a male lay disciple may hear that the male lay disciple So- and-so has died at such-and-such a place and that the Buddha declared that [the deceased] had eliminated the five lower fetters; that he will take birth in between [in the Pure Abodes] and [attain] nirvana there; and, having attained the condition of nonreturning, he will not come back to

 

 

this world. Either he may have himself seen that male lay disciple, or he may have frequently heard from others, “That male lay disciple had faith thus, adhered to the precepts thus, had broad learning thus, practiced kind generosity thus, had wisdom thus.”

Having heard that, this person recollects the faith of that male lay dis- ciple, his adherence to the precepts, his broad learning, his kind generosity, and his wisdom. Having heard this true Dharma and discipline, that male lay disciple may aspire to follow this example, just like that. Anuruddha, in this way the male lay disciple will certainly attain some level of dis- tinction and peacefully abide in it.

Again, Anuruddha, a male lay disciple may hear that the male lay dis- ciple So-and-so has died at such-and-such a place and that the Buddha declared that [the deceased] had eradicated the three fetters and attenuated sensual passion, anger, and delusion; that he had attained once-returning among devas or human beings; and, after returning [just] once, he will attain the end of dukkha. Either he may have himself seen that male lay disciple, or he may have frequently heard from others, “That male lay disciple had faith thus, adhered to the precepts thus, had broad learning thus, practiced kind generosity thus, had wisdom thus.”

Having heard that, this person recollects the faith of that male lay dis- ciple, his adherence to the precepts, his broad learning, his kind generosity, and his wisdom. Having heard this true Dharma and discipline, that male lay disciple may aspire to follow this example, just like that. Anuruddha, in this way the male lay disciple will certainly attain some level of dis- tinction and peacefully abide in it.

Again, Anuruddha, a male lay disciple may hear that the male lay dis- ciple So-and-so has died at such-and-such a place and that the Buddha declared that [the deceased] had eradicated the three fetters and attained stream-entry; that, without falling into evil states, he will certainly proceed toward full awakening; and, after experiencing at most seven [more] exis- tences, being reborn seven times among devas and human beings, he will attain the end of dukkha. Either he may have himself seen that male lay disciple, or he may have frequently heard from others, “That male lay disciple had faith thus, adhered to the precepts thus, had broad learning thus, practiced kind generosity thus, had wisdom thus.”

 

 

 

 

 

 

 

546c


Having heard that, this person recollects the faith of that male lay dis- ciple, his adherence to the precepts, his broad learning, his kind generosity, and his wisdom. Having heard this true Dharma and discipline, that male lay disciple may aspire to follow this example, just like that. Anuruddha, in this way the male lay disciple will certainly attain some level of dis- tinction and peacefully abide in it.

Anuruddha, a female lay disciple may hear that the female lay disciple So-and-so has died at such-and-such a place and that the Buddha declared that [the deceased] had eliminated the five lower fetters; that she will take birth in between [in the Pure Abodes] and [attain] nirvana there; and, having attained the condition of nonreturning, she will not come back to this world. Either she may have herself seen that female lay disciple, or she may have frequently heard from others, “That female lay disciple had faith thus, adhered to the precepts thus, had broad learning thus, practiced kind generosity thus, had wisdom thus.”

Having heard that, this person recollects the faith of that female lay disciple, her adherence to the precepts, her broad learning, her kind gen- erosity, and her wisdom. Having heard this true Dharma and discipline, that female lay disciple may aspire to follow this example, just like that. Anuruddha, in this way the female lay disciple will certainly attain some level of distinction and peacefully abide in it.

Again, Anuruddha, a female lay disciple may hear that the female lay disciple So-and-so has died at such-and-such a place and that the Buddha declared that [the deceased] had eradicated the three fetters and attenuated sensual passion, anger, and delusion; that she had attained once-returning among devas or human beings; and, after returning [just] once, she will attain the end of dukkha. Either she may have herself seen that female lay disciple, or she may have frequently heard from others, “That female lay disciple had faith thus, adhered to the precepts thus, had broad learning thus, practiced kind generosity thus, had wisdom thus.”

Having heard that, this person recollects the faith of that female lay disciple, her adherence to the precepts, her broad learning, her kind gen- erosity, and her wisdom. Having heard this true Dharma and discipline, that female lay disciple may aspire to follow this example, just like that.

 

 

Anuruddha, in this way the female lay disciple will certainly attain some level of distinction and peacefully abide in it.

Again, Anuruddha, a female lay disciple may hear that the female lay disciple So-and-so has died at such-and-such a place and that the Buddha declared that [the deceased] had eradicated the three fetters and attained stream-entry; that, without falling into evil states, she will certainly proceed toward full awakening; and, after experiencing at most seven [more] exis- tences, being reborn seven times among devas and human beings, she will attain the end of dukkha. Either she may have herself seen that female lay disciple, or she may have frequently heard from others, “That female lay disciple had faith thus, adhered to the precepts thus, had broad learning thus, practiced kind generosity thus, had wisdom thus.”

Having heard that, this person recollects the faith of that female lay disciple, her adherence to the precepts, her broad learning, her kind gen- erosity, and her wisdom. Having heard this true Dharma and discipline, that female lay disciple may aspire to follow this example, just like that. Anuruddha, in this way the female lay disciple will certainly attain some level of distinction and peacefully abide in it.

Anuruddha, for this reason the Tathāgata declares of disciples who have died that some are reborn in such-and-such a place, and some [others] are reborn in such-and-such a place.

Thus spoke the Buddha. Having heard what the Buddha said, Venerable Anuruddha and the monks were delighted and received it respectfully.

78. The Discourse on Brahmā’s Invitation to the Buddha65

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

At that time there was a certain Brahmā dwelling in the Brahmā world who had given rise to this wrong view: “This realm is permanent, this realm is everlasting, this realm endures forever, this realm is the essence, this realm is of an unending nature. This realm is release; there is no other release superior to this release. This is the supreme, the sublime, the ultimate.”


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

547a

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

547b


Then, the World-honored One, who with his knowledge of the minds of others had come to know the thoughts in the mind of that Brahmā, entered an appropriate state of concentration. Through this appropriate state of con- centration, just as [easily and swiftly] as a strong man could bend and stretch out his arm, he disappeared from Jeta’s Grove, Anāthapiṇḍika’s Park in Sāvatthī, and appeared in the Brahmā world.

At that time, on seeing the World-honored One arrive, that Brahmā invited the World-honored One:

Welcome, Great Seer! This realm is permanent, this realm is everlasting, this realm endures forever, this realm is the essence, this realm is of an unending nature. This realm is release; there is no other release superior to this release. This is the supreme, the sublime, the ultimate.

Then the World-honored One said:

Brahmā, you praise as permanent what is impermanent; you praise as everlasting what is not everlasting; you praise as enduring what is not enduring; you praise as the essence what is not the essence; you praise as having an unending nature what is of a nature to end. You praise as release what is not release, [claiming] that there is no other release superior to this release, that this is the supreme, the sublime, the ultimate. Brahmā, this is ignorance on your part. Brahmā, this is ignorance on your part.

At that time, Māra, the Evil One was among that assembly.66 Then Māra, the Evil One, said to the World-honored One:

Monk, do not contradict what this Brahmā says! Do not oppose what this Brahmā says! Monk, if you contradict what this Brahmā says, if you oppose what this Brahmā says, then, monk, it will be just as if someone were to bring you something auspicious but you were to reject it. What you say, monk, is just like that.

Therefore, monk, I tell you, “Do not contradict what this Brahmā says! Do not oppose what this Brahmā says!” Monk, if you contradict what this Brahmā says, if you oppose what this Brahmā says, then, monk, you will be just like a man who is falling from a mountaintop and grabs at empty space with his hands and feet but finds nothing to hold on to. What you say, monk, is just like that.

 

 

Therefore, monk, I tell you, “Do not contradict what this Brahmā says! Do not oppose what this Brahmā says!” Monk, if you contradict what this Brahmā says, if you oppose what this Brahmā says, then, monk, you will be just like a man who is falling from a treetop and grabs at twigs and leaves with his hands and feet but finds nothing to hold on to. What you say, monk, is just like that.

Therefore, monk, I tell you, “Do not contradict what this Brahmā says! Do not oppose what this Brahmā says!” Why is that? This is the Brahmā of Brahmās, the fortunate one, who is capable of magical transformations. He is the most venerable one, capable of making, capable of creating. He is the father [of all sentient beings]; whatever sentient beings have arisen or will arise, all of them arise from him. He knows all that is to be known; he sees all that is to be seen.

Great Seer, if a renunciant or brahmin detests the earth [element] and disparages earth, then on the breaking up of the body at death he will certainly be reborn among the lowliest nymphs. It is the same for [the elements of] water, . . . fire, . . . [and] wind, . . . for spirits . . . devas . . . Pajāpati, . . . if he detests Brahmā and disparages Brahmā, then on the breaking up of the body at death he will certainly be reborn among the lowliest nymphs. [On the other hand,] Great Seer, if a renunciant or brahmin delights in the earth [element] and praises earth, then on the breaking up of the body at death he will certainly be reborn among the highest and most venerated

Brahmās.

It is the same for [the elements of] water, . . . fire, . . . [and] wind, . . . for spirits . . . devas . . . Pajāpati, . . . if he delights in Brahmā and praises Brahmā, then on the breaking up of the body at death he will certainly be reborn among the highest and most venerated Brahmās. Great Seer, do you not see this great assembly of Brahmā’s retinue, seated here on the same level as me?

That Māra, the Evil One, though not a Brahmā or one of Brahmā’s retinue, claimed of himself, “I am a Brahmā.”

At that time, the World-honored One had this thought, “This Māra, the Evil One, though he is not a Brahmā or one of Brahmā’s retinue, claims of himself, ‘I am a Brahmā.’ If ever there was one called Māra, the Evil One, then it is just this Māra, the Evil One.”

 

 

 

 

 

 

547c


Having understood this, the World-honored One said:

Māra, Evil One, you are not Brahmā nor are you one of Brahmā’s retinue, yet you claim of yourself, “I am a Brahmā.” If ever there was one called Māra, the Evil One, then you are just this Māra, the Evil One.

Then Māra, the Evil One, thought, “The World-honored One knows me; the Well-gone One sees me.” Knowing this, he became despondent and promptly disappeared right there.67

Then that Brahmā [again] invited the World-honored One up to three times:

Welcome, Great Seer. This realm is permanent, this realm is everlasting, this realm endures forever, this realm is the essence, this realm is of an unending nature. This realm is release; there is no other release superior to this release. This is the supreme, the sublime, the ultimate.

The World-honored One also said up to three times:

Brahmā, you praise as permanent what is impermanent; you praise as everlasting what is not everlasting; you praise as enduring what is not enduring; you praise as the essence what is not the essence; you praise as having an unending nature what is of a nature to end. You praise as release what is not release, [claiming] that there is no other release superior to this release, that this is the supreme, the sublime, the ultimate. Brahmā, this is ignorance on your part. Brahmā, this is ignorance on your part.

Then the Brahmā said to the World-honored One:

Great Seer, formerly there were renunciants and brahmins of exceedingly long life spans who remained living for an extremely long time. Great Seer, your life span is extremely short, less than the duration of a single sitting in seclusion of those renunciants and brahmins.

Why is that? They knew all that is to be known, they saw all that is to be seen. If there really is a release, then there is no other release superior to this release, for this is the supreme, the sublime, the ultimate. And if there really is no release, then there is no other release superior to this release, for this is the supreme, the sublime, the ultimate. Great Seer, you perceive what is release as not being release; you perceive what is not

 

 

release as being release. In this way you will not attain release; [instead] it will become a great delusion [for you].

Why is that? Because this is beyond your limits.

Great Seer, if a renunciant or brahmin delights in earth and praises earth, then he is under my dominion; he must follow my wishes, must follow my orders. In the same way for water, . . . fire, . . .wind, . . . spirits, . . . devas, . . . Pajāpati, . . . if he delights in Brahmā, praises Brahmā, then he is under my dominion; he must follow my wishes, must follow my orders.

Great Seer, if you delight in earth and praise earth, then you too are under my dominion; you must follow my wishes, must follow my orders. In the same way for water . . . fire . . . wind, . . . spirits, . . . devas, . . . Pajā- pati, . . . if you delight in Brahmā and praise Brahmā, then you too are under my dominion; you must follow my wishes, must follow my orders.

At this the World-honored One said:

It is so, Brahmā; what Brahmā has spoken is the truth. If a renunciant or brahmin delights in the earth [element] and praises the earth, then he is under your dominion; he must follow your wishes and follow your orders. In the same way for water, . . . fire, . . . wind, . . . spirits, . . . devas, . . . Pajāpati, . . . if he delights in Brahmā and praises Brahmā, then he is under your dominion; he must follow your wishes and follow your orders. Brahmā, if I were to delight in the earth [element] and praise the earth, then I too would be under your dominion; I would have to follow your wishes and follow your orders. In the same way for water, . . . fire, . . . wind, . . . spirits, . . . devas, . . . Pajāpati, . . . if I were to delight in Brahmā and praise Brahmā, then I too would be under your dominion; I would

have to follow your wishes and follow your orders.

Brahmā, as to these eight objects, [the four elements and four classes of divine beings,] if I were to follow these objects, to delight in them and praise them, then it would be the way [you have described].

[However,] Brahmā, I know where you have come from and where you are going, according to where you dwelled, according to where your life ended, and according to where you were reborn. [I know that] if one exists as a Brahmā one has great supernormal power, great and mighty virtue, great merit, great divine might.


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

548a

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

548b


At this the Brahmā said to the World-honored One:

Great Seer, how do you know what I know and see what I see? How do you completely cognize my dominion, which is like the sun, brightly illu- minating all directions in these thousand worlds? Have you [too] gained dominion within these thousand worlds? In knowing those various spheres where there is no day and night, have you, Great Seer, passed through them? Have you often passed through them?

The World-honored One replied:

Brahmā, your dominion is like the sun, brightly illuminating all directions in the thousand worlds. Within these thousand worlds, I [too] have attained dominion and I also know those various spheres where there is no day and night. Brahmā, I have passed through them. I have often passed through them.

Brahmā, there are three [further] classes of devas: the devas of radiance, the devas of pure radiance, and the devas of pervasive pure radiance.68 Brahmā, whatever knowledge and vision those three classes of devas pos- sess, I too possess that knowledge and vision. Brahmā, whatever knowledge and vision these three classes of devas do not possess, I myself possess that knowledge and vision. Brahmā, whatever knowledge and vision those three classes of devas and their retinues possess, I too possess that knowl- edge and vision. Brahmā, whatever knowledge and vision these three classes of devas and their retinues do not possess, I myself possess that knowledge and vision.

Brahmā, whatever knowledge and vision you possess, I too possess this knowledge and vision. Brahmā, whatever knowledge and vision you do not possess, I myself possess that knowledge and vision. Brahmā, whatever knowledge and vision you and your retinue possess, I too possess this knowledge and vision. Brahmā, whatever knowledge and vision you and your retinue do not possess, I possess this knowledge and vision. Brahmā, you are not at all equal to me; you are not in any way equal to me. Rather, I am superior to you; I am greater than you.

Then the Brahmā said to the World-honored One:

 

 

Great Seer, how is it that whatever knowledge and vision those three classes of devas possess, you too possess that knowledge and vision; what- ever knowledge and vision those three classes of devas do not possess, you yourself possess that knowledge and vision; whatever knowledge and vision those three classes of devas and their retinues possess, you too pos- sess that knowledge and vision; and whatever knowledge and vision those three classes of devas and their retinues do not possess, you yourself possess that knowledge and vision?

[How is it that] whatever knowledge and vision I possess, you too pos- sess this knowledge and vision; whatever knowledge and vision I do not posses, you yourself possess that knowledge and vision; whatever knowl- edge and vision I and my retinue possess, you too possess that knowledge and vision; and whatever knowledge and vision I and my retinue do not possess, you yourself possess that knowledge and vision?

Great Seer, are you not saying this out of desire? On being cross-ques- tioned you will not know [how to reply] and become ever more confused. Why is that? Because I am conscious of immeasurable worlds, I have immeasurable knowledge, immeasurable vision, immeasurable discrimi- nation, and I know each and every thing distinctly. This earth I know to be earth, . . . water, . . . fire, . . . wind, . . . spirits, . . . devas, . . . Pajāpati, . . . this Brahmā I know to be Brahmā.”

At this the World-honored One said:

Brahmā, if there is a renunciant or brahmin who in regard to the earth [ele- ment] has a perception of the earth as “the earth is me,” “ the earth is mine,” “I belong to the earth,” then, since he reckons the earth as self, he does not [truly] know the earth [element]. In the same way for water, . . . fire, . . . wind, . . . spirits, . . . devas, . . . Pajāpati, . . . Brahmā, . . . [the devas of] nonvexation, . . . [the devas of] nonaffliction, . . . if in regard to purity he has a perception of purity as “purity is me,” “purity is mine,” “I belong to purity,” then, since he reckons purity as self, he does not [truly] know purity. Brahmā, if there is a renunciant or brahmin who in regard to the earth [element] knows the earth as “the earth is not me,” “the earth is not mine,” “I do not belong to the earth,” then, since he does not reckon the earth as

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

548c


self, he [truly] knows the earth [element]. In the same way for water, . . . fire, . . . wind, . . . spirits, . . . devas, . . . Pajāpati, . . . Brahmā, . . . [the devas of] nonvexation, . . . [the devas of] nonaffliction, . . . in regard to purity he knows purity as “purity is not me,” “purity is not mine,” “I do not belong to purity,” then, since he does not reckon purity as self, he [truly] knows purity.

Brahmā, in regard to the earth [element] I know the earth as “the earth is not me,” “ the earth is not mine,” “I do not belong to the earth.” Since I do not reckon the earth as self, I [truly] know the earth [element]. In the same way for water, . . . fire, . . . wind, . . . spirits, . . . devas, . . . Pajā- pati, . . . Brahmā, . . . [the devas of] nonvexation, . . . [the devas of] non- affliction. In regard to purity I know purity as “purity is not me,”

“purity is not mine,” “I do not belong to purity.” Since I do not reckon purity as self, I [truly] know purity.69

Then Brahmā said to the World-honored One:

Great Seer, these living beings desire becoming, delight in becoming, are accustomed to becoming. [Yet] you have already uprooted the foundation of becoming. Why is that? [Because] you are reckoned to be a tathāgata, free from attachment, fully awakened.

Then [the Buddha] spoke this stanza:70

Seeing fear in becoming

And seeing no dread in nonbecoming, Therefore do not delight in becoming! Why should becoming not be abandoned?

[The Brahmā said,] “Great Seer, I now wish to make myself disappear.” The World-honored One said, “Brahmā, if you wish to make yourself dis-

appear, then do as you wish.”

Then, wherever Brahmā tried to make himself disappear, the World-hon- ored One immediately knew, “Brahmā, you are over there. You are here. You are in between.”

Then the Brahmā did all he could to manifest his supernormal power. He wished to make himself disappear but was unable to disappear. He returned,

 

 

remaining within the Brahmā realm. Then the World-honored One said, “Brahmā, now I too wish to make myself disappear.”

Then Brahmā said to the World-honored One, “Great Seer, if you wish to make yourself disappear, do as you wish.”

Then the World-honored One had this thought, “Let me now manifest an appropriate supernormal power such that I send forth an extremely bright light, illuminating the entire domain of Brahmā while remaining invisible myself, so that Brahmā and his retinue will only hear my voice and not see my appearance.”

Then the World-honored One manifested an appropriate supernormal power such that he sent forth an extremely bright light, illuminating the entire Brahmā world while remaining invisible himself, so that Brahmā and his retinue only heard his voice and did not see his appearance.71

Then Brahmā and everyone in Brahmā’s retinue had this thought, “The renunciant Gotama is most wonderful, most remarkable. He has great super- normal power, great and mighty virtue, great merit, great divine might. Why is that? He has sent forth an extremely bright light, illuminating the entire Brahmā world while remaining invisible himself, so that I and my retinue only hear his voice and do not see his appearance.”

Then the World-honored One had this thought, “I have already [performed] magical transformations for this Brahmā and his retinue. Now let me withdraw my supernormal power.”

Then the World-honored One withdrew his supernormal power and returned to remain within the Brahmā world. Then King Māra again joined the assembly, up to three times.72 At that time King Māra said to the World-honored One:

Great Seer, you see well, you know well, you realize well. But do not teach and instruct disciples, and do not teach the Dharma to disciples! Do not become attached to [having] disciples. Do not, through being attached [to having] disciples, take rebirth among the lowliest nymphs on the breaking up of the body at death. Practice non-action. [Just] expe- rience happiness in the present life. Why is that? Great Seer, you will only

trouble yourself in vain.

Great Seer, in former times there were renunciants and brahmins who instructed disciples, taught disciples, and taught the Dharma to disciples. 549a

 

 

They delighted in and became attached to [having] disciples. Through being attached to [having] disciples, they were reborn among the lowliest nymphs on the breaking up of the body at death.

For this reason, Great Seer, I tell you, “Do not teach and instruct dis- ciples, and do not teach the Dharma to disciples. Do not become attached to [having] disciples. Do not, through being attached to [having] disciples, take rebirth among the lowliest nymphs on the breaking up of the body at death. Practice nonaction. [Just] experience happiness in the present life. Why is that? Great Seer, you will only trouble yourself in vain.”

Then the World-honored One said:

Māra, Evil One, it is not because you seek benefit, welfare, happiness, or ease for me that you tell me, “Do not teach and instruct disciples and do not teach the Dharma to disciples. Do not become attached to [having] disciples. Do not, through being attached to [having] disciples, take rebirth among the lowliest nymphs on the breaking up of the body at death. Prac- tice non-action. [Just] experience happiness in the present life. Why is that? Great Seer, you will only trouble yourself in vain.”

Māra, Evil One, you have this thought: “This renunciant Gotama will teach the Dharma to disciples. Having heard the Dharma, the disciples will escape from my domain.” Māra, Evil One, it is for this reason that you tell me, “Do not teach and instruct disciples and do not teach the Dharma to disciples. Do not become attached to [having] disciples. Do not, through being attached to [having] disciples, take rebirth among the lowliest nymphs on the breaking up of the body at death. Practice non- action. [Just] experience happiness in the present life. Why is that? Great Seer, you will only trouble yourself in vain.”

Māra, Evil One, suppose that there have been renunciants and brahmins who instructed disciples, taught disciples, and taught the Dharma to dis- ciples, who delighted in and became attached to [having] disciples, and who, through being attached to [having] disciples, were reborn among the lowliest nymphs on the breaking up of the body at death.

Those renunciants and brahmins claimed to be renunciants without being renunciants, they claimed to be brahmins without being brahmins,

 

 

they claimed to be arahants without being arahants, they claimed to be fully awakened without being fully awakened.

Māra, Evil One, I claim to be a renunciant while truly being a renun- ciant, I claim to be a brahmin while truly being a brahmin, I claim to be an arahant while truly being an arahant, I claim to be fully awakened while truly being fully awakened.

Māra, Evil One, as to whether I do or do not teach the Dharma to dis- ciples—you just keep out of that! I now know for myself when it is proper to teach the Dharma to disciples and when it is not proper to teach the Dharma to disciples.73

Such was the invitation by Brahmā and the opposition by Māra, the Evil One, to what the World-honored One said in response. For this reason this discourse is called “Brahmā’s Invitation to the Buddha.”

Thus spoke the Buddha. Having heard what the Buddha said, Brahmā and his retinue were delighted and received it respectfully.

79.  The Discourse on the Existence of Higher Devas74

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

Then, the chamberlain Isidatta instructed a messenger:75

Approach the Buddha, pay homage on my behalf at the World-honored One’s feet, and ask the World-honored One if the noble one is healthy and strong in body, comfortable and free from ailments, and dwelling at ease, with his usual vigor. Say this: “Chamberlain Isidatta pays homage at the Buddha’s feet and asks the World-honored One if the noble one is healthy and strong, comfortable and free from ailments, dwelling at ease, with his usual vigor.”

When you have inquired of the Buddha in this way, you should approach Venerable Anuruddha and, having paid homage on my behalf at his feet, ask the venerable one if the noble one is healthy and strong, comfortable and free from ailments, and dwelling at ease, with his usual vigor. Say this: “Chamberlain Isidatta pays homage at Venerable Anuruddha’s feet and


 

 

 

 

 

 

 

 

 

 

 

 

 

549b

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

549c


asks the venerable one if the noble one is healthy and strong, comfortable and free from ailments, dwelling at ease, with his usual vigor. Chamberlain Isidatta invites Venerable Anuruddha, together [with three others,] four people in total, for tomorrow’s meal.”

If he accepts the invitation, then also say this: “Venerable Anuruddha, Chamberlain Isidatta is very busy with many affairs, numerous affairs to be taken into consideration and managed for the king.76 May Venerable Anuruddha [and his companions], four people in total, out of compassion come to Chamberlain Isidatta’s house tomorrow early in the morning.”

Then, on having received these instructions from Chamberlain Isidatta, the messenger approached the Buddha, paid homage at the Buddha’s feet and, standing back to one side, said:

World-honored One, Chamberlain Isidatta pays homage at the Buddha’s feet and asks if the World-honored One is healthy and strong, comfortable and free from ailments, dwelling at ease, with his usual vigor.

At that time, the World-honored One said to the messenger, “May Cham- berlain Isidatta find well-being and happiness! May all devas, human beings, asuras, gandhabbas, yakkhas, and all other forms of life find well-being and happiness!”

Then the messenger, having received well and remembered well what he had heard the Buddha say, paid homage at the Buddha’s feet, circumambulated him three times, and left. He approached Venerable Anuruddha, paid homage at his feet, stepped back, sat to one side, and said:

Venerable Anuruddha, Chamberlain Isidatta pays homage at the feet of Venerable Anuruddha and asks the venerable one if the noble one is healthy and strong, comfortable and free from ailments, and dwelling at ease, with his usual vigor. Chamberlain Isidatta invites Venerable Anuruddha [together with three others], four people in total, for tomorrow’s meal.

At that time Venerable Kaccāna the Real was seated in meditation not far from Venerable Anuruddha. Then Venerable Anuruddha said to Venerable Kaccāna:

 

 

Just now I was saying that we will go into Sāvatthī tomorrow morning to beg for almsfood, and now this has come up. Chamberlain Isidatta has dis- patched a messenger inviting us, four people altogether, for tomorrow’s meal.

Venerable Kaccāna the Real said:

May Venerable Anuruddha, for the sake of that man [the Chamberlain Isidatta], accept the invitation by remaining silent. Tomorrow morning we will leave this Sītavana and enter Sāvatthī [as if] to beg for almsfood. May Venerable Anuruddha, for the sake of that man, accept the invitation by remaining silent.

Then, when the messenger understood that Venerable Anuruddha had accepted by remaining silent, he also made this request:

Chamberlain Isidatta says to Venerable Anuruddha, “Chamberlain Isidatta is very busy with many affairs, numerous affairs to attend to and manage for the king. May Venerable Anuruddha [and his companions], four people in total, out of compassion come to Chamberlain Isidatta’s house tomorrow early in the morning.”

Venerable Anuruddha told the messenger, “You may return. I myself will know the proper time.” Then the messenger rose from his seat, paid homage, circumambulated [Venerable Anuruddha] three times, and left.

Then, when the night was over, at dawn, Venerable Anuruddha put on his robes, took his bowl, and [with his companions], four people in total, approached the house of Chamberlain Isidatta. At that time, Chamberlain Isidatta was standing at the middle entrance [of his house], surrounded by the women [of his household], waiting for Venerable Anuruddha. He saw Venerable Anuruddha coming in the distance. On seeing him, he extended his hands with palms joined toward Venerable Anuruddha and respectfully said, “Welcome, Venerable Anuruddha! Venerable Anuruddha has not been here for a long time.” Then, respectfully supporting Venerable Anuruddha by the arm, Chamberlain Isidatta led him into the house and invited him to sit on a fine seat that had been set out for him.

Venerable Anuruddha sat down on that seat. Chamberlain Isidatta paid homage at Venerable Anuruddha’s feet, stepped back, and sat to one side.

 

 

 

 

 

 

 

 

 

 

550a


Having sat down he said, “Venerable Anuruddha, I would like to ask a ques- tion. May this meet with your permission!”

Venerable Anuruddha said, “Chamberlain, ask what you wish. Having heard it, I will consider it.”

Chamberlain Isidatta said:

Venerable Anuruddha, some renunciants and brahmins come and tell me, “Chamberlain, you should develop the exalted liberation of the mind (mahaggata).” And, Venerable Anuruddha, other renunciants and brahmins come and tell me, “Chamberlain, you should develop the immeasurable liberation of the mind (appamāṇa).”77 Venerable Anuruddha, [regarding] “exalted liberation of the mind” and “immeasurable liberation of the mind,” do these two liberations differ in both wording and meaning? Or do they differ only in wording while having the same meaning?”

Venerable Anuruddha said, “Chamberlain, as to this question you have just asked, first answer it yourself; after that I shall answer.”

Chamberlain Isidatta said:

Venerable Anuruddha, [regarding] “exalted liberation of the mind” and “immeasurable liberation of the mind,” [I think] that these two liberations differ only in wording and have the same meaning.

Chamberlain Isidatta was thus unable to answer the question [correctly].

Venerable Anuruddha said:

Chamberlain, listen while I explain to you what is “exalted liberation of the mind” and what is “immeasurable liberation of the mind.” Regarding “exalted liberation of the mind,” suppose that a renunciant or brahmin, staying in a forest area, goes to the base of a tree in an empty quiet place. Dwelling in reliance on this one tree, he achieves, through mental resolve, pervasion [of the area beneath the tree] with his exalted liberation of the mind. His liberation of the mind has this limit and does not go beyond it. Suppose that dwelling in reliance on not [ just] one tree but two or three trees, [the renunciant or brahmin] achieves, through mental resolve, per- vasion [of the area beneath those two or three trees] with his exalted lib- eration of the mind. [Yet] his liberation of the mind has this limit and does

 

 

not go beyond it. Suppose that dwelling in reliance on not [just] two or three trees but an [entire] forest, he achieves, through mental resolve, per- vasion [of that area] with his exalted liberation of the mind. [Yet] his lib- eration of the mind has this limit and does not go beyond it.

Suppose that, dwelling in reliance on not [just] one forest but two or three forests, . . . Suppose that, dwelling in reliance on not [just] two or three forests but a village, . . . Suppose that, dwelling in reliance on not [ just] one village but two or three villages, . . . Suppose that, dwelling in reliance on not [ just] two or three villages but a country, . . . Suppose that, dwelling in reliance on not [ just] one country but two or three coun- tries, . . . Suppose that, dwelling in reliance on not [just] two or three countries but this entire great Earth, as far as the great ocean, [the renunciant or brahmin] achieves, through mental resolve, pervasion [of that vast area] with his exalted liberation of the mind. [Yet] his liberation of the mind has this limit and does not go beyond it. This is what is meant by “exalted liberation of the mind.”

Chamberlain, what is “immeasurable liberation of the mind”? Suppose that a renunciant or brahmin, staying in a forest area, goes to the base of a tree in an empty quiet place. He dwells with a mind imbued with lov- ing-kindness, pervading one direction, likewise the second, the third, and the fourth directions, and also the four intermediate directions, above, and below, all around, everywhere. He dwells pervading the entire world with a mind imbued with loving-kindness, without fetters or resentment, without ill-will or contention, [a mind] that is boundless, exalted, immeasurable, and well cultivated. In the same way he dwells with a mind imbued with compassion, . . . with empathetic joy, . . . with equanimity, pervading the entire world with a mind imbued with equanimity, without fetters or resent- ment, without ill-will or contention, [a mind] that is boundless, exalted, immeasurable, and well cultivated. This is what is meant by “immeasurable liberation of the mind.”

Chamberlain, this “exalted liberation of the mind” and this “immea- surable liberation of the mind”—do these two liberations differ in both wording and meaning, or do they differ only in wording while having the

same meaning?   550b

 

 

Chamberlain Isidatta said to Venerable Anuruddha, “As I have [just now] heard it from the venerable one and consequently understood the meaning of it, these two liberations differ in wording and also in meaning.”78

Venerable Anuruddha said:

Chamberlain, there are [these] three classes of devas: the devas of radiance, the devas of pure radiance, and the devas of pervasive pure radiance.79 Of these, the devas of radiance are born in one [particular] realm. They do not have the thought, “This belongs to me, that belongs to me”; instead, wherever these devas of radiance go, they delight in that place.

Chamberlain, it is just as a fly on a piece of meat that does not have the thought, “This belongs to me, that belongs to me” and instead, wherever that fly goes on the piece of meat, it delights in that place.80 In the same way, the devas of radiance do not have the thought, “This belongs to me, that belongs to me”; instead, wherever these devas of radiance go, they delight in that place. There are times when the devas of radiance assemble in one place. Then, although their bodies are different, their light is the same.

Chamberlain, it is just as when a person lights numerous lamps and places them in one room; although those lamps are different, their light is the same. In the same way, when the devas of radiance assemble in one place, then, although their bodies are different, their light is the same. There are times when the devas of radiance separate from one another. When they are separate from one another, their bodies are different and their light is also different.

Chamberlain, it is just as when a person takes numerous lamps from one room and places them separately in many different rooms; those lamps are different and their light also differs. It is the same when the devas of radiance separate from one another; when they are separate from one another, their bodies are different and their light also differs.

Then Venerable Kaccāna the Real said, “Venerable Anuruddha, regarding those devas of radiance that are born in one realm, can one know their relative superiority, their degrees of subtlety?”81

Venerable Anuruddha replied, “Venerable Kaccāna, regarding those devas of radiance that are born in one realm, it can be said that one can know their relative superiority, their degrees of subtlety.”

 

 

Venerable Kaccāna the Real asked further, “Venerable Anuruddha, regarding those devas of radiance that are born in one realm, what is the cause, what is the reason one can know their relative superiority, their degrees of subtlety?”

Venerable Anuruddha replied:

Venerable Kaccāna, suppose that a renunciant or brahmin, staying in a forest area, goes to the base of a tree in an empty quiet place. Dwelling in reliance on this one tree, he achieves perception [of the area beneath the tree] with light produced through mental resolve. His perception with mentally produced light is extremely abundant. [Yet] his liberation of the mind has this limit and does not go beyond it.

Suppose that, dwelling in reliance on not [ just] one tree but two or three trees, he achieves perception [of the area beneath those two or three trees] with light produced through mental resolve. His perception with mentally produced light is extremely abundant. [Yet] his liberation of the mind has this limit and does not go beyond it.

Venerable Kaccāna, of these two liberations of mind, which is higher, which is superior, which is more subtle, which is better?

Venerable Kaccāna the Real replied:

Venerable Anuruddha, suppose that a renunciant or brahmin, dwelling in reliance on not [ just] one tree but two or three trees, achieves perception [of the area beneath those two or three trees] with light produced through mental resolve. His perception with mentally produced light is extremely abundant. [Yet] his liberation of the mind has this limit and does not go beyond it. Venerable Anuruddha, of these two liberations, the latter lib- eration is higher, superior, more subtle, the best.

Venerable Anuruddha asked further:

Venerable Kaccāna, suppose that, dwelling in reliance on not [ just] two or three trees but a forest, . . . Suppose that, dwelling in reliance on not [ just] one forest but two or three forests, . . . Suppose that, dwelling in reliance on not [ just] two or three forests but a village, . . . Suppose that, dwelling in reliance on not [ just] one village but two or three villages, . . . Suppose that, dwelling in reliance on not [ just] two or three villages but


 

 

 

 

 

 

 

 

 

 

 

 

 

 

550c

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

551a


a country, . . . Suppose that, dwelling in reliance on not [ just] one country but two or three countries, . . . Suppose that, dwelling in reliance on not [ just] two or three countries but this entire great Earth, up to the great ocean, he achieves perception [of this vast area] with light produced through mental resolve. His perception with mentally produced light is extremely abundant. [Yet] his liberation of the mind has this limit and does not go beyond it. Venerable Kaccāna, of the [latter] two liberations of mind, which is higher, superior, more subtle, better?

Venerable Kaccāna the Real replied:

Venerable Anuruddha, suppose that, dwelling in reliance on not [just] two or three trees but a forest, . . . Suppose that, dwelling in reliance on not [ just] one forest but two or three forests, . . . Suppose that, dwelling in reliance on not [ just] two or three forests but a village, . . . Suppose that, dwelling in reliance on not [ just] one village but two or three vil- lages, . . . Suppose that, dwelling in reliance on not [ just] two or three villages but a country, . . . Suppose that, dwelling in reliance on not [ just] one country but two or three countries, . . . Suppose that, dwelling in reliance on not [just] two or three countries but on this entire great Earth, as far as the great ocean, a renunciant or a brahmin achieves perception [of this vast area] with light produced through mental resolve. His per- ception with mentally produced light is extremely abundant. [Yet] his lib- eration of the mind has this limit and does not go beyond it. Venerable Anuruddha, of the [latter] two liberations, the latter liberation is higher, superior, more subtle, better.”

Venerable Anuruddha said:

[Venerable] Kaccāna, this is the cause, this is why, regarding those devas of radiance that are born in one realm, one can know their relative supe- riority, their degrees of subtlety. Why is that? It is due to the relative supe- riority of their minds when they were human beings. In their development there were degrees of refinement or crudeness. Because of the degrees of refinement or crudeness in their development, human beings have degrees of superiority. Venerable Kaccāna, the World-honored One has also explained the relative superiority among human beings in this way.82

 

 

Venerable Kaccāna the Real asked further, “Venerable Anuruddha, regard- ing those devas of pure radiance that are born in one realm, can one know their relative superiority, their degrees of subtlety?”

Venerable Anuruddha replied, “Venerable Kaccāna, regarding those devas of pure radiance that are born in one realm, it can be said that one can know their relative superiority, their degrees of subtlety.”

Venerable Kaccāna the Real asked further, “Venerable Anuruddha, regard- ing those devas of pure radiance that are born in one realm, what is the cause, what is the reason that one can know their relative superiority, their degrees of subtlety?”

Venerable Anuruddha replied:

Venerable Kaccāna, suppose that a renunciant or brahmin, staying in a forest area, goes to the base of a tree in an empty quiet place. Through mental resolve he achieves pervasion of the heaven of pure radiance. [However,] he does not develop this concentration, does not practice it, does not expand it, does not accomplish it fully. At a later time, when the body breaks up at death, he is reborn among the devas of pure radiance. After being reborn [there] he does not attain supreme tranquility, does not attain supreme quietude, and does not complete his life course.

Venerable Kaccāna, it is just like when a blue lotus, or a red or crimson lotus, or a white lotus is born in water, grows in water, and remains beneath the water. Its roots, stalks, flowers, and leaves are completely saturated with water; there is no part of it that is not saturated with water.83

Venerable Kaccāna, suppose that a renunciant or brahmin, staying in a forest area, goes to the base of a tree in an empty quiet place. Through mental resolve he achieves pervasion of the heaven of pure radiance. [However,] he does not develop this concentration, does not practice it, does not expand it, does not accomplish it fully. When his body breaks up at death, he is reborn among the devas of pure radiance. After being reborn [there], he does not attain supreme tranquility, does not attain supreme quietude, and does not complete his life course.

Again, Venerable Kaccāna, [suppose that] a renunciant or brahmin, staying in a forest area, goes to the base of a tree in an empty quiet place. Through mental resolve he achieves pervasion of the heaven of pure

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

551b


radiance. He frequently develops this concentration, frequently practices it, frequently expands it, and accomplishes it fully. When his body breaks up at death he is reborn among the devas of pure radiance. After being reborn there, he attains supreme tranquility, attains supreme quietude, and completes his life course.

Venerable Kaccāna, it is just as when a blue lotus, or a red or crimson lotus, or a white lotus is born in water, grows in water, but then emerges above the water, where it is no longer saturated by water.

In the same way, Venerable Kaccāna, a renunciant or brahmin, through mental resolve achieves pervasion of the heaven of pure radiance. He fre- quently develops this concentration, frequently practices it, frequently expands it, and accomplishes it fully. When his body breaks up at death he is reborn among the devas of pure radiance. After being reborn there, he attains supreme tranquility, attains supreme quietude, and completes his life course.

Venerable Kaccāna, this is the cause, this is why, regarding the devas of pure radiance that are born in one realm, one can know their relative supe- riority, their degrees of subtlety. Why is that? It is due to the relative supe- riority of their minds when they were human beings. In their development there were degrees of refinement or crudeness. Because of the degrees of refinement or crudeness in their development, human beings have degrees of superiority. Venerable Kaccāna, the World-honored One has also explained the relative superiority among human beings in this way.

Venerable Kaccāna the Real asked further, “Venerable Anuruddha, regard- ing those devas of pervasive pure radiance that are born in one realm, can one know their relative superiority, their degrees of subtlety?”

Venerable Anuruddha replied, “Venerable Kaccāna, regarding those devas of pervasive pure radiance that are born in one realm, it can be said that one can know their relative superiority, their degrees of subtlety.”

Venerable Kaccāna the Real asked further:

Venerable Anuruddha, regarding those devas of pervasive pure radiance that are born in one realm, what is the cause, what is the reason that one can know their relative superiority, their degrees of subtlety?

Venerable Anuruddha replied:

 

 

Venerable Kaccāna, suppose that a renunciant or brahmin, staying in a forest area, goes to the base of a tree in an empty quiet place. Through mental resolve he achieves pervasion of the heaven of pervasive pure radiance. [Yet] he has not fully made an end of sloth-and-torpor, he has not well pacified restlessness-and-worry. At a later time, when his body breaks up at death, he is reborn among the devas of pervasive pure radiance. On being reborn [there], his radiance is not fully pure.

Venerable Kaccāna, it is just like a lamp that burns in dependence on oil and a wick. If there are impurities in the oil and the wick is not pure, the light that arises in dependence on this lamp will not be bright and pure.84 In the same way, Venerable Kaccāna, suppose that a renunciant or brah- min, staying in a forest area, goes to the base of a tree in an empty quiet place. Through mental resolve he achieves pervasion of the heaven of pervasive pure radiance, [yet] he has not fully made an end of sloth-and- torpor, he has not well pacified restlessness-and-worry. When his body breaks up at death he is reborn among the devas of pervasive pure radiance.

After being reborn [there] his radiance is not fully pure.

Again, Venerable Kaccāna, suppose that a renunciant or brahmin, stay- ing in a forest area, goes to the base of a tree in an empty quiet place. Through mental resolve he achieves pervasion of the heaven of pervasive pure radiance. He has fully made an end to sloth-and-torpor, and he has well pacified restlessness-and-worry. When his body breaks up at death he is reborn among the devas of pervasive pure radiance. After being reborn [there] his radiance is fully pure.

Venerable Kaccāna, it is just like a lamp that burns in dependence on oil and wick. If there are no impurities in the oil and the wick is also fully pure, the light that arises in dependence on this lamp will be fully bright and pure. In the same way, Venerable Kaccāna, suppose that a renunciant or brah- min, staying in a forest area, goes to the base of a tree in an empty quiet place. Through mental resolve he achieves pervasion of the heaven of pervasive pure radiance. He has fully made an end of sloth-and-torpor, and he has well pacified restlessness-and-worry. When his body breaks up at death he is reborn among the devas of pervasive pure radiance. After

being reborn [there] his radiance is fully pure.


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

551c

 

 

Venerable Kaccāna, this is the cause, this is the reason why, regarding those devas of pervasive pure radiance that are born in one realm, one can know their relative superiority, their degrees of subtlety. Why is that? It is due to the relative superiority of their minds when they were human beings. In their development there were degrees of refinement or crudeness. Because of the degrees of refinement or crudeness in their development, human beings have degrees of superiority. Venerable Kaccāna, the World- honored One has also explained the relative superiority among human beings in this way.

Then Venerable Kaccāna the Real spoke in praise [of Anuruddha] to Cham- berlain Isidatta:

It is well, it is well, Chamberlain! You have greatly benefited us. Why is that? You first asked Venerable Anuruddha about the existence of higher devas. We had never before heard from Venerable Anuruddha such an explanation of these devas, namely that these devas exist and that these devas are like this.85

Then Venerable Anuruddha said:

Venerable Kaccāna, there are many such devas. [Even] this sun and moon, which are of such great supernormal power and such great and mighty virtue, such great merit, such great divine might, yet their brilliance is not equal to the brilliance [of the devas] I have personally met, with whom I have exchanged greetings and conversed, and from whom I have received responses. Yet I have never before given such an explanation of these devas, namely that these devas exist and that these devas are like this.

At that time, Chamberlain Isidatta, understanding that the discussion of those venerable ones was finished, rose from his seat and personally brought water for washing. With his own hands he prepared assorted pure and tasty dishes to eat, savor, and digest, making sure there was enough to eat. After [Venerable Anuruddha] had finished eating, put aside his bowl, and washed his hands, [Chamberlain Isidatta] took a low seat and sat to one side to listen to the Dharma. When Chamberlain Isidatta had sat down, Venerable Anu- ruddha taught him the Dharma, exhorting and inspiring him, fully delighting

 

 

him. Having taught [Chamberlain Isidatta] the Dharma with countless skillful means, having exhorted and inspired him, and fully delighted him, [Venerable Anuruddha] rose from his seat and departed.

Thus spoke the venerable Anuruddha. Having heard what Venerable Anu- ruddha said, Chamberlain Isidatta and the monks were delighted and received it respectfully.86

80.  The Discourse on Cloth for Robes

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

At that time Venerable Anuruddha was also at Sāvatthī, staying on a moun- tain crag with sāla trees. Then, when the night was over, at dawn, Venerable Anuruddha put on his robes, took his bowl, and entered Sāvatthī to beg for almsfood. At dawn Venerable Ānanda also put on his robes, took his bowl, and entered Sāvatthī to beg for almsfood.

Venerable Anuruddha saw that Venerable Ānanda was also going to beg for almsfood. Having seen him, he said, “Venerable Ānanda, you should know that my three robes have become rough, faded, and worn out. Venerable friend, now could you invite the monks to make robes for me?” Venerable Ānanda accepted Venerable Anuruddha’s request by remaining silent.

Then, when Venerable Ānanda had completed begging for alms and after he had partaken of the midday meal, he put away his robe and bowl and washed his hands and feet. With a sitting mat over his shoulder and holding a door key in his hand, he went from hut to hut and said to each monk he visited, “Venerable one, come to the mountain crag with sāla trees to make robes for Venerable Anuruddha.”

Then the monks, having heard what Venerable Ānanda said, all went to the mountain crag with sāla trees to make robes for Venerable Anuruddha. Then the World-honored One saw Venerable Ānanda going from hut to hut with a door key in his hand. Having seen him, he asked, “Ānanda, in regard to what matter are you going from hut to hut with a door key in your hand?”

Venerable Ānanda said, “World-honored One, I have just now asked the monks to make robes for Venerable Anuruddha.”


 

 

 

 

 

552a

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

552b


The World-honored One said, “Ānanda, why did you not ask the Tathāgata to [help] make robes for the monk Anuruddha?”

Then Venerable Ānanda extended his hands with palms joined toward the Buddha and said, “May the World-honored One come to the mountain crag with sāla trees to make robes for Venerable Anuruddha.” The World-honored One accepted Venerable Ānanda’s invitation by remaining silent.

Then the World-honored One, in the company of Venerable Ānanda, went to the mountain crag with sāla trees. Spreading out his sitting mat, he sat down in front of the company of monks. At that time, on the mountain crag with sāla trees there were eight hundred monks seated together with the World-honored One to make robes for Venerable Anuruddha.

At that time Venerable Mahāmoggallāna was also among the assembly. Then the World-honored One said, “Moggallāna, I can spread out the cloth and cut it to size for Anuruddha, then cut it into pieces, stitch them together, and sew it up.”

At that time Venerable Mahāmoggallāna rose from his seat, arranged his robe to bare one shoulder, and, extending his hands with palms joined toward the Buddha, said to the World-honored One, “May the World-honored One spread out the cloth and cut it to size for Venerable Anuruddha. The monks will then cut it into pieces, stitch them together, and sew them up.”

Then the World-honored One spread out the cloth and cut it to size for Venerable Anuruddha. The monks together cut it into pieces, stitched them together, and sewed them up. In a single day they completed three robes for Venerable Anuruddha.

At that time, when the World-honored One knew that the three robes for Venerable Anuruddha had been completed, he said, “Anuruddha, address the monks on the nature of the cloth for robes (kaṭhina) [and of the one who will wear it]. I have a backache now and wish to rest a little.”

Venerable Anuruddha replied, “Yes, World-honored One.”

Then the World-honored One folded his outer robe into four and placed it on a bed, folded the inner robe to use as a pillow, and lay down on his right side, one foot upon the other, arousing the perception of light, establishing right mindfulness and right comprehension, constantly keeping in mind the thought of rising again.

At that time Venerable Anuruddha addressed the monks:

 

 

Venerable friends, when I had not yet gone forth to train in the path, I had [already] become weary of birth, old age, disease, death, sorrow and distress, weeping and lamentation, and I aspired to abandon this great mass of dukkha. Venerable friends, having become weary, I had this contemplation: “The household life is confined, a dusty place; going forth to train in the path is [like] emerging into a vast open space. Now for me at home, chained with [such] chains, it is not possible to completely devote my life to the practice of the holy life. Let me forsake my wealth, little or much, forsake my relatives, few or many, shave off my beard and hair, don the yellow robe and, out of faith, leave the home life and become homeless to train in the path.”

Venerable friends, at a later time I abandoned my wealth, little or much, left behind my relatives, few or many, shaved off my beard and hair, donned the yellow robe and, out of faith, left the home life and became homeless to train in the path. Venerable friends, having gone forth to train in the path, having forsaken family life, I received the training of monk- hood. I practiced the precepts and guarded [against breaking] the code of rules. I also carefully maintained proper conduct and etiquette, always fearing the slightest fault, upholding the training in the precepts.

Venerable friends, I abstained from killing, having abandoned killing. I had discarded sword and club, I had a sense of shame and scruple, and a mind of loving-kindness and compassion, [wishing to] benefit all [beings], including insects. I purified my mind with regard to killing living beings. Venerable friends, I abstained from taking what was not given, having abandoned taking what was not given. I took [only] what was given, delighting in taking [only] what was given. I always liked to give gener- ously, rejoicing in nonstinginess and not expecting any reward. I purified

my mind with regard to taking what was not given.

Venerable friends, I abstained from sexual activity, having abandoned sexual activity. I diligently cultivated the practice of celibacy, and ener- getically [maintained this] immaculate conduct, pure, without defilement, free from sensual desires, having abandoned sexual desires. I purified my mind with regard to sexual activity.

Venerable friends, I abstained from false speech, having abandoned false speech. I spoke the truth, delighting in the truth, unshakably established

 

 

 

552c


in the truth, being completely trustworthy, not deceiving [anyone in] the world. I purified my mind with regard to false speech.

Venerable friends, I abstained from divisive speech, having abandoned divisive speech. I did not engage in speech that was divisive and that would harm others. Hearing something from this person, I did not tell it to that person in order to harm this person; hearing something from that person, I did not tell it to this person in order to harm that person. I wished to unite those that were divided, delighting in their unity. I did not create factions, did not delight in or praise factions. I purified my mind with regard to divisive speech.

Venerable friends, I abstained from harsh speech, having abandoned harsh speech. Whatever speech there is that is rough and rude in tone, that sounds offensive and grates on the ear, that people neither enjoy nor desire, that causes others suffering and vexation, and that does not lead to calmness—such speech I had abandoned. Whatever speech there is that is pure, peaceful, gentle, and beneficial, that is pleasant to the ear and [easily] enters the mind, that is enjoyable and desirable, that gives others happiness, speech endowed with meaning, that does not make others afraid, and that leads to calmness in others—such [kinds of] speech I spoke. I purified my mind with regard to harsh speech.

Venerable friends, I abstained from frivolous speech, having abandoned frivolous speech. I spoke at the [proper] time, I spoke what is true, what is Dharma, what is meaningful, what is peaceful. Delighting in speech that is peaceful and of the type that is at the proper time and in the proper way, I would teach well and admonish well. I purified my mind with regard to frivolous speech.

Venerable friends, I abstained from earning profits, having abandoned earning profits. I had discarded weights and measures and did not accept goods [on commission], I did not bind people [with debts], I did not try to cheat with measures, nor did I deceive others for the sake of some small profit. I purified my mind with regard to earning profits.

Venerable friends, I abstained from accepting widows or girls, having abandoned accepting widows or girls. I purified my mind with regard to accepting widows or girls.

 

 

Venerable friends, I abstained from accepting male or female slaves, having abandoned accepting male or female slaves. I purified my mind with regard to accepting male or female slaves.

Venerable friends, I abstained from accepting elephants, horses, cattle, or sheep, having abandoned accepting elephants, horses, cattle, or sheep. I purified my mind with regard to accepting elephants, horses, cattle, or sheep. Venerable friends, I abstained from accepting chickens or swine, having abandoned accepting chickens or swine. I purified my mind with regard

to accepting chickens or swine.

Venerable friends, I abstained from accepting farmland or marketplaces, having abandoned accepting farmland or marketplaces. I purified my mind with regard to accepting farmland or marketplaces.

Venerable friends, I abstained from accepting uncooked rice, wheat, or legumes, having abandoned accepting uncooked rice, wheat, or legumes. I purified my mind with regard to accepting uncooked rice, wheat, or legumes. Venerable friends, I abstained from alcoholic beverages, having aban- doned alcoholic beverages. I purified my mind with regard to alcoholic

beverages.

Venerable friends, I abstained from [reclining on] high and wide beds, having abandoned [reclining on] high and wide beds. I purified my mind with regard to high and wide beds.

Venerable friends, I abstained from [using] flower garlands, necklaces, perfumes, and cosmetics, having abandoned [using] flower garlands, neck- laces, perfumes, and cosmetics. I purified my mind with regard to flower garlands, necklaces, perfumes, and cosmetics.

Venerable friends, I abstained from singing, dancing, and acting, and from going to see or hear [singing, dancing, and acting]; I had abandoned singing, dancing, and acting, and [abandoned] going to see or hear [singing, dancing, and acting]. I purified my mind with regard to singing, dancing, and acting, and [with regard to] going to see or hear [singing, dancing, and acting].

Venerable friends, I abstained from accepting gold and silver, having abandoned accepting gold and silver. I purified my mind with regard to accepting gold and silver.


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

553a

 

 

Venerable friends, I abstained from eating after noon, having abandoned eating after noon. I took a single meal [each day], not eating at night, training in eating [only] at the [proper] time. I purified my mind with regard to eating after noon.

Venerable friends, having accomplished this noble aggregate of virtue, I further trained in supreme contentment, taking robes [only] to cover my body, taking [only enough] food to sustain the physical body. Wherever I went, I took [ just] robes and bowl with me, without concern or longing. Just as a wild goose flies through the air with [only] its two wings, ven- erable friends, I was like that, wherever I went, taking [ just] robes and bowl with me, without concern or longing.

Venerable friends, having accomplished this noble aggregate of virtue and this supreme contentment, I further trained in guarding the senses. Always mindful of stopping thoughts of desire, with clear understanding, successfully guarding the mind through mindfulness, I constantly aroused right comprehension. On seeing a form with the eyes I did not grasp at its appearance, nor did I savor the form. That is to say, for the sake of restraint I guarded the eye faculty so that no covetousness or sorrow, evil and unwholesome states, would arise in the mind. To that end I guarded the eye faculty.

In the same way, on [hearing a sound] with the ears, . . . [smelling an odor] with the nose, . . . [tasting a flavor], with the tongue . . . [experiencing a tangible] with the body, . . . coming to know a mental object with the mind, I did not grasp at its appearance nor did I savor the mental object. That is to say, for the sake of restraint I guarded the mind faculty so that no covetousness or sorrow, evil and unwholesome states, would arise in the mind. To that end I guarded the mind faculty.

Venerable friends, having accomplished this noble aggregate of virtue, this supreme contentment, and this guarding of the senses, I further trained in right comprehension when going out or coming in, contemplating and distinguishing well when bending or stretching [my limbs], when lowering or raising [my head]; with orderly manner and appearance, I properly car- ried the outer robe, the other robes, and the bowl; when walking, standing, sitting, and reclining, when going to sleep or waking up, when speaking or keeping silent, I always had right comprehension.

 

 

Venerable friends, having accomplished this noble aggregate of virtue, this supreme contentment, this guarding of the senses, and this right com- prehension when going out or coming in, I further trained in dwelling alone in seclusion. I stayed in a forest area, or at the base of a tree in an empty peaceful place, in a mountain cave, on a heap of straw in an open place, in the midst of a forest, or in a cemetery.

Venerable friends, staying in a forest, or having gone to the base of a tree in an empty peaceful place, I spread out my sitting mat and sat down cross-legged, body erect. With right mental aspiration and undivided mind- fulness, I abandoned and removed covetousness. With my mind free from agitation, on seeing others’ wealth and requisites of living, I did not give rise to covetousness, did not wish “May I get it!” I purified my mind with regard to covetousness. In the same way I abandoned ill-will, . . . sloth- and-torpor, . . . restlessness-and-worry , . . . doubt, overcoming delusion, becoming free from vacillation in regard to wholesome states. I purified my mind with regard to doubt.

Venerable friends, when I had abandoned these five hindrances, which defile the mind and weaken wisdom, secluded from sensual desires, secluded from evil and unwholesome states, . . . up to . . . dwell having attained the fourth absorption.

Venerable friends, having thus attained concentration, with a mind purified and without defilement, without affliction, malleable, well steadied, with a mind that had attained imperturbability, I trained in the realization of supernormal powers.

Venerable friends, I attained immeasurable supernormal powers— namely, being one, I became many; being many, I became one [again]. Being one, I remained one, possessed of knowledge and vision. I passed unhindered through stone walls as if passing through space. I dived into the earth as if it were water; I walked on water as if it were earth. Seated cross-legged, I ascended into space like a bird. With my hand I touched and stroked the sun and the moon, which are of such great supernormal power, such great and mighty virtue, such great merit, such great divine might. With my [mental] body I reached as far as the Brahmā world. Venerable friends, having attained concentration in this way, with a mind that is purified and without defilement, without affliction, malleable,


 

 

 

 

 

 

 

 

 

 

 

 

553b

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

553c


well steadied, a mind that has attained imperturbability, I trained in and realized the supernormal knowledge of the divine ear. Venerable friends, with the divine ear I heard sounds made by human and non-human beings, near and far, subtle and not subtle.

Venerable friends, having attained concentration in this way, with a mind purified and without defilement, without affliction, malleable, well steadied, with a mind that has attained imperturbability, I trained in and realized the supernormal knowledge of the minds of others.

Venerable friends, through the knowledge of the minds of others I knew the minds of others as they really are: how other beings think, intend, do, and act. I knew a mind with desire as a mind with desire, as it really is; I knew a mind without desire as a mind without desire, as it really is, . . . a mind with hatred, . . . without hatred, . . . with delusion, . . . without delusion, . . . defiled, . . . undefiled, . . . contracted, . . . distracted, . . .

superior, . . . inferior, . . . narrow, . . . expansive, . . . developed, . . . unde- veloped, . . . concentrated, . . . unconcentrated; . . . I knew an unliberated mind as an unliberated mind, as it really is; I knew a liberated mind as a liberated mind, as it really is.

Venerable friends, having attained concentration in this way, with a mind purified and without defilement, without affliction, malleable, well steadied, with a mind that had attained imperturbability, I trained in and realized the supernormal knowledge of recollection of past lives.

Venerable friends, I recalled countless lives I had traversed in the past, with their activities and appearances: one birth, two births, a hundred births, a thousand births, eons of [world] contraction, eons of [world] expansion, countless eons of [world] contraction and expansion.

[I recalled:] “[I was] that living being named So-and-so; in that former life I went through those experiences; I was [once] born there, with this family name and this given name; I had this type of life and this type of food and drink; I experienced this type of pleasure and pain; my life span was like this, I survived this long, and my life ended like this. Dying here, I was reborn there; dying there, I was reborn here. I was reborn here with this family name and this given name; I had this type of life and this type of food and drink; I experienced this type of pleasure and pain; my life span was like this, I survived this long, and my life ended like this.”

 

 

Venerable friends, having attained concentration in this way, with a mind purified and without defilement, without affliction, malleable, well steadied, with a mind that had attained imperturbability, I trained in and realized the supernormal knowledge of birth and death.

Venerable friends, with the divine eye, which is purified and surpasses human [vision], I saw beings as they died and were reborn. [I saw them reborn] as handsome or ugly, superior or inferior, coming and going between good and bad realms of existence, in accordance with the [pre- vious] deeds of those living beings. This I saw as it really is.

If these living beings engaged in evil bodily conduct, evil verbal and mental conduct; if they reviled noble ones, held wrong views, and per- formed actions [based on] wrong views, then because of these causes and conditions, at the breaking up of the body after death, [they] certainly go to a bad realm of existence, being reborn in hell.

If, [however,] these living beings engaged in good bodily conduct, good verbal and mental conduct, if they did not revile noble ones, held right views, and performed actions [based on] right views, then because of these causes and conditions, at the breaking up of the body after death, [they] certainly go to a good realm of existence, ascending to be reborn in heaven.

Venerable friends, having attained concentration in this way, with a mind purified and without defilement, without affliction, malleable, well steadied, with a mind that had attained imperturbability, I trained in and realized the supernormal knowledge of the destruction of the taints. Venerable friends, I knew dukkha as it really is, knew the arising of dukkha, . . . knew the cessation of dukkha, . . . and knew the path to the cessation of dukkha, as it really is. I knew the taints as they really are, knew the arising of the taints, . . . knew the cessation of the taints, . . . and knew the path to the cessation of the taints as it really is. Knowing like this, seeing like this, my mind was liberated from the taint of sensual desire, from the taint of existence and from the taint of ignorance. It being liberated, I knew it was liberated. I understood as it really is: “Birth has been ended; the holy life has been established; what had to be done has

been done; there will not be another experiencing of existence.”

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

554a


Venerable friends, if a monk transgresses against the precepts, breaks the precepts, falls short of the precepts, violates the precepts, defiles the precepts, blackens the precepts; and if relying on the precepts, established in the precepts, using the precepts as his ladder he wishes to ascend to the hall of unsurpassable wisdom, to the pavilion of the true Dharma, that is impossible.

Venerable friends, it is as if not far from a village there is a viewing tower surmounted by a pavilion, and inside the tower a ladder with ten or twelve rungs had been set up. If a person comes along wanting to ascend to that pavilion, then if he does not mount the first rung of the ladder, desiring instead to [directly] mount the second rung, that is impossible. If he does not mount the second rung of the ladder, desiring instead to [directly] mount the third or fourth rung to ascend to the pavilion, that too is impossible.

In the same way, venerable friends, if a monk transgresses against the precepts, breaks the precepts, falls short of the precepts, violates the pre- cepts, defiles the precepts, blackens the precepts; and if relying on the precepts, established in the precepts, and using the precepts as his ladder he wishes to ascend to the hall of unsurpassable wisdom, to the pavilion of the true Dharma, that is impossible.

Venerable friends, if a monk does not transgress against the precepts, break the precepts, fall short of the precepts, violate the precepts, defile the precepts, or blacken the precepts; and if relying on the precepts, estab- lished in the precepts, and using the precepts as his ladder he wishes to ascend to the hall of unsurpassable wisdom, to the pavilion of the true Dharma, that is certainly possible.

Venerable friends, it is as if, not far from a village there is a viewing tower surmounted by a pavilion, and inside the tower a ladder with ten or twelve rungs had been set up. If a person comes along wanting to ascend to that pavilion, then if he mounts the first rung of the ladder, and then wishes to mount the second rung, that is certainly possible. And if, having mounted the second rung, he wishes to mount the third rung, and then the fourth, to ascend to the pavilion, that is certainly possible.

In the same way, venerable friends, if a monk does not transgress against the precepts, break the precepts, fall short of the precepts, violate

 

 

the precepts, defile the precepts, or blacken the precepts; and if relying on the precepts, established in the precepts, and using the precepts as his ladder he wishes to ascend to the hall of unsurpassable wisdom, to the pavilion of the true Dharma, that is certainly possible.

Venerable friends, relying on the precepts, established in the precepts, using the precepts as my ladder, I ascended to the hall of unsurpassable wisdom, to the pavilion of the true Dharma and, with little effort, I observed the thousand worlds.

Venerable friends, it was just as a man with [good] eyesight might stand on top of a tall building and, with little effort, observe the ground below, seeing a thousand earthen bricks.87

In the same way, venerable friends, relying on the precepts, established in the precepts, using the precepts as my ladder, I ascended to the hall of unsurpassable wisdom, to the pavilion of the true Dharma and, with little effort, I observed the thousand worlds.

Venerable friends, [for me to try] to hide these six supernormal knowl- edges would be like using a palm leaf [to try] to hide a king’s great elephant, or his seven treasures, let alone eight of them.

Venerable friends, if [anyone] has doubts about my realization of the supernormal powers, let him ask about it. I shall reply. Venerable friends, if [anyone] has doubts about my realization of the supernormal knowledge of the divine ear, let him ask about it. I shall reply. Venerable friends, if [anyone] has doubts about my realization of the supernormal knowledge of the minds of others, let him ask about it. I shall reply. Venerable friends, if [anyone] has doubts about my realization of the supernormal knowledge of recollection of past lives, let him ask about it. I shall reply. Venerable friends, if [anyone] has doubts about my realization of the supernormal knowledge of birth and death, let him ask about it. I shall reply. Venerable friends, if [anyone] has doubts about my realization of the supernormal knowledge of the destruction of the taints, let him ask about it. I shall reply.

Then Venerable Ānanda said:

Venerable Anuruddha, on this mountain crag with sāla trees there are eight hundred monks sitting together with the World-honored One in their midst, to make robes for Venerable Anuruddha. If [anyone] has doubts

 

 

 

 

 

554b


about Venerable Anuruddha’s realization of the supernormal powers, let him ask about it. Venerable Anuruddha will reply. If [anyone] has doubts about Venerable Anuruddha’s realization of the supernormal knowledge of the divine ear, let him ask about it. Venerable Anuruddha will reply. If [anyone] has doubts about Venerable Anuruddha’s realization of the super- normal knowledge of the minds of others, let him ask about it. Venerable Anuruddha will reply. If [anyone] has doubts about Venerable Anuruddha’s realization of the supernormal knowledge of recollection of past lives, let him ask about it. Venerable Anuruddha will reply. If [anyone] has doubts about Venerable Anuruddha’s realization of the supernormal knowledge of birth and death, let him ask about it. Venerable Anuruddha will reply. If [anyone] has doubts about Venerable Anuruddha’s realization of the supernormal knowledge of the destruction of the taints, let him ask about it. Venerable Anuruddha will reply.

However, we have for a long time known, in our minds, the mind of Venerable Anuruddha—namely that Venerable Anuruddha is of great super- normal power, great and mighty virtue, great merit, great divine might.

By then the World-honored One’s affliction had ceased and he was at ease, so he rose and sat cross-legged. Having sat up, the World-honored One praised Venerable Anuruddha:

It is well, it is well, Anuruddha! It is excellent, Anuruddha, how you have addressed the monks on the nature of the cloth for robes [and of the one who will wear it]. Anuruddha, address the monks again on the nature of the cloth for robes [and of the one who will wear it]! Anuruddha, address the monks frequently on the nature of the cloth for robes [and of the one who will wear it]!

Then the World-honored One said to the monks:

Monks, receive the [teaching] on the nature of the cloth for robes [and of the one who will wear it]! Recite the [teaching] on the nature of the cloth for robes [and of the one who will wear it]! Bear well in mind the [teaching] on the nature of the cloth for robes [and of the one who will wear it]! Why is that? The [teaching] on the nature of the cloth for robes [and of the one who will wear it] is connected with the Dharma. This is a basis of the holy

 

 

life, which leads to attainment, which leads to awakening, which leads to nirvana. A clansman who has shaved off his beard and hair, donned the yel- low robes, and out of faith left home life, becoming homeless to train in the path, should attentively receive the [teaching] on the nature of the cloth for robes [and of the one who will wear it] and bear them well in mind.

Why is that? Because I do not see any monk in the past for whom such a robe was made who was like the monk Anuruddha. Nor do I see in the future or at present any monk for whom such a robe will be made or is being made, as it is for the monk Anuruddha. Why is that? Because now on this mountain crag with sāla trees there are eight hundred monks sitting together with the World-honored One in their midst, to make robes for Venerable Anuruddha. In this respect, the monk Anuruddha is of great supernormal power, of great and mighty virtue, of great merit, of great divine might.

Thus spoke the Buddha. Having heard what the Buddha said, Venerable Anuruddha and the [other] monks were delighted and received it respectfully.

81.  The Discourse on Mindfulness of the Body88

Thus have I heard. At one time the Buddha, who was wandering in Aṅga country with a great company of monks, went toward Āpaṇa, the dwelling- place of Keṇiya [the fire-worshiper].

Then, when the night was over, at dawn, the World-honored One put on his robes, took his bowl, and entered Āpaṇa to beg for almsfood. After having partaken of the midday meal, he put away his robes and bowl, washed his hands and feet, put his sitting mat over his shoulder, and went into a forest. Entering the forest, he went to the base of a tree, spread his sitting mat, and sat down cross-legged.

At that time, after the midday meal, many monks were sitting together in the assembly hall discussing this topic:

Venerable friends, it is marvelous, it is very special how the World-honored One has explained the cultivation of mindfulness of the body, making much of it by thorough knowledge, thorough contemplation, thorough cultivation, and thoroughly guarding it, as something with which to be well endowed, to be practiced well with a unified mind. The Buddha has


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

554c

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

555a


declared such mindfulness of the body to bring great fruits: the gaining of vision and the possession of the vision that sees the highest benefit.

At that time the World-honored One, sitting in meditation, with the purified divine ear that surpasses that of human beings, heard the monks sitting together in the assembly hall after the midday meal, discussing this topic:

Venerable friends, it is marvelous, it is very special how the World-honored One has explained the cultivation of mindfulness of the body, making much of it by thorough knowledge, thorough contemplation, thorough cultivation, and thoroughly guarding it, as something with which to be well endowed, to be practiced well with a unified mind. The Buddha has declared such mindfulness of the body to bring great fruits: the gaining of vision and the possession of the vision that sees the highest benefit.

Having heard this, in the afternoon the World-honored One rose from sitting in meditation, approached the assembly hall, and sat before the sangha of monks on a seat that had been prepared. Then the World-honored One said to the monks, “What topic have you been discussing? For what topic are you sitting together in the assembly hall?”

Then the monks replied:

World-honored One, we monks have been sitting together in the assembly hall after the midday meal discussing this topic: “Venerable friends, it is marvelous, it is very special how the World-honored One has explained the cultivation of mindfulness of the body, making much of it by thorough knowledge, thorough contemplation, thorough cultivation, and thoroughly guarding it, as something with which to be well endowed, to be practiced well with a unified mind. The Buddha has declared such mindfulness of the body to bring great fruits: the gaining of vision and the possession of the vision that sees the highest benefit.”

World-honored One, this is the topic that we have been discussing. It is for this topic that we have been sitting together in the assembly hall.

The World-honored One said again to the monks, “How did I explain that the cultivation of mindfulness of the body, making much of it, will bring great fruits?”

 

 

Then, the monks said to the World-honored One:

The World-honored One is the source of the Dharma, the World-honored One is the master of the Dharma, the Dharma comes from the World-hon- ored One. May he explain it! Having heard it, we will come to know its meaning fully.

The Buddha said, “Listen closely and pay proper attention! I shall explain its meaning to you.” Then the monks listened to receive instruction.

The Buddha said:89

How does a monk cultivate mindfulness of the body? When walking, a monk knows he is walking; when standing, he knows he is standing; when sitting, he knows he is sitting; when lying down, he knows he is lying down; when falling asleep, he knows he is falling asleep; when waking up, he knows he is waking up; when falling asleep or waking up, he knows he is falling asleep or waking up.90

In this way a monk, however he acts with his body, he knows it as [described] above, as it really is. In this way, dwelling in a secluded spot, with a mind free from indolence, practicing energetically, he removes any defilements from the mind and attains concentration of the mind. Having attained concentration of the mind, he knows [the body] as [described] above, as it really is. This is how a monk cultivates mindfulness of the body.91 Again, a monk cultivates mindfulness of the body [as follows]. When going out and coming in, a monk clearly knows, contemplates, and discerns [this action] well; when bending or stretching, lowering or raising [any of his limbs], he does so with appropriate deportment; when wearing his outer robe and other robes and [carrying his] bowl, he does so properly; when walking, standing, sitting, lying down, falling asleep, waking up, speaking, and keeping silent—all [of these activities] he clearly knows.92 In this way a monk, however he acts with his body, he knows it as [described] above, as it really is. In this way, dwelling in a secluded spot, with a mind free from indolence, practicing energetically, he removes any defilements from the mind and attains concentration of the mind. Having attained concentration of the mind, he knows [the body] as [described] above, as it really is. This is how a monk cultivates mindfulness of the body.

 

 

 

 

 

 

 

 

 

 

 

 

555b


Again, a monk cultivates mindfulness of the body [as follows]. When evil and unwholesome thoughts arise, a monk controls, abandons, erad- icates, and stops them by recollecting wholesome states.93

It is just as a carpenter or a carpenter’s apprentice might apply an inked string to a piece of wood [to mark a straight line] and then trims the wood with a sharp adze to make it straight.94 In the same way, when evil unwhole- some thoughts arise a monk controls, abandons, eradicates, and stops them by recollecting wholesome states.

In this way a monk, however he acts with his body, he knows it as [described] above, as it really is. In this way, dwelling in a secluded spot, with a mind free from indolence, practicing energetically, he removes any defilements from the mind and attains concentration of the mind. Having attained concentration of the mind, he knows [the body] as [described] above, as it really is. This is how a monk cultivates mindfulness of the body. Again, a monk cultivates mindfulness of the body [as follows]. With teeth clenched and tongue pressed against his palate, a monk uses [his own will-power] to control his mind, to control, abandon, eradicate, and

stop [evil thoughts].

It is just as two strong men might seize a weak man and, turning him this way and that, beat him up as they wish. In the same way, with teeth clenched and tongue pressed against his palate, a monk uses [his own will-power] to control his mind, to control, abandon, eradicate, and stop [evil thoughts]. In this way a monk, however he acts with his body, he knows it as [described] above, as it really is. In this way, dwelling in a secluded spot, with a mind free from indolence, practicing energetically, he removes any defilements from the mind and attains concentration of the mind. Having attained concentration of the mind, he knows [the body] as [described] above, as it really is. This is how a monk cultivates mindfulness of the body.

Again, a monk cultivates mindfulness of the body [as follows]. A monk is mindful of breathing in and knows he is mindful of breathing in; he is mindful of breathing out and knows he is mindful of breathing out. When breathing in long, he knows he is breathing in long; when breathing out long, he knows he is breathing out long. When breathing in short, he knows he is breathing in short; when breathing out short, he knows he is breathing out short.

 

 

He trains [in experiencing] the whole body when breathing in; he trains [in experiencing] the whole body when breathing out. He trains in calming bodily activities when breathing in; he trains in calming <bodily> activities when breathing out.95

In this way a monk, however he acts with his body, he knows it as [described] above, as it really is. In this way, dwelling in a secluded spot, with a mind free from indolence, practicing energetically, he removes any defilements from the mind and attains concentration of the mind. Having attained concentration of the mind, he knows [the body] as [described] above, as it really is. This is how a monk cultivates mindfulness of the body. Again, a monk cultivates mindfulness of the body [as follows]. A monk completely drenches and pervades his body with rapture and pleasure born of seclusion [experienced in the first absorption], so that there is no part within his body that is not pervaded by rapture and pleasure born of

seclusion.96

It is just as when a bath attendant, having filled a vessel with bathing powder, mixes it with water and kneads it so that no part [of the powder] is not completely drenched and pervaded with water. In the same way, a monk completely drenches and pervades his body with rapture and pleasure born of seclusion, so that no part within his body is not pervaded by rapture and pleasure born of seclusion.

In this way a monk, however he acts with his body, he knows it as [described] above, as it really is. In this way, dwelling in a secluded spot, with a mind free from indolence, practicing energetically, he removes any defilements from the mind and attains concentration of the mind. Having attained concentration of the mind, he knows [the body] as [described] above, as it really is. This is how a monk cultivates mindfulness of the body. Again, a monk cultivates mindfulness of the body [as follows]. A monk completely drenches and pervades his body with rapture and pleasure born of concentration [experienced in the second absorption], so that there is no part within his body that is not pervaded by rapture and pleasure

born of concentration.

It is just like a mountain spring that is full and overflowing with clear, clean water; water coming from any of the four directions cannot enter

it, with the springwater welling up from the bottom on its own, flowing    555c

 

 

out and flooding the surroundings, completely drenching and pervading every part of the mountain. In the same way, a monk completely drenches and pervades his body with rapture and pleasure born of concentration, so that no part within his body is not pervaded by rapture and pleasure born of concentration.

In this way a monk, however he acts with his body, he knows it as [described] above as it really is. In this way, dwelling in a secluded spot, with a mind free from indolence, practicing energetically, he removes any defilements from the mind and attains concentration of the mind. Having attained concentration of the mind, he knows [the body] as [described] above, as it really is. This is how a monk cultivates mindfulness of the body. Again, a monk cultivates mindfulness of the body [as follows]. A monk completely drenches and pervades his body with pleasure born of the absence of rapture [experienced in the third absorption], so that there is no part within his body that is not pervaded by pleasure born of the absence of rapture. It is just like when a blue, red, or white lotus that is born in the water and has come to full growth in the water, remains submerged in water, with every part of its roots, stem, flower, and leaves completely drenched and pervaded [by water], with no part that is not pervaded by it. In the same way, a monk completely drenches and pervades his body with pleas- ure born of the absence of rapture so that no part within his body is not

pervaded by pleasure born of the absence of rapture.

In this way a monk, however he acts with his body, he knows it as [described] above, as it really is. In this way, dwelling in a secluded spot, with a mind free from indolence, practicing energetically, he removes any defilements from the mind and attains concentration of the mind. Having attained concentration of the mind, he knows [the body] as [described] above, as it really is. This is how a monk cultivates mindfulness of the body. Again, a monk cultivates mindfulness of the body [as follows]. A monk mentally resolves to dwell having accomplished a complete pervasion of his body with mental purity [experienced in the fourth absorption], so that there is no part within his body that is not pervaded by mental purity. It is just as a person might cover himself from head to foot with a cloth measuring seven or eight cubits, so that every part of his body is covered.97 In the same way, a monk completely pervades his body with mental purity

 

 

[experienced in the fourth absorption], so that no part within his body is not pervaded by mental purity.

In this way a monk, however he acts with his body, he knows it as [described] above, as it really is. In this way, dwelling in a secluded spot, with a mind free from indolence, practicing energetically, he removes any defilements from the mind and attains concentration of the mind. Having attained concentration of the mind, he knows [the body] as [described] above, as it really is. This is how a monk cultivates mindfulness of the body.

Again, a monk cultivates mindfulness of the body [as follows]. A monk is mindful of the perception of light (ālokasaññā), properly taking hold of it, properly retaining it, and recollecting it properly with mindfulness, [so that he perceives that] what is behind is like what is in front, what is in front is like what is behind, night is like day, day is like night, what is above is like what is below, and what is below is like what is above. In this way he develops an undistorted and undefiled state of mind that is bright and clear, a state of mind totally unobscured by impediments.98 In this way a monk, however he acts with his body, he knows it as [described] above, as it really is. In this way, dwelling in a secluded spot, with a mind free from indolence, practicing energetically, he removes any defilement from the mind and attains concentration of the mind. Having attained concentration of the mind, he knows [the body] as [described] above, as it really is. This is how a monk cultivates mindfulness of the body. Again, a monk cultivates mindfulness of the body [as follows]. A monk properly grasps the reviewing sign,99 recollecting it properly with mind- fulness. It is just as a person who is seated might contemplate another person who is lying down, or one who is lying down might contemplate another person who is seated. In the same way, a monk properly grasps

the reviewing sign, recollecting it properly with mindfulness.

In this way a monk, however he acts with his body, he knows it as [described] above as it really is. In this way, dwelling in a secluded spot, with a mind free from indolence, practicing energetically, he removes any defilements from the mind and attains concentration of the mind. Having attained concentration of the mind, he knows [the body] as [described] above, as it really is. This is how a monk cultivates mindfulness of the body.


 

 

 

 

 

 

 

 

 

 

 

 

 

 

556a

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

556b


Again, a monk cultivates mindfulness of the body [as follows]. A monk contemplates this body from head to foot, according to its position and its attractive and repulsive [qualities], [seeing it] as full of various kinds of impurities, [reflecting:] “Within this body [of mine] there is head hair, body hair, nails, teeth, rough and smooth epidermis, skin, flesh, sinews, bones, heart, kidneys, liver, lungs, large and small intestine, spleen, stom- ach, feces, brain and brain stem, tears, sweat, mucus, saliva, pus, blood, fat, marrow, phlegm, bile, and urine.”

It is just as a person endowed with eyesight, on seeing a container full of various seeds, can clearly distinguish them all, identifying [the vaious seeds] as rice seeds, millet seeds, barley, wheat, hemp seeds, sesame seeds, beans, turnip seeds, and mustard seeds.100 In the same way, a monk con- templates this body from head to foot, according to its position and its attractive and repulsive [qualities], [seeing it] as full of various kinds of impurities, [reflecting:] “Within this body [of mine] there is head hair, body hair, nails, teeth, rough and smooth epidermis, skin, flesh, sinews, bones, heart, kidneys, liver, lungs, large and small intestine, spleen, stom- ach, feces, brain and brain stem, tears, sweat, mucus, saliva, pus, blood, fat, marrow, phlegm, bile, and urine.”

In this way a monk, however he acts with his body, he knows it as [described] above, as it really is. In this way, dwelling in a secluded spot, with a mind free from indolence, practicing energetically, he removes any defilements from the mind and attains concentration of the mind. Having attained concentration of the mind, he knows [the body] as [described] above, as it really is. This is how a monk cultivates mindfulness of the body. Again, a monk cultivates mindfulness of the body [as follows]. A monk contemplates the body [as made up of] elements: “Within this body of mine there is the earth element, the water element, the fire element, the wind element, the space element, and the consciousness element.”101 It is just as a butcher, on having slaughtered and skinned a cow, might divide it into six parts and spread them on the ground [to sell them]. In the same way, a monk contemplates the body [as made up of] elements: “Within this body of mine there is the earth element, the water element, the fire element, the wind element, the space element, and the consciousness

element.”

 

 

In this way a monk, however he acts with his body, he knows it as [described] above, as it really is. In this way, dwelling in a secluded spot, with a mind free from indolence, practicing energetically, he removes any defilements from the mind and attains concentration of the mind. Having attained concentration of the mind, he knows [the body] as [described] above, as it really is. This is how a monk cultivates mindfulness of the body. Again, a monk cultivates mindfulness of the body [as follows]. A monk contemplates a corpse dead for one, or two, or up to six or seven days, that is being pecked at by crows, devoured by jackals and wolves, burned by fire, or buried in the earth,102 or [a corpse] that is completely rotten and decomposed. Seeing this, he compares himself to [the corpse]: “This pres- ent body of mine is also like this. It is of the same nature and in the end

cannot escape [this fate].”

In this way a monk, however he acts with his body, he knows it as [described] above, as it really is. In this way, dwelling in a secluded spot, with a mind free from indolence, practicing energetically, he removes any defilements from the mind and attains concentration of the mind. Having attained concentration of the mind, he knows [the body] as [described] above, as it really is. This is how a monk cultivates mindfulness of the body.

Again, a monk cultivates mindfulness of the body [as follows]. Just as he has previously seen [a corpse] in a charnel ground, a monk [recollects] a carcass of bluish color, decomposed and half eaten [by animals], with the bones lying on the ground still connected together. Seeing this, he compares himself to [the corpse]: “This present body of mine is also like this. It is of the same nature and in the end cannot escape [this fate].” In this way a monk, however he acts with his body, he knows it as [described] above, as it really is. In this way, dwelling in a secluded spot, with a mind free from indolence, practicing energetically, he removes any defilements from the mind and attains concentration of the mind. Having attained concentration of the mind, he knows [the body] as [described] above, as it really is. This is how a monk cultivates mindfulness of the body.

Again, a monk cultivates mindfulness of the body [as follows]. Just as he has previously seen [a skeleton] in a charnel ground, a monk [recollects it] without skin, flesh, or blood, held together only by sinews. Seeing this,

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

556c


he compares himself to [the skeleton]: “This present body of mine is also like this. It is of the same nature and in the end cannot escape [this fate].” In this way a monk, however he acts with his body, he knows it as [described] above, as it really is. In this way, dwelling in a secluded spot, with a mind free from indolence, practicing energetically, he removes any defilements from the mind and attains concentration of the mind. Having attained concentration of the mind, he knows [the body] as [described] above, as it really is. This is how a monk cultivates mindfulness of the body.

Again, a monk cultivates mindfulness of the body [as follows]. Just as he has previously seen [bones] in a charnel ground, a monk [recollects] disconnected bones scattered in all directions: foot bones, shin bones, thigh bones, a hip bone, vertebrae, shoulder bones, neck bones, a skull, all in different places. Seeing this, he compares his own body to [the bones]: “This present body of mine is also like this. It is of the same nature and in the end cannot escape [this fate].”

In this way a monk, however he acts with his body, he knows it as [described] above, as it really is. In this way, dwelling in a secluded spot, with a mind free from indolence, practicing energetically, he removes any defilements from the mind and attains concentration of the mind. Having attained concentration of the mind, he knows [the body] as [described] above, as it really is. This is how a monk cultivates mindfulness of the body.

Again, a monk cultivates mindfulness of the body [as follows]. Just as he has previously seen [bones] in a charnel ground, a monk [recollects] bones that are white like shells, or bluish like the color of a pigeon, or red as if smeared with blood, rotting and decomposing, crumbling into dust. Seeing this, he compares his own body to [the bones]: “This present body of mine is also like this. It is of the same nature and in the end cannot escape [this fate].”

In this way a monk, however he acts with his body, he knows it as [described] above, as it really is. In this way, dwelling in a secluded spot, with a mind free from indolence, practicing energetically, he removes any defilements from the mind and attains concentration of the mind. Having attained concentration of the mind, he knows [the body] as [described] above, as it really is. This is how a monk cultivates mind- fulness of the body.

 

 

If mindfulness of the body is cultivated like this, made much of like this, then all wholesome states—that is, states that pertain to awakening (bodhipakkhiya)—are comprised in it. Whatever state of mind he has resolved [to attain] reaches completion. It is comparable to the great ocean: all small rivers are ultimately contained in the ocean. If mindfulness of the body is cultivated like this, made much of it like this, then all wholesome states are comprised in it, that is, the states that pertain to awakening. If there are renunciants and brahmins who have not properly established mindfulness of the body, who dwell with a narrow mind, then Māra, the Evil One, on seeking an opportunity with them, will certainly get it. Why is that? Because those renunciants and brahmins lack mindfulness of the

body.103

It is just as if there is an empty waterpot placed firmly upright on the ground, and someone brings water and pours it into the pot. What do you think, monks: under these circumstances, would the pot accommodate the water?

The monks replied:

World-honored One, it would accommodate it. Why is that? Because [the pot] is empty, without water, and standing firmly upright on the ground, it will certainly accommodate [the water].

[The Buddha said:]

In the same way, if there are renunciants and brahmins who have not prop- erly established mindfulness of the body, who dwell with a narrow mind, then Māra, the Evil One, in seeking an opportunity with them, will certainly get it. Why is that? Because those renunciants and brahmins lack mind- fulness of the body.

If there are renunciants and brahmins who have properly established mindfulness of the body, who dwell with a boundless mind, then Māra, the Evil One, on seeking an opportunity with them, will in the end not get it. Why is that? Because those renunciants and brahmins do not lack mindfulness of the body.

It is just as if there were a water pot full of water, placed firmly upright on the ground, and someone brings water and pours it into the pot. What

 

 

 

 

 

 

 

 

 

 

 

 

557a


do you think, monks, under these circumstances, would the pot accom- modate [more] water?

The monks replied:

World-honored One, it would not. Why is that? Because [the pot] is [already] full of water, standing firmly upright on the ground, so it will certainly not accommodate [any more water].

[The Buddha said:]

In the same way, if there are renunciants and brahmins who have properly established mindfulness of the body, who dwell with a boundless mind, then Māra, the Evil One, on seeking an opportunity with them, will in the end not get it. Why is that? Because those renunciants and brahmins do not lack mindfulness of the body.

If there are renunciants and brahmins who have not properly estab- lished mindfulness of the body, who dwell with a narrow mind, then Māra, the Evil One, on seeking an opportunity with them, will certainly get it. Why is that? Because those renunciants and brahmins lack mind- fulness of the body.

It is just as if a strong man were to throw a big heavy stone at a mass of wet mud. What do you think, monks, would [the stone] penetrate the mud?

The monks replied:

[The stone] would penetrated [the mud], World-honored One. Why is that? The mud is wet and the stone is heavy; therefore [the stone] will certainly penetrated [the mud].

[The Buddha said:]

In the same way, if there are renunciants and brahmins who have not prop- erly established mindfulness of the body, who dwell with a narrow mind, then Māra, the Evil One, on seeking an opportunity with them, will cer- tainly get it. Why is that? Because those renunciants and brahmins lack mindfulness of the body.

 

 

If there are renunciants and brahmins who have properly established mindfulness of the body, who dwell with a boundless mind, then Māra, the Evil One, on seeking an opportunity with them, will in the end not get it. Why is that? Because those renunciants and brahmins do not lack mindfulness of the body.

It is just as if a strong man were to throw a light ball made of hair at a straight door. What do you think, monks, would [the ball of hair] penetrate [the door]?

The monks replied:

The [ball of hair] would not penetrate [the door], World-honored One. Why is that? The ball made of hair is light and malleable, while the door is standing straight,104 therefore [the ball of hair] will certainly not penetrate [the door].

The Buddha said:

In the same way, if there are renunciants and brahmins who have properly established mindfulness of the body, who dwell with a boundless mind, then Māra, the Evil One, on seeking an opportunity with them, will in the end not get it. Why is that? Because those renunciants and brahmins do not lack mindfulness of the body.

If there are renunciants and brahmins who have not properly established mindfulness of the body, who dwell with a narrow mind, then Māra the Evil One, on seeking an opportunity with them, will certainly get it. Why is that? Because those renunciants and brahmins lack mindfulness of the body. It is just as if someone who needed to make a fire used a piece of dry wood as a base and to drill it with a dry drill. What do you think, monks,

would that person get fire in this way?

The monks replied, “He would get [fire], World-honored One. Why is that? Because he uses a dry drill to drill that dry wood base, he will certainly get [fire].”

[The Buddha said:]

In the same way, if there are renunciants and brahmins who have not prop- erly established mindfulness of the body, who dwell with a narrow mind,

 

 

 

 

 

 

 

557b


then Māra the Evil One, on seeking an opportunity with them, will certainly get it. Why is that? Because those renunciants and brahmins lack mind- fulness of the body.

If there are renunciants and brahmins who have properly established mindfulness of the body, who dwell with a boundless mind, then Māra, the Evil One, on seeking an opportunity with them, will in the end not get it. Why is that? Because those renunciants and brahmins do not lack mindfulness of the body.

It is just as if someone needing fire used moist wood as a base and drilled it with a moist drill. What do you think, monks, would that person get fire in this way?

The monks replied, “He will not get [fire], World-honored One. Why is that? Because he used a moist drill to drill moist wood, he will not get [fire].”

[The Buddha said:]

In the same way, if there are renunciants and brahmins who have properly established mindfulness of the body, who dwell with a boundless mind, then Māra, the Evil One, on seeking an opportunity with them, will in the end not get it. Why is that? Because those renunciants and brahmins do not lack mindfulness of the body.105

Cultivating mindfulness of the body like this, making much of it like this, should be understood to bring eighteen benefits.106 What are the eight- een? A monk is able to bear hunger and thirst, cold and heat, mosquitoes, gadflies, flies, fleas, being assailed by wind and sun, being verbally abused, and being beaten with sticks—he is able to endure [all of this]. [Even if] his body suffers disease causing such extreme pain that his life is coming to an end—whatever is unpleasant, he is able to endure it all. This is reck- oned the first benefit of cultivating mindfulness of the body like this, mak- ing much of it like this.

Again, a monk is able to tolerate discontent; if discontent arises his mind does not become stuck in it. This is reckoned the second benefit of cultivating mindfulness of the body like this, making much of it like this. Again, a monk is able to tolerate fear; if fear arises his mind does not become stuck in it. This is reckoned the third benefit of cultivating mind-

fulness of the body like this, making much of it like this.

 

 

Again, in a monk the three [kinds of] unwholesome thoughts may arise—thoughts of desire, thoughts of anger, and thoughts of harming. If these three [kinds of] unwholesome thoughts arise, his mind does not become stuck in them. This is reckoned the fourth benefit of cultivating mindfulness of the body like this, making much of it like this.107

Again a monk, secluded from sensual desires, secluded from evil and unwholesome states, . . . up to dwells having attained the fourth absorption. This is reckoned the fifth, . . . up to the eighth benefit of cultivating mind- fulness of the body like this, making much of it like this.108

Again, a monk, through the elimination of three fetters, attains stream- entry. He will not fall into evil conditions and is assured of progress toward full awakening within at most seven more existences. Having gone through seven more existences [at most] in the heavenly or human realms,109 he will attain the end of dukkha. This is reckoned the ninth benefit of culti- vating mindfulness of the body like this, making much of it like this. Again, a monk who has eliminated the three fetters reduces sensual passion, anger, and ignorance, and attains once-returning. Having passed through one more existence in a heavenly or human realm, he will attain the end of dukkha. This is reckoned the tenth benefit of cultivating mind-

fulness of the body like this, making much of it like this.

Again, a monk who has eliminated the five lower fetters will be reborn in another realm and there attain final nirvana, having attained the condition of nonreturning, not coming back to this world. This is reckoned the eleventh benefit of cultivating mindfulness of the body like this, making much of it like this.

Again, a monk attains the peaceful liberations that transcend form, having attained the formless, and with the appropriate concentration dwells having directly realized them. This is reckoned the twelfth benefit of cul- tivating mindfulness of the body like this,110 making much of it like this. Again, a monk acquires the supernormal powers, the divine ear, the knowledge of others’ minds, the knowledge of former lives, and the knowl- edge of the birth and death [of beings]. [These are reckoned the thirteenth,

fourteenth, fifteenth, sixteenth, and seventeenth benefits.]

[Again, a monk,] by employing wisdom and insight, understands the taints and eradicates them. Through having eradicated all the taints, he


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

557c

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

558a


attains the taintless liberation of the mind and liberation by wisdom, know- ing and realizing it by himself here and now; and he dwells having per- sonally realized, knowing as it really is: “Birth has been ended, the holy life has been established, what had to be done has been done, there will not be another experiencing of existence!” This is reckoned the eighteenth benefit of cultivating mindfulness of the body like this, making much of it like this.

Cultivating mindfulness of the body like this, making much of it like this, should be understood to bring these eighteen benefits.

Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

82. The Discourse on [Hearing the Sound of] Crickets111

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

At that time, after the midday meal, many monks were sitting together in the assembly hall for some small matter. They wished to settle a matter of disagreement, namely, to discuss the Dharma and discipline, the teachings of the Buddha. At that time the monk Citta Hatthisāriputta was among the assembly. Then, while many of the monks were discussing the Dharma and the discipline, the teachings of the Buddha, the monk Citta Hatthisāriputta kept interrupting without waiting until those monks had finished what they were saying about the Dharma, being disrespectful and inconsiderately ques- tioning those highly regarded elder monks.

At that time Venerable Mahākoṭṭhita was among the assembly. Then Ven- erable Mahākoṭṭhita said to the monk Citta Hatthisāriputta:

Venerable friend, you should know that when many monks are talking about the Dharma and discipline, the teachings of the Buddha, you should not interrupt. Only if the monks have completed what they have to say can you speak. You should be respectful and considerate in questioning the highly regarded elder monks. Do not be disrespectful or inconsiderate in questioning highly regarded elder monks.”

 

 

At that time all the close friends of the monk Citta Hatthisāriputta were among the assembly. Then the friends of the monk Citta Hatthisāriputta said to Venerable Mahākoṭṭhita:

Venerable Mahākoṭṭhita, you should not strongly reprimand the monk Citta Hatthisāriputta. Why is that? The monk Citta Hatthisāriputta is vir- tuous and learned. He may appear to be indolent but he is not conceited. Venerable Mahākoṭṭhita, the monk Citta Hatthisāriputta is capable of assisting the other monks from time to time [in their discussions].

At this the venerable Mahākoṭṭhita said to the close friends of the monk Citta Hatthisāriputta:

Venerable friends, one who does not possess the knowledge of the minds of others cannot arbitrarily declare who is right or wrong. Why is that? There may be a person who, when he is in the presence of the World-honored One and highly regarded elder companions in the holy life, acts with humility, with an endearing and reverential manner, well restrained and well controlled. At a later time, however, when he has left the presence of the World-honored One and the highly regarded elder companions in the holy life, he no longer acts with humility and with an endearing and reverential manner.

He associates much with laypeople,112 makes fun, is conceited, and engages in various kinds of boisterous talk. As he associates much with laypeople, makes fun, is conceited, and engages in various kinds of bois- terous talk, desire arises in his mind. Desire having arisen in his mind, the body and the mind become passionate. The body and mind being pas- sionate, he abandons the moral precepts and stops [practicing] the path. Venerable friends, [such a monk] is just like an ox that has entered another’s field. The guardian of the field catches it and ties it up with a rope or puts it inside a fence. Venerable friends, if someone were to say, “This ox will not again enter another’s field,” would that be correctly spoken?

They replied:

No. Why is that? That ox might break or undo the rope with which it is bound, or it might break or get out of the fence within which it is kept and again enter another’s field, just as before.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

558b


[Mahākoṭṭhita said:]

[In the same way,] venerable friends, there may be a person who, when he is in the presence of the World-honored One and highly regarded elder companions in the holy life, acts with humility, with an endearing and reverential manner, well restrained and well controlled. At a later time, however, when he has left the presence of the World-honored One and the highly regarded elder companions in the holy life, he no longer acts with humility and with an endearing and reverential manner. He associates much with laypeople, makes fun, is conceited, and engages in various kinds of boisterous talk. As he associates much with laypeople, makes fun, is conceited, and engages in various kinds of boisterous talk, desire arises in his mind. Desire having arisen in his mind, the body and the mind become passionate. The body and mind being passionate, he aban- dons the moral precepts and stops [practicing] the path. Venerable friends, this is one type of person.

Again, venerable friends, there may be a person who attains the first absorption. Having attained the first absorption, he remains satisfied with that and does not strive further, wishing to attain what has not yet been attained, to gain what has not been gained, to realize what has not been realized. At a later time he associates much with laypeople, makes fun, is conceited, and engages in various kinds of boisterous talk. As he asso- ciates much with laypeople, makes fun, is conceited, and engages in various kinds of boisterous talk, desire arises in his mind. Desire having arisen in his mind, the body and the mind become passionate. The body and the mind being passionate, he abandons the moral precepts and stops [practicing] the path.

Venerable friends, it is just like when there is a great rain and the village pond becomes full of water. Earlier one could see [in that pond] sand, stones, vegetation, beetles, fish, turtles, toads, and all kinds of water- dwelling creatures, as they went back and forth, moved about or remained still. Afterwards, when [the pond] is full of water, one can no longer see them. Venerable friends, if someone were to say, “In this village pond one will never again see sand, stones, vegetation, beetles, fish, turtles, toads, and all kinds of water-dwelling creatures as they go back and forth, move about, or remain still,” would that be correctly spoken?113

 

 

They replied:

No. Why is that? Elephants might drink from the pond; horses, camels, cows, donkeys, pigs, deer, or water buffalo might drink water from it. People might take water from it for their use, the wind might blow on it and the sun might dry it up. Even if one did not previously see [in that pond] sand, stones, vegetation, beetles, fish, turtles, toads, and all kinds of water-dwelling creatures, as they went back and forth, moved about or remained still, later, when the water has become diminished, one sees them again, just as before.

[Mahākoṭṭhita said:]

In the same way, venerable friends, there may be a person who attains the first absorption. Having attained the first absorption, he remains satisfied with that and does not strive further with a wish to attain what has not yet been attained, to gain what has not been gained, to realize what has not been realized. At a later time, he associates much with laypeople, makes fun, is conceited, and engages in various kinds of boisterous talk. As he associates much with laypeople, makes fun, is conceited, and engages in various kinds of boisterous talk, desire arises in his mind. Desire having arisen in his mind, the body and the mind become passionate. The body and the mind being passionate, he abandons the moral precepts and stops [practicing] the path. Venerable friends, this is one type of person. Again, venerable friends, there may be a person who attains the second absorption. Having attained the second absorption, he remains satisfied with that and does not strive further with a wish to attain what has not yet been attained, to gain what has not been gained, to realize what has not been realized. At a later time, he associates much with laypeople, makes fun, is conceited, and engages in various kinds of boisterous talk. As he associates much with laypeople, makes fun, is conceited, and engages in various kinds of boisterous talk, desire arises in his mind. Desire having arisen in his mind, the body and the mind become passionate. The body and the mind being passionate, he abandons the moral precepts and stops

[practicing] the path.

Venerable friends, it is just like during a time of much rain, all of the dust at a crossroads becomes muddy.114 Venerable friends, if someone


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

558c

 

 

were to say, “The mud at this crossroads will never dry out and will not become dust again,” would that be correctly spoken?

They replied:

No. Why is that? Elephants may walk on this crossroads, or horses, camels, cows, donkeys, pigs, deer, water buffalo, or people may walk on this cross- roads; the wind may blow on it or the sun may dry it out. [Once] the mud at the crossroads has dried out, it will again become dust.”

[Mahākoṭṭhita said:]

In the same way, venerable friends, there may be a person who attains the second absorption. Having attained the second absorption, he remains sat- isfied with that and does not strive further with a wish to attain what has not yet been attained, to gain what has not been gained, to realize what has not been realized. At a later time, he associates much with laypeople, makes fun, is conceited, and engages in various kinds of boisterous talk. As he associates much with laypeople, makes fun, is conceited, and engages in various kinds of boisterous talk, desire arises in his mind. Desire having arisen in his mind, the body and the mind become passionate. The body and the mind being passionate, he abandons the moral precepts and stops [practicing] the path. Venerable friends, this is one type of person.

Again, venerable friends, there may be a person who attains the third absorption. Having attained the third absorption, he remains satisfied with that and does not strive further with a wish to attain what has not yet been attained, to gain what has not been gained, to realize what has not been realized. At a later time, he associates much with laypeople, makes fun, is conceited, and engages in various kinds of boisterous talk. As he asso- ciates much with laypeople, makes fun, is conceited, and engages in various kinds of boisterous talk, desire arises in his mind. Desire having arisen in his mind, the body and the mind become passionate. The body and the mind being passionate, he abandons the moral precepts and stops [practicing] the path.

Venerable friends, it is just like a lake [fed by] water from a mountain spring, which is clear and pure, with level shores, still, without fluctuation and without waves. Venerable friends, if someone were to say, “That lake

 

 

[fed by] water from a mountain spring will never again fluctuate and will not [again] have any waves,” would that be correctly spoken?115

They replied:

No. Why is that? A great wind may suddenly come from the eastern direc- tion and blow on [surface of the] the water of that lake, stirring up waves. In the same way, a great wind may suddenly come from the southern direction, from the western direction, or from the northern direction and blow on the [surface of the] water of that lake, stirring up waves.

[Mahākoṭṭhita said:]

In the same way, venerable friends, there may be a person who attains the third absorption. Having attained the third absorption, he remains satisfied with that and does not strive further with a wish to attain what has not yet been attained, to gain what has not been gained, to realize what has not been realized. At a later time, he associates much with laypeople, makes fun, is conceited, and engages in various kinds of boisterous talk. As he associates much with laypeople, makes fun, is conceited, and engages in various kinds of boisterous talk, desire arises in his mind. Desire having arisen in his mind, the body and the mind become passionate. The body and the mind being passionate, he abandons the moral precepts and stops [practicing] the path. Venerable friends, this is one type of person. Again, venerable friends, there may be a person who attains the fourth absorption. Having attained the fourth absorption, he remains satisfied with that and does not strive further with a wish to attain what has not yet been attained, to gain what has not been gained, to realize what has not been realized. At a later time, he associates much with laypeople, makes fun, is conceited, and engages in various kinds of boisterous talk. As he associates much with laypeople, makes fun, is conceited, and engages in various kinds of boisterous talk, desire arises in his mind. Desire having arisen in his mind, the body and the mind become passionate. The body and the mind being passionate, he abandons the moral precepts and stops

[practicing] the path.

Venerable friends, it is just like when a householder or a householder’s son eats delicious food until he has had his fill. Earlier he wanted to eat


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

559a

 

 

but now he no longer wishes to eat any more.116 Venerable friends, if some- one were to say, “That householder or householder’s son will never again want to get food,” would that be correctly spoken?

They replied:

No. Why is that? That householder or householder’s son will become hun- gry again overnight. [Even] if he earlier had no more use for food [having just eaten], later he will again want to get some.

[Mahākoṭṭhita said:]

In the same way, venerable friends, there may be a person who attains the fourth absorption. Having attained the fourth absorption, he remains sat- isfied with that and does not strive further with a wish to attain what has not yet been attained, to gain what has not been gained, to realize what has not been realized. At a later time, he associates much with laypeople, makes fun, is conceited, and engages in various kinds of boisterous talk. As he associates much with laypeople, makes fun, is conceited, and engages in various kinds of boisterous talk, desire arises in his mind. Desire having arisen in his mind, the body and the mind become passionate. The body and the mind being passionate, he abandons the moral precepts and stops [practicing] the path. Venerable friends, this is one type of person. Again, venerable friends, there may be a person who attains the signless concentration of the mind (animitta cetosamādhi). Having attained the signless concentration of the mind, he remains satisfied with that and does not strive further with a wish to attain what has not yet been attained, to gain what has not been gained, to realize what has not been realized. At a later time, he associates much with laypeople, makes fun, is conceited, and engages in various kinds of boisterous talk. As he associates much with laypeople, makes fun, is conceited, and engages in various kinds of boisterous talk, desire arises in his mind. Desire having arisen in his mind, the body and the mind become passionate. The body and the mind being passionate, he abandons the moral precepts and stops [practicing] the path.

Venerable friends, it is just as when in a forest one may hear the sound

of crickets. If the king or the king’s senior ministers were to stay overnight in that forest, there would be the sound of elephants, horses, chariots,

 

 

people walking, conchs, drums, narrow drums, side drums, dancing, singing, lutes, drinking, and eating. The sound of the crickets that could earlier be heard would no longer be audible. Venerable friends, if one were to say, “In this forest one will never again hear the sound of crickets,” would that be correctly spoken?

They replied:

No. Why is that? Having stayed overnight, at dawn the king and the king’s senior ministers will all return to their [respective] place. The sounds that one could hear of the elephants, horses, chariots, people walking, conchs, drums, narrow drums, side drums, dancing, singing, lutes, drinking, and eating, because of which one could not hear the sound of crickets, will have disappeared and one will hear [the crickets] again, just as earlier.

[Mahākoṭṭhita said:]

In the same way, venerable friends, [there may be a person who] attains the signless concentration of the mind. Having attained the signless con- centration of the mind, he remains satisfied with that and does not strive further with a wish to attain what has not yet been attained, to gain what has not been gained, to realize what has not been realized. At a later time, he associates much with laypeople, makes fun, is conceited, and engages in various kinds of boisterous talk. As he associates much with laypeople, makes fun, is conceited, and engages in various kinds of boisterous talk, desire arises in his mind. Desire having arisen in his mind, the body and the mind become passionate. The body and the mind being passionate, he abandons the moral precepts and stops [practicing] the path. Venerable friends, this is one type of person.

Then, not long after that, the monk Citta Hatthisāriputta abandoned the moral precepts and stopped [practicing] the path. The close friends of the monk Citta Hatthisāriputta, having heard that the monk Citta Hatthisāriputta had abandoned the moral precepts and stopped [practicing] the path, approached Venerable Mahākoṭṭhita. Having approached him, they said:

Venerable Mahākoṭṭhita, did you have knowledge of the mind of the monk Citta Hatthisāriputta or did your know it in some other way? Why is that?


559b

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

559c


The monk Citta Hatthisāriputta has just abandoned the moral precepts and stopped [practicing] the path.

Venerable Mahākoṭṭhita said to the close friends [of the monk Citta Hatthisāriputta]:

Venerable friends, it was bound to happen just like this. Why is that? Because [Citta Hatthisāriputta] did not know [things] as they really are, did not see [things] as they really are. Why is that? It is just because of not knowing things as they really are, not seeing [things] as they really are.117

Thus spoke the Venerable Mahākoṭṭhita. Having heard what Venerable Mahākoṭṭhita said, the monks were delighted and received it respectfully.

83.  The Discourse on the Drowsiness of a Highly

Regarded Elder118

Thus have I heard. At one time the Buddha, who was dwelling among the Bhaggas, was staying on Crocodile Hill in the Deer Park at Bhesakaḷā Grove.

At that time Venerable Mahāmoggallāna, who was dwelling in the country of Magadha, was staying in the village of Kallavāḷamutta. Then Venerable Mahāmoggallāna, while sitting in meditation in a secluded and quiet place, was drowsing off. The World-honored One realized from afar that Venerable Mahāmoggallāna, sitting in meditation in a secluded and quiet place, was drowsing off. Having realized this, the World-honored One entered an appro- priate concentration such that, by means of this appropriate concentration, just as [easily and swiftly] a strong man might bend or stretch his arm, he disappeared from the Deer Park at Bhesakaḷā Grove on Crocodile Hill among the Bhaggas and appeared before Venerable Mahāmoggallāna in the village of Kallavāḷamutta in the country of Magadha.

Then the World-honored One emerged from [the state of] concentration and said, “Mahāmoggallāna, you are stuck in drowsiness. Mahāmoggallāna, you are stuck in drowsiness.”

Venerable Mahāmoggallāna said to the World-honored One, “Yes, indeed, World-honored One.”

The Buddha said further:

 

 

Mahāmoggallāna, whatever [meditation] sign (nimitta) makes you become stuck in drowsiness, do not develop that sign, do not make much of it. In this way the drowsiness may be overcome.

If for some reason your drowsiness is not overcome, Mahāmoggallāna, you should recite in full the teachings as you have previously heard and memorized them. In this way the drowsiness may be overcome.

If for some reason your drowsiness is not overcome, Mahāmoggallāna, you should explain in full to others the teachings as you have previously heard and memorized them. In this way the drowsiness may be overcome. If for some reason your drowsiness has not been overcome, Mahāmog- gallāna, you should ponder and reflect in your mind on the teachings as you have previously heard them and memorized them. In this way the

drowsiness may be overcome.119

If for some reason your drowsiness has not been overcome, Mahā- moggallāna, you should pull on your earlobes with both hands. In this way the drowsiness may be overcome.

If for some reason your drowsiness is not overcome, Mahāmoggallāna, you should bathe your face and eyes with cold water and sprinkle your body with it. In this way the drowsiness may be overcome.

If for some reason your drowsiness is not overcome, Mahāmoggallāna, you should go out of the dwelling, look to the four directions and gaze up at the constellations. In this way the drowsiness may be overcome.120 If for some reason your drowsiness is not overcome, Mahāmoggallāna, you should go out of the dwelling, go in front of it, and practice walking meditation out in the open, with your sense faculties guarded and the mind quietly established within, being perceptive of what is in front and behind.

In this way the drowsiness may be overcome.

If for some reason your drowsiness is not overcome, Mahāmoggallāna, you should leave off walking meditation, go to the end of the meditation path, spread your sitting mat, and sit down cross-legged. In this way the drowsiness may be overcome.121

If for some reason your drowsiness is not overcome, Mahāmoggallāna, you should go back into the dwelling, fold your outer robe into four and spread it on the bed, fold the inner robe to use as a pillow, and lie down on your right side, one foot on the other, arousing the perception of light


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

560a

 

 

in the mind, establishing right mindfulness and right comprehension, con- stantly with the thought of rising again.122

Mahāmoggallāna, do not indulge in reclining peacefully in bed. Do not desire gain. Do not be attached to fame. Why is that? I shall tell you all the conditions with which one should not associate and I shall tell you [the conditions with which] one should associate.123 Mahāmoggallāna, what are the conditions of which I say one should not associate with? Mahāmoggallāna, close association with conditions of the common worldly way: I say, that one should not associate with such conditions. Mahāmog- gallāna, by close association with conditions of the common worldly way there will be much talk. If there is much talk, there is agitation. If there is agitation, the mind is not at ease. Mahāmoggallāna, if the mind is not at ease, then the mind is bereft of concentration. For this reason, Mahā- moggallāna, I say that one should not associate with these.

Mahāmoggallāna, what are the conditions of which I say one should associate with? Mahāmoggallāna, secluded places: I say that one should associate with these conditions. Beneath trees in mountain forests, empty and peaceful places, high crags and rocky caves without noise, remote places free of evil, free of people, places conducive to meditation: Mahā- moggallāna, I say that one should associate with these conditions.

Mahāmoggallāna, if you enter the village to beg for almsfood, you should do so [with a mind] disenchanted with gain, disenchanted with offerings and homage. Only when your mind has become disenchanted with gain, offerings, and homage should you enter the village to beg for almsfood. Mahāmoggallāna, do not enter the village to beg for almsfood with a proud state of mind. Why is that? Householder families are busy with domestic affairs and when a monk comes begging for almsfood, a householder may not pay attention to him. Then the monk thinks, “Who has spoiled my [relationship] with the householder in this house? Why is that? When I enter the householder’s house, the householder does not pay attention [to me].” Because of this sadness arises; because of sadness there is agitation; because of agitation the mind is not at ease; and because the mind is not at ease, the mind is bereft of concentration.

Mahāmoggallāna, when you teach the Dharma, do not speak in a dis- putatious way. If there is disputation, there will be much talk. Because of

 

 

much talk, agitation arises; because of agitation, the mind is not at ease; and because the mind is not at ease, the mind is bereft of concentration. Mahāmoggallāna, when you teach the Dharma, do not be forceful but teach the Dharma [unperturbed,] like a lion. Mahāmoggallāna, when you teach the Dharma, teach it humbly; abandon force, extinguish force, destroy force. Teach the Dharma without being forceful, teach the Dharma [unperturbed,] like a lion. Mahāmoggallāna, you should train like this.

At that time Venerable Mahāmoggallāna rose from his seat, arranged his robe to bare one shoulder, extended his joined palms toward the Buddha, and said, “World-honored One, how does a monk attain the ultimate, the ulti- mate purity, the ultimate holy life, the ultimate completion of the holy life?”

The World-honored One said:124

Mahāmoggallāna, if a monk experiences pleasant feelings, painful feelings, or neutral feelings, he contemplates these feelings as impermanent, he contemplates their rise and fall, their eradication, their fading away, their cessation, and their abandonment. Having contemplated feelings as imper- manent, having contemplated their rise and fall, their eradication, their fading away, their cessation, and their abandonment, he does not cling to this world; because of not clinging to the world, he is not wearied; because of not being wearied, he attains final nirvana and he knows as it really is: “Birth has been ended, the holy life has been established, what had to be done has been done. There will not be another experiencing of existence.” Mahāmoggallāna, in this way a monk attains the ultimate, the ultimate purity, the ultimate holy life, the ultimate completion of the holy life.

Thus spoke the Buddha. Having heard what the Buddha said, Venerable Mahāmoggallāna was delighted and received it respectfully.

84.  The Discourse on Being without Thorns125

Thus have I heard. At one time the Buddha was staying at Vesālī, in the Gabled Hall beside the Monkey Pond. Well-known virtuous senior elders, great disciples, such as Cāla, Upacāla, Bhadda, Ariṭṭha, Upariṭṭha, and Yasa the supremely praised,126 such well-known virtuous senior elders, and great


 

 

 

 

 

560b

 

 

 

 

 

560c


disciples were also staying at Vesālī in the Gabled Hall beside the Monkey Pond. They were all residing near the Buddha, next to his leaf hut.

The Licchavis of Vesālī heard that the World-honored One was staying at Vesālī in the Gabled Hall beside the Monkey Pond. They thought, “Let us, with our great power and royal might, loudly singing, go out of Vesālī and approach the Buddha to pay homage.”

Then the well-known virtuous senior elders, the great disciples, heard that the Licchavis of Vesālī, with their great power and royal might, and loudly singing, were coming out of Vesālī to approach the Buddha and pay homage. They thought, “Noise is a thorn to absorption. The World-honored One has declared that noise is a thorn to absorption. Let us instead go to Gosiṅga Grove. Staying there we will not be disturbed, and will stay secluded and alone to sit in meditation.” The well-known virtuous senior elders, the great disciples, went to Gosiṅga Grove. There, undisturbed, they stayed secluded and alone to sit in meditation.

At that time the Licchavis of Vesālī, with their great power and royal might, loudly singing, went out of Vesālī and approached the Buddha to pay homage.127 Some of the Licchavis of Vesālī paid homage with their heads at the Buddha’s feet, stepped back, and sat to one side; some exchanged greetings with the Buddha, stepped back, and sat to one side; some extended their hands with palms joined toward the Buddha, stepped back, and sat to one side; and some, seeing the Buddha from afar, remained silent and sat down. Then, when the multitude of Licchavis from Vesālī had all settled down, the World-honored One taught them the Dharma. He exhorted and inspired them, fully delighting them, teaching the Dharma with countless skillful means. Having exhorted and inspired them, and fully delighted them, he became silent. Then the multitude of Licchavis from Vesālī, having been taught the Dharma by the World-honored One, having been exhorted, inspired, and fully delighted, rose from their seats, paid homage with their heads at

the Buddha’s feet, circumambulated him three times, and left.

Soon after the Licchavis from Vesālī had left, the World-honored One asked the monks, “Where have the senior elders, the great disciples, gone?”

The monks replied:

World-honored One, the senior elders, the great disciples, heard that the Licchavis of Vesālī, with their great power and royal might, loudly singing,

 

 

were coming out of Vesālī to approach the Buddha and pay homage. They thought, “Noise is a thorn to absorption. The World-honored One has declared that noise is a thorn to absorption. Let us instead go to Gosiṅga Grove. Staying there we will not be disturbed, and will stay secluded and alone to sit in meditation.” The World-honored One, the senior elders, the great disciples, all went there together.

On hearing this, the World-honored One praised them, saying:

It is well, it is well that the senior elders, the great disciples, should speak like this: “Noise is a thorn to absorption. The World-honored One has declared that noise is a thorn to absorption.” Why is that? I do indeed speak like this. [Noise is indeed] a thorn to absorption.

To one who is keeping morality, breaches of morality are a thorn; to one guarding the senses, bodily adornments are a thorn; to one cultivating [the perception] of foulness, an appearance of purity is a thorn; to one cultivating loving-kindness, anger is a thorn; to one abstaining from liquor, drinking liquor is a thorn; to one leading a celibate life, looking at the female form is a thorn; to one entering the first absorption, noise is a thorn; to one entering the second absorption, [directed] awareness and [sustained] contemplation (vitakka-vicāra) is a thorn; to one entering the third absorp- tion, rapture is a thorn; to one entering the fourth absorption, the inhalations and exhalations are a thorn; to one entering the sphere of [boundless] space, the perception of form is a thorn; to one entering the sphere of [boundless] consciousness, the perception of the sphere of [boundless] space is a thorn; to one entering the sphere of nothingness, the perception of the sphere of [boundless] consciousness is a thorn; to one entering the sphere of [neither-perception-nor-]nonperception, the perception of the sphere of nothingness is a thorn; to one entering the concentration by the cessation of perception and knowing, perception and knowing are a thorn.128 Again, there are three thorns: the thorn of desire, the thorn of anger, and the thorn of ignorance. An arahant, who has eradicated the taints has already cut off these three thorns, knows that they have been pulled out by the root and destroyed so that they will not arise again. That is, an ara- hant is without thorns; an arahant is separated from thorns; [thus] an

arahant is without thorns and separated from thorns.


 

 

 

 

561a

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

561b


Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

85.  The Discourse on the True Person129

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

At that time the World-honored One said to the monks, “I will now teach you the nature of a true person and the nature of an untrue person. Listen closely, listen closely and pay careful attention!” Then the monks listened to receive instruction.

The Buddha said:

What is the nature of an untrue person? Suppose that a certain person who has gone forth to practice the path is from a high family, whereas others are not like that. Because he is from a high family, he praises himself and looks down on others. This is the nature of an untrue person.130

One who has the nature of a true person reflects like this: “It is not because I am from a high family that I eradicate sensual passion, anger, and delusion. Suppose that a person who has gone forth to practice the path is not from a high family [but] he practices the Dharma in accordance with the Dharma, follows the Dharma, keeps the direction of the Dharma, and progresses in step with the Dharma. Because of this, he [should] receive support and respect.”

If, advancing in this way, he attains the true Dharma, without praising himself or looking down on others, then this is the nature of a true person. Again, suppose that a certain person is handsome and agreeable, whereas others are not like that. Because of being handsome and agreeable, he praises himself and looks down on others. This is the nature of an untrue person.131 One who has the nature of a true person reflects like this: “It is not because I am handsome and agreeable that I eradicate sensual passion, anger, and delusion. Suppose that a person is not handsome and agreeable [but] he practices the Dharma in accordance with the Dharma, follows the Dharma, keeps the direction of the Dharma, and progresses in step with the Dharma. Because of this he [should] receive support and respect.”

 

 

If, advancing in this way, he attains the true Dharma, without praising himself or looking down on others, then this is the nature of a true person. Again, suppose that a certain person is eloquent and competent in talk- ing, whereas others are not like that. Because he is eloquent and competent in talking, he praises himself and looks down on others. This is the nature

of an untrue person.132

One who has the nature of a true person reflects like this: “It is not because I am eloquent and competent in talking that I eradicate sensual passion, anger, and delusion. Suppose that a person is not eloquent and competent in talking, [but] he practices the Dharma in accordance with the Dharma, follows the Dharma, keeps the direction of the Dharma, and progresses in step with the Dharma. Because of this he [should] receive support and respect.”

If, advancing in this way, he attains the true Dharma, without praising himself or looking down on others, then this is the nature of a true person. Again, suppose that a certain person is an elder, known to the king, recognized by the people, and of great merit, whereas others are not like that. Because he is an elder, known to the king, recognized by the people, and of great merit, he praises himself and looks down on others. This is

the nature of an untrue person.133

One who has the nature of a true person reflects like this: “It is not because I am an elder, known to the king, recognized by the people, and of great merit, that I eradicate sensual passion, anger, and delusion. Suppose that a person is not an elder, not known to the king, not recognized by the people, and not of great merit [but] he practices the Dharma in accordance with the Dharma, follows the Dharma, keeps the direction of the Dharma, and progresses in step with the Dharma. Because of this, he [should] receive support and respect.”

If, advancing in this way, he attains the true Dharma, without praising himself or looking down on others, then this is the nature of a true person. Again, suppose that a certain person recites the discourses, has mem- orized the discipline, and is learned in the Abhidharma, is versed in the Āgamas, and is very learned in the collections of discourses, whereas others are not like that. Because he is versed in the Āgamas and very

 

 

 

 

561c


learned in the collections of discourses, he praises himself and looks down on others. This is the nature of an untrue person.134

One who has the nature of a true person reflects like this: “It is not because I am versed in the Āgamas and very learned in the collections of discourses that I eradicate sensual passion, anger, and delusion. Suppose that someone is not versed in the Āgamas, not very learned in the collec- tions of discourses [but] he practices the Dharma in accordance with the Dharma, follows the Dharma, keeps the direction of the Dharma, and pro- gresses in step with the Dharma. Because of this, he [should] receive sup- port and respect.”

If, advancing in this way, he attains the true Dharma, without praising himself or looking down on others, then this is the nature of a true person. Again, suppose that a certain person wears rag robes, . . . limits [himself to] three robes, . . . possesses unpretentious robes, whereas others are not like that. Because he possesses unpretentious robes he praises himself and looks down on others. This is the nature of an untrue person.135 One who has the nature of a true person reflects like this: “It is not because I possess unpretentious robes that I eradicate sensual passion, anger, and delusion. Suppose that a person does not possess unpretentious robes [but] he practices the Dharma in accordance with the Dharma, follows the Dharma, keeps the direction of the Dharma, and progresses in step with the Dharma. Because of this, he [should] receive support and respect.” If, advancing in this way, he attains the true Dharma, without praising himself or looking down on others, then this is the nature of a true person. Again, suppose that a certain person always observes the practice of begging for almsfood, consistently accepts just five measures of rice, and begs food at no more than seven houses, . . . eats only once [per day], . . . abstains from thick drinks after noon, whereas others are not like that.

Because he abstains from thick drinks after noon, he praises himself and looks down on others. This is the nature of an untrue person.136

One who has the nature of a true person reflects like this: “It is not because I abstain from thick drinks after noon that I eradicate sensual pas- sion, anger, and delusion. Suppose that a person does not abstain from thick drinks after noon [but] he practices the Dharma in accordance with the Dharma, follows the Dharma, keeps the direction of the Dharma, and

 

 

progresses in step with the Dharma. Because of this, he [should] receive support and respect.”

If, advancing in this way, he attains the true Dharma, without praising himself or looking down on others, then this is the nature of a true person.

Again, suppose that a certain person dwells in secluded places, beneath a tree in a mountain forest, or on a high crag, or out in the open, or in a cemetery, and that he is capable of knowing the [proper] time [for staying in such places], whereas others are not like that. Because he is capable of knowing the [proper] time [for staying in such places], he praises himself and looks down on others. This is the nature of an untrue person.137 One who has the nature of a true person reflects like this: “It is not because

I am capable of knowing the [proper] time [for staying in such places] that I eradicate sensual passion, anger, and delusion. Suppose that a person is incapable of knowing the [proper] time [for staying in such places but] he practices the Dharma in accordance with the Dharma, follows the Dharma, keeps the direction of the Dharma, and progresses in step with the Dharma. Because of this, he [should] receive support and respect.”

If, advancing in this way, he attains the true Dharma, without praising himself or looking down on others, then this is the nature of a true person. Again, suppose that a certain person attains the first absorption, whereas others are not like that. Because he has attained the first absorption, he praises himself and looks down on others. This is the nature of an untrue person. One who has the nature of a true person reflects like this: “The World- honored One has said that the first absorption is of an immeasurable type; [however,] if one were to measure it, that would be clinging.138 Because of this [absence of clinging], he [should] receive support and respect.” If, advancing in this way, he attains the true Dharma, without praising himself or looking down on others, then this is the nature of a true person. Again, suppose that a certain person attains the second, . . . the third, . . . the fourth, absorption; . . . attains the sphere of [boundless] space, . . . the sphere of [boundless] consciousness, . . . the sphere of nothingness, . . . the sphere of neither-perception-nor-nonperception, whereas others are not like that. Because he has attained the sphere of neither-perception-nor- nonperception, he praises himself and looks down on others. This is the

nature of an untrue person.139


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

562a

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

562b


One who has the nature of a true person reflects like this: “The World- honored One has said that the sphere of neither-perception-nor-nonperception is of an immeasurable type; [however,] if one were to measure it, then that would be clinging. Because of this [absence of clinging], he [should] receive support and respect.”

If, advancing in this way, he attains the true Dharma, without praising himself or looking down on others, then this is the nature of a true person. Monks, this is what is meant by the nature of a true person and the nature of an untrue person. You should know the nature of a true person and the nature of an untrue person. Having known the nature of a true person and the nature of an untrue person, abandon the nature of an untrue person and train in the nature of a true person. You should train like this.

Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

86.  The Discourse Explaining the Bases140

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

At that time Venerable Ānanda rose from sitting in meditation in the after- noon and, leading a company of young monks, approached the Buddha. He paid homage at the Buddha’s feet and stood back to one side. The young monks also paid homage at the Buddha’s feet, stepped back, and sat to one side. Venerable Ānanda said, “World-honored One, how should I teach these young monks? How should I instruct them? How should I explain the Dharma to them?”

The World-honored One said:

Ānanda, you should explain to these young monks the bases (āyatana), you should teach them the bases. If you explain to these young monks the bases, if you teach them the bases, they will obtain being at ease, they will obtain strength and happiness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live.

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

 

 

World-honored One, now is the right time. Well-gone One, now is the right time. If the World-honored One would explain to the young monks the bases, teach them the bases, then I and the young monks, having heard it from the World-honored One, will remember it well.

The World-honored One said, “Ānanda, listen closely and pay careful attention! I shall explain it in full to you and the young monks.” Venerable Ānanda and the others listened to receive instruction.

The World-honored One said:

Ānanda, I have earlier explained to you the five aggregates of clinging: the aggregate of clinging of form, . . . of feeling, . . . of perception, . . . of formations, and the aggregate of clinging of consciousness. Ānanda, you should explain and teach these five aggregates of clinging to the young monks. If you explain and teach these five aggregates of clinging to the young monks, they will obtain being at ease, they will obtain strength and happiness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live.

Ānanda, I have earlier explained to you the six internal sense spheres: the sense base of the eye, . . . of the ear, . . . of the nose, . . . of the tongue, . . . of the body, and the sense base of the mind. Ānanda, you should explain and teach these six internal sense spheres to the young monks. If you explain and teach these six internal sense spheres to the young monks, they will obtain being at ease, they will obtain strength and happiness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live.

Ānanda, I have earlier explained to you the six external sense spheres: the sense base of form, of sounds, of odors, of tastes, of tangibles, and the sense base of mental objects. Ānanda, you should explain and teach these six external sense spheres to the young monks. If you explain and teach these six external sense spheres to the young monks, they will obtain being at ease, they will obtain strength and happiness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live. Ānanda, I have earlier explained to you the six types of consciousness: eye consciousness, ear, . . . nose, . . . tongue, . . . body, . . . and mind consciousness. Ānanda, you should explain and teach these six types

 

 

 

 

 

 

 

 

 

 

 

 

 

 

562c


of consciousness to the young monks. If you explain and teach these six types of consciousness to the young monks, they will obtain being at ease, they will obtain strength and happiness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live. Ānanda, I have earlier explained to you the six types of contact: contact [related to] the eye, . . . the ear, . . . the nose, . . . the tongue, . . . the body, and contact [related to] the mind. Ānanda, you should explain and teach these six types of contact to the young monks. If you explain and teach these six types of contact to the young monks, they will obtain being at ease, they will obtain strength and happiness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live. Ānanda, I have earlier explained to you the six types of feeling: feeling [related to] the eye, . . . the ear, . . . the nose, . . . the tongue, . . . the body, and feeling [related to] the mind. Ānanda, you should explain and teach these six types of feeling to the young monks. If you explain and teach these six types of feeling to the young monks, they will obtain being at ease, they will obtain strength and happiness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live. Ānanda, I have earlier explained to you the six types of perception: per- ception [related to] the eye, . . . the ear, . . . the nose, . . . the tongue, . . . the body, and perception [related to] the mind. Ānanda, you should explain and teach these six types of perception to the young monks. If you explain and teach these six types of perception to the young monks, they will obtain being at ease, they will obtain strength and happiness, they will be untroubled in body and mind, and they will practice the holy life for as

long as they live.

Ānanda, I have earlier explained to you the six types of intention: intention [related to] the eye, . . . the ear, . . . the nose, . . . the tongue, . . . the body, and intention [related to] the mind. Ānanda, you should explain and teach these six types of intention to the young monks. If you explain and teach these six types of intention to the young monks, they will obtain being at ease, they will obtain strength and happiness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live. Ānanda, I have earlier explained to you the six types of craving: craving [related to] the eye, . . . the ear, . . . the nose, . . . the tongue, . . . the body,

 

 

and craving [related to] the mind. Ānanda, you should explain and teach these six types of craving to the young monks. If you explain and teach these six types of craving to the young monks, they will obtain being at ease, they will obtain strength and happiness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live. Ānanda, I have earlier explained to you the six elements: the earth ele- ment, . . . water, . . . fire, . . . wind, . . . space, and the consciousness element. Ānanda, you should explain and teach these six elements to the young monks. If you explain and teach these six elements to the young monks, they will obtain being at ease, they will obtain strength and hap- piness, they will be untroubled in body and mind, and they will practice

the holy life for as long as they live.

Ānanda, I have earlier explained to you dependent arising and things that are dependently arisen: This being, that comes to be; this not being, that does not come to be. With the arising of this, that arises; with the ces- sation of this, that ceases. Conditioned by ignorance there are formations, conditioned by formations there is consciousness, conditioned by con- sciousness there is name-and-form, conditioned by name-and-form there are the six sense spheres, conditioned by the six sense spheres there is contact, conditioned by contact there is feeling, conditioned by feeling there is craving, conditioned by craving there is clinging, conditioned by clinging there is becoming, conditioned by becoming there is birth, con- ditioned by birth there is old age and death.

With the cessation of ignorance formations cease, with the cessation of formations consciousness ceases, with the cessation of consciousness name-and-form ceases, with the cessation of name-and-form the six sense spheres cease, with the cessation of the six sense spheres contact ceases, with the cessation of contact feeling ceases, with the cessation of feeling craving ceases, with the cessation of craving clinging ceases, with the cessation of clinging becoming ceases, with the cessation of becoming birth ceases, with the cessation of birth old age and death cease.

Ānanda, you should explain and teach dependent arising and things that are dependently arisen to the young monks. If you explain and teach dependent arising and things that are dependently arisen to the young monks, they will obtain being at ease, they will obtain strength and happiness,


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

563a

 

 

they will be untroubled in body and mind, and they will practice the holy life for as long as they live.

Ānanda, I have earlier explained to you the four establishments of mind- fulness: contemplating the body as body, contemplating feeling, . . . mental states, . . . dharmas as dharmas. Ānanda, you should explain and teach these four establishments of mindfulness to the young monks. If you explain and teach these four establishments of mindfulness to the young monks, they will obtain being at ease, they will obtain strength and hap- piness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live.

Ānanda, I have earlier explained to you the four right efforts: A monk arouses zeal, puts forth exertion, develops energy, and generates mental effort for the elimination of already arisen evil and unwholesome states. He arouses zeal, puts forth exertion, develops energy, and generates mental effort for the nonarising of not yet arisen evil and unwholesome states. He arouses zeal, puts forth exertion, develops energy, and generates mental effort for the arising of not yet arisen wholesome states. He arouses zeal, puts forth exertion, develops energy, and generates mental effort for the maintaining of already arisen wholesome states, for not forgetting them, for not regressing, for their increase, for making much of them, for their fulfillment.

Ānanda, you should explain and teach these four right efforts to the young monks. If you explain and teach these four right efforts to the young monks, they will obtain being at ease, they will obtain strength and hap- piness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live.

Ānanda, I have earlier explained to you the four bases of supernormal power: A monk develops a basis of supernormal power by achieving con- centration through zeal accompanied by formations of striving, in depend- ence on dispassion, in dependence on separation, in dependence on ces- sation, not wishing for anything.

In the same way, . . . concentration through effort, . . . concentration through the mind, . . . .

[A monk] develops a basis of supernormal power by achieving con- centration through investigation accompanied by formations of striving,

 

 

in dependence on dispassion, in dependence on separation, in dependence on cessation, not wishing for anything.

Ānanda, you should explain and teach these four bases of supernormal power to the young monks. If you explain and teach these four bases of supernormal power to the young monks, they will obtain being at ease, they will obtain strength and happiness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live. Ānanda, I have earlier explained to you the four absorptions: Secluded from sensual desires, secluded from evil and unwholesome states, a monk, . . . up to . . . dwells having attained the fourth absorption. Ānanda, you should explain and teach these four absorptions to the young monks. If you explain and teach these four absorptions to the young monks, they will obtain being at ease, they will obtain strength and happiness, they will be untroubled in body and mind, and they will practice the holy life

for as long as they live.

Ānanda, I have earlier explained to you the Four Noble Truths: the noble truth of dukkha, the noble truth of its arising, the noble truth of its cessation, the noble truth of the path to its cessation.

Ānanda, you should explain and teach these Four Noble Truths to the young monks. If you explain and teach these Four Noble Truths to the young monks, they will obtain being at ease, they will obtain strength and happiness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live.

Ānanda, I have earlier explained to you four perceptions: A monk has a narrow perception, a great perception, an immeasurable perception, or a perception of nothingness.

Ānanda, you should explain and teach these four perceptions to the young monks. If you explain and teach these four perceptions to the young monks, they will obtain being at ease, they will obtain strength and hap- piness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live.

Ānanda, I have earlier explained to you the four immeasurables: With a mind imbued with loving-kindness, a monk dwells pervading one direc- tion, likewise the second, third, and fourth directions, and also the four intermediate directions, above, and below, all around, everywhere. With


 

 

 

 

 

 

 

 

 

 

563b

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

563c


a mind imbued with loving-kindness, free from fetters or resentment, without ill-will or quarreling, he dwells pervading the entire world [with a mind] that is boundless, exalted, immeasurable, and well-cultivated. In the same way, compassion, . . . empathetic joy, . . . equanimity. Free from fetters or resentment, without ill-will or quarreling, he dwells pervading the entire world [with a mind] that is boundless, exalted, immeasurable, and well-cultivated.

Ānanda, you should explain and teach these four immeasurables to the young monks. If you explain and teach these four immeasurables to the young monks, they will obtain being at ease, they will obtain strength and happiness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live.

Ānanda, I have earlier explained to you the four formless [attainments]: By completely transcending perception of form, a monk, . . . up to . . . dwells having attained the sphere of neither-perception-nor-nonperception. Ānanda, you should explain and teach these four formless [attainments]

to the young monks. If you explain and teach these four formless [attain- ments] to the young monks, they will obtain being at ease, they will obtain strength and happiness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live.

Ānanda, I have earlier explained to you the four noble traditions (ariyavaṃsa): A monk or a nun knows to be contented with coarse and simple robes and is not mentally preoccupied with seeking robes. If they do not receive robes they are not worried, do not weep, do not beat their breast, and are not bewildered. If they do receive robes, they are not defiled, not attached, not desirous, not greedy, not affected, and do not think about them. They make use of robes seeing the danger in them and knowing the escape from them. If they are not indolent regarding the ben- efits of this practice [of using robes] and have right comprehension, they are reckoned a monk or nun who is properly established in the ancient noble tradition. In the same way, food, . . . dwelling places, . . . .

They wish to eradicate [unwholesome mental states], delighting in eradication; they wish to cultivate [wholesome states], delighting in cul- tivation. They do not praise themselves or look down on others on account of having that wish to eradicate, that delight in eradication, that wish to

 

 

cultivate, that delight in cultivation. If they are not indolent regarding the benefits of this practice [of eradication and cultivation] and have right comprehension, they are reckoned a monk or a nun who is properly estab- lished in the ancient noble tradition.

Ānanda, you should explain and teach these four noble traditions to the young monks. If you explain and teach these four noble traditions to the young monks, they will obtain being at ease, they will obtain strength and happiness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live.

Ānanda, I have earlier explained to you the four fruits of a renunciant: stream-entry, once-returning, nonreturning, and the supreme fruit of ara- hantship.

Ānanda, you should explain and teach these four fruits of a renunciant to the young monks. If you explain and teach these four fruits of a renun- ciant to the young monks, they will obtain being at ease, they will obtain strength and happiness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live.

Ānanda, I have earlier explained to you the five perceptions ripening in liberation: the perception of impermanence, the perception of dukkha [in what is] impermanent, the perception of not-self [in what is] dukkha, the perception of impurity and foulness, and the perception of not delighting in the entire world.

Ānanda, you should explain and teach these five perceptions ripening in liberation to the young monks. If you explain and teach these five per- ceptions ripening in liberation to the young monks, they will obtain being at ease, they will obtain strength and happiness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live.

Ānanda, I have earlier explained to you the five bases of liberation, due to which monks and nuns can attain liberation of the not yet liberated mind, can attain remainderless destruction of the taints not yet destroyed, and can attain the unsurpassable nirvana not yet attained. What are the five? Ānanda, the World-honored One teaches the Dharma to the monks and nuns, or knowledgeable companions in the holy life teach the Dharma to

the monks and nuns.

 

 

 

 

 

 

 

564a


Ānanda, when the World-honored One teaches the Dharma to the monks and nuns or knowledgeable companions in the holy life teach the Dharma to the monks and nuns, then, on hearing the Dharma, [the monks and nuns] come to know the Dharma and understand its meaning. Because of coming to know the Dharma and understand its meaning, they get delight. Because of delight, they get joy. Because of joy, they get tranquility of the body. Because of tranquility of the body, they feel happiness. Because of feeling happiness, they get concentration of the mind.

Ānanda, because the mind is concentrated, monks and nuns get to see as it really is, to know as it really is. Because of seeing as it really is, know- ing as it really is, they get disenchantment. Because of disenchantment, they get dispassion. Because of dispassion, they attain liberation. Because of liberation, they attain knowledge of liberation, knowing as it really is: “Birth has been ended, the holy life has been established, what had to be done has been done, there will not be another experiencing of existence.” Ānanda, this is called the first basis of liberation, due to which monks and nuns can attain liberation of the not yet liberated mind, can attain remainderless destruction of the taints not yet destroyed, and can attain

the unsurpassable nirvana not yet attained.

Again, Ānanda, [it may be that] the World-honored One does not teach the Dharma to the monks and nuns, nor do knowledgeable com- panions in the holy life teach the Dharma to the monks and nuns, but they recite at length the Dharma that they have previously heard and practiced reciting. . . .

It may be that they do not recite at length the Dharma that they have previously heard and practiced reciting, but they teach at length to others the Dharma that they have previously heard and practiced reciting. . . .

It may be that they do not teach at length to others the Dharma that they have previously heard and practiced reciting, but they reflect on and analyze in their minds the Dharma that they have previously heard and practiced reciting. . . .

It may be that they do not reflect on and analyze in their minds the Dharma that they have previously heard and practiced reciting, but they hold well the signs (nimitta) for concentration.

 

 

Ānanda, if monks and nuns hold well the signs for concentration, then they come to know the Dharma and understand its meaning. Because of coming to know the Dharma and to understand its meaning, they get delight. Because of delight, they get joy. Because of joy, they get tranquility of the body. Because of tranquility of the body, they feel happiness. Because of feeling happiness, they get concentration of the mind.

Ānanda, because the mind is concentrated, monks and nuns get to see as it really is, to know as it really is. Because of seeing as it really is, knowing as it really is, they get disenchantment. Because of disenchant- ment, they get dispassion. Because of dispassion, they attain liberation. Because of liberation, they attain knowledge of liberation, knowing as it really is: “Birth has been ended, the holy life has been established, what had to be done has been done, there will not be another experiencing of existence.”

Ānanda, this is reckoned the fifth basis of liberation, because of which a monk or nun can attain liberation of the not yet liberated mind, can attain remainderless destruction of the taints not yet destroyed, and can attain the unsurpassable nirvana not yet attained.

Ānanda, you should explain and teach these five bases of liberation to the young monks. If you explain and teach these five bases of liberation to the young monks, they will obtain being at ease, they will obtain strength and happiness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live.

Ānanda, I have earlier explained to you the five faculties: the faculty of faith, . . . of energy, . . . of mindfulness, . . . of concentration, and the faculty of wisdom.

Ānanda, you should explain and teach these five faculties to the young monks. If you explain and teach these five faculties to the young monks, they will obtain being at ease, they will obtain strength and happiness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live.

Ānanda, I have earlier explained to you the five powers: the power of faith, . . . of energy, . . . of mindfulness, . . . of concentration, and the power of wisdom.


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

564b

 

 

Ānanda, you should explain and teach these five powers to the young monks. If you explain and teach these five powers to the young monks, they will obtain being at ease, they will obtain strength and happiness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live.

Ānanda, I have earlier explained to you the five elements of release (nissaraṇa-dhātu). What are the five? Ānanda, a learned noble disciple contemplates sensual desire thoroughly and well. Because of having con- templated sensual desire thoroughly and well, his mind does not incline to sensual desire, does not delight in sensual desire, does not approach sensual desire, is not determined on sensual desire. When sensual desire arises in his mind it immediately melts away and shrivels up, unable to expand again. Abandoning sensual desire, [the noble disciple] does not dwell in it. He loathes and detests sensual desire.

Ānanda, it is just as a chicken feather or a tendon, on being placed in a fire, immediately melts away and shrivels up, unable to expand again. In the same way, Ānanda, a learned noble disciple contemplates sensual desire thoroughly and well. Because of having contemplated sensual desire thoroughly and well, his mind does not incline to sensual desire, does not delight in sensual desire, does not approach sensual desire, is not deter- mined on sensual desire. When sensual desire arises in his mind it imme- diately melts away and shrivels up, unable to expand again. Abandoning sensual desire, [the noble disciple] does not dwell in it. He loathes and detests sensual desire.

[The noble disciple] contemplates dispassion, his mind inclines to dis- passion, delights in dispassion, approaches dispassion, determines on dis- passion. His mind is free from obstruction and free from turbidity. His mind gains happiness, is able to attain happiness, being far removed from any sensual desire and from the taints, vexations, and worries that arise because of sensual desire. [His mind] is free of them, liberated from them. Having become free of sensual desire, liberated from it, [the noble dis- ciple] no longer experiences this feeling, namely the feeling that arises in dependence on it. Such is release from sensual desire. Ānanda, this is

called the first element of release.

 

 

Again, Ānanda, a learned noble disciple contemplates ill-will thoroughly and well. Because of having contemplated ill-will thoroughly and well, his mind does not incline to ill-will, does not delight in ill-will, does not approach ill-will, is not determined on ill-will. When ill-will arises in his mind, it immediately melts away and shrivels up, unable to expand again. Abandoning ill-will, [the noble disciple] does not dwell in it. He loathes and detests ill-will.

Ānanda, it is just as a chicken feather or a tendon, on being placed in a fire, immediately melts away and shrivels up, unable to expand again. In the same way, Ānanda, a learned noble disciple contemplates ill-will thoroughly and well. Because of having contemplated ill-will thoroughly and well, his mind does not incline to ill-will, does not delight in ill-will, does not approach ill-will, is not determined on ill-will. When ill-will arises in his mind, it immediately melts away and shrivels up, unable to expand again. Abandoning ill-will, [the noble disciple] does not dwell in it. He loathes and detests ill-will.

[The noble disciple] contemplates the absence of ill-will, his mind inclines to the absence of ill-will, delights in the absence of ill-will, approaches the absence of ill-will, determines on the absence of ill-will. His mind is free from obstruction and turbidity. His mind gains happiness, is able to attain happiness, being far removed from any ill-will and from the taints, vexations, and worries that arise because of ill-will. [His mind] is free of them, liberated from them.

Having become free of ill-will, liberated from it, [the noble disciple] no longer experiences this feeling, namely the feeling that arises in depend- ence on it. Such is release from ill-will. Ānanda, this is called the second element of release.

Again, Ānanda, a learned noble disciple contemplates harmfulness thor- oughly and well. Because of having contemplated harmfulness thoroughly and well, his mind does not incline to harmfulness, does not delight in harmfulness, does not approach harmfulness, is not determined on harm- fulness. When harmfulness arises in his mind, it immediately melts away and shrivels up, unable to expand again. Abandoning harmfulness, [the noble disciple] does not dwell in it. He loathes and detests harmfulness.


 

 

 

 

564c

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

565a


Ānanda, it is just as a chicken feather or a tendon, when placed in a fire, immediately melts away and shrivels up, unable to expand again. In the same way, Ānanda, a learned noble disciple contemplates harmfulness thor- oughly and well. Because of having contemplated harmfulness thoroughly and well, his mind does not incline to harmfulness, does not delight in harmfulness, does not approach harmfulness, is not determined on harm- fulness. When harmfulness arises in his mind, it immediately melts away and shrivels up, unable to expand again. Abandoning harmfulness, [the noble disciple] does not dwell in it. He loathes and detests harmfulness. [The noble disciple] contemplates the absence of harmfulness, his mind inclines to the absence of harmfulness, delights in the absence of harm- fulness, approaches the absence of harmfulness, determines on the absence of harmfulness. His mind is free from obstruction and turbidity. His mind gains happiness, is able to attain happiness, being far removed from any harmfulness and from the taints, vexations, and worries that arise because

of harmfulness. It is free of them, liberated from them.

Having become free of harmfulness, liberated from it, [the noble dis- ciple] no longer experiences this feeling, namely the feeling that arises in dependence on it. Such is release from harmfulness. Ānanda, this is called the third element of release.

Again, Ānanda, a learned noble disciple contemplates form thoroughly and well. Because of having contemplated form thoroughly and well, his mind does not incline to form, does not delight in form, does not approach form, is not determined on form. When form arises in his mind, it imme- diately melts away and shrivels up, unable to expand again. Abandoning form, [the noble disciple] does not dwell in it. He loathes and detests form.

Ānanda, it is just as a chicken feather or a tendon, on being placed in a fire, immediately melts away and shrivels up, unable to expand again. In the same way, Ānanda, a learned noble disciple contemplates form thoroughly and well. Because of having contemplated form thoroughly and well, his mind does not incline to form, does not delight in form, does not approach form, is not determined on form. When form arises in his mind, it immediately melts away and shrivels up, unable to expand again. Abandoning form, [the noble disciple] does not dwell in form. He loathes and detests form.

 

 

[The noble disciple] contemplates the formless, his mind inclines to the formless, delights in the formless, approaches the formless, determines on the formless. His mind is free from obstruction and turbidity. His mind gains happiness, is able to attain happiness, being far removed from any form and from the taints, vexations, and worries that arise because of form. It is free of them, liberated from them.

Having become free of form, liberated from it, [the noble disciple] no longer experiences this feeling, namely the feeling that arises in dependence on it. Such is release from form. Ānanda, this is called the fourth element of release.

Again, Ānanda, a learned noble disciple contemplates the [sense of] identity (sakkāya) thoroughly and well. Because of having contemplated the [sense of] identity thoroughly and well, his mind does not incline to the [sense of ] identity, does not delight in the [sense of ] identity, does not approach the [sense of] identity, is not determined on the [sense of] identity. When the [sense of] identity arises in his mind, it immediately melts away and shrivels up, unable to expand again. Abandoning the [sense] of identity, [the noble disciple] does not dwell in it. He loathes and detests the [sense of] identity.

Ānanda, it is just as a chicken feather or a tendon, on being placed in a fire, immediately melts away and shrivels up, unable to expand again. In the same way, Ānanda, a learned noble disciple contemplates the [sense of] identity thoroughly and well. Because of having contemplated the [sense of] identity thoroughly and well, his mind does not incline to the [sense of] identity, does not delight in the [sense of] identity, does not approach the [sense of] identity, is not determined on the [sense of] identity. When the [sense of] identity arises in his mind, it immediately melts away and shrivels up, unable to expand again. Abandoning the [sense of] identity, [the noble disciple] does not dwell in it. He loathes and detests the [sense of] identity.

[The noble disciple] contemplates the absence of the [sense of] identity, his mind inclines to the absence of the [sense of] identity, delights in the absence of the [sense of] identity, approaches the absence of the [sense of] identity, determines on the absence of the [sense of] identity. His mind is free from obstruction and turbidity. His mind gains happiness, is able

 

 

 

 

 

 

 

 

 

 

 

565b


to attain happiness, being far removed from any [sense of] identity and from the taints, vexations, and worries that arise because of the [sense of ] identity. It is free of them, liberated from them.

Having become free of the [sense of] identity, liberated from it, [the noble disciple] no longer experiences this feeling, namely the feeling that arises in dependence on it. Such is release from the [sense of] identity. Ānanda, this is called the fifth element of release.

Ānanda, you should explain and teach these five elements of release to the young monks. If you explain and teach these five elements of release to the young monks, they will obtain being at ease, they will obtain strength and happiness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live.

Ānanda, I have earlier explained to you seven types of wealth: the wealth of faith, . . . of morality, . . . of conscience, . . . of shame, . . . of learning, . . . of generosity, and the wealth of wisdom.

Ānanda, you should explain and teach these seven types of wealth to the young monks. If you explain and teach these seven types of wealth to the young monks, they will obtain being at ease, they will obtain strength and happiness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live.

Ānanda, I have earlier explained to you seven powers: the power of faith, . . . of energy, . . . of conscience, . . . of shame, . . . of mind- fulness, . . . of concentration, and the power of wisdom.

Ānanda, you should explain and teach these seven powers to the young monks. If you explain and teach these seven powers to the young monks, they will obtain being at ease, they will obtain strength and happiness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live.

Ānanda, I have earlier explained to you the seven factors of awakening: the mindfulness factor of awakening, the investigation of dharmas, . . . energy, . . . joy, . . . tranquility, . . . concentration, and the equanimity factor of awakening.

Ānanda, you should explain and teach these seven factors of awakening to the young monks. If you explain and teach these seven factors of awak- ening to the young monks, they will obtain being at ease, they will obtain

 

 

strength and happiness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live.

Ānanda, I have earlier explained to you the noble eightfold path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration—these are the eight. Ānanda, you should explain and teach this noble eightfold path to the young monks. If you explain and teach this noble eightfold path to the young monks, they will obtain being at ease, they will obtain strength and happiness, they will be untroubled in body and mind, and they will practice

the holy life for as long as they live.

Then Venerable Ānanda extended his hands with palms joined toward the Buddha and said, “World-honored One, it is exceptional, it is marvelous, how the World-honored One has explained the bases and taught the bases to the young monks.”

The World-honored One said:

It is like this, Ānanda, it is like this. It is exceptional, it is marvelous, how I have explained the bases and taught the bases to the young monks. Ānanda, if you were to hear about the summit of the Dharma and falling back from the summit of the Dharma from the Tathāgata, then you would have even more faith and delight in regard to the Tathāgata.

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

World-honored One, this is the right time. Well-gone One, this is the right time. If the World-honored One would explain and teach the summit of the Dharma and falling back from the summit of the Dharma to the young monks, the young monks and myself, too, on hearing it from the World- honored One, will remember it well.

The World-honored One said, “Ānanda, listen closely and pay careful attention! I shall explain to you and the young monks the summit of the Dharma and falling back from the summit of the Dharma.” Venerable Ānanda listened to receive instruction.

The World-honored One said:


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

565c

 

 

Ānanda, a learned noble disciple, with a truly reasoning mind, considers and weighs up carefully, contemplates and analyzes impermanence, dukkha, emptiness, and no-self. As he considers like this, weighs up like this, care- fully contemplates and analyzes like this, there arises patience, there arises happiness, there arises desire—desire for learning, desire for mindfulness, and desire for contemplation. Ānanda, this is called the summit of the Dharma.

Ānanda, if, having attained this summit of the Dharma he loses it again and regresses through not developing and protecting it, not cultivating it energetically, then, Ānanda, this is called falling back from the summit of the Dharma.

It the same way, the internal and external [sense spheres], . . . conscious- ness, . . . contact, . . . feeling, . . . perception, . . . volition, . . . craving, . . . the elements, . . . and dependent arising. Ānanda, a learned noble disciple considers and weighs up dependent arising and things that are dependently arisen, and carefully contemplates and analyzes impermanence, dukkha, emptiness, and no-self. As he considers like this, weighs up like this, carefully contemplates and analyzes like this, there arises patience, there arises hap- piness, there arises desire—desire for learning, desire for mindfulness, and desire for contemplation. Ānanda, this is called the summit of the Dharma. Ānanda, if, having attained this summit of the Dharma, he loses it again and regresses through not developing and protecting it, not cultivating it energetically, then, Ānanda, this is called falling back from the summit

of the Dharma.

Ānanda, you should explain and teach this summit of the Dharma and falling back from the summit of the Dharma to the young monks. If you explain and teach this summit of the Dharma and falling back from the summit of the Dharma to the young monks, they will obtain being at ease, they will obtain strength and happiness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live. Ānanda, I have explained and taught the bases to you all, also the sum- mit of the Dharma and falling back from the summit of the Dharma. What a teacher should do for his disciples out of great compassion, mercy, sym- pathy, and concern, seeking their benefit and welfare, seeking their safety and happiness, that I have now already done. You too should do your part.

 

 

Go and sit in meditation and contemplation in a secluded place, on a mountain, in a forest, at the base of a tree, in an empty and quiet place. Do not be negligent, make diligent effort, lest you regret it later. This is my instruction, this is my teaching.

Thus spoke the Buddha. Having heard what the Buddha said, Venerable Ānanda and the young monks were delighted and received it respectfully.

 

 

 

 

Division 8

 

On Blemishes

 

87.  The Discourse on Defilements141

Thus have I heard. At one time the Buddha was staying in the Deer Park of Bhesakalā Grove at Suṃsumāragiri in Bhagga country.

At that time, Venerable Sāriputta addressed the monks:

Venerable friends, there are four kinds of person in the world. What [are the] four? Here a person actually has a defilement within himself but does not know it; he does not understand as it really is that he has a defilement within himself. Here some person actually has a defilement within himself and knows it; he understands as it really is that he has a defilement within himself. Here some person actually has no defilement within himself but does not know it; he does not understand as it really is that he has no defilement within himself. Here some person actually has no defilement within himself and knows it; he understands as it really is that he has no defilement within himself.

Venerable friends, in regard to the person who actually has a defilement within himself but does not know it, who does not understand as it really is that he has a defilement within himself: he is inferior among persons [with a defilement]. In regard to the person who actually has a defilement within himself and knows it, who understands as it really is that he has a defilement within himself: he is superior among persons [with a defile- ment]. In regard to the person who actually has no defilement within him- self but does not know it, who does not understand as it really is that he has no defilement within himself: he is inferior among persons [with no defilement]. In regard to the person who actually has no defilement within himself and knows it, who understands as it really is that he has no defile- ment within himself: he is superior among persons [with no defilement].

 

 

 

151


 

 

566a

 

 

 

 

 

 

566b


Then a certain monk rose from his seat, arranged his robe to bare one shoulder, extended his hands with palms joined toward Venerable Sāriputta, and said:142

Venerable Sāriputta, what is the cause, what is the condition for saying that, of the two former persons with a defilement, with a defiled mind, one is inferior and one is superior? Again, what is the cause, what is the condition for saying that, of the two latter persons without defilement, with an undefiled mind, one is inferior and one is superior?

Then Venerable Sāriputta replied to that monk:

Venerable friend, if a person actually has a defilement within himself but does not know it, does not understand as it really is that he has a defilement within himself, then it should be known that he will not be motivated to abandon that defilement. He will not make effort or diligently train [for that purpose], and he will die with defilements, with a defiled mind. Because of dying with defilements, with a defiled mind, that person has an inauspicious death and will be reborn in a bad realm of existence.143 Why is that? Because he dies with defilements, with a defiled mind. Venerable friend, suppose that a person buys, from a shop or a smithy,

a bronze dish that is dirty and stained. Having brought the dish home, he does not frequently wash off the dirt, does not frequently wipe it, does not expose it to sunlight, but puts it away in a dusty place. As a result, that bronze dish becomes even more dirty and stained.

In the same manner, venerable friend, if a person actually has a defile- ment within himself but does not know it, does not understand as it really is that he has a defilement within himself, then it should be known that he will not be motivated to abandon that defilement. He will not make effort or diligently train [for that purpose], and he will die with defilements, with a defiled mind; he will have an inauspicious death and will be reborn in a bad realm of existence. Why is that? It is because of dying with defile- ments, with a defiled mind.

Venerable friend, if a person knows as it really is: “I have a defilement within me, I actually have this defilement within me,” then it should be known that this person will be motivated to abandon that defilement. He

 

 

will make effort and diligently train [for that purpose], and he will die without defilements, with an undefiled mind. Because of dying without defilements, with an undefiled mind, that person has an auspicious death and will be reborn in a good realm of existence. Why is that? Because he is without defilements, he dies with an undefiled mind.

Venerable friend, suppose that a person buys, from a shop or a smithy, a bronze dish that is dirty and stained. Having brought the dish home, he frequently washes off the dirt, frequently wipes it, frequently exposes it to sunlight, and does not put it away in a dusty place. As a result, the bronze dish will become very clean.

In the same manner, venerable friend, if person knows as it really is: “I have a defilement within me, I actually have this defilement within me,” then it should be known that this person will be motivated to abandon that defilement. He will make effort and diligently train [for that purpose], and he will die without defilements, with an undefiled mind. He has an auspicious death and will be reborn in a good realm of existence. Why is that? Because of dying without defilements, with an undefiled mind. Venerable friend, if a person does not know as it really is: “I have no defilement within me, I actually do not have this defilement within me,” then it should be known that he will not guard [his mind] against [enticing] things cognized by the eyes or the ears. As a result of not guarding [his mind] against [enticing] things cognized by the eyes or the ears, his mind will become obsessed by desires and he will die with desires, defilements, with a defiled mind. Because of dying with desires, defilements, with a defiled mind, that person has an inauspicious death and will be reborn in a bad realm of existence. Why is that? Because he dies with desires, defile-

ments, with a defiled mind.

Venerable friend, suppose that a person buys, from a shop or a smithy, a bronze dish that is clean and without stains. Having brought the dish home, he does not frequently wash off any dirt, does not frequently wipe it, and does not frequently expose it to sunlight, but puts it away in a dusty place. As a result, that bronze dish will certainly become dirty and stained. In the same manner, venerable friend, if a person does not know as it really is: “I have no defilement within me, I actually do not have this defilement within me,” then it should be known that he will not guard


 

 

 

 

 

 

 

 

 

 

 

 

 

 

566c

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

567a


[his mind] against [enticing] things cognized by the eyes or the ears. As a result of not guarding [his mind] against [enticing] things cognized by the eyes or the ears, his mind will become obsessed by desires and he will die with desires, defilements, with a defiled mind. Because of dying with desires, defilements, with a defiled mind, that person has an inauspicious death and will be reborn in a bad realm of existence. Why is that? Because he dies with desires, defilements, with a defiled mind.

Venerable friend, if a person knows as it really is: “I have no defilement within me, I actually do not have this defilement within me,” then it should be known that he will guard [his mind] against [enticing] things cognized by the eyes or the ears. As a result of guarding [his mind] against [enticing] things cognized by the eyes or the ears, his mind will not become obsessed by desires and he will die without desires, without defilements, with an undefiled mind. Because of dying without desires, without defilements, with an undefiled mind, that person has an auspicious death and will be reborn in a good realm of existence. Why is that? Because he dies without desires, without defilements, with an undefiled mind.

Venerable friend, suppose a person buys, from a shop or a smithy, a bronze dish that is clean and without stains. Having brought the dish home, he frequently washes off any dirt, frequently wipes it, frequently exposes it to sunlight, and does not put it away in a dusty place. As a result, that bronze dish will become very clean.

In the same manner, venerable friend, if a person knows as it really is: “I have no defilement within me, I actually do not have this defilement within me,” then it should be known that he will guard [his mind] against [enticing] things cognized by the eyes or the ears. As a result of guarding [his mind] against [enticing] things cognized by the eyes or the ears, his mind will not become obsessed by desires and he will die without desires, without defile- ments, with an undefiled mind. Because of dying without desires, without defilements, with an undefiled mind, that person has an auspicious death and will be reborn in a good realm of existence. Why is that? Because he dies without desires, without defilements, with an undefiled mind.

Venerable friend, this is the cause, this is the condition for saying that of the two former persons with a defilement, with a defiled mind, one is inferior and one is superior. This is the cause, this is the condition for

 

 

saying that of the two latter persons with no defilement, with an undefiled mind, one is inferior and one is superior.

At this another monk rose from his seat, arranged his robe to bare one shoulder, extended his hands with palms joined toward Venerable Sāriputta, and said, “Venerable Sāriputta, one speaks of ‘defilements.’ What are ‘defile- ments’?”

Venerable Sāriputta replied to that monk:

Venerable friend, the countless evil and unwholesome states that arise from desires: these are called “defilements.” Why is that? Suppose that a person’s mind gives rise to a desire like this: “I have committed a breach of the pre- cepts. Let others not know that I have committed a breach of the precepts!”

Venerable friend, it may be that others do come to know of his breach of the precepts; and because his breach of the precepts becomes known to others his mind gives rise to evil [thoughts]. Those evil [thoughts] and that desire, if they arise in his mind, are both unwholesome [states]. Venerable friend, suppose a person’s mind gives rise to a desire like this: “I have committed a breach of the precepts. Let others admonish me in private; let them not admonish me amidst the sangha regarding my

breach of the precepts!”

Venerable friend, it may be that others admonish that person amidst the sangha rather than in private; and that because he is admonished by others amidst the sangha rather than in private his mind gives rise to evil [thoughts]. Those evil [thoughts] and that desire, if they arise in his mind, are both unwholesome [states].

Venerable friend, suppose that a person’s mind gives rise to a desire like this: “I have committed a breach of the precepts. Let a person superior to me admonish me; let not a person who is of lower standing than myself admonish me about my breach of the precepts!”

Venerable friend, it may be that a person who is of lower standing than himself admonishes him about his breach of the precepts, rather than a person superior to him; and because of being admonished by a person of lower standing than himself rather than by a person superior to him, his mind gives rise to evil [thoughts]. Those evil [thoughts] and that desire, if they arise in his mind, are both unwholesome [states].

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

567b


Venerable friend, suppose that a person’s mind gives rise to a desire like this: “Let me sit before the Buddha and ask him about the Dharma, [in response to which] the World-honored One explains it to the monks! Let not another monk sit before the Buddha and ask him about the Dharma, [in response to which] the World-honored One explains it to the monks!” Venerable friend, it may be that another monk sits before the Buddha and asks him about the Dharma, [in response to which] the World-honored One explains it to the monks; and because that other monk sat before the Buddha and asked him about the Dharma, [in response to which] the World-honored One explained it to the monks, [that person’s] mind gives rise to evil [thoughts]. Those evil [thoughts] and that desire, if they arise

in his mind, are both unwholesome [states].

Venerable friend, suppose that a person’s mind gives rise to a desire like this: “When the monks enter [the village to beg alms], let me be at the head [of the line of monks], with all of the [remaining] monks following me when we enter! When the monks enter [the village], let not another monk be at the head [of the line], with all of the remaining monks following him as we enter!”

Venerable friend, it may be that when the monks enter [the village], another monk is at the head [of the line], with all of the remaining monks following him when they enter; and because when the monks enter [the village] that other monk is at the head with all of the remaining monks following him when they enter, [that person’s] mind gives rise to evil [thoughts]. Those evil [thoughts] and that desire, if they arise in his mind, are both unwholesome [states].

Venerable friend, suppose that a person’s mind gives rise to a desire like this: “When the monks enter [the refectory], let me get the best seat, be the first to be given a seat, the first to receive water for [hand] washing, and the first to be served food! When the monks enter [the refectory], let not another monk get the best seat, be the first to be given a seat, the first to receive water for [hand] washing, and the first to be served food!” Venerable friend, it may be that when the monks enter [the refectory], another monk gets the best seat, is the first to be given a seat, the first to receive water for [hand] washing, and the first to be served food; and because, when the monks enter [the refectory], that other monk gets the

 

 

best seat, is the first to be given a seat, the first to receive water for [hand] washing, and the first to be served food, [that person’s] mind gives rise to evil [thoughts]. Those evil [thoughts] and that desire, if they arise in his mind, are both unwholesome [states].

Venerable friend, suppose that a person’s mind gives rise to a desire like this: “When the monks have finished their meal, put away their bowls, and washed [their hands], let me be the one to give a teaching to the house- holders, exhorting and inspiring them, fully delighting them! When the monks have finished their meal, put away their bowls, and washed [their hands], let not another monk be the one to give a teaching to the house- holders, exhorting and inspiring them, fully delighting them!’

Venerable friend, it may be that when the monks have finished their meal, put away their bowls, and washed [their hands], another monk gives a teaching to the householders, exhorting and inspiring them, fully delight- ing them; and because when the monks have finished their meal, put away their bowls, and washed [their hands], that other monk gives a teaching to the householders, exhorting and inspiring them, fully delighting them, [that person’s] mind gives rise to evil [thoughts]. Those evil [thoughts] and that desire, if they arise in his mind, are both unwholesome [states]. Venerable friend, suppose that a person’s mind gives rise to a desire like this: “When householders approach the monastery, let me be the one to meet and accompany them, to sit with them, and to engage in discussion with them! When householders approach the monastery, let not another monk be the one to meet and accompany them, to sit with them and engage

in discussion with them!”144

Venerable friend, it may be that when householders approach the monastery, another monk meets and accompanies them, sits with them and engages in discussion with them; and that because that other monk meets and accompanies the householders when they approach the monastery, sitting with them and engaging in discussion with them, [that person’s] mind gives rise to evil [thoughts]. Those evil [thoughts] and that desire, if they arise in his mind, are both unwholesome [states]. Venerable friend, suppose that a person’s mind gives rise to a desire like this: “Let me be recognized by the king, the senior ministers, brahmins, and householders, and be respected by the people of the country! Let not


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

567c

 

 

another monk be recognized by the king, the senior ministers, brahmins, and householders, or be respected by the people of the country!”145 Venerable friend, it may be that another monk is recognized by the king, the senior ministers, brahmins, and householders, and respected by the people of the country; and that because that other monk is recognized by the king, the senior ministers, brahmins, and householders, and is respected by the people of the country, [that person’s] mind gives rise to evil [thoughts]. Those evil [thoughts] and that desire, if they arise in his

mind, are both unwholesome [states].

Venerable friend, suppose that a person gives rise to a desire like this: “Let me be respected by members of the four assemblies: monks, nuns, male lay disciples, and female lay disciples! Let not another monk be respected by members of the four assemblies: monks, nuns, male lay dis- ciples, and female lay disciples!”146

Venerable friend, it may be that another monk is respected by members of the four assemblies: monks, nuns, male lay disciples, and female lay dis- ciples; and that because that other monk is respected by members of the four assemblies: monks, nuns, male lay disciples, and female lay disciples, [that person’s] mind gives rise to evil [thoughts]. Those evil [thoughts] and that desire, if they arise in his mind, are both unwholesome [states]. Venerable friend, suppose that a person gives rise to a desire like this: “Let me acquire [excellent] robes and blankets, food and drink, beds and bedding, medicine, all the requisites of life! Let not another monk acquire [excellent] robes and blankets, food and drink, beds and bedding, medicine,

all the requisites of life!”147

Venerable friend, it may be that another monk acquires [excellent] robes and blankets, food and drink, beds and bedding, medicine, all the requisites of life; and that because that other monk acquires [excellent] robes and blankets, food and drink, beds and bedding, all the requisites of life, [that person’s] mind gives rise to evil [thoughts]. Those evil [thoughts] and that desire, if they arise in his mind, are both unwholesome [states].

Venerable friend, so long as his wise companions in the holy life have not come to know of the countless evil and unwholesome mental aspirations that arise in him in this way, that person, [despite] not being a renunciant, is perceived as a renunciant. Not being a wise renunciant, he is perceived

 

 

as a wise renunciant. Not [possessing] right comprehension, he is perceived as possessing right comprehension. Not [possessing] right mindfulness, he is perceived as [possessing] right mindfulness. Not purified, he is per- ceived as purified.

[But,] venerable friend, when his wise companions in the holy life do come to know of the countless evil and unwholesome mental desires that arise in him in this way, that person, not being a renunciant, is perceived as not a renunciant. Not being a wise renunciant, he is perceived as not a wise renunciant. Not [possessing] right comprehension, he is perceived as not [possessing] right comprehension. Not [possessing] right mindful- ness, he is perceived as not [possessing] right mindfulness. Not purified, he is perceived as not purified.148

Venerable friend, suppose a person buys, from a shop or a smithy, a bronze dish with a lid. He fills it with feces and puts on the lid.149 Then he carries it through the market, close to where crowds of people are walking.

All of those people who see [the dish] desire to eat [the food they assume it contains]. They experience strong relishing. They have no repugnance toward it, as the perception of purity has arisen in them. Having carried [the dish] to a certain location, he lifts the lid and reveals [its contents].

When the people see what is inside, none of them has any desire to eat it. They no longer experience relishing, [and instead feel] great repugnance, as the perception of impurity has arisen in them. Even those who are hungry no longer want it, let alone those who are not hungry.

In the same way, venerable friend, so long as his wise companions in the holy life have not come to know of the countless evil and unwholesome mental aspirations that arise in him in this way, that person, [despite] not being a renunciant, is perceived as a renunciant. Not being a wise renun- ciant, he is perceived as a wise renunciant. Not [possessing] right com- prehension, he is perceived as possessing right comprehension. Not [pos- sessing] right mindfulness, he is perceived as [possessing] right mindfulness. Not purified, he is perceived as purified.

In the same way, venerable friend, when his wise companions in the holy life do come to know of the countless evil and unwholesome mental aspirations that arise in him in this way, that person, not being a renunciant, is perceived as not a renunciant. Not being a wise renunciant, he is perceived


 

 

568a

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

568b


as not being a wise renunciant. Not [possessing] right comprehension, he is perceived as not [possessing] right comprehension. Not [possessing] right mindfulness, he is perceived as not [possessing] right mindfulness. Not purified, he is perceived as not purified.

Venerable friend, it should be known that such a person is not to be asso- ciated with, not to be respected and honoured. If monks associate with someone who should not be associated with, or respect someone who should not be respected, then they will for a long time be unable to attain profit and benefit, and will not secure their own well-being. They will not find security and happiness but will give rise to suffering, sorrow, and grief.150 [In contrast to this,] venerable friend, suppose that a person’s mind does not give rise to a desire like this: “I have committed a breach of the precepts. Let others not know that I have committed a breach of the pre- cepts!” Venerable friend, it may be that others do come to know of that person’s breach of the precepts, but that in spite of his breach of the precepts being known by others his mind does not give rise to evil [thoughts]. That absence of evil [thoughts] and that absence of desire in

his mind are both wholesome [states].

Venerable friend, suppose that a person’s mind does not give rise to a desire like this: “I have committed a breach of the precepts. Let others admonish me in private; let them not admonish me amidst the sangha regarding my breach of the precepts!” Venerable friend, it may be that others admonish that person amidst the sangha rather than in private, but that in spite of being admonished by others amidst the sangha rather than in private, his mind does not give rise to evil [thoughts]. That absence of evil [thoughts] and that absence of desire in his mind are both whole- some [states].

Venerable friend, suppose that a person’s mind does not give rise to a desire like this: “I have committed a breach of the precepts. Let a person superior to me admonish me; let not a person who is of lower standing than myself admonish me about my breach of the precepts!” Venerable friend, it may be that a person of lower standing than himself admonishes him about his breach of the precepts, rather than a person who is superior to him, but in spite of being admonished by a person of lower standing than himself rather than by a person superior to him, his mind does not

 

 

give rise to evil [thoughts]. That absence of evil [thoughts] and that absence of desire in his mind are both wholesome [states].

Venerable friend, suppose that a person’s mind does not give rise to a desire like this: “Let me sit before the Buddha and ask him about the Dharma, [in response to which] the World-honored One gives a teaching to the monks! Let not another monk sit before the Buddha and ask him about the Dharma, [in response to which] the World-honored One gives a teaching to the monks!” Venerable friend, it may be that another monk sits before the Buddha and asks him about the Dharma, [in response to which] the World-honored One gives a teaching to the monks, but despite that other monk sitting before the Buddha and asking him about the Dharma, [in response to which] the World-honored One gives a teaching to the monks, [that person’s] mind does not give rise to evil [thoughts]. That absence of evil [thoughts] and that absence of desire in his mind are both wholesome [states].

Venerable friend, suppose that a person’s mind does not give rise to a desire like this: “When the monks enter [the village to beg alms], let me be at the head [of the line of monks], with all the [remaining] monks fol- lowing me as we enter! When the monks enter [the village], let not another monk be at the head [of the line], with all the remaining monks following him as we enter!” Venerable friend, it may be that when the monks enter, another monk is at the head [of the line] and all the [remaining monks] follow him when they enter, but despite that other monk being at the head [of the line] with the others following him when they enter, [that person’s] mind does not give rise to evil [thoughts]. That absence of evil [thoughts] and that absence of desire in his mind are both wholesome [states]. Venerable friend, suppose that a person’s mind does not give rise to a desire like this: “When the monks have entered [the refectory], let me get the best seat, be the first to be given a seat, the first to receive water for [hand] washing, and the first to be served food! When the monks have entered [the refectory], let not another monk get the best seat, be the first to be given a seat, the first to receive water for [hand] washing, and the first to be served food!” Venerable friend, it may be that when the monks have entered [the refectory], another monk gets the best seat, is the first to be given a seat, the first to receive water for [hand] washing, and the

 

 

 

568c


first to be served food, but despite that other monk getting the best seat when the monks have entered [the refectory], being the first to be given a seat, the first to receive water for [hand] washing, and the first to be served food, [that person’s] mind does not give rise to evil [thoughts]. That absence of evil [thoughts] and that absence of desire in his mind are both wholesome [states].

Venerable friend, suppose that a person’s mind does not give rise to a desire like this: “When the monks have finished their meal, put away their bowls, and washed [their hands], let me be the one to give a teaching to the householders, exhorting and inspiring them, fully delighting them! When the monks have finished their meal, put away their bowls, and washed [their hands], let not another monk be the one to give a teaching to the householders, exhorting and inspiring them, fully delighting them!” Venerable friend, it may be that when the monks have finished their meal, put away their bowls, and washed [their hands], another monk gives a teaching to the householders, exhorting and inspiring them, fully delighting them, but despite that other monk, when the monks have finished their meal, put away their bowls, and washed [their hands], giving a teaching to the householders, exhorting and inspiring them, fully delighting them, [that person’s] mind does not give rise to evil [thoughts]. That absence of evil [thoughts] and that absence of desire in his mind are both whole- some [states].

Venerable friend, suppose that a person’s mind does not give rise to a desire like this: “When householders approach the monastery, let me be the one to meet and accompany them, to sit with them, and to engage in discussion with them! When householders approach the monastery, let not another monk be the one to meet and accompany them, to sit with them, and to engage in discussion with them!” Venerable friend, it may be that when householders approach the monastery, another monk meets and accompanies them, sits with them, and engages in discussion with them, but despite that other monk meeting and accompanying the house- holders when they approach the monastery, sitting with them, and engaging in discussion with them, [that person’s] mind does not give rise to evil [thoughts]. The absence of evil [thoughts] and the absence of desire in his mind are both wholesome [states].

 

 

Venerable friend, suppose that a person’s mind does not give rise to a desire like this: “Let me be recognized by the king, the senior ministers, brahmins, and householders, and be respected by the people of the country! Let not another monk be recognized by the king, the senior ministers, brahmins, and householders, or be respected by the people of the country!” Venerable friend, it may be that another monk is recognized by the king, the senior ministers, brahmins, and householders, and respected by the people of the country, but despite that other monk being recognized by the king, the senior ministers, brahmins, and householders, and being respected by the people of the country, [that person’s] mind does not give rise to evil [thoughts]. That absence of evil [thoughts] and that absence of desire in his mind are both wholesome [states].

Venerable friend, suppose that a person’s mind does not give rise to a desire like this: “Let me be respected by members of the four assemblies: monks, nuns, male lay disciples, and female lay disciples! Let not another monk be respected by members of the four assemblies: monks, nuns, male lay disciples, and female lay disciples!” Venerable friend, it may be that another monk is respected by members of the four assemblies: monks, nuns, male lay disciples, and female lay disciples; but despite that other monk being respected by members of the four assemblies: monks, nuns, male lay disciples, and female lay disciples, [that person’s] mind does not give rise to evil [thoughts]. That absence of evil [thoughts] and that absence of desire in his mind are both wholesome [states].

Venerable friend, suppose that a person’s mind does not give rise to a desire like this: “Let me acquire [excellent] robes and blankets, food and drink, beds and bedding, medicine, all the requisites of life! Let not another monk acquire [excellent] robes and blankets, food and drink, beds and bedding, medicine, all the requisites of life!” Venerable friend, it may be that another monk acquires [excellent] robes and blankets, food and drink, beds and bedding, medicine, all the requisites of life, but despite that other monk acquiring [excellent] robes and blankets, food and drink, beds and bedding, medicine, all the requisites of life, [that person’s] mind does not give rise to evil [thoughts]. That absence of evil [thoughts] and that absence of desire in his mind are both wholesome [states].


 

 

 

 

 

 

 

 

 

 

 

 

 

569a

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

569b


Venerable friend, so long as his wise companions in the holy life have not come to know of the countless wholesome mental aspirations that arise in him in this way, that person, [despite] being a renunciant, is per- ceived as not a renunciant. Being a wise renunciant he is perceived as not a wise renunciant. [Possessing] right comprehension, he is perceived as not [possessing] right comprehension. [Possessing] right mindfulness, he is perceived as not [possessing] right mindfulness. Being purified, he is perceived as not purified.

[But,] venerable friend, when his wise companions in the holy life do come to know of the countless wholesome mental aspirations that arise in him in this way, that person, being a renunciant, is perceived as a renunciant. Being a wise renunciant, he is perceived as a wise renunciant. [Possessing] right comprehension, he is perceived as [possessing] right comprehension. [Possessing] right mindfulness, he is perceived as [possessing] right mind- fulness. Being purified, he is perceived as purified.

Venerable friend, suppose that a person buys, from a shop or a smithy, a bronze dish with a lid. He fills it with various appealing and delicious food and drink and puts on the lid. Then he carries it past shops, close to where crowds of people are walking.

All the people who see [the dish] have no desire to eat [from it]. They do not experience desire or relishing. They have repugnance toward it, as the perception of impurity has arisen in them. They say, “Take away those feces! Take away those feces!”151 That person, having carried the bowl to a certain location, lifts the lid and reveals [the contents]. When the people see what is inside, all of them have the desire to eat it. They experience desire and relishing. They no longer experience repugnance toward it, as the perception of purity has arisen in them. Even those who are not hungry want to eat it, not to mention those who are hungry. In the same way, venerable friend, so long as his wise companions in the holy life have not come to know of the countless wholesome mental aspirations that arise in him in this way, that person, [despite] being a renunciant, is perceived as not a renunciant. Being a wise renunciant he is perceived as not a wise renunciant. [Possessing] right comprehension, he is perceived as not [possessing] right comprehension. [Possessing]

 

 

right mindfulness, he is perceived as not [possessing] right mindfulness. Being purified, he is perceived as not purified.

[But,] venerable friend, when his wise companions in the holy life do come to know of the countless wholesome mental aspirations that arise in him in this way, that person, being a renunciant, is perceived as a renun- ciant. Being a wise renunciant, he is perceived as a wise renunciant. [Pos- sessing] right comprehension, he is perceived as [possessing] right com- prehension. [Possessing] right mindfulness, he is perceived as [possessing] right mindfulness. Being purified, he is perceived as purified.

Venerable friend, it should be known that such a person is to be asso- ciated with and to be respected. If monks associate with someone who should be associated with, or respect someone who should be respected, then they will for a long time be able to attain profit and benefit, and will secure their own well-being. They will find security and happiness, and be free of suffering, sorrow, and grief.

At that time, Venerable Mahāmoggallāna was in the assembly. The ven- erable Mahāmoggallāna said, “Venerable Sāriputta, I would like to tell a simile in relation to this topic. Am I permitted to tell it?”

Venerable Sāriputta said, “Venerable Mahāmoggallāna, please tell the simile you wish to tell.”

Then Venerable Mahāmoggallāna said:

Venerable Sāriputta, I recall that on one occasion I was dwelling on Mount Vulture Peak at Rājagaha. At that time, when the night was over, toward dawn, I put on my robes, took my bowl, entered Rājagaha, and went to beg alms. I approached the house of the naked ascetic Puṇṇaputta, a former cartwright.152

At that time, at a neighboring house, another cartwright was planing a felloe for a cart. Just then the naked ascetic Puṇṇaputta, the former cartwright, arrived at that house. Seeing that [other cartwright] planing a felloe, the naked ascetic Puṇṇaputta, the former cartwright, had this thought: “If this cartwright uses his adze to plane the felloe by cutting off this and that defect, in this way that felloe will become excellent.” Then, just as if he knew the thought in the mind of the naked ascetic Puṇṇaputta, the cartwright took his adze and cut off this and that defect.

 

 

 

 

 

 

 

 

 

 

 

 

569c


Then the naked ascetic Puṇṇaputta was overjoyed and said, “Cartwright, it is as if you knew my mind with your mind. Why is that? Because you used your adze to plane that felloe by cutting off this and that defect, just as I was thinking you could.”

In the same way, Venerable Sāriputta, suppose there are those who are flattering, deceitful, envious, lack faith, are negligent, lack right mindfulness and right comprehension, lack concentration, lack wisdom, are conceited, deluded, do not guard the sense faculties, do not train in <seclusion>,153 and lack discernment—on account of knowing their minds with his mind, Venerable Sāriputta has given this teaching.

Venerable Sāriputta, there are those who are not flattering, not deceitful, not envious, who possess faith, are diligent and without sluggishness, endowed with right mindfulness and right comprehension, who cultivate concentration and cultivate wisdom, are not conceited or deluded, guard the sense faculties, train extensively in <seclusion>, and discern skillfully. When they hear the Dharma taught by Venerable Sāriputta, then just like food for the hungry and drink for the thirsty, [what comes from his] mouth gets through to their minds.

Venerable Sāriputta, suppose a girl from the warrior caste, the brahmin caste, the merchant caste, or the worker caste, who is beautiful and attrac- tive, has bathed herself well, anointed her body with perfume, put on bright and clean clothes, and adorned herself with various jewels.154 Now, suppose a man who thinks [well] of that girl, seeking her benefit, welfare, peace, and happiness, takes a wreath made of lotuses, a wreath of champak flowers, a wreath of great-flowered jasmine (sumanā), a wreath of Arabian jasmine (vassikā), or a wreath of roses and gives it to that girl. That girl will joyously receive [the wreath] with both hands and

place it on her head.

It is the same, Venerable Sāriputta, with those who are not flattering, not deceitful, not envious, who possess faith, are diligent and without sluggishness, endowed with right mindfulness and right comprehension, who cultivate concentration and cultivate wisdom, are not conceited or deluded, guard the sense faculties, train extensively in <seclusion>, and discern skillfully.

 

 

When they hear the Dharma taught by Venerable Sāriputta, then just like food for the hungry and drink for the thirsty, [what comes from his] mouth gets through to their minds.

Venerable Sāriputta, it is extraordinary, it is remarkable! Venerable Sāriputta so often uplifts and supports his companions in the holy life by helping them abandon what is unwholesome and establishing them in what is wholesome.

Having praised each other like this, these two venerable ones rose from their seats and left.

Thus spoke Venerable Sāriputta. Having heard what Venerable Sāriputta said, Venerable Mahāmoggallāna and the [other] monks were delighted and received it respectfully.

88.  The Discourse on the Quest for the Dharma155

Thus have I heard. At one time the Buddha was traveling in Kosala country with a great assembly of monks. He went to a rosewood grove north of Pañ- casāla village, along with various renowned and highly regarded elders, chief disciples such as Venerable Sāriputta, Venerable Mahāmoggalāna, Venerable Kassapa, Venerable Mahākaccāna, Venerable Anuruddha, Venerable Revata, and Venerable Ānanda. Such renowned and highly regarded elders, such chief disciples were dwelling next to the Buddha’s thatched hut [north of] Pañcasāla village.156

At that time the World-honored One addressed the monks:

You should be on a quest for the Dharma, not on a quest for food and drink.157 Why is that? Out of loving-kindness and compassion for my dis- ciples, I wish you to be on a quest for the Dharma, not on a quest for food and drink.

If you are not on a quest for the Dharma and are on a quest for food and drink, then you will disgrace yourselves and [as your teacher] I will also not have a good reputation. If you are on a quest for the Dharma and not on a quest for food and drink, then you will dignify yourselves and [as your teacher] I will also have a good reputation.


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

570a

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

570b


How are disciples who practice under the Buddha on a quest for food and drink and not on a quest for the Dharma? Suppose that I have had my fill, having finished eating my meal, and there is still some food left over. Then two monks arrive who are hungry and weak, and I tell them, “I have had my fill, having finished eating my meal, and there is still some food left over. Take that food if you wish to eat. If you do not take it, then I shall throw it away where there is no greenery or drop it into water where there is no life.”

Then the first of the two monks thinks to himself, “The World-honored One has had his fill, having finished eating his meal, and there is still some food left over. If I do not take it, the World-honored One will certainly throw it away where there is no greenery or drop it into water where there is no life. I would now rather take and eat it.” He then takes the food. Although that monk, having taken the food, passes the day and night pleasantly and has gained comfort and well-being, yet in taking the food

that monk is not conforming to the Buddha’s intention.

Why is that? Because by taking the food that monk does not achieve having few desires, does not know contentment, is not easily supported, is not easily satisfied, does not know the [proper] time, does not know restraint, does not gain energy, does not attain sitting in meditation, does not attain purity of conduct, does not attain seclusion, does not attain mental unification, does not attain diligence, and does not attain nirvana. Thus, in taking the food, that monk is not conforming to the Buddha’s intention. This is how disciples practicing under the Buddha are on a quest

for food and drink and not on a quest for the Dharma.

How are disciples on a quest for the Dharma and not on a quest for food and drink? Of those two monks, the second one thinks to himself, “The World-honored One has had his fill, has finished eating his meal, and there is still some food left over. If I do not take it, the World-honored One will certainly throw it away where there is no greenery or drop it into water where there is no life. Again, the World-honored One has said that among [the types of] nutriment this is the most lowly, namely remnants of food. I would now rather not take this food.” Thinking thus, he does not take it. Although that monk, through not taking the food, passes the day and night in suffering, not having gained comfort and well-being, yet, in not

 

 

taking the food, that monk is conforming to the Buddha’s intention. Why is that?

By not taking the food that monk achieves having few desires, knows contentment, is easily supported, is easily satisfied, knows the [proper] time, knows restraint, gains energy, attains sitting in meditation, attains purity of conduct, attains seclusion, attains mental unification, attains diligence, and attains nirvana. Thus, in not taking the food, that monk is conforming to the Buddha’s intention. This is how disciples practicing under the Buddha are on a quest for the Dharma and not on a quest for food and drink.

Then the World-honored One addressed the disciples:

If a teacher of the Dharma and discipline delights in abiding in seclusion but his senior disciples do not delight in abiding in seclusion, then this Dharma and discipline is not conducive to the welfare of many people or the happiness of many people. It is not [being practiced] out of compassion and sympathy for the world, nor for the benefit, welfare, peace, and hap- piness of devas and human beings.158

If a teacher of the Dharma and discipline delights in abiding in seclusion but his intermediate . . . his new disciples do not delight in abiding in seclusion, then this Dharma and discipline will not be conducive to the welfare of many people or the happiness of many people. It is not [being practiced] out of compassion and sympathy for the world, nor for the ben- efit, welfare, peace, and happiness of devas and human beings.

[On the other hand,] if a teacher of the Dharma and discipline delights in abiding in seclusion and his senior disciples also delight in abiding in seclusion, then this Dharma and discipline are conducive to the welfare of many people and the happiness of many people. It is [being practiced] out of compassion and sympathy for the world and for the benefit, welfare, peace, and happiness of devas and human beings.

If a teacher of the Dharma and discipline delights in abiding in seclusion and his intermediate . . . his new disciples also delight in abiding in seclu- sion, then this Dharma and discipline will be conducive to the welfare of many people and the happiness of many people. It is [being practiced] out of compassion and sympathy for the world and for the benefit, welfare, peace, and happiness of devas and human beings.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

570c


At that time Venerable Sāriputta was present in the assembly. Then the World-honored One said to him:

Sāriputta, for the sake of the monks, deliver a discourse on the Dharma that accords with the Dharma. I am afflicted by a backache and wish to rest a little.159

Venerable Sāriputta assented to the Buddha’s instruction: “Certainly, World-honored One.”

Then the World-honored One folded his outer robe in four to serve as a bed, rolled his main robe into a pillow, and lay down on his right side with one foot on the other, maintaining the perception of light, mindful and atten- tive, and always keeping in mind the intention of getting up again.

Then Venerable Sāriputta addressed the monks:

Venerable friends, you should know that the World-honored One has given this teaching in brief: “If a teacher of the Dharma and discipline delights in abiding in seclusion but his senior disciples do not delight in abiding in seclusion, then this Dharma and discipline will not be conducive to the welfare of many people or the happiness of many people. It is not [being practiced] out of compassion and sympathy for the world, nor for the ben- efit, welfare, peace, and happiness of devas and human beings.

“If a teacher of the Dharma and discipline delights in abiding in seclu- sion but his intermediate . . . his new disciples do not delight in abiding in seclusion, then this Dharma and discipline will not be conducive to the welfare of many people or the happiness of many people. It is not [being practiced] out of compassion and sympathy for the world, nor for the ben- efit, welfare, peace, and happiness of devas and human beings.

“[On the other hand,] if a teacher of the Dharma and discipline delights in abiding in seclusion and his senior disciples also delight in abiding in seclusion, then this Dharma and discipline will be conducive to the welfare of many people and the happiness of many people. It is [being practiced] out of compassion and sympathy for the world and for the benefit, welfare, peace, and happiness of devas and human beings.

“If a teacher of the Dharma and discipline delights in abiding in seclu- sion, and his intermediate . . . his new disciples also delight in abiding in

 

 

seclusion, then this Dharma and discipline will be conducive to the welfare of many people and the happiness of many people. It is [being practiced] out of compassion and sympathy for the world and for the benefit, welfare, peace, and happiness of devas and human beings.”

Regarding this teaching given so briefly by the World-honored One, how do you understand its meaning? How would you elaborate on it and analyze it?160

Then one monk in the assembly said:

Venerable Sāriputta, here a highly regarded elder declares about himself, “I have attained final knowledge: Birth has been ended for me, the holy life is established, what had to be done has been done, there will not be another experiencing of existence; I know this as it really is.”’ Upon hearing that monk’s self-declaration of his attainment of final knowledge, his companions in the holy life are filled with joy.

Another monk said:

Venerable Sāriputta, when intermediate and new disciples are on the quest for unsurpassable nirvana and aspire to it, their companions in the holy life are delighted on seeing that.

In these ways those monks explained the meaning, but it did not accord with what Venerable Sāriputta had in mind.

Venerable Sāriputta addressed those monks:

Venerable friends, listen to what I shall say to you. If a teacher of the Dharma and discipline delights in abiding in seclusion, but his senior dis- ciples do not delight in abiding in seclusion, then his senior disciples are to be reproached for three reasons. What are the three?

[If] the teacher delights in seclusion but his senior disciples do not train in <seclusion>,161 then his senior disciples are to be reproached for this. If the teacher teaches the abandoning of certain [mental] states but his senior disciples do not train in abandoning those states, then his senior

disciples are to be reproached for this. [If] his senior disciples give up making effort for that which can be experienced and realized, then his senior disciples are to be reproached for this.

 

 

 

 

571a


If a teacher of the Dharma and discipline delights in abiding in seclusion but his senior disciples do not delight in abiding in seclusion, then his senior disciples are to be reproached for these three reasons.

Venerable friends, if a teacher of the Dharma and discipline delights in abiding in seclusion, but his intermediate . . . his new disciples do not delight in abiding in seclusion, then his intermediate . . . his new disciples are to be reproached for three reasons. What are the three?

[If] the teacher delights in seclusion but his intermediate . . . his new disciples do not train in <seclusion>, then his intermediate . . . his new dis- ciples are to be reproached for this. If the teacher teaches the abandoning of certain [mental] states but his intermediate . . . his new senior disciples

do not train in abandoning those states, then his intermediate . . . his new disciples are to be reproached for this. [If] his intermediate . . . his new dis- ciples give up making effort for that which can be experienced and realized, then his intermediate . . . his new disciples are to be reproached for this. If a teacher of the Dharma and discipline delights in abiding in seclusion but his intermediate . . . his new disciples do not delight in abiding in seclusion, then his intermediate . . . his new disciples are to be reproached

for these three reasons.

[On the other hand,] venerable friends, if a teacher of the Dharma and discipline delights in abiding in seclusion, and his senior disciples also delight in abiding in seclusion, then his senior disciples are to be praised for three reasons. What are the three?

[If] the teacher delights in seclusion and his senior disciples also train in <seclusion>, then his senior disciples are to be praised for this. If the teacher teaches the abandoning of certain [mental] states and his senior disciples also train in abandoning those states, then his senior disciples

are to be praised for this. [If] his senior disciples do not give up making effort but practice diligently for that which can be experienced and realized, then his senior disciples are to be praised for this.

If a teacher of the Dharma and discipline delights in abiding in seclusion and his senior disciples also delight in abiding in seclusion, then his senior disciples are to be praised for these three reasons.

Venerable friends, if a teacher of the Dharma and discipline delights in abiding in seclusion, and his intermediate . . . his new disciples also

 

 

delight in abiding in seclusion, then his intermediate . . . his new disciples are to be praised for three reasons. What are the three?

[If] the teacher delights in seclusion and his intermediate . . . his new disciples also train in <seclusion>, then his intermediate . . . his new disciples are to be praised for this. If the teacher teaches the abandoning of certain states and his intermediate . . . his new disciples also train in abandoning those states, then his intermediate . . . his new disciples are to be praised for this. [If] his intermediate . . . his new disciples do not give up making effort but practice diligently for that which can be experienced and realized, then his intermediate . . . his new disciples are to be praised for this. If a teacher of the Dharma and discipline delights in abiding in seclusion, and his intermediate . . . his new disciples also delight in abiding in seclu- sion, then his intermediate . . . his new disciples are to be praised for these

three reasons.

Venerable Sāriputta said further to the monks:

Venerable friends, there is a middle way for the attainment of mental sta- bility, the attainment of concentration, and the attainment of bliss, which conforms to the Dharma and is in accordance with the Dharma, and which leads to penetration, awakening, and nirvana.

Venerable friends, what is the middle way for the attainment of mental stability, the attainment of concentration, and the attainment of bliss, which conforms to the Dharma and is in accordance with the Dharma, and which leads to penetration, awakening, and nirvana?

Venerable friends, thoughts of sensual desire are evil, and the vice of thoughts of sensual desire is also evil. One [should] abandon thoughts of sensual desire and the vice of thoughts of sensual desire. Like this with ill- will, . . . enmity, . . . envy, . . . deceit, . . . flattery, . . . lack of shame, . . . lack of scruples, . . . conceit, . . . overbearing pride, . . . arrogance, . . . neg- ligence, . . . luxuriousness, . . . resentment, . . . disputatiousness. . . .

Venerable friends, craving is evil, attachment is also evil. One [should] abandon craving and attachment. Venerable friends, this is the middle way for the attainment of mental stability, the attainment of concentration, and the attainment of bliss, which conforms to the Dharma and is in accor- dance with the Dharma, and leads to penetration, awakening, and nirvana.


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

571b

 

 

Again, venerable friends, there is this middle way for the attainment of mental stability, the attainment of concentration, and the attainment of bliss, which conforms to the Dharma, is in accordance with the Dharma, and leads to penetration, awakening, and nirvana. And what, venerable friends, is this middle way for the attainment of mental stability, the attain- ment of concentration, and the attainment of bliss, which conforms to the Dharma, is in accordance with the Dharma, and leads to penetration, awak- ening, and nirvana?

It is the noble eightfold path: right view . . . up to . . . right concentration; these are the eight. Venerable friends, this is the middle way for the attain- ment of mental stability, the attainment of concentration, and the attainment of bliss, which conforms to the Dharma and is in accordance with the Dharma, and leads to penetration, awakening, and nirvana.

By then the pain afflicting the World-honored One had dissipated and he was at ease and comfortable.162 Rising from his reclining position, he sat cross-legged and praised Venerable Sāriputta:

It is well, it is well, Sāriputta, you have given the monks a discourse on the Dharma that accords with the Dharma. Sāriputta, you should continue to explain to the monks the Dharma that accords with the Dharma. Sāri- putta, you should frequently explain to the monks the Dharma that accords with the Dharma.

Then the World-honored One addressed the monks:

You should all remember [this discourse on] the Dharma that accords with the Dharma, recite it and commit it to memory. Why is that?

[This discourse on] the Dharma accords with the Dharma; it contains the Dharma and is meaningful; it is the basis of the holy life, leading to penetration, awakening, and nirvana. As clansmen who have shaved off your hair and beards, donned the yellow robes, and out of faith given up the household life, having gone forth to train in the path, you should remember well this Dharma that accords with the Dharma.

Thus spoke the Buddha. Having heard what the Buddha said, Venerable Sāriputta and the [other] monks were delighted and received it respectfully.

 

 

89.  The Discourse on a Monk’s Request163

Thus have I heard. At one time the Buddha was dwelling at Rājagaha in the Bamboo Grove, in the Squirrels’ Sanctuary, where he was observing the rains retreat with a great assembly of monks.164

At that time Venerable Mahāmoggallāna addressed the monks:

Venerable friends, it may be that a monk requests of other monks, “Ven- erable friends, please advise me, instruct me, and admonish me. Do not [regard] me as a difficult person.”

Why is that? Venerable friends, suppose that a certain person is difficult to admonish, and possesses qualities that make him difficult to admonish. Because that person possesses qualities that make him difficult to admonish, his companions in the holy life do not advise, instruct, or admonish him, but [they regard] him as a difficult person.

Venerable friends, what are the qualities that make a person difficult to admonish, such that if someone possesses these qualities that make him difficult to admonish, his companions in the holy life do not advise, instruct, or admonish him but [they regard] him as a difficult person? Venerable friends, suppose that a certain person has evil desires and thoughts [based on such] desires. Venerable friends, having evil desires and thoughts [based on such] desires is a quality that makes this person difficult to admonish. In the same way, having mental defilements and conduct [based on such] defilements, . . . not speaking and being uncommunicative, . . . being deceitful and flattering, . . . being avaricious and envious, . . . lacking shame and lacking scruples, . . . harboring ill-will and malice, . . . becoming angry and uttering angry words, . . . admonishing the monk who admonishes him, . . . being disdainful of the monk who admonishes him, . . . revealing a transgression of the monk who admonishes him, . . . prevaricating by leading the talk astray and refusing to talk, . . . becoming angry and burning with resentment, . . . [associating with] bad friends and bad companions, . . .

lacking gratitude and not knowing gratitude.165

Venerable friends, lacking gratitude and not knowing gratitude is a quality that makes this person difficult to admonish. Venerable friends,


571c

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

572a


these are the qualities that make a person difficult to admonish, such that if someone possesses these qualities that make him difficult to admonish, his companions in the holy life do not advise, instruct, or admonish him but [they regard] him as a difficult person. Venerable friends, a monk should reflect on such qualities in himself.

Venerable friends, [one should reflect]: “If a person has evil desires and thoughts [based on such] desires, I will not like him. If I have evil desires and thoughts [based on such] desires, others will also not like me.” Contemplating like this, a monk does not engage in evil desires and in thoughts [based on such] desires. This is how one should train.166

In the same way, having mental defilements and conduct [based on such] defilements, . . . not speaking and being uncommunicative, . . . being deceitful and flattering, . . . being avaricious and envious, . . . lacking shame and lacking scruples, . . . harboring ill-will and malice, . . . becoming angry and uttering angry words, . . . admonishing the monk who admon- ishes him, . . . being disdainful of the monk who admonishes him, . . . revealing a transgression of the monk who admonishes him, . . . prevar- icating by leading the talk astray and refusing to talk, . . . becoming angry and burning with resentment, . . . [associating with] bad friends and bad companions, . . . lacking gratitude and not knowing gratitude.

Venerable friends, [one should reflect]: “If a person lacks gratitude and does not know gratitude, I will not like him. If I lack gratitude and do not know gratitude, others will also not like me.” Contemplating like this, a monk does not engage in lack of gratitude and not knowing gratitude. This is how one should train.

Venerable friends, it may be that a monk does not request of other monks, “Venerable friends, please advise me, instruct me, and admonish me, and do not [regard] me as a difficult person.” Why is that?

Venerable friends, suppose that a certain person is easy to admonish, and possesses qualities that make him easy to admonish. Because that person possesses qualities that make him easy to admonish his companions in the holy life advise him well, instruct him well, and admonish him well, and do not [regard] him as a difficult person.

Venerable friends, what are the qualities that make a person easy to admonish, such that if someone possesses these qualities that make him

 

 

easy to admonish his companions in the holy life advise him well, instruct him well, and admonish him well, and do not [regard] him as a difficult person?

Venerable friends, suppose that a certain person does not have evil desires or thoughts [based on such] desires. Venerable friends, not having evil desires or thoughts [based on such] desires is a quality that makes this person easy to admonish.

In the same way, not having mental defilements or conduct [based on such] defilements, . . . not refusing to speak or being uncommunicative, . . . not being deceitful or flattering, . . . not being avaricious or envious, . . . not lacking shame or scruples, . . . not harboring ill-will or malice, . . . not becoming angry or uttering angry words, . . . not admonishing the monk who admonishes him, . . . not being disdainful of the monk who admonishes him, . . . not revealing a transgression of the monk who admon- ishes him, . . . not prevaricating by leading the talk astray or refusing to talk, . . . not becoming angry or burning with resentment, . . . not [associating with] bad friends or bad companions, . . . not lacking gratitude or knowledge of gratitude.

Venerable friends, not lacking gratitude or knowledge of gratitude is a quality that makes such a person easy to admonish. Venerable friends, these are the qualities that make a person easy to admonish, such that if someone possesses these qualities that make him easy to admonish, his companions in the holy life advise him well, instruct him well, and admon- ish him well, and do not [regard] him as a difficult person. Venerable friends, a monk should reflect on [such qualities] in himself.

Venerable friends, [one should reflect]: “If a person does not have evil desires or thoughts [based on such] desires, I will like him. If I do not have evil desires or thoughts [based on such] desires, then others will like me.” Contemplating like this, a monk does not engage in evil desires or in thoughts [based on such] desires. This is how one should train.167 In the same way, not having mental defilements or conduct [based on such] defilements, . . . not refusing to speak or being uncommunicative, . . . not being deceitful or flattering, . . . not being avaricious or envious, . . . not lacking shame or scruples, . . . not harboring ill-will or malice, . . . not becoming angry or uttering angry words, . . . not admonishing the

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

572b


monk who admonishes him, . . . not being disdainful of the monk who admonishes him, . . . not revealing a transgression of the monk who admon- ishes him, . . . not prevaricating by leading the talk astray or refusing to talk, . . . not becoming angry or burning with resentment, . . . not [asso- ciating with] bad friends or bad companions, . . . not lacking gratitude or knowledge of gratitude.

Venerable friends, [one should reflect]: “If a person does not lack grat- itude but knows gratitude, I will like him. If I do not lack gratitude but know gratitude, others will also like me.” Contemplating like this, a monk does not lack gratitude but knows gratitude. This is how one should train. Venerable friends, a monk will ensure much benefit for himself if he contemplates like this: “Do I have evil desires and thoughts [based on such] desires, or do I not have evil desires and thoughts [based on such] desires?” Venerable friends, when contemplating [like this], if a monk finds that he does have evil desires and thoughts [based on such] desires,

then he is not delighted and seeks to abandon them.

Venerable friends, when contemplating [like this], if a monk finds that he does not have evil desires or thoughts [based on such] desires, then he is delighted, [thinking,] “I am pure [in regard to these states]” and being delighted on this account, he [keeps] pursuing his training in the superb Dharma.

Venerable friends, it is just as a person with [good] eyesight might look at himself in a mirror to see whether or not his face is clean. Venerable friends, if that person with [good] eyesight sees that there is dirt on his face, then he is not delighted and seeks to wash it off. Venerable friends, if that person with [good] eyesight sees that there is no dirt on his face, then he is delighted, [thinking,] “My face is clean,” and is delighted on this account.

Venerable friends, when contemplating [like this], if a monk finds that he has evil desires and thoughts [based on such] desires, then he is not delighted and seeks to abandon them. Venerable friends, when contem- plating [like this], if a monk finds that he does not have evil desires and thoughts [based on such] desires, then he is delighted, [thinking,] “I am pure [in regard to these states]” and being delighted on this account, he [keeps] pursuing his training in the superb Dharma.

 

 

In the same way [the monk contemplates like this]: “Do I have mental defilements and conduct [based on such] defilements, or do I not have mental defilements and conduct [based on such] defilements? Do I refuse to speak and remain uncommunicative, or do I speak and remain com- municative? Am I deceitful and flattering, or am I not deceitful and flat- tering? Am I avaricious and envious, or am I not avaricious and envious? Do I lack shame and scruples, or do I have shame and scruples? Do I harbor ill-will and malice, or do I not harbor ill-will and malice? Do I become angry and utter angry words, or do I not become angry and utter angry words? Do I admonish the monk who admonishes me, or do I not admonish the monk who admonishes me? Am I disdainful of the monk who admonishes me or am I not disdainful of the monk who admonishes me? Do I reveal a transgression of the monk who admonishes me, or do I not reveal a transgression of the monk who admonishes me? Do I pre- varicate by leading the talk astray and refusing to speak, or do I not pre- varicate by leading the talk astray and refusing to talk? Do I become angry and burn with resentment or do I not become angry and burn with resent- ment? Do I [associate with] bad friends and bad companions, or do I not [associate with] bad friends and bad companions? Do I lack gratitude and not know gratitude, or do I have gratitude and know gratitude?”

Venerable friends, when contemplating [like this], if a monk finds that he lacks gratitude and does not know gratitude, then he is not delighted and seeks to abandon this [state].

Venerable friends, when contemplating [like this], if a monk finds that he does not lack gratitude and does know gratitude, then he is delighted, [thinking,] “I am pure [in regard to these states]” and being delighted on this account, he [keeps] pursuing his training in the superb Dharma. Venerable friends, it is just as a person with [good] eyesight might look at himself in a mirror to see whether or not his face is clean. Venerable friends, if that person with [good] eyesight sees that there is dirt on his face, then he is not delighted and seeks to wash it off. [But] venerable friends, if that person with [good] eyesight sees that there is no dirt on his face, then he is delighted, [thinking,] “My face is clean,” and is

delighted on this account.

 

 

572c


Venerable friends, when contemplating [like this], if a monk finds that he lacks gratitude and does not know gratitude, then he is not delighted and seeks to abandon this [state].

Venerable friends, when contemplating [like this], if a monk finds that he does not lack gratitude and does know gratitude, then he is delighted, [thinking,] “I am pure [in regard to these states]” and being delighted on this account, he [keeps] pursuing his training in the superb Dharma.168 Because of being delighted, he attains rapture. Because of attaining rapture, his body becomes tranquil. Because the body is tranquil, he expe- riences pleasure. Because of experiencing pleasure, his mind becomes

concentrated.

Venerable friends, because of his mind becoming concentrated, a learned noble disciple sees and knows as it really is. Because of seeing and knowing as it really is, he experiences disenchantment. Because of disenchantment, he experiences dispassion.

Because of dispassion, he attains liberation. Because of being liberated, he attains knowledge of being liberated, knowing as it really is: “Birth has been ended, the holy life has been established, what had to be done has been done, there will not be another experiencing of existence.”

Thus spoke Venerable Mahāmoggallāna. Having heard what Venerable Mahāmoggallāna said, the monks were delighted and received it respectfully.

90.  The Discourse on Knowledge of the Dharma169

Thus have I heard. At one time the Buddha was dwelling at Kosambī in Ghosita’s Park.

At that time Venerable Cunda addressed the monks:

Suppose that a monk makes this proclamation: “I know all the teachings and what can be known about the teaching, and I am free from covetousness”;170 yet in that venerable one’s mind the evil of covetousness arises and remains. In the same way for disputatiousness, . . . anger, . . . ill-will, . . . uncommu- nicativeness, . . . avarice, . . . envy, . . . deceit, . . . flattery, . . . lack of shame and scruples, . . . <evil> desires and evil views;171 yet in that ven- erable one’s mind evil desires and evil views arise and remain.172

 

 

His companions in the holy life will know that venerable one as a person who does not know all the teachings and what can be known about the teach- ing, and who is not free from covetousness. Why is that? Because in that venerable one’s mind covetousness arises and remains. In the same way, disputatiousness, . . . anger, . . . ill-will, . . . uncommunicativeness, . . . avarice, . . . envy, . . . deceit, . . . flattery, . . . lack of shame and scruples, . . . and <evil> desires and evil views. Why is that? Because in that venerable one’s mind evil desires and evil views arise and remain.

Venerable friends, he is like a person who is not wealthy but claims to be wealthy, has no fiefdom but claims to have a fiefdom, possesses no livestock but claims to possess livestock. When a time of need comes he has no gold, silver, pearls, beryl, crystal, or amber, no livestock, grain, or servants [of which he could make use].

His relatives and friends approach him and say, “You are in fact not wealthy but claim to be wealthy. You have no fiefdom but claim to have a fiefdom. You possess no livestock but claim to possess livestock. When a time of need comes you have no gold, silver, pearls, beryl, crystal, or amber, you have no livestock, grain, or servants [of which you could make use].”173 In the same way, venerable friends, suppose that a monk makes this proclamation: “I know all the teachings and what can be known about the teaching, and I am free from covetousness”; yet in that venerable one’s mind the evil of covetousness arises and remains. In the same way, disputatiousness, . . . anger, . . . ill-will, . . . uncommunicativeness, . . . avarice, . . . envy, . . . deceit, . . . flattery, . . . lack of shame and scruples, . . . and <evil> desires and evil views; yet in that venerable one’s mind evil

desires and evil views arise and remain.

His companions in the holy life will know that venerable one as a person who does not know all the teachings and what can be known about the teaching, and who is not free from covetousness. Why is that? Because the mind of that venerable one does not tend toward the cessation of cov- etousness and toward remainderless nirvana.

In the same way, disputatiousness, . . . anger, . . . ill-will, . . . uncom- municativeness, . . . avarice, . . . envy, . . . deceit, . . . flattery, . . . lack of shame and scruples, . . . and <evil> desires and evil views. Why is that?


 

 

 

 

 

 

 

 

 

 

 

 

 

573a

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

573b


Because the mind of that venerable one does not tend toward the cessation of evil views and toward remainderless nirvana.

Venerable friends, suppose that a monk does not make this proclamation: “I know all the teachings and what can be known about the teaching, and I am free from covetousness”; yet in that venerable one’s mind the evil of covetousness does not arise and remain.

In the same way, disputatiousness, . . . anger, . . . ill-will, . . . uncom- municativeness, . . . avarice, . . . envy, . . . deceit, . . . flattery, . . . lack of shame and scruples, . . . and <evil> desires and evil views; yet in that ven- erable one’s mind evil desires and evil views do not arise and remain. His companions in the holy life will know that venerable one as a person who really knows all the teachings and what can be known about the teach- ing, and who is free from covetousness. Why is that? Because in that ven- erable one’s mind covetousness does not arise and remain. In the same way, disputatiousness, . . . anger, . . . ill-will, . . . uncommunicativeness, . . . avarice, . . . envy, . . . deceit, . . . flattery, . . . lack of shame and scruples, . . . and <evil> desires and evil views. Why is that? Because in that venerable

one’s mind evil desires and evil views do not arise and remain.

Venerable friends, suppose a person is very wealthy but does not claim to be wealthy, has a fiefdom but does not claim to have a fiefdom, possesses livestock but does not claim to possess livestock. When a time of need comes he has gold, silver, pearls, beryl, crystal, amber, livestock, grain, and servants [of which he can make use].

His relatives and friends approach him and say, “You are in fact very wealthy but do not claim to be wealthy. You have a fiefdom but do not claim to have a fiefdom. You have livestock but do not claim to have live- stock. When a time of need comes you have gold, silver, pearls, beryl, crystal, and amber, you have livestock, grain, and servants [of which you can make use].”

In the same way, venerable friends, suppose a monk does not make this proclamation: “I know all the teachings and what can be known about the teaching, and I am free from covetousness,” and in that venerable one’s mind the evil of covetousness does not arise and remain. In the same way, disputatiousness, . . . anger, . . . ill-will, . . . uncommunica- tiveness, . . . avarice, . . . envy, . . . deceit, . . . flattery, . . . lack of shame

 

 

and scruples, . . . <evil> desires and evil views; and in that venerable one’s mind evil desires and evil views do not arise and remain.

His companions in the holy life will know that venerable one as a person who [really] knows all the teachings and what can be known about the teach- ing, and who is free from covetousness. Why is that? Because the mind of that venerable one tends toward the cessation of covetousness and toward remainderless nirvana. In the same way, disputatiousness, . . . anger, . . . ill- will, . . . uncommunicativeness, . . . avarice, . . . envy, . . . deceit, . . . flattery, . . . lack of shame and scruples, . . . and <evil> desires and evil views. Why is that? Because the mind of that venerable one tends toward the cessation of evil views and toward remainderless nirvana.

Thus spoke Venerable Cunda. Having heard what Venerable Cunda said, the monks were delighted and received it respectfully.

91.  The Discourse on Cunda’s Inquiry about Views174

Thus have I heard. At one time the Buddha was dwelling at Kosambī, in Ghosita’s Park.

At that time, in the afternoon, Venerable Mahācunda emerged from sitting in meditation and approached the Buddha. Having paid homage at the Buddha’s feet, he stepped back, sat to one side, and said:

World-honored One, regarding the various views that keep arising in the world—speculations about the existence of a self, of living beings, of human beings, of a soul, of a life-substratum, and of the world—World- honored One, in what way should one know and in what way should one see so that these views are eradicated and abandoned, and other views are not perpetuated and clung to?

The World-honored One said:

Cunda, regarding the various views that keep arising in the world—spec- ulations about the existence of a self, of living beings, of human beings, of a soul, of a life-substratum, and of the world—if, Cunda, [one realizes] the remainderless cessation of all phenomena, [then] knowing like this and seeing like this, these views are eradicated and abandoned, and other

 

 

 

 

 

 

 

 

 

 

 

 

573c


views are not perpetuated and clung to. [For this purpose] one should train in effacement.

Cunda, what constitutes “effacement” in the noble Dharma and disci- pline? Here a monk, secluded from sensual desires, secluded from evil and unwholesome states, with [directed] awareness and [sustained] con- templation . . . up to . . . dwells having attained the fourth absorption. He [might] think, “I am abiding in effacement.”

But, Cunda, in the noble Dharma and discipline these four higher states of mind do not yet constitute “effacement.” They are “pleasant abidings here and now.” As a practitioner emerges from [these absorptions] and enters them again, he [might] think, “I am abiding in effacement.” But, Cunda, in the noble Dharma and discipline these do not yet constitute “effacement.”

A monk, with the complete transcending of perceptions of form . . . up to . . . enters and abides in the sphere of neither-perception-nor-non- perception. He might think, “I am abiding in effacement.” But, Cunda, in the noble Dharma and discipline these four peaceful liberations, which transcend form, having attained the formless, do not yet constitute “efface- ment.” On emerging from them, a practitioner might proclaim to others or think to himself, “I am abiding in effacement.” But, Cunda, in the noble Dharma and discipline these do not yet constitute “effacement.”

Cunda, one should train in effacement [like this]: “Others [may] have evil desires and thoughts [based on such] desires; I shall not have evil desires or thoughts [based on such] desires.”175 Cunda, one should train in effacement [like this]: “Others [may] have harmful intent and anger; I shall not have harmful intent and anger.”

Cunda, one should train in effacement [like this]: “Others [may] kill living beings, . . . take what is not given, . . . not be celibate; I shall be celi- bate.” Cunda, one should train in effacement [like this]: “Others [may be] overcome by covetousness, . . . disputatiousness, . . . sloth-and-torpor, . . . restlessness, . . . arrogance, . . . doubt; I shall not be overcome by doubt.” Cunda, one should train in effacement [like this]: “Others [may be] fettered by ill-will, . . . flattery, . . . deceit, . . . lack of shame and scruples; I shall have shame and scruples.”

 

 

Cunda, one should train in effacement [like this]: “Others [may] have conceit; I shall not have conceit.” Cunda, one should train in effacement [like this]: “Others [may] have overbearing pride; I shall not have over- bearing pride.” Cunda, one should train in effacement [like this]: “Others [may] have little learning; I shall have much learning.” Cunda, one should train in effacement [like this]: “Others [may] not contemplate wholesome states; I shall contemplate wholesome states.”

Cunda, one should train in effacement [like this]: “Others [may] engage in evil conduct contrary to the Dharma; I shall engage in sublime conduct according to the Dharma.” Cunda, one should train in effacement [like this]: “Others [may] engage in false speech, . . . divisive speech, . . . harsh speech, . . . frivolous speech, . . . evil behavior; I shall not engage in evil behavior.” Cunda, one should train in effacement [like this]: “Others [may] lack faith, . . . be negligent, . . . lack mindfulness, . . . lack concentration, . . . have faulty wisdom; I shall not have faulty wisdom.”

Cunda, even just to incline the mind toward wholesome states and to wish to train in them will be of much benefit; how much more so if one practices wholesome states in one’s bodily and verbal actions!

Cunda, one should incline the mind [like this]: “Others [may] have evil desires and thoughts [based on such] desires; I shall not have evil desires or thoughts [based on such] desires.” Cunda, one should incline the mind [like this]: “Others [may] have harmful intent and anger; I shall not have harmful intent and anger.”

Cunda, one should incline the mind [like this]: “Others [may] kill living beings, . . . take what is not given, . . . and not be celibate; I shall be celi- bate.” Cunda, one should incline the mind [like this]: “Others [may be] overcome by covetousness, . . . disputatiousness, . . . sloth-and-torpor, . . . restlessness, . . . arrogance, . . . and doubt; I shall not [be overcome by] doubt.” Cunda, one should incline the mind [like this]: “Others [may] be fettered by ill-will, . . . flattery, . . . deceit, . . . lack shame and scruples; I shall have shame and scruples.”

Cunda, one should incline the mind [like this]: “Others [may] have conceit; I shall not have conceit.” Cunda, one should incline the mind [like this]: “Others [may] have overbearing pride; I shall not have overbearing pride.” Cunda, one should incline the mind [like this]: “Others [may] have


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

574a

 

 

little learning; I shall have much learning.” Cunda, one should incline the mind [like this]: “Others [may] not contemplate wholesome states; I shall contemplate wholesome states.”

Cunda, one should incline the mind [like this]: “Others [may] engage in evil conduct contrary to the Dharma; I shall engage in sublime conduct according to the Dharma.” Cunda, one should incline the mind [like this]: “Others [may] engage in false speech, . . . divisive speech, . . . harsh speech, . . . frivolous speech, . . . evil behavior; I shall not engage in evil behavior.” Cunda, one should incline the mind [like this]: “Others [may] lack faith, . . . be negligent, . . . lack mindfulness, . . . lack concentration, . . . and have faulty wisdom; I shall not have faulty wisdom.”

Cunda, just as a wrong path has the right path as its opposite, and just as an uneven ford has an even ford as its opposite, in the same way, Cunda, evil desire has as its opposite lack of evil desire. Harmful intent and anger has as its opposite absence of harmful intent and anger.

Killing living beings, . . . taking what is not given, . . . not being celibate has as its opposite being celibate. Covetousness, . . . disputatiousness, . . . sloth-and-torpor, . . . restlessness, . . . arrogance, . . . doubt has as its oppo- site absence of doubt. The fetter of ill-will, . . . flattery, . . . deceit, . . . lack of shame and scruples has as its opposite the presence of shame and scruples.

Conceit has as its opposite absence of conceit. Overbearing pride has as its opposite absence of overbearing pride. Little learning has as its opposite much learning. Not contemplating wholesome states has as its opposite contemplating wholesome states.

Evil conduct contrary to the Dharma has as its opposite sublime conduct according to the Dharma. False speech, . . . divisive speech, . . . harsh speech, . . . frivolous speech, . . . and evil behavior has as its opposite abstaining from evil behavior. Lacking faith, . . . being negligent, . . . lack- ing mindfulness, . . . lacking concentration, . . . having faulty wisdom has as its opposite wholesome wisdom.

Cunda, there are dark states that produce dark results and lead [down- ward to] bad realms of existence; and there are bright states that produce bright results and lead upward. Thus, Cunda, a person given to evil desires is led upward by the absence of evil desires. One given to harmful intent and anger is led upward by the absence of harmful intent and anger.

 

 

One given to killing living beings, . . . taking what is not given, . . . not being celibate is led upward by being celibate. One given to covetous- ness, . . . disputatiousness, . . . sloth-and-torpor, . . . restlessness, . . . arro- gance, . . . doubt is led upward by absence of doubt. One given to the fetter of ill-will, . . . to flattery, . . . to deceit, . . . to lack of shame and scruples is led upward by the presence of shame and scruples.

One given to conceit is led upward by the absence of conceit. One given to overbearing pride is led upward by the absence of overbearing pride. One with little learning is led upward by much learning. One given to not contemplating wholesome states is led upward by contemplating wholesome states.

One given to evil conduct contrary to the Dharma is led upward by sub- lime conduct according to the Dharma. One given to false speech, . . . divi- sive speech, . . . harsh speech, . . . frivolous speech, . . . evil behavior is led upward by abstaining from evil behavior. One who lacks faith, . . . is negligent, . . . lacks mindfulness, . . . lacks concentration, . . . has faulty wisdom is led upward by wholesome wisdom.

Cunda, if one is not tamed oneself, it is impossible to tame another who is not tamed. If one is drowning oneself, it is impossible to rescue another who is drowning. If one has not extinguished [defilements] oneself, it is impossible to cause another who has not extinguished [defilements] to extinguish them.176

Cunda, if one is tamed oneself, it is possible to tame another who is not tamed. If one is not drowning oneself, it is possible to save another who is drowning. If one has extinguished [defilements] oneself, it is possible to cause another who has not extinguished [defilements] to extinguish them. In this way, Cunda, one given to evil desires can extinguish them through the absence of evil desires. One given to harmful intent and anger

can extinguish it through the absence of harmful intent and anger.

One given to killing living beings, . . . taking what is not given, . . . not being celibate can extinguish it through being celibate. One given to cov- etousness, . . . disputatiousness, . . . sloth-and-torpor, . . . restlessness, . . . arrogance, . . . doubt can extinguish it through absence of doubt. One given to the fetter of ill-will, . . . to flattery, . . . to deceit, . . . to lack of shame and scruples can extinguish it through having shame and scruples.


 

 

 

 

 

 

 

 

 

 

 

 

 

574b

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

574c


One given to conceit can extinguish it through being without conceit. One given to overbearing pride can extinguish it through being without overbearing pride. One with little learning can extinguish it through much learning. One given to not contemplating wholesome states can extinguish it through contemplating wholesome states.

One given to evil conduct contrary to the Dharma can extinguish it through sublime conduct according to the Dharma. One given to false speech, . . . divisive speech, . . . harsh speech, . . . frivolous speech, . . . evil behavior can extinguish it through abstaining from evil behavior. One who lacks faith, . . . is negligent, . . . lacks mindfulness, . . . lacks con- centration, . . . has faulty wisdom can extinguish it through having whole- some wisdom.

In this way, Cunda, I have taught you the way of effacement. I have taught you the way of inclining the mind. I have taught you the way of opposites. I have taught you the way that leads upward. I have taught you the way to extinction.

What a teacher should do for his disciples out of great compassion, mercy, sympathy, and concern, seeking their benefit and welfare, seeking their safety and happiness—that I have now already done. You too should do your part. Go and sit in meditation and contemplation in a secluded place, on a mountain, in a forest, at the base of a tree, in an empty and quiet place.

Do not be negligent. Make diligent effort, lest you regret it later. This is my instruction, this is my teaching.

Thus spoke the Buddha. Having heard what the Buddha said, Venerable Mahācunda and the [other] monks were delighted and received it respectfully.

92.  The Discourse on the Simile of Blue and White Lotuses

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

At that time the World-honored One addressed the monks:

There are states that are extinguished by the body and not extinguished by speech. There are states that are extinguished by speech and not

 

 

extinguished by the body. And there are states that are not extinguished by the body or by speech, but are extinguished only by wisdom and vision. What are states that are extinguished by the body and not extinguished by speech? Here a monk is filled with unwholesome bodily action, endowed with it and maintaining it, adhering to it bodily. Having seen this, other monks admonish that monk, “Venerable friend, you are filled with unwholesome bodily action, endowed with it and maintaining it. Why do you adhere to it bodily? Venerable friend, you should abandon unwholesome bodily action and cultivate wholesome bodily action.” At a later time that person abandons unwholesome bodily action and cultivates wholesome bodily action. This is what is meant by states that are extin-

guished by the body and not extinguished by speech.

What are states that are extinguished by speech and not extinguished by the body? Here a monk is filled with unwholesome verbal action, endowed with it and maintaining it, adhering to it verbally. Seeing this, other monks admonish that monk thus, “Venerable friend, you are filled with unwholesome verbal action, endowed with it and maintaining it. Why do you adhere to it verbally? Venerable friend, you should abandon unwholesome verbal action and cultivate wholesome verbal action.” At a later time that person abandons unwholesome verbal action and cultivates wholesome verbal action. This is what is meant by states that are extin- guished by speech and not extinguished by the body.

What are states that are not extinguished by the body or by speech, but are extinguished only by wisdom and vision? Covetousness is not extinguished by the body or by speech, but is extinguished only by wisdom and vision. In the same way, disputatiousness, . . . anger, . . . ill-will, . . . uncom- municativeness, . . . avarice, . . . envy, . . . deceit, . . . flattery, . . . lack of shame and scruples, . . . evil desires and evil views are not extinguished by the body or by speech, but are extinguished only by wisdom and vision.

This is what is meant by states that are not extinguished by the body or by speech, but are extinguished only by wisdom and vision.

The Tathāgata at times practices examination, examining the mind of another person. He knows that this person is not cultivating the body, cultivating morality, cultivating his mind, and cultivating wisdom in such

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

575a


a way that through cultivating the body, cultivating morality, cultivating the mind, and cultivating wisdom he could extinguish covetousness. Why is that? Because in the mind of that person evil [states] of covetousness are arising and remaining.

In the same way, disputatiousness, . . . anger, . . . ill-will, . . . uncom- municativeness, . . . avarice, . . . envy, . . . deceit, . . . flattery, . . . lack of shame and scruples, . . . he could extinguish evil desires and evil views. Why is that? Because in the mind of that person evil desires and evil views are arising and remaining.

[The Tathāgata at times] knows that this [other] person is cultivating the body, cultivating morality, cultivating the mind, and cultivating wisdom in such a way that through cultivating the body, cultivating morality, cul- tivating the mind, and cultivating wisdom, he could extinguish covetous- ness. Why is that? Because in the mind of this person evil [states of] cov- etousness are not arising and remaining.

In the same way, disputatiousness, . . . anger, . . . ill-will, . . . uncom- municativeness, . . . avarice, . . . envy, . . . deceit, . . . flattery, . . . lack of shame and scruples, . . . he could extinguish evil desires and evil views. Why is that? Because in the mind of that person evil desires and evil views are not arising and remaining.

It is just as when a blue lotus, or a red, crimson, or white lotus is born in water and grows in water, but rises above the water and is not attached to the water. In the same way, a tathāgata is born in the world and grows up in the world, but rises above worldly conduct and is not attached to worldly states. Why is that? [Because] a tathāgata is free from attachment and fully awakened, having risen above all that is worldly.

 

At that time, Venerable Ānanda was holding a fan and attending on the Buddha. Then, extending his hands with palms joined toward the Buddha, Venerable Ānanda said, “World-honored One, what is the name of this dis- course? How should we remember it?”

The World-honored One said, “Ānanda, this discourse is called the ‘Sim- ile of the Blue and White Lotuses.’ This is how you should remember and recite it.”

Then the World-honored One addressed all the monks:

 

 

You should together remember this “Discourse on the Simile of the Blue and White Lotuses,” recite it, and commit it to memory. Why is that? This “Discourse on the Simile of the Blue and White Lotuses” accords with the Dharma and is conducive for benefit. It is a basis for the holy life, leading to penetration, awakening, and nirvana.

Clansmen who have shaved off their hair and beards, donned the yellow robe, and out of faith given up the household life to become homeless and train in the path should memorize this “Discourse on the Simile of the Blue and White Lotuses,” reciting it and retaining it well.

Thus spoke the Buddha. Having heard what the Buddha said, Venerable Ānanda and the [other] monks were delighted and received it respectfully.

93.  The Discourse on a Brahmin [Practitioner of] Purification by Bathing177

Thus have I heard. At one time, when the Buddha had just recently attained awakening,178 he was staying under an ajapāla-nigrodha tree in Uruvelā, by the bank of the Nerañjarā River.

At that time there was a brahmin [practitioner of ] purification by bathing who, while taking a stroll in the afternoon, approached the Buddha. Seeing that brahmin [practitioner of ] purification by bathing coming in the distance, the World-honored One addressed the monks on his account:179

If someone’s mind is defiled by [any of the] twenty-one defilements, then he will certainly go to a bad realm, take birth in a hell realm.180 What are the twenty-one defilements?

Wrong view is a mental defilement; desire contrary to the Dharma is a mental defilement; covetousness is a mental defilement; [adhering to] wrong teachings is a mental defilement; greed is a mental defilement; anger is a mental defilement; sloth-and-torpor is a mental defilement; rest- lessness-and-worry is a mental defilement; doubt is a mental defilement; ill-will is a mental defilement; uncommunicativeness is a mental defilement; avarice is a mental defilement; envy is a mental defilement; deceit is a mental defilement; flattery is a mental defilement; lack of shame is a mental defilement; lack of scruples is a mental defilement; conceit is a mental


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

575b

 

 

defilement; overbearing pride is a mental defilement; arrogance is a mental defilement; negligence is a mental defilement. If someone’s mind is defiled by [any of these] twenty-one defilements, then he will certainly go to a bad realm, taking birth in a hell realm.

Suppose that a dirty and stained cloth is given to a dyer [to be dyed]. Having received it, the dyer washes the cloth thoroughly with ash, soap beans, or clay in order to remove the dirt and stains from it. But even though the dyer washes the cloth thoroughly with ash, soap beans, or clay in order to make it clean, the dirty cloth still remains defiled and stained.181 In the same way, if someone’s mind is defiled by [any of the] twenty- one defilements, then he will certainly go to a bad realm, take birth in a hell realm. What are the twenty-one defilements? Wrong view is a mental defilement; desire contrary to the Dharma is a mental defilement; cov- etousness is a mental defilement; [adhering to] wrong teachings is a mental defilement; greed is a mental defilement; anger is a mental defilement; sloth-and-torpor is a mental defilement; restlessness-and-worry is a mental defilement; doubt is a mental defilement; ill-will is a mental defilement; uncommunicativeness is a mental defilement; avarice is a mental defile- ment; envy is a mental defilement; deceit is a mental defilement; flattery is a mental defilement; lack of shame is a mental defilement; lack of scru- ples is a mental defilement; conceit is a mental defilement; overbearing pride is a mental defilement; arrogance is a mental defilement; negligence is a mental defilement. If someone’s mind is defiled by [any of these] twenty-one defilements, then he will certainly go to a bad realm, take

birth in a hell realm.

If someone’s mind is not defiled by [any of] the twenty-one defilements, then he will certainly go to a good realm, take birth in a heavenly realm. What are the twenty-one defilements? Wrong view is a mental defilement; desire contrary to the Dharma is a mental defilement; covetousness is a mental defilement; [adhering to] wrong teachings is a mental defilement; greed is a mental defilement; anger is a mental defilement; sloth-and-torpor is a mental defilement; restlessness-and-worry is a mental defilement; doubt is a mental defilement; ill-will is a mental defilement; uncommunicativeness is a mental defilement; avarice is a mental defilement; envy is a mental defilement; deceit is a mental defilement; flattery is a mental defilement;

 

 

lack of shame is a mental defilement; lack of scruples is a mental defile- ment; conceit is a mental defilement; overbearing pride is a mental defile- ment; arrogance is a mental defilement; negligence is a mental defilement. If someone’s mind is not defiled by [any of these] twenty-one defilements, then he will certainly go to a good realm, take birth in a heavenly realm. Suppose that a clean, white Benares cloth is given to a dyer [to be dyed]. Having received it, the dyer washes the cloth thoroughly with ash, soap beans, or clay in order to clean it. As the dyer thoroughly washes this clean, white Benares cloth with ash, soap beans, or clay in order to make it clean, this clean, white Benares cloth that was already clean

becomes even cleaner.182

In the same way, if someone’s mind is not defiled by [any of] the twenty- one defilements, then he will certainly go to a good realm, take birth in a heavenly realm. What are the twenty-one defilements? Wrong view is a mental defilement; desire contrary to the Dharma is a mental defilement; covetousness is a mental defilement; [adhering to] wrong teachings is a mental defilement; greed is a mental defilement; anger is a mental defile- ment; sloth-and-torpor is a mental defilement; restlessness-and-worry is a mental defilement; doubt is a mental defilement; ill-will is a mental defilement; uncommunicativeness is a mental defilement; avarice is a mental defilement; envy is a mental defilement; deceit is a mental defile- ment; flattery is a mental defilement; lack of shame is a mental defilement; lack of scruples is a mental defilement; conceit is a mental defilement; overbearing pride is a mental defilement; arrogance is a mental defilement; negligence is a mental defilement. If a person’s mind is not defiled by [any of these] twenty-one defilements, he will certainly go to a good realm, take birth in a heavenly realm.

If someone knows wrong view to be a mental defilement, then, having known this, he should abandon it. In the same way, if someone knows desire contrary to the Dharma to be a mental defilement, . . . covetousness to be a mental defilement, . . . [adhering to] wrong teachings to be a mental defilement, . . . greed to be a mental defilement, . . . anger to be a mental defilement, . . . sloth-and-torpor to be a mental defilement, . . . restlessness and worry to be a mental defilement, . . . doubt to be a mental defilement, . . . ill-will to be a mental defilement, . . . uncommunicativeness


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

575c

 

 

to be a mental defilement, . . . avarice to be a mental defilement, . . . envy to be a mental defilement, . . . deceit to be a mental defilement, . . . flattery to be a mental defilement, . . . lack of shame to be a mental defilement, . . . lack of scruples to be a mental defilement, . . . conceit to be a mental defile- ment, . . . overbearing pride to be a mental defilement, . . . arrogance to be a mental defilement, . . . negligence to be a mental defilement, then, having known this, he should abandon it.

He imbues the mind with loving-kindness, mentally pervading one direction [with loving-kindness], likewise the second, third, and fourth directions, the four intermediate directions, and also above and below, all around, everywhere. With a mind imbued with loving-kindness, free from fetters or resentment, without ill-will or contention, he dwells having per- vaded the entire world [with a mind] that is boundless, exalted, immeas- urable, and well developed. In the same way, he imbues the mind with compassion, . . . with empathetic joy, . . . with equanimity, free from fetters or resentment, without ill-will or contention; he dwells having pervaded the entire world [with a mind] that has become boundless, exalted, immeas- urable, and well developed.183

Brahmin, this is what is called bathing the inner mind instead of bathing the outer body.

Then the brahmin said to the World-honored One, “Gotama, you should go to the Bāhukā River to bathe.”

The World-honored One asked, “Brahmin, what do people gain from bathing in the Bāhukā River?”

The brahmin replied:

Gotama, bathing in the Bāhukā River is a sign of religious purification in the world, a sign of deliverance, a sign of merit. Gotama, one who bathes in the Bāhukā River thereby becomes purified and eliminates all evil.

The World-honored One then spoke to the brahmin in verse:

Brahmin Sundarika, Entering the Bāhukā River

Is a common recreation of fools, Which cannot purify dark deeds.

 

 

Sundarika, of what use is going to springs? Of what benefit is the Bāhukā River?

If a person performs unwholesome deeds, What good does clean water do him?

A pure person has no stains and defilements; A pure person always speaks of morality.

A pure person’s clean bright deeds Always lead to pure conduct.

If you do not kill living beings,

Always abstain from taking what is not given, Speak the truth, do not speak lies,

Always have right mindfulness and right comprehension, Then, brahmin, training in this way,

All living beings are at peace.

Brahmin, why return home [to bathe]? The spring at home purifies no one.

Brahmin, you should train

In purification through wholesome teachings. What need have you of lowly water,

Which removes only bodily filth?

The brahmin said to the Buddha, “I also think in this way. I shall purify myself through wholesome teachings. What need have I of lowly water?” Hearing what the Buddha taught, the brahmin was greatly gladdened in mind. He paid homage at the Buddha’s feet, and took refuge in the Buddha,

Dharma, and Sangha. The brahmin said:

World-honored One, I have understood. Well-gone One, I have comprehended. I now personally take refuge in the Buddha, the Dharma, and the Sangha. May the World-honored One accept me as a male lay disciple from this day forward until the end of life. I personally take refuge for my whole life.184

Thus spoke the Buddha. Having heard what the Buddha said, the brahmin Sundarika [who practiced] purification through bathing and the monks were delighted and received it respectfully.


 

 

 

 

 

 

 

 

 

576a

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

576b


94.  The Discourse on the Monk Kālaka185

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

At this time the monk Kālaka, Migāra’s mother’s son, who always liked disputing, approached the Buddha. Seeing the monk Kālaka approaching in the distance, the World-honored One addressed the monks on account of the monk Kālaka:186

Suppose a person always likes disputing and does not praise the ending of disputes. If a person always likes disputing and does not praise the ending of disputes, then this state of things is not agreeable, not likeable, cannot be thought of fondly, cannot be respected. It is not conducive to training, not conducive to restraint, not conducive to being a renunciant, not con- ducive to attaining mental unification, not conducive to attaining nirvana.187 Suppose a person has evil desires and does not praise the ending of evil desires. If a person has evil desires and does not praise the ending of evil desires, then this state of things is not agreeable, not likeable, cannot be thought of fondly, cannot be respected. It is not conducive to training, not conducive to restraint, not conducive to being a renunciant, not con- ducive to attaining mental unification, not conducive to attaining nirvana. Suppose a person violates the precepts, transgresses the precepts; his precepts are deficient, his precepts are in tatters, his precepts are corrupted, and he does not praise observance of the precepts. If a person violates the precepts, transgresses the precepts; if his precepts are deficient, if his pre- cepts are in tatters, if his precepts are corrupted, and he does not praise observance of the precepts, then this state of things is not agreeable, not likeable, cannot be thought of fondly, cannot be respected. It is not con- ducive to training, not conducive to restraint, not conducive to being a renunciant, not conducive to attaining mental unification, not conducive

to attaining nirvana.

Suppose a person is given to ill-will, . . . uncommunicativeness, . . . avarice, . . . envy, . . . flattery, . . . deceit, . . . lacks shame and scruples and does not praise shame and scruples. If a person is given to ill-will, . . . uncommunicativeness, . . . avarice, . . . envy, . . . flattery, . . . deceit, . . .

 

 

lacks shame and scruples and does not praise shame and scruples, then this state of things is not agreeable, not likeable, cannot be thought of fondly, cannot be respected. It is not conducive to training, not conducive to restraint, not conducive to being a renunciant, not conducive to attaining mental unification, not conducive to attaining nirvana.

Suppose a person does not show support for his companions in the holy life and does not praise the showing of support for one’s companions in the holy life. If a person does not show support for his companions in the holy life and does not praise the showing of support for one’s com- panions in the holy life, then this state of things is not agreeable, not like- able, cannot be thought of fondly, cannot be respected. It is not conducive to training, to restraint, not conducive to being a renunciant, not conducive to attaining mental unification, not conducive to attaining nirvana. Suppose a person does not contemplate the teachings and does not praise contemplation of the teachings. If a person does not contemplate the teachings, and does not praise contemplation of the teachings, then this state of things is not agreeable, not likeable, cannot be thought of fondly, cannot be respected. It is not conducive to training, not conducive to restraint, not conducive to being a renunciant, not conducive to attaining

mental unification, not conducive to attaining nirvana.

Suppose a person does not sit in meditation and does not praise sitting in meditation. If a person does not sit in meditation and does not praise sitting in meditation, then this state of things is not agreeable, not likeable, cannot be thought of fondly, cannot be respected. It is not conducive to training, not conducive to restraint, not conducive to being a renunciant, not conducive to attaining mental unification, not conducive to attaining nirvana.

Even though that person may think, “May my companions in the holy life support me, respect me, and honor me!”, his companions in the holy life still do not support him, respect him, or honor him. Why is that? That person has these countless evil qualities. Because he has these countless evil qualities, his companions in the holy life do not support him, respect him, or honor him.

Suppose that a bad-natured horse is tethered in a stable to be fed. Even though it may think, “May people tether me in a comfortable place, give me good water and fodder, and look after me well!” people still do not


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

576c

 

 

tether it in a comfortable place, give it good water and fodder, or look after it well. Why is that? Because that horse has a bad nature, it is extremely rough and disobedient, not docile and well-behaved and this causes people not to tether it in a comfortable place, give it good water and fodder, or look after it well.

In the same way, even though a person may think, “May my compan- ions in the holy life support me, respect me, and honor me!” his compan- ions in the holy life still do not support him, respect him, or honor him. Why is that? That person has these countless evil qualities. Because he has these countless evil qualities this causes his companions in the holy life not to support to him, respect him, or honor him.

[In contrast to this,] suppose a person does not like disputing and praises the ending of disputes. If a person does not like disputing and praises the ending of disputes, then this state of things is agreeable, likeable, enjoyable, can be thought of fondly, can be respected. It is conducive to training, is conducive to restraint, is conducive to being a renunciant, is conducive to attaining mental unification, is conducive to attaining nirvana.

Suppose a person does not have evil desires and praises the ending of evil desires. If a person does not have evil desires and praises the ending of evil desires, then this state of things is agreeable, likeable, enjoyable, can be thought of fondly, can be respected. It is conducive to training, is conducive to restraint, is conducive to being a renunciant, is conducive to attaining mental unification, is conducive to attaining nirvana.

Suppose a person does not violate the precepts, does not transgress the precepts; his precepts are not deficient, his precepts are not in tatters, his precepts are not corrupted, and he praises observance of the precepts. If a person does not violate the precepts, does not transgress the precepts; if his precepts are not deficient, if his precepts are not in tatters, if his pre- cepts are not corrupted, and if he praises observance of the precepts, then this state of things is agreeable, likeable, enjoyable, can be thought of fondly, can be respected. It is conducive to training, is conducive to restraint, is conducive to being a renunciant, is conducive to attaining mental unification, is conducive to attaining nirvana.

Suppose a person is not given to ill-will, . . . uncommunicativeness, . . . avarice, . . . envy, . . . flattery, . . . deceit, . . . lack of shame and scruples,

 

 

and praises possession of shame and scruples. If a person is not given to ill-will, . . . uncommunicativeness, . . . avarice, . . . envy, . . . flattery, . . . deceit, . . . does not lack shame and scruples, and praises possession of shame and scruples, then this state of things is agreeable, likeable, enjoy- able, can be thought of fondly, can be respected. It is conducive to training, is conducive to restraint, is conducive to being a renunciant, is conducive to attaining mental unification, is conducive to attaining nirvana.

Suppose a person shows support for his companions in the holy life and praises showing support for one’s companions in the holy life. If a person shows support for his companions in the holy life and praises show- ing support for one’s companions in the holy life, then this state of things is agreeable, likeable, enjoyable, can be thought of fondly, can be respected. It is conducive to training, is conducive to restraint, is conducive to being a renunciant, is conducive to attaining mental unification, is conducive to attaining nirvana.

Suppose a person contemplates the teachings and praises contemplation of the teachings. If a person contemplates the teachings and praises con- templation of the teachings, then this state of things is agreeable, likeable, enjoyable, can be thought of fondly, can be respected. It is conducive to training, is conducive to restraint, is conducive to being a renunciant, is conducive to attaining mental unification, is conducive to attaining nirvana. Suppose a person sits in meditation and praises sitting in meditation.

If a person sits in meditation and praises sitting in meditation, then this state of things is agreeable, likeable, enjoyable, can be thought of fondly, can be respected. It is conducive to training, is conducive to restraint, is conducive to being a renunciant, is conducive to attaining mental unifi- cation, is conducive to attaining nirvana.

Even though this person may not think, “May my companions in the holy life support me, respect me, and honor me!” yet his companions in the holy life do support him, respect him, and honor him. Why is that? That person has these countless wholesome qualities. Because he has these countless wholesome qualities, his companions in the holy life support him, respect him, and honor him.

Suppose an excellent horse is tethered in a stable to be fed. Even though it may not think, “May people tether me in a comfortable place, give me


 

 

577a

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

577b


good water and fodder, and look after me well!” yet people do tether it in a comfortable place, give it good water and fodder, and look after it well. Why is that? Because that horse has a good nature, is docile and obedient, extremely gentle, and well-behaved; this causes people to tether it in a comfortable place, give it good water and fodder, and look after it well. In the same way, even though this person may not think, “May my companions in the holy life support me, respect me, and honor me!” yet his companions in the holy life do support him, respect him, and honor him. [Why is that? That person has these countless wholesome qualities.

Because he has these countless wholesome qualities, his companions in the holy life support him, respect him, and honor him.]

Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

95.  The Discourse on Maintaining [Wholesome] States188

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

At that time the World-honored One addressed the monks:

I shall explain what is regressing in wholesome states, neither maintaining them nor increasing them; I shall explain what is maintaining wholesome states, neither regressing in them nor increasing them; and I shall explain what is increasing wholesome states, neither regressing in them nor [merely] maintaining them.189

What is regressing in wholesome states, neither maintaining them nor increasing them? Monks, if, in regard to possessing firm faith, restraint through the precepts, broad learning, generosity, wisdom, eloquence, and [knowing] the Āgamas and their benefits, a person regresses in regard to these states, neither maintaining nor increasing them, then this is what is called regressing in wholesome states, neither maintaining them nor increasing them.190

What is maintaining wholesome states, neither regressing in them nor increasing them? Monks, in regard to possessing firm faith, restraint through

 

 

the precepts, broad learning, generosity, wisdom, eloquence, and [knowing] the Āgamas and their benefits, a person maintains these states, not regressing in them and not increasing them. This is what is called maintaining whole- some states, neither regressing in them nor increasing them.

What is increasing wholesome states, neither regressing in them nor [merely] maintaining them? Monks, in regard to possessing firm faith, restraint through the precepts, broad learning, generosity, wisdom, elo- quence, and [knowing] the Āgamas and their benefits, here a person increases in regard to these states, neither regressing in them nor [merely] maintaining them. This is what is called increasing wholesome states, nei- ther regressing in them nor [merely] maintaining them.

A monk will ensure much benefit for himself if he contemplates like this:191 “Am I often given to covetousness, or am I often free of covetous- ness? Am I often given to hatred, or am I often free of hatred? Am I often given to sloth-and-torpor, or am I often free of sloth-and-torpor? Am I often given to restlessness and arrogance, or am I often free of restlessness and arrogance? Am I often given to doubt, or am I often free of doubt? Am I often disputatious, or am I often not disputatious? Do I often have a defiled and stained mind, or do I often not have a defiled and stained mind? “Do I often have faith, or do I often lack faith? Do I often have energy,

or am I often given to indolence? Do I often have mindfulness, or do I often lack mindfulness? Do I often have concentration, or do I often lack concentration? Do I often have faulty wisdom, or am I often free of faulty wisdom?”

Suppose that a monk, while contemplating, knows, “I am often given to covetousness, . . . hatred, . . . sloth-and-torpor, . . . restlessness and arro- gance, . . . doubt, . . . disputatiousness, . . . a defiled and stained mind, . . . lack of faith, . . . indolence, . . . lack of mindfulness, . . . lack of concen- tration, . . . faulty wisdom.”

That monk, wishing to eradicate these evil unwholesome states, will seek the means to train with great diligence, with right mindfulness and right comprehension, persevering in order not to regress.

It is just as a person whose head is on fire or whose clothes are on fire will quickly seek the means to save his head and save his clothes. In the


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

577c

 

 

same way a monk, wishing to eradicate these evil unwholesome states, will quickly seek the means to train with great diligence, with right mind- fulness and right comprehension, persevering in order not to regress. Suppose a monk, while contemplating, knows, “I am often free of cov- etousness, . . . free of hatred, . . . free of sloth-and-torpor, . . . free of rest- lessness and arrogance, . . . free of doubt, . . . free of disputatiousness, . . . and free of a defiled and stained mind; . . . I have faith, . . . have energy, . . . have mindfulness, . . . and have concentration; . . . and I often dwell free

of faulty wisdom.”

Then that monk, wishing to maintain these wholesome states, wishing not to lose them, not to regress, but to develop them further, will quickly seek the means to train with great diligence, with right mindfulness and right comprehension, persevering in order not to regress.

It is just as a person whose head is on fire or whose clothes are on fire will quickly seek the means to save his head and clothes. In the same way a monk, wishing to maintain these wholesome states, wishing not to lose them, not to regress, but to develop them further, will quickly seek the means to train with great diligence, with right mindfulness and right com- prehension, persevering in order not to regress.192

Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

96.  The Discourse on Absence193

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

At that time Venerable Sāriputta addressed the monks:194

Venerable friends, if a monk or nun does not listen to a teaching that he or she has not yet heard; if he or she forgets teachings that he or she has heard; if he or she cannot recollect a teaching that he or she has practiced, developed, recited, and understood through wisdom, if he or she no longer knows what he or she knew, then, venerable friends, this is called the decline of pure states in that monk or nun.

 

 

Venerable friends, if a monk or a nun listens to a teaching that he or she has not yet heard; if he or she does not forget teachings that he or she has heard; if he or she frequently recollects teachings that he or she has practiced, developed, recited, and understood through wisdom, if he or she still knows what he or she knew, then this is called the increase of pure states in that monk or nun.

Venerable friends, a monk should contemplate like this:195 “Do I have covetousness, or do I not have covetousness? Do I have hatred, or do I not have hatred? Do I have sloth-and-torpor, or do I not have sloth-and- torpor? Do I have restlessness and arrogance, or do I not have restlessness and arrogance? Do I have doubt, or do I not have doubt? Am I disputatious, or am I not disputatious? Do I have a defiled and stained mind, or do I not have a defiled and stained mind?

“Do I have faith, or do I not have faith? Do I have energy, or do I not have energy? Do I have mindfulness, or do I not have mindfulness? Do I have concentration, or do I not have concentration? Do I have faulty wisdom, or do I not have faulty wisdom?”

Venerable friends, suppose that a monk, while contemplating, knows, “I have covetousness, . . . I have hatred, . . . I have sloth-and-torpor, . . . I have restlessness and arrogance, . . . I have doubt, . . . I am disputatious, . . . I have a defiled and stained mind, . . . I lack faith, . . . I lack energy, . . . I lack mindfulness, . . . I lack concentration, . . . I have faulty wisdom.”

Venerable friends, that monk, wishing to eradicate these evil unwholesome states, should quickly seek the means to train with great diligence, with right mindfulness and right comprehension, persevering in order not to regress. Venerable friends, it is just as a person whose head is on fire or whose clothes are on fire will quickly seek the means to save his head and save his clothes. In the same way, venerable friends, a monk, wishing to erad- icate these evil and unwholesome states, will quickly seek the means to train with great diligence, with right mindfulness and right comprehension,

persevering in order not to regress.

Venerable friends, suppose that a monk, while contemplating, knows, “I am free of covetousness, . . . free of hatred, . . . free of sloth-and-torpor, . . . free of restlessness and arrogance, . . . free of doubt; . . . I am not dispu- tatious, . . . I do not have a defiled and stained mind, . . . I have faith, . . .


 

 

 

 

 

 

 

 

 

 

 

578a

 

 

I have energy, . . . I have mindfulness, . . . I have concentration, . . . and I am free of faulty wisdom.”

That monk, wishing to maintain these wholesome states, wishing not to lose them, not to regress but to develop them further, will quickly seek the means to train with great diligence, with right mindfulness and right comprehension, persevering in order not to regress.

It is just as a person whose head is on fire or whose clothes are on fire will quickly seek the means to save his head and to save his clothes. In the same way, venerable friends, a monk, wishing to maintain these wholesome states, wishing not to lose them, not to regress but to develop them further, will quickly seek the means to train with great diligence, with right mind- fulness and right comprehension, persevering in order not to regress.196

Thus spoke Venerable Sāriputta. Having heard what Venerable Sāriputta said, the monks were delighted and received it respectfully.

 

 

 

Division 9

 

On Causality

 

 

97.  The Great Discourse on Causality197

Thus have I heard. At one time the Buddha was staying among the Kurus, at a Kuru town called Kammāsadhamma.

At that time Venerable Ānanda, while sitting in meditation alone and in seclusion, had this thought, “This dependent arising is wonderful. It is very profound and also appears profound; yet on contemplating it, I see it as very easy, very easy [to understand].”

Then in the late afternoon Venerable Ānanda rose from his meditation and approached the Buddha. He paid homage with his head at the Buddha’s feet, stood back to one side, and said:

World-honored One, while sitting in meditation alone and in seclusion, I had this thought: “This dependent arising is wonderful. It is very profound and appears profound; yet on contemplating it, I see it as very easy, very easy [to understand].”

The World-honored One said:

Ānanda, do not think like that: “This dependent arising is very easy, very easy [to understand]”! Why is that? This dependent arising is very profound and appears profound.

Ānanda, through not knowing dependent arising as it really is, not seeing it as it really is, not realizing it, not penetrating it, living beings are like a jammed loom,198 [or] like a thoroughly tangled mass of creepers, hurriedly and clamorously coming and going from this world to that world and from that world to this world, unable to transcend birth and death. Therefore, Ānanda, realize that this dependent arising is very profound and appears profound.

 

 

 

205


 

 

578b

 

 

 

 

 

 

 

 

 

 

 

 

 

578c


Ānanda, if one is asked “Is there a condition for old age and death?” then one should answer “There is a condition for old age and death”; and if one is asked “What is the condition for old age and death?” then one should answer “Birth is the condition.”

Ānanda, if one is asked “Is there a condition for birth?” then one should answer “There is a condition for birth”; and if one is asked “What is the condition for birth?” then one should answer “Becoming is the condition.” Ānanda, if one is asked “Is there a condition for becoming?” then one should answer “There is a condition for becoming”; and if one is asked “What is the condition for becoming?” then one should answer “Clinging

is the condition.”

Ānanda, if one is asked “Is there a condition for clinging?” then one should answer “There is a condition for clinging”; and if one is asked “What is the condition for clinging?” then one should answer “Craving is the condition.”199

Thus, Ānanda, conditioned by craving there is clinging, conditioned by clinging there is becoming, conditioned by becoming there is birth, conditioned by birth there are old age and death, conditioned by old age and death there are worry and woe, weeping and tears, sorrow and pain, distress and vexation—all these exist conditioned by old age and death. In this way this entire great mass of dukkha arises.

Ānanda, conditioned by birth there are old age and death. [Regarding] this statement, “conditioned by birth there are old age and death,” it should be understood what is meant by saying, “conditioned by birth there are old age and death.”

Ānanda, if there were no births of fish to the species of fish, of birds to the species of birds, of serpents to the species of serpents,200 of nāgas to the species of nāgas, of spirits to the species of spirits, of demons to the species of demons, of devas to the species of devas, of human beings to the species of human beings;201 Ānanda, if there were no births of the various living beings in their various places, not a single instance of birth— supposing that birth were absent, would there be old age and death?

[Ānanda] answered, “There would not.” [The Buddha said:]

 

 

Ānanda, for this reason it should be understood that this is the cause of old age and death, the source of old age and death, the origin of old age and death, the condition for old age and death, namely birth. Why is that? Because conditioned by birth there are old age and death.

Ānanda, conditioned by becoming there is birth. [Regarding] this state- ment, “conditioned by becoming there is birth,” it should be understood what is meant by saying “conditioned by becoming there is birth.” Ānanda, if there were no becoming of fish to the species of fish, of birds to the species of birds, of serpents to the species of serpents, of nāgas to the species of nāgas, of spirits to the species of spirits, of demons to the species of demons, of devas to the species of devas, of human beings to the species of human beings;202 Ānanda, if there were no becoming of the various living beings in their various places, not a single instance of becoming—supposing that becoming were absent, would there be birth?

[Ānanda] answered, “There would not.” [The Buddha said:]

Ānanda, for this reason it should be understood that this is the cause of birth, the source of birth, the origin of birth, the condition for birth, namely becoming. Why is that? Because conditioned by becoming there is birth. Ānanda, conditioned by clinging there is becoming. [Regarding] this statement, “conditioned by clinging there is becoming,” it should be understood what is meant by saying “conditioned by clinging there is

becoming.”

Ānanda, if there were no clinging, not a single instance of clinging; supposing that clinging were absent,203 would there be becoming or the concept of becoming?

[Ānanda] answered, “There would not.” [The Buddha said:]

Ānanda, for this reason it should be understood that this is the cause of becoming, the source of becoming, the origin of becoming, the condition for becoming, namely clinging. Why is that? Because conditioned by clinging there is becoming.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

579a


Ānanda, conditioned by craving there is clinging. [Regarding] this statement, “conditioned by craving there is clinging,” it should be under- stood what is meant by saying “conditioned by craving there is clinging.” Ānanda, if there were no craving, not a single instance of craving; sup- posing that craving were absent,204 would there be clinging, would clinging

become established?

[Ānanda] answered, “It would not.” [The Buddha said:]

Ānanda, for this reason it should be understood that this is the cause of clinging, the source of clinging, the origin of clinging, the condition for clinging, namely craving. Why is that? Because conditioned by craving there is clinging.205

Ānanda, conditioned by craving there is seeking, conditioned by seeking there is gain, conditioned by gain there is discrimination, conditioned by discrimination there is defilement by desire, conditioned by defilement by desire there is attachment, conditioned by attachment there is miser- liness, conditioned by miserliness there is storing up, conditioned by storing up there is protecting [one’s possessions].

Ānanda, conditioned by protecting there is the [taking up of] sword and club, there is quarreling, flattery, deceit, falsehood, divisive speech, and the arising of countless evil and unwholesome states. In this way this entire great mass of dukkha arises.

Ānanda, if there were no protecting, not a single instance of protecting; supposing that protecting were absent, would there be the [taking up of] sword and club, would there be quarreling, flattery, deceit, falsehood, divisive speech, and the arising of countless evil and unwholesome states?

[Ānanda] answered, “There would not.” [The Buddha said:]

Ānanda, for this reason it should be understood that this is the cause of the [taking up of] sword and club, of quarreling, flattery, deceit, falsehood, divisive speech, of the arising of countless evil and unwholesome states; this is the source, this is the origin, this is the condition, namely protecting. Why is that? Because conditioned by protecting there is the [taking up

 

 

of] sword and club, quarreling, flattery, deceit, falsehood, divisive speech, the arising of countless evil and unwholesome states. In this way this entire great mass of dukkha arises.

Ānanda, conditioned by storing up there is protecting. [Regarding] this statement, “conditioned by storing up there is protecting,” it should be understood what is meant by saying “conditioned by storing up there is protecting.”

Ānanda, if there were no storing up, not a single instance of storing up; supposing that storing up were absent, would there be protecting?

[Ānanda] answered, “There would not.” [The Buddha said:]

Ānanda, for this reason it should be understood that this is the cause of protecting, the source of protecting, the origin of protecting, the condition for protecting, namely storing up. Why is that? Because conditioned by storing up there is protecting.

Ānanda, conditioned by miserliness there is storing up. [Regarding] this statement, “conditioned by miserliness there is storing up,” it should be understood what is meant by saying “conditioned by miserliness there is storing up.”

Ānanda, if there were no miserliness, not a single instance of miserli- ness; supposing that miserliness were absent, would there be storing up?

[Ānanda] answered, “There would not.” [The Buddha said:]

Ānanda, for this reason it should be understood that this is the cause of storing up, the source of storing up, the origin of storing up, the condition for storing up, namely miserliness. Why is that? Because conditioned by miserliness there is storing up.

Ānanda, conditioned by attachment there is miserliness. [Regarding] this statement, “conditioned by attachment there is miserliness,” it should be understood what is meant by saying “conditioned by attachment there is miserliness.”

Ānanda, if there were no attachment, not a single instance of attachment; supposing that attachment were absent, would there be miserliness?

 

 

 

 

 

 

 

 

 

 

 

 

 

 

579b


[Ānanda] answered, “There would not.” [The Buddha said:]

Ānanda, for this reason it should be understood that this is the cause of miserliness, the source of miserliness, the origin of miserliness, the con- dition for miserliness, namely attachment. Why is that? Because condi- tioned by attachment there is miserliness.

Ānanda, conditioned by desire there is attachment. [Regarding] this statement, “conditioned by desire there is attachment,” it should be under- stood what is meant by saying “conditioned by desire there is attachment.” Ānanda, if there were no desire, not a single instance of desire; sup-

posing that desire were absent, would there be attachment?

[Ānanda] answered, “There would not.” [The Buddha said:]

Ānanda, for this reason it should be understood that this is the cause of attachment, the source of attachment, the origin of attachment, the condition for attachment, namely desire. Why is that? Because conditioned by desire there is attachment.

Ānanda, conditioned by discrimination there is defilement by desire. [Regarding] this statement, “conditioned by discrimination there is defile- ment by desire,” it should be understood what is meant by saying “con- ditioned by discrimination there is defilement by desire.”

Ānanda, if there were no discrimination, not a single instance of dis- crimination; supposing that discrimination were absent, would there be defilement by desire?

[Ānanda] answered, “There would not.” [The Buddha said:]

Ānanda, for this reason it should be understood that this is the cause of defilement by desire, the source of defilement by desire, the origin of defilement by desire, the condition for defilement by desire, namely dis- crimination. Why is that? Because conditioned by discrimination there is defilement by desire.

Ānanda, conditioned by gain there is discrimination. [Regarding] this

 

 

statement, “conditioned by gain there is discrimination,” it should be understood what is meant by saying “conditioned by gain there is dis- crimination.”

Ānanda, if there were no gain, not a single instance of gain; supposing that gain were absent, would there be discrimination?

[Ānanda] answered, “There would not.” [The Buddha said:]

Ānanda, for this reason it should be understood that this is the cause of discrimination, the source of discrimination, the origin of discrimination, the condition for discrimination, namely gain. Why is that? Because con- ditioned by gain there is discrimination.

Ānanda, conditioned by seeking there is gain. [Regarding] this state- ment, “conditioned by seeking there is gain,” it should be understood what is meant by saying “conditioned by seeking there is gain.”

Ānanda, if there were no seeking, not a single instance of seeking; sup- posing that seeking were absent, would there be gain?

[Ānanda] answered, “There would not.” [The Buddha said:]

Ānanda, for this reason it should be understood that this is the cause of gain, the source of gain, the origin of gain, the condition for gain, namely seeking. Why is that? Because conditioned by seeking there is gain. Ānanda, conditioned by craving there is seeking. [Regarding] this state- ment: “conditioned by craving there is seeking,” it should be understood what is meant by saying “conditioned by craving there is seeking.” Ānanda, if there were no craving, not a single instance of craving; sup-

posing that craving were absent, would there be seeking?

[Ānanda] answered, “There would not.” [The Buddha said:]

Ānanda, for this reason it should be understood that this is the cause of seeking, the source of seeking, the origin of seeking, the condition for seeking, namely craving. Why is that? Because conditioned by craving there is seeking.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

579c


Ānanda, sensual craving and craving for becoming, these two factors have feeling as their cause, conditioned by feeling they come about. Ānanda, if one is asked “Is there a condition for feeling?” then one should answer “There is a condition for feeling”; and if one is asked “What is the condition for feeling?” then one should answer “Contact is the con- dition.” It should be understood what is meant by saying “conditioned by

contact there is feeling.”

Ānanda, if there were no eye contact, not a single instance of eye con- tact; supposing that eye contact were absent; would there be the arising of pleasant feeling, painful feeling, or neutral feeling conditioned by eye contact?

[Ānanda] answered, “There would not.” [The Buddha said:]

Ānanda, if there were no ear contact, . . . nose [contact], . . . tongue [con- tact], . . . body [contact], . . . mind contact, not a single instance of mind contact; supposing that mind contact were absent, would there be the arising of pleasant feeling, painful feeling, and neutral feeling conditioned by mind contact?

[Ānanda] answered, “There would not.” [The Buddha said:]

Ānanda, for this reason it should be understood that this is the cause of feeling, the source of feeling, the origin of feeling, the condition for feeling, namely contact. Why is that? Because conditioned by contact there is feeling.

Ānanda, if one is asked “Is there a condition for contact?” then one should answer “There is a condition for contact”; and if one is asked “What is the condition for contact?” then one should answer “Name-and- form is the condition.” It should be understood what is meant by saying “conditioned by name-and-form there is contact.”

Ānanda, [regarding] the formations and conditions for the existence of the name group, if those formations and conditions were absent, would there be contact [by way of] <designation>?206

 

 

[Ānanda] answered, “There would not.” [The Buddha said:]

Ānanda, [regarding] the formations and conditions for the existence of the form group, if those formations and conditions were absent, would there be contact [by way of] <resistance>?

[Ānanda] answered, “There would not.”

[The Buddha said,] “[Ānanda,] supposing the name group and the form group were absent, would there be contact or the concept of contact?”

[Ānanda] answered, “There would not.” [The Buddha said:]

Ānanda, for this reason it should be understood that this is the cause of contact, the source of contact, the origin of contact, the condition for con- tact, namely name-and-form. Why is that? Because conditioned by name- and-form there is contact.

Ānanda, if one is asked “Is there a condition for name-and-form?” then one should answer “There is a condition for name-and-form”; and if one is asked “What is the condition for name-and-form?” then one should answer “Consciousness is the condition.” It should be understood what is meant by saying “conditioned by consciousness there is name-and- form.”

Ānanda, if consciousness did not enter the mother’s womb, would name-and-form manifest as this body?

[Ānanda] answered, “It would not.”

[The Buddha said,] “Ānanda, if after entering the mother’s womb con- sciousness were to depart, would name-and-form combine with the semen?”

[Ānanda] answered, “It would not.” [The Buddha said:]

Ānanda, if the consciousness of a young boy or girl were to be cut off at the beginning, destroyed and made nonexistent, would name-and-form come to growth?

[Ānanda] answered, “It would not.” [The Buddha said:]

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

580a


Ānanda, for this reason it should be understood that this is the cause of name-and-form, the source of name-and-form, the origin of name-and- form, the condition for name-and-form, namely consciousness. Why is that? Because conditioned by consciousness there is name-and-form. Ānanda, if one is asked “Is there a condition for consciousness?” then one should answer “There is a condition for consciousness”; and if one is asked “What is the condition for consciousness?” then one should answer “Name-and-form is the condition.” It should be understood what is meant by saying “conditioned by name-and-form there is consciousness.” Ānanda, if consciousness did not acquire name-and-form, if conscious- ness were not established on name-and-form and reliant on it, then would there, for consciousness, be birth, old age, disease, death, and dukkha?

[Ānanda] answered, “There would not.” [The Buddha said:]

Ānanda, for this reason it should be understood that this is the cause of consciousness, the source of consciousness, the origin of consciousness, the condition for consciousness, namely name-and-form. Why is that? Because conditioned by name-and-form there is consciousness.

So, Ānanda, conditioned by name-and-form there is consciousness, and conditioned by consciousness there is name-and-form. From this comes designation, a statement about designation which is transmitted, a transmitted statement that can be conceptualized, namely from con- sciousness together with name-and-form.207

Ānanda, why would a [person hold] the view that a self exists?

Venerable Ānanda said to the World-honored One:

The World-honored One is the source of the Dharma; the World-honored One is the master of the Dharma; the Dharma comes from the World-hon- ored One. May he explain this! Hearing it now, I will gain a full under- standing of its meaning.

Then the Buddha said, “Ānanda, listen closely and pay proper attention. I shall analyze the meaning for you.” Venerable Ānanda listened to receive the teaching.

 

 

The Buddha said:208

Ānanda, there might be a [person who holds] the view that feeling is the self. Or again, there might be a [person who] does not [hold] the view that feeling is the self, but [holds] the view that the self is able to feel, as it is the nature of the self to be able to feel. Or again, there might be a [person who holds] neither the view that feeling is the self nor the view that the self is able to feel, as it is the nature of the self to be able to feel, but [instead holds] the view that the self is without feeling.

Ānanda, if there is a [person who holds] the view that feeling is the self, then one should ask him: “You have three [types of ] feeling: pleasant feeling, painful feeling, and neutral feeling. Of these three [type of] feelings of yours, which feeling do you view as the self?”

Ānanda, one should further tell him that when he experiences a pleasant feeling, at that time two feelings have ceased, painful feeling and neutral feeling, and at that time he experiences only pleasant feeling. Pleasant feeling is of an impermanent nature, of an unsatisfactory nature, of a nature to cease. [Yet] when the pleasant feeling has ceased, he does not think, “Is this not the cessation of the self?”209

Again, Ānanda, when one experiences a painful feeling, at that time two feelings have ceased, pleasant feeling and neutral feeling, and at that time he experiences only painful feeling. Painful feeling is of an imper- manent nature, of an unsatisfactory nature, of a nature to cease. [Yet] when the painful feeling has ceased, he does not think, “Is this not the cessation of the self?”

Again, Ānanda, when one experiences a neutral feeling, at that time two feelings have ceased, pleasant feeling and painful feeling, and at that time he experiences only neutral feeling. Neutral feeling is of an imper- manent nature, of an unsatisfactory nature, of a nature to cease. [Yet] when the neutral feeling has ceased, he does not think, “Is this not the cessation of the self?”

Ānanda, [since] these are impermanent phenomena in this way, a mere mixture of pleasure and pain,210 is it proper for him to continue [to hold] the view that feeling is the self?

[Ānanda] answered, “It is not.”

 

 

 

 

 

 

 

 

 

580b


[The Buddha said:]

Therefore, Ānanda, [since] these are impermanent phenomena in this way, a mere mixture of pleasure and pain, he should not continue [to hold] the view that feeling is the self.

Again, Ānanda, if there is a [person] who does not [hold] the view that feeling is the self but rather [holds] that the self is able to feel, the view that it is the nature of the self to be able to feel, then one should say to him, “If you had no feeling and were unable to experience feeling, it would not be proper [for you] to say of it: ‘This is mine.’”

Ānanda, is it proper for him to continue like this to [hold] the view that [while] feeling is not the self, yet the self is able to feel, the view that it is the nature of the self to be able to feel?

[Ānanda] answered, “It is not.” [The Buddha said:]

Therefore, Ānanda, he should not [hold] the view that [while] feeling is not the self, [yet] the self is able to feel, the view that it is the nature of the self to be able to feel.

Again, Ānanda, if there is a [person who holds] neither the view that feeling is the self, nor the view that the self is able to feel, it being the nature of the self to be able to feel, but rather [holds] the view that the self is without feeling, then one should tell him, “If you had no feeling and were totally unable to experience [feeling], the self being dissociated from feeling, then there would be no [such practice as] purification of the self.”211

Ānanda, is it proper for him, [while] continuing [to hold] the view that feeling is not the self, and [while] not [holding] the view that the self is able to feel, it being the nature of the self to be able to feel, to instead [hold] the view that the self is without feeling?

[Ānanda] answered, “It is not.” [The Buddha said:]

Therefore, Ānanda, it is not proper for him, [while] thus continuing [to hold] the view that feeling is not the self, and [while ] not [holding] the

 

 

view that the self is able to feel, it being the nature of the self to be able to feel, to instead [hold] the view that the self is without feeling. This is what is meant by saying that a [person] holds the view that a self exists.

Ānanda, how does a [person] not hold the view that a self exists? Venerable Ānanda said to the World-honored One:

The World-honored One is the source of the Dharma, the World-honored One is the master of the Dharma, the Dharma comes from the World-hon- ored One. May he explain this! Hearing it now, I will gain a full under- standing of its meaning.

Then the Buddha said, “Ānanda, listen closely and pay proper attention. I shall analyze the meaning for you.” Venerable Ānanda listened to receive the teaching.

The Buddha said:

Ānanda, there might be a [person who] does not [hold] the view that feeling is the self, or the view that the self is able to feel, it being the nature of the self to be able to feel, or the view that the self is without feeling. Not holding such views, he does not cling to [anything] in this world; not clinging, he is not agitated; not being agitated, he [attains] nirvana, knowing as it really is: “Birth has been ended for me; the holy life has been estab- lished; what had to be done has been done; there will not be another expe- riencing of existence.”

Ānanda, these are reckoned [as mere] designations, statements about designation that are to be transmitted, transmitted statements that can be conceptualized, to which one who knows does not cling.

Ānanda, if a monk has been rightly liberated in this way, he no longer [holds] the view that the Tathāgata exists after death, [or] the view that the Tathāgata does not exist after death, [or] the view that the Tathāgata exists and does not exist after death, [or] the view that the Tathāgata neither exists nor does not exist after death. This is what is meant by saying that a [person] does not hold the view that a self exists.212

Ānanda, how does a [person] conceive the concept of a self?213 Venerable Ānanda said to the World-honored One:

 

 

 

 

 

580c


The World-honored One is the source of the Dharma, the World-honored One is the master of the Dharma, the Dharma comes from the World-hon- ored One. May he explain this! Hearing it now, I will gain a full under- standing of its meaning.

Then the Buddha said, “Ānanda, listen closely and pay proper attention. I shall analyze the meaning for you.” Venerable Ānanda listened to receive the teaching.

The Buddha said:

Ānanda, there might be a [person who] conceives the concept of a limited material self. Or again, there might be a [person who] does not conceive the concept of a limited material self [but] conceives the concept of a boundless material self.

Or again, there might be a [person who] neither conceives the concept of a limited material self nor conceives the concept of a boundless material self, [but] conceives the concept of a limited immaterial self. Or again, there might be a [person who] does not conceive the concept of a limited material self, nor conceives the concept of a boundless material self, nor conceives the concept of a limited immaterial self [but] conceives the concept of a boundless immaterial self.

Ānanda, if there is a [person who] conceives the concept of a limited material self, then he conceives the concept of a limited material self in the present; and [regarding] the breaking up of the body at death he will make a declaration and [hold] a view as this: “There is a self that at that time will appear apart from limited materiality.”214 He imagines like this and that; his thinking is like this. Ānanda, in this way a [person] conceives the concept of a limited material self; in this way one remains attached to the view of a limited material self.

Again, Ānanda, if a [person] does not conceive the concept of a limited material self [but] conceives the concept of a boundless material self, then he conceives the concept of a boundless material self in the present; and [regarding] the breaking up of the body at death he will make a declaration and [hold] a view like this: “There is a self that at that time will appear apart from boundless materiality.” He imagines like this and that; his thinking is like this. Ānanda, in this way a [person] conceives the concept

 

 

of a boundless material self; in this way one remains attached to the view of a boundless material self.

Again, Ānanda, if there is a [person who] neither conceives the concept of a limited material self nor conceives the concept of a boundless material self, [but] conceives the concept of a limited immaterial self, then he con- ceives the concept of a limited immaterial self in the present; and [regard- ing] the breaking up of the body at death he will make a declaration and [hold] a view like this: “There is a self that at that time will appear apart from limited immateriality.” He imagines like this and that; his thinking is like this. Ānanda, in this way a [person] conceives the concept of a lim- ited immaterial self; in this way one remains attached to the view of a limited immaterial self.

Again, Ānanda, if there is a [person who] does not conceive the concept of a limited material self, does not conceive the concept of a boundless material self, and does not conceive the concept of a limited immaterial self [but] conceives the concept of a boundless immaterial self, then he conceives the concept of a boundless immaterial self in the present; and [regarding] the breaking up of the body at death he will make a declaration and [hold] a view like this: “There is a self that at that time will appear apart from boundless immateriality.” He imagines like this and that; his thinking is like this. Ānanda, in this way a [person] conceives the concept of a boundless immaterial self; in this way a [person] remains attached to the view of a boundless immaterial self. This is what is meant by saying that one conceives the concept of a self.

Ānanda, how does a [person] not conceive the concept of a self?

Venerable Ānanda said to the World-honored One:

The World-honored One is the source of the Dharma, the World-honored One is the master of the Dharma, the Dharma comes from the World-hon- ored One. May he explain this! Hearing it now, I will gain a full under- standing of its meaning.

Then the Buddha said, “Ānanda, listen closely and pay proper attention. I shall analyze the meaning for you.” Venerable Ānanda listened to receive the teaching.


 

 

 

 

 

 

 

 

 

 

 

 

 

581a

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

581b


The Buddha said:

Ānanda, there could be a [person who] does not conceive the concept of a limited material self, does not conceive the concept of a boundless mate- rial self, does not conceive the concept of a limited immaterial self, and does not conceive the concept of a boundless immaterial self.

Ānanda, if a [person] does not conceive the concept of a limited material self, he does not conceive the concept of a limited material self in the present; and [regarding] the breaking up of the body at death he will not make a declaration or [hold] a view like this: “There is a self that at that time will appear apart from limited materiality.” He does not imagine like this and that; his thinking is not like this. Ānanda, in this way a [person] does not conceive the concept of a limited material self; in this way one does not remain attached to the view of a limited material self.

Again, Ānanda, if there is a [person who] does not conceive the concept of a boundless material self, then he does not conceive the concept of a boundless material self in the present; and [regarding] the breaking up of the body at death he will not make a declaration or [hold] a view like this: “There is a self that at that time will appear apart from boundless mate- riality.” He does not imagine like this and that; his thinking is not like this. Ānanda, in this way a [person] does not conceive the concept of a boundless material self; in this way one does not remain attached to the view of a boundless material self.

Again, Ānanda, if there is a [person who] does not conceive the concept of a limited immaterial self, then he does not conceive the concept of a limited immaterial self in the present; and [regarding] the breaking up of the body at death he will not make a declaration or [hold] a view like this: “There is a self that at that time will appear apart from limited immate- riality.” He does not imagine like this and that; his thinking is not like this. Ānanda, in this way a [person] does not conceive the concept of a limited immaterial self; in this way one does not remain attached to the view of a limited immaterial self.

Again, Ānanda, if there is a [person] who does not conceive the concept of a boundless immaterial self, then he does not conceive the concept of a boundless immaterial self in the present; and [regarding] the breaking

 

 

up of the body at death he will not make a declaration or [hold] a view like this: “There is a self that at that time will appear apart from boundless immateriality.” He does not imagine like this and that; his thinking is not like this. Ānanda, in this way a [person] does not conceive the concept of a boundless immaterial self; in this way one does not remain attached to the view of a boundless immaterial self.

Ānanda, this is what is meant by saying that a [person] does not con- ceive the concept of a self.

Ānanda, there are seven stations of consciousness and two spheres. What are the seven stations of consciousness? There are material beings of various bodies and varied perception, namely human beings and devas of the desire [realm]. This is reckoned as the first station of consciousness. Again, Ānanda, there are material beings of various bodies and uniform perception, namely Brahmā devas born of the first [absorption], who live

long. This is reckoned as the second station of consciousness.

Again, Ānanda, there are material beings of uniform bodies and varied perception, namely the devas of Streaming Radiance (Ābhassara). This is reckoned as the third station of consciousness.

Again, Ānanda, there are material beings of uniform bodies and uniform perception, namely the devas of Refulgent Glory (Subhakiṇṇa). This is reckoned as the fourth station of consciousness.

Again, Ānanda, there are immaterial beings that by completely tran- scending perceptions of form, with the cessation of perceptions of resist- ance, not attending to perceptions of variety, [aware of] the sphere of infinite space, dwell having attained the sphere of infinite space, namely devas of the sphere of infinite space. This is reckoned as the fifth station of consciousness.

Again, Ānanda, there are immaterial beings that by completely tran- scending the sphere of infinite space, [aware] of the sphere of infinite con- sciousness, dwell having attained the sphere of infinite consciousness, namely devas of the sphere of infinite consciousness. This is reckoned as the sixth station of consciousness.

Again, Ānanda, there are immaterial beings that by completely tran- scending the sphere of infinite consciousness, [aware] of the sphere of nothingness, dwell having attained the sphere of nothingness, namely

 

 

 

 

 

 

 

 

 

581c


devas of the sphere of nothingness. This is reckoned as the seventh station of consciousness.

Ānanda, what are the two spheres? There are material beings without perception and without feeling, namely the impercipient devas. This is reckoned as the first sphere.

Again, Ānanda, there are immaterial beings that by completely tran- scending the sphere of nothingness, [aware] of the sphere of neither-per- ception-nor-nonperception, dwell having attained the sphere of neither-per- ception-nor-nonperception, namely devas of the sphere of neither-perception- nor-nonperception. This is reckoned as the second sphere.

Ānanda, [regarding] the first station of consciousness, [where] there are material beings of various bodies and varied perception, namely human beings and devas of the desire [realm]; if a monk knows that station of consciousness, knows the arising of that station of consciousness, knows its cessation, knows its advantages, knows its disadvantages, and knows the escape from it as it really is, Ānanda, would this monk delight in that station of consciousness? Would he value it or become attached to dwelling in that station of consciousness?

[Ānanda] answered, “He would not.” [The Buddha said:]

Ānanda, [regarding] the second station of consciousness, [where] there are material beings of various bodies and uniform perception, namely Brahmā devas born of the first [absorption], who live long; if a monk knows that station of consciousness, knows the arising of that station of consciousness, knows its cessation, knows its advantages, knows its dis- advantages, and knows the escape from it as it really is, Ānanda, would this monk delight in that station of consciousness? Would he value it or become attached to dwelling in that station of consciousness?

[Ānanda] answered, “He would not.” [The Buddha said:]

Ānanda, [regarding] the third station of consciousness, [where] there are material beings of uniform bodies and varied perception, namely the devas of Streaming Radiance; if a monk knows that station of consciousness,

 

 

knows the arising of that station of consciousness, knows its cessation, knows its advantages, knows its disadvantages, and knows the escape from it as it really is, Ānanda, would this monk delight in that station of consciousness? Would he value it or become attached to dwelling in that station of consciousness?

[Ānanda] answered, “He would not.” [The Buddha said:]

Ānanda, [regarding] the fourth station of consciousness, [where] there are material beings of uniform bodies and uniform perception, namely the devas of Refulgent Glory; if a monk knows that station of conscious- ness, knows the arising of that station of consciousness, knows its cessation, knows its advantages, knows its disadvantages, and knows the escape from it as it really is, Ānanda, would this monk delight in that station of consciousness? Would he value it or become attached to dwelling in that station of consciousness?

[Ānanda] answered, “He would not.” [The Buddha said:]

Ānanda, [regarding] the fifth station of consciousness, [where] there are immaterial beings that by completely transcending perceptions of form, with the cessation of perceptions of resistance, not attending to perceptions of variety, [aware] of the sphere of infinite space, dwell having attained the sphere of infinite space, namely devas of the sphere of infinite space; if a monk knows that station of consciousness, knows the arising of that station of consciousness, knows its cessation, knows its advantages, knows its disadvantages, and knows the escape from it as it really is, Ānanda, would this monk delight in that station of consciousness. Would he value it or become attached to dwelling in that station of consciousness?

[Ānanda] answered, “He would not.” [The Buddha said:]

Ānanda, [regarding] the sixth station of consciousness, [where] there are immaterial beings that by completely transcending the sphere of infinite space, [aware] of the sphere of infinite consciousness, dwell having attained

 

 

 

 

 

 

 

 

 

 

 

582a


the sphere of infinite consciousness, namely devas of the sphere of infinite consciousness; if a monk knows that station of consciousness, knows the arising of that station of consciousness, knows its cessation, knows its advan- tages, knows its disadvantages, and knows the escape from it as it really is, Ānanda, would this monk delight in that station of consciousness? Would he value it or become attached to dwelling in that station of consciousness?

[Ānanda] answered, “He would not.” [The Buddha said:]

Ānanda, [regarding] the seventh station of consciousness, [where] there are immaterial beings that, by completely transcending the sphere of infinite consciousness, [aware] of the sphere of nothingness, dwell having attained the sphere of nothingness, namely devas of the realm of nothingness; if a monk knows that station of consciousness, knows the arising of that station of consciousness, knows its cessation, knows its advantages, knows its disadvantages, and knows the escape from it as it really is, Ānanda, would this monk delight in that station of consciousness? Would he value it or become attached to dwelling in that station of consciousness?

[Ānanda] answered, “He would not.” [The Buddha said:]

Ānanda, [regarding] the first sphere, [where] there are material beings without perception and without feeling, namely the impercipient devas; if a monk knows that sphere, knows the arising of that sphere, knows its cessation, knows its advantages, knows its disadvantage, and knows the escape from it as it really is, Ānanda, would this monk delight in that sphere? Would he value it or become attached to dwelling in that sphere?

[Ānanda] answered, “He would not.” [The Buddha said:]

Ānanda, [regarding] the second sphere, [where] there are immaterial beings that, by completely transcending the sphere of nothingness, [aware] of the sphere of neither-perception-nor-nonperception, dwell having attained the sphere of neither-perception-nor-nonperception, namely devas

 

 

of the sphere of neither-perception-nor-nonperception; if a monk knows that sphere, knows the arising of that sphere, knows its cessation, knows its advantages, knows its disadvantages, and knows the escape from it as it really is, Ānanda, would this monk delight in that sphere, would he value it or become attached to dwelling in that sphere?

[Ānanda] answered, “He would not.” [The Buddha said:]

Ānanda, if a monk knows these seven stations of consciousness and two spheres as they really are, if his mind is not defiled by attachment and he has attained liberation, then he is reckoned to be an arahant monk called “liberated by wisdom.”

Ānanda, there are eight liberations. What are the eight? [Being] mate- rial, he sees forms. This is reckoned as the first liberation.

Again, not perceiving forms internally, he sees forms externally. This is reckoned as the second liberation.

Again, he dwells having directly realized and accomplished liberation through purity. This is reckoned as the third liberation.

Again, by completely transcending perceptions of form, with the ces- sation of perceptions of resistance, not attending to perceptions of variety, [aware] of the sphere of infinite space, he dwells having attained the sphere of infinite space. This is reckoned as the fourth liberation.

Again, by completely transcending the sphere of infinite space, [aware] of the sphere of infinite consciousness, he dwells having attained the sphere of infinite consciousness. This is reckoned as the fifth liberation. Again, by completely transcending the sphere of infinite consciousness, [aware] of the sphere of nothingness, he dwells having attained the sphere

of nothingness. This is reckoned as the sixth liberation.

Again, by completely transcending the sphere of nothingness, [aware] of the sphere of neither-perception-nor-nonperception, he dwells having attained the sphere of neither-perception-nor-nonperception. This is reck- oned as the seventh liberation.

Again, by completely transcending the sphere of neither-perception- nor-nonperception, he dwells having directly realized and accomplished

 

 

 

 

 

582b


the liberation of the cessation of perception and knowing, and seeing with wisdom he knows that all taints have been eradicated. This is reckoned as the eighth liberation.

Ānanda, if a monk knows these seven stations of consciousness and two spheres as they really are, if his mind is not defiled by attachment and he has attained liberation, and if he dwells having directly realized and accomplished these eight liberations in forward and backward order, and seeing with wisdom knows that all taints have been eradicated, then he is reckoned to be an arahant monk and is called “liberated both ways.”

Thus spoke the Buddha. Having heard what the Buddha said, Venerable Ānanda and the monks were delighted and received it respectfully.

98.  The Discourse on the Establishments of

Mindfulness215

Thus have I heard. At one time the Buddha was staying among the Kurus, at a Kuru town called Kammāsadhamma.

At that time the World-honored One addressed the monks:

There is one path for the purification of beings, for going beyond sorrow and fear, for eradicating suffering and distress, for abandoning weeping and tears, for attaining the true Dharma, namely the four establishments of mindfulness.

If there were tathāgatas of the past, free from attachment and fully awakened, they all attained realization of unsurpassable and complete awakening by abandoning the five hindrances that defile the mind and weaken wisdom, by dwelling with the mind well settled in the four establishments of mindfulness, and by developing the seven factors of awakening.216

If there will be tathāgatas of the future, free from attachment and fully awakened, they will all attain realization of unsurpassable and complete awakening by abandoning the five hindrances that defile the mind and weaken wisdom, by dwelling with the mind well settled in the four establishments of mindfulness, and by developing the seven factors of awakening.

 

 

I now, being the tathāgata of the present, free from attachment and fully awakened, have attained realization of unsurpassable and complete awakening by abandoning the five hindrances that defile the mind and weaken wisdom, by dwelling with the mind well settled in the four establishments of mind- fulness, and by developing the seven factors of awakening.

What are the four [establishments of mindfulness]? [They are] the estab- lishment of mindfulness by contemplating the body as body; and similarly the establishment of mindfulness by contemplating feelings, . . . [states of] mind, . . . and dharmas as dharmas.217

What is the establishment of mindfulness by contemplating the body as body?218 When walking, a monk knows he is walking; when standing, he knows he is standing; when sitting, he knows he is sitting; when lying down, he knows he is lying down; when falling asleep, he knows he is falling asleep; when waking up, he knows he is waking up; when falling asleep or waking up, he knows he is falling asleep or waking up.219 In this way a monk contemplates the body as body internally [or] he contemplates the body as body externally.220 He sets up mindfulness in the body and is endowed with knowledge, vision, understanding, and pen-

etration. This is [how] a monk contemplates the body as body.

Again, a monk contemplates the body as body. When going out and coming in, a monk clearly knows, contemplates, and discerns [this action] well; [when] bending or stretching [his limbs], when lowering or raising [his head], he does so with appropriate deportment; when wearing his outer robe and other robes and [carrying his] bowl, he does so properly; when walking, standing, sitting, lying down, [falling] asleep, waking up, speaking, and keeping silent—all [these activities] he clearly knows.221 In this way a monk contemplates the body as body internally [or] he contemplates the body as body externally. He sets up mindfulness in the body and is endowed with knowledge, vision, understanding, and pene-

tration. This is [how] a monk contemplates the body as body.

Again, a monk contemplates the body as body. [When] evil and unwholesome thoughts arise, a monk controls, abandons, eradicates, and stops them by recollecting wholesome dharmas.222

It is just as a carpenter or a carpenter’s apprentice might apply an inked string to a piece of wood [to mark a straight line] and then cut the wood


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

582c

 

 

with a sharp adze to make it straight.223 In the same way, [when] evil unwholesome thoughts arise, a monk controls, abandons, eradicates, and stops them by recollecting wholesome dharmas.

In this way a monk contemplates the body as body internally [or] he contemplates the body as body externally. He sets up mindfulness in the body and is endowed with knowledge, vision, understanding, and pene- tration. This is [how] a monk contemplates the body as body.

Again, a monk contemplates the body as body. With teeth clenched and tongue pressed against his palate, a monk uses [the will-power of his own] mind to control his mind, to control, abandon, eradicate, and stop [evil thoughts].

It is just as two strong men might seize a weaker man and shoving him this way and that, they beat him up as they wish. In the same way, with teeth clenched and tongue pressed against his palate, a monk uses [the will-power of his own] mind to control his mind, to control, abandon, eradicate, and stop [evil thoughts].

In this way a monk contemplates the body as body internally [or] he contemplates the body as body externally. He sets up mindfulness in the body and is endowed with knowledge, vision, understanding, and pene- tration. This is [how] a monk contemplates the body as body.

Again, a monk contemplates the body as body: A monk is mindful of breathing in and knows he is breathing in mindfully; he is mindful of breathing out and knows he is breathing out mindfully. [When] breathing in long, he knows he is breathing in long; [when] breathing out long, he knows he is breathing out long. [When] breathing in short, he knows he is breathing in short; [when] breathing out short, he knows he is breathing out short.

He trains [in experiencing] the whole body when breathing in; he trains [in experiencing] the whole body when breathing out. He trains in calming bodily activities when breathing in; he trains in calming <bodily> activities when breathing out.224

In this way a monk contemplates the body as body internally [or] he contemplates the body as body externally. He sets up mindfulness in the body and is endowed with knowledge, vision, understanding, and pene- tration. This is [how] a monk contemplates the body as body.

 

 

Again, a monk contemplates the body as body. A monk completely drenches and pervades his body from within with rapture and pleasure born of seclusion [experienced in the first absorption], so that there is no part [of his body] that is not pervaded by rapture and pleasure born of seclusion.225 It is just as a bath attendant, having filled a vessel with bathing powder, might mix it with water and knead it so that no part of [the powder] is not completely drenched and pervaded with water. In the same way, a monk completely drenches and pervades his body from within with rapture and pleasure born of seclusion, so that there is no part [of his body] that is not

pervaded by rapture and pleasure born of seclusion.

In this way a monk contemplates the body as body internally [or] he contemplates the body as body externally. He sets up mindfulness in the body and is endowed with knowledge, vision, understanding, and pene- tration. This is [how] a monk contemplates the body as body.

Again, a monk contemplates the body as body. A monk completely drenches and pervades his body from within with rapture and pleasure born of concentration [experienced in the second absorption], so that there is no part [of his body] that is not pervaded by rapture and pleasure born of concentration.

It is just like a mountain spring that is full and overflowing with clear, clean water so that water coming from any of the four directions cannot enter it, with springwater welling up from the bottom on its own, flowing out and flooding the surroundings, completely drenching and pervading every part of the mountain. In the same way, a monk completely drenches and pervades his body from within with rapture and pleasure born of con- centration so that there is no part [of his body] that is not pervaded by rapture and pleasure born of concentration.

In this way a monk contemplates the body as body internally [or] he contemplates the body as body externally. He sets up mindfulness in the body and is endowed with knowledge, vision, understanding, and pene- tration. This is [how] a monk contemplates the body as body.

Again, a monk contemplates the body as body. A monk completely drenches and pervades his body from within with pleasure born of the absence of rapture [experienced in the third absorption], so that there is


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

583a

 

 

no part [of his body] that is not pervaded by pleasure born of the absence of rapture.

It is just as a blue, red, or white lotus that is born in the water and has come to full growth in the water, remains submerged in the water with every part of its roots, stem, flower, and leaves completely drenched and pervaded [by it], with no part that is not pervaded by [the water]. In the same way, a monk completely drenches and pervades his body from within with pleasure born of the absence of rapture so that there is no part [of his body] that is not pervaded by pleasure born of the absence of rapture. In this way a monk contemplates the body as body internally [or] he contemplates the body as body externally. He sets up mindfulness in the body and is endowed with knowledge, vision, understanding, and pene-

tration. This is [how] a monk contemplates the body as body.

Again, a monk contemplates the body as body. A monk mentally resolves to dwell having accomplished a complete pervasion of his body from within with mental purity [experienced in the fourth absorption], so that there is no part [of his body] that is not pervaded by mental purity. It is just as a person might cover himself from head to foot with a cloth measuring seven or eight units, so that every part of his body is covered. In the same way, a monk completely pervades his body from within with mental purity [experienced in the fourth absorption], so that there is no

part [of his body] that is not pervaded by mental purity.

In this way a monk contemplates the body as body internally [or] he contemplates the body as body externally. He sets up mindfulness in the body and is endowed with knowledge, vision, understanding, and pene- tration. This is [how] a monk contemplates the body as body.

Again, a monk contemplates the body as body. A monk is mindful of the perception of light (ālokasaññā), properly taking hold of it, properly retaining it, and recollecting it properly with mindfulness, [so that] what is behind is like what is in front, what is in front is like what is behind, night is like day, day is like night, what is above is like what is below, and what is below is like what is above. In this way, he develops an undis- torted and undefiled state of mind that is bright and clear, a state of mind that is totally unobscured by impediments.226

 

 

In this way a monk contemplates the body as body internally [or] he contemplates the body as body externally. He sets up mindfulness of the body and is endowed with knowledge, vision, understanding, and pene- tration. This is [how] a monk contemplates the body as body.

Again, a monk contemplates the body as body. A monk properly grasps the reviewing sign,227 recollecting it properly with mindfulness. It is just as someone who is seated might contemplate another person who is lying down, or while lying down might contemplate someone who is seated. In the same way, a monk properly grasps the reviewing sign, recollecting it properly with mindfulness.

In this way a monk contemplates the body as body internally [or] he contemplates the body as body externally. He establishes mindfulness in the body and is endowed with knowledge, vision, understanding, and pen- etration. This is [how] a monk contemplates the body as body.

Again, a monk contemplates the body as body. A monk contemplates this body from head to foot, according to its position and according to its attractive and repulsive [qualities], as full of various kinds of impurities, [reflecting]: “Within this body of mine there is head hair, body hair, nails, teeth, rough and smooth epidermis, skin, flesh, sinews, bones, heart, kid- neys, liver, lungs, large intestine, small intestine, spleen, stomach, feces, brain and brain stem, tears, sweat, mucus, saliva, pus, blood, fat, marrow, phlegm, bile, and urine.”

It is just as a person endowed with eyesight, on seeing a vessel full of various seeds, might clearly distinguish them all, identifying them as rice seeds, millet seeds, turnip seeds, or mustard seeds.228 In the same way, a monk contemplates this body from head to foot, according to its position and according to its attractive and repulsive [qualities], as full of various kinds of impurities, [reflecting]: “Within this body of mine there is head hair, body hair, nails, teeth, rough and smooth epidermis, skin, flesh, sinews, bones, heart, kidneys, liver, lungs, large intestine, small intestine, spleen, stomach, feces, brain and brain stem, tears, sweat, mucus, saliva, pus, blood, fat, marrow, phlegm, bile, and urine.”

In this way a monk contemplates the body as body internally [or] he contemplates the body as body externally. He sets up mindfulness of the


 

 

 

 

 

 

583b

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

583c


body and is endowed with knowledge, vision, understanding, and pene- tration. This is [how] a monk contemplates the body as body.

Again, a monk contemplates the body as body. A monk contemplates the body [as made up of] elements: “Within this body of mine there is the earth element, the water element, the fire element, the wind element, the space element, and the consciousness element.”229

It is just as a butcher, having slaughtered and skinned a cow, might divide it into six parts and spread them on the ground [to display them for sale]. In the same way a monk contemplates the body [as made up of] elements: “Within this body of mine there is the earth element, the water element, the fire element, the wind element, the space element, and the consciousness element.”

In this way a monk contemplates the body as body internally [or] he contemplates the body as body externally. He sets up mindfulness of the body and is endowed with knowledge, vision, understanding, and pene- tration. This is [how] a monk contemplates the body as body.

Again, a monk contemplates the body as body. A monk contemplates a corpse that has been dead for one, two, or up to six or seven days, which is being pecked at by crows, devoured by jackals and wolves, burned by fire, or buried in the earth,230 or that is completely rotten and decomposed. Seeing this, he compares himself to it: “This present body of mine is also like this. It is of the same nature and in the end cannot escape [this fate].” In this way a monk contemplates the body as body internally [or] he contemplates the body as body externally. He sets up mindfulness of the body and is endowed with knowledge, vision, understanding, and pene-

tration. This is [how] a monk contemplates the body as body.

Again, a monk contemplates the body as body. Just as he has formerly seen [a corpse] in a charnel ground, [so] the monk [recollects] a carcass of bluish color, decomposed and half eaten [by animals], the bones lying on the ground still connected together. Seeing this, he compares himself to it: “This present body of mine is also like this. It is of the same nature and in the end cannot escape [this fate].”

In this way a monk contemplates the body as body internally [or] he contemplates the body as body externally. He sets up mindfulness of the

 

 

body and is endowed with knowledge, vision, understanding, and pene- tration. This is [how] a monk contemplates the body as body.

Again, a monk contemplates the body as body. Just as he has formerly seen [a skeleton] in a charnel ground, [so] a monk [recollects it] without skin, flesh, or blood, held together only by sinews. Seeing it, he compares himself to it: “This present body of mine is also like this. It is of the same nature and in the end cannot escape [this fate].”

In this way a monk contemplates the body as body internally [or] he contemplates the body as body externally. He sets up mindfulness of the body and is endowed with knowledge, vision, understanding, and pene- tration. This is [how] a monk contemplates the body as body.

Again, a monk contemplates the body as body. Just as he has formerly seen [bones] in a charnel ground, [so] a monk [recollects] disconnected bones that have been scattered in all directions: foot bones, shin bones, thigh bones, a hip bone, vertebrae, shoulder bones, neck bones, and a skull, all in different places. Seeing this, he compares himself to it: “This present body of mine is also like this. It is of the same nature and in the end cannot escape [this fate].”

In this way a monk contemplates the body as body internally [or] he contemplates the body as body externally. He sets up mindfulness of the body and is endowed with knowledge, vision, understanding, and pene- tration. This is [how] a monk contemplates the body as body.

Again, a monk contemplates the body as body. Just as he has formerly seen [bones] in a charnel ground, [so] a monk [recollects] bones that are white like shells, or bluish like the color of a pigeon, or red as if smeared with blood, rotting and decomposing, crumbling to dust. Seeing this, he compares himself to it: “This present body of mine is also like this. It is of the same nature and in the end cannot escape [this fate].”

In this way a monk contemplates the body as body internally [or] he contemplates the body as body externally. He sets up mindfulness of the body and is endowed with knowledge, vision, understanding, and pene- tration. This is [how] a monk contemplates the body as body.

If a monk or nun contemplates the body in this way for even a short time, then this is what is meant by the establishment of mindfulness by contemplating the body as body.231

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

584a


What is the establishment of mindfulness by contemplating feelings as feelings? When experiencing a pleasant feeling, a monk knows he is experiencing a pleasant feeling; when experiencing a painful feeling, he knows he is experiencing a painful feeling; when experiencing a neutral feeling, he knows he is experiencing a neutral feeling; when experiencing a pleasant bodily feeling, he knows he is experiencing a pleasant bodily [feeling], [when experiencing] a painful bodily [feeling], . . . a neutral bodily [feeling], . . . a pleasant mental [feeling], . . . a painful mental [feel- ing] . . . a neutral mental [feeling], . . . a pleasant worldly [feeling], . . . a painful worldly [feeling], . . . a neutral worldly [feeling], . . . a pleasant unworldly [feeling], . . . a painful unworldly [feeling], . . . a neutral unworldly [feeling], . . . a pleasant [feeling related to] sensuality, . . . a painful [feeling related to] sensuality, . . . a neutral [feeling related to] sensuality, . . . a pleasant [feeling not related to] sensuality, . . . a painful [feeling not related to] sensuality . . . ; when [experiencing] a neutral [feel- ing not related to] sensuality, he knows he is experiencing a neutral feeling not related to sensuality.232

In this way a monk contemplates feelings as feelings internally [or] he contemplates feelings as feelings externally. He sets up mindfulness of feelings and is endowed with knowledge, vision, understanding, and penetration. This is [how] a monk contemplates feelings as feelings. If a monk or nun contemplates feelings in this way for even a short time, then this is what is meant by the establishment of mindfulness by contemplating feelings as feelings.

What is the establishment of mindfulness by contemplating states of mind as states of mind? A monk knows, as it really is, a state of mind with desire to be a state of mind with desire; he knows, as it really is, a state of mind without desire to be a state of mind without desire; [he knows, as it really is, a state of mind] with hatred, . . . [a state of mind] without hatred, . . . [a state of mind] with delusion, . . . [a state of mind] without delusion, . . . a defiled [state of mind], . . . an undefiled [state of mind], . . . a contracted [state of mind], . . . a distracted [state of mind], . . . an inferior [state of mind], . . . a superior [state of mind], . . . a narrow [state of mind], . . . a broad [state of mind], . . . a developed [state of mind], . . . an undeveloped [state of mind], . . . a concentrated [state of mind], . . .

 

 

an unconcentrated [state of mind] . . . ; he knows, as it really is, an unlib- erated [state of mind] to be an unliberated state of mind; he knows, as it really is, a liberated [state of mind] to be a liberated [state of mind].233 In this way a monk contemplates states of mind as states of mind internally [or] he contemplates states of mind as states of mind externally. He sets up mindfulness of states of mind and is endowed with knowledge, vision, understanding, and penetration. This is [how] a monk contemplates states of mind as states of mind. If a monk or nun contemplates states of mind in this way for even a short time, then this is what is meant by the establishment

of mindfulness by contemplating states of mind as states of mind.

What is the establishment of mindfulness by contemplating dharmas as dharmas?234 In dependence on the eye and forms, an internal fetter [may] arise. [When such] an internal fetter is actually present, a monk knows, as it really is, that an internal fetter is present; [when] an internal fetter is actually absent, a monk knows, as it really is, that an internal fetter is absent; he knows, as it really is, how an unarisen internal fetter arises; he knows, as it really is, how an arisen internal fetter ceases and does not arise again.235

In the same way for the ear, . . . the nose, . . . the tongue, . . . the body, . . . In dependence on the mind and mind objects an internal fetter [may] arise. [When such] an internal fetter is actually present, a monk knows, as it really is, that an internal fetter is present; [when] an internal fetter is actually absent, he knows, as it really is, that an internal fetter is absent; he knows, as it really is, how an unarisen internal fetter arises; he knows, as it really is, how an arisen internal fetter ceases and does not arise again.

In this way a monk contemplates dharmas as dharmas internally [or] he contemplates dharmas as dharmas externally. He sets up mindfulness of dharmas and is endowed with knowledge, vision, understanding, and penetration. This is [how] a monk contemplates dharmas as dharmas, namely [in relation] to the six internal [sense] spheres.

Again, a monk contemplates dharmas as dharmas. [When] sensual desire is actually present internally, a monk knows, as it really is, that sensual desire is present; [when] sensual desire is actually absent internally, he knows, as it really is, that sensual desire is absent; he knows, as it really

 

 

 

 

 

 

 

 

 

584b


is, how unarisen sensual desire arises; he knows, as it really is, how arisen sensual desire ceases and does not arise again.

In the same way for anger, . . . sloth-and-torpor, . . . restlessness-and- worry [When] doubt is actually present internally, a monk knows, as

it really is, that doubt is present; [when] doubt is actually absent internally, he knows, as it really is, that doubt is absent; he knows, as it really is, how unarisen doubt arises; he knows, as it really is, how arisen doubt ceases and does not arise again.

In this way a monk contemplates dharmas as dharmas internally [or] he contemplates dharmas as dharmas externally. He sets up mindfulness of dharmas and is endowed with knowledge, vision, understanding, and penetration. This is [how] a monk contemplates dharmas as dharmas, namely [in relation to] the five hindrances.

Again, a monk contemplates dharmas as dharmas. [When] the awakening factor of mindfulness is actually present internally, a monk knows, as it really is, that the awakening factor of mindfulness is present; [when] the awakening factor of mindfulness is actually absent internally, he knows, as it really is, that the awakening factor of mindfulness is absent; he knows, as it really is, how the unarisen awakening factor of mindfulness arises; he knows, as it really is, how the arisen awakening factor of mindfulness is maintained with- out loss or deterioration, and how it is further developed and increased. In the same way for investigation of dharmas,236 . . . energy, . . . joy, . . .

tranquility, . . . concentration. [When] the awakening factor of equa-

nimity is actually present internally, a monk knows, as it really is, that the awakening factor of equanimity is present; [when] the awakening factor of equanimity is actually absent internally, he knows, as it really is, that the awakening factor of equanimity is absent; he knows, as it really is, how the unarisen awakening factor of equanimity arises; he knows, as it really is, how the arisen awakening factor of equanimity is maintained without loss or deterioration, and how it is further developed and increased. In this way a monk contemplates dharmas as dharmas internally [or]

he contemplates dharmas as dharmas externally. He sets up mindfulness of dharmas and is endowed with knowledge, vision, understanding, and penetration. This is [how] a monk contemplates dharmas as dharmas, namely [in relation] to the seven factors of awakening. If a monk or nun

 

 

contemplates dharmas in this way even for a short time, then this is reck- oned to be the establishment of mindfulness by contemplating dharmas as dharmas.

If a monk or a nun with settled mind properly maintains the four estab- lishments of mindfulness for seven years, then he or she will certainly attain [one of] two fruits: either final knowledge here and now or, if there is a remainder [of clinging], the attainment of nonreturning. Let alone seven years, . . . six [years], . . . five [years], . . . four [years], . . . three [years], . . . two [years], . . . [or] one year, if a monk or a nun with settled mind properly maintains the four establishments of mindfulness for seven months, then he or she will certainly attain [one of] two fruits: either final knowledge here and now or, if there is a remainder [of clinging], the attain- ment of nonreturning.

Let alone seven months, . . . six [months], . . . five [months], . . . four [months], . . . three [months], . . . two [months], . . . [or] one month, if a monk or a nun with settled mind properly maintains the four establishments of mindfulness for seven days and nights, he or she will certainly attain one of two fruits: either final knowledge here and now or, if there is a remainder [of clinging], the attainment of nonreturning.

Let alone seven days and nights, . . . six [days and nights], . . . five [days and nights], . . . four [days and nights], . . . three [days and nights], . . . two [days and nights], . . . [or] one day and night, if a monk or a nun with settled mind properly maintains the four establishments of mindfulness even for a short moment, then, practicing in this way in the morning, he or she will certainly have made progress by the evening of the same day, [or] practicing in this way in the evening, he or she will certainly have made progress by the [next] morning.237

Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

99.  The [First] Discourse on the Mass of Dukkha238

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


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

584c

 

 

At that time, after the midday meal, the monks were seated together in the assembly hall for some small matter, when many heterodox practitioners, who were roaming around after midday, approached the monks.239 Having exchanged greetings, stepped back, and sat to one side, they said to the monks:

Venerable friends, the renunciant Gotama sets forth penetrative knowledge of sensual pleasures, he sets forth penetrative knowledge of material form, and he sets forth penetrative knowledge of feelings. Venerable friends, we too set forth penetrative knowledge of sensual pleasures, set forth pen- etrative knowledge of material form, and set forth penetrative knowledge of feelings.

In regard to these two knowledges and these two penetrations [set forth by] the renunciant Gotama and by ourselves, which is superior [or inferior] and what is different?

Then the monks, hearing what the many heterodox practitioners had said, neither agreed nor disagreed but silently got up and left, thinking: “From the World-honored One we shall obtain an understanding of what has thus been said.” Then they approached the Buddha. Having paid homage with their heads [at his feet], stepped back, and sat to one side, they told the Buddha the whole discussion they had had with the many heterodox practitioners.

Then the World-honored One told the monks:

You should have right away asked the many heterodox practitioners this: “Venerable friends, what is the gratification (assāda) in sensual pleasures, what is the danger (ādīnava) in sensual pleasures, and what is the escape (nissaraṇa) from sensual pleasures? What is the gratification in material form, what is the danger in material form, and what is the escape from material form? What is the gratification in feelings, what is the danger in feelings, and what is the escape from feelings?”

Monks, if you had asked them this, then on hearing [these questions] they would have found it hard to respond. They would have [diverted the] talk to some other topic, would have become more and more upset, and [in the end] would certainly have risen up from their seats and withdrawn in silence. Why is that?

 

 

I do not see in this world, with its devas and māras, Brahmās, renun- ciants, and brahmins, and all other assemblies, anyone who is able to understand and expound the significance of this, excepting the Tathāgata, a disciple of the Tathāgata, or someone who has heard it from them.

The Buddha said:

What is the gratification in sensual pleasures? It is the pleasure and joy that arises in dependence on the five cords of sensual pleasure. This is the foremost gratification in sensual pleasures with nothing beyond it, [yet] it is beset by much danger.

What is the danger in sensual pleasures? A clansman uses whatever ability or skill he has to gain his livelihood, whether it is farming, trading, using scholarly knowledge, skill in accountancy, knowledge of calculation, skill in carving seals, composing documents, making pens, understanding sacred texts, serving as a brave general, or attending the king.

When it is cold, he is [afflicted by] cold; when it is hot, he is [afflicted by] heat; he becomes hungry, thirsty, and tired, and is stung by mosquitoes and gadflies as he undertakes such work in his quest for wealth.

If that clansman, making such efforts, engaged in such activity and such striving, does not obtain wealth, then he experiences sorrow and pain, he worries and grieves, is upset and vexed, and bewilderment arises in his mind. He says [to himself], “My undertakings are in vain, my suf- fering is in vain, my striving is unsuccessful!”

If, [however,] that clansman, making such efforts, engaged in such activity and such striving, does obtain wealth, then he cherishes and values it, guarding it in a concealed storeroom. Why is that?

[Because he thinks,] “May this wealth of mine not be taken away forcibly by kings, stolen by thieves, or burned up in fire; may it not rot and decay or become lost! May none of my money go out without making profit, or be employed for any undertaking that fails!” [For these reasons,] he guards [his wealth] thus, in a concealed storeroom.

If it is taken away forcibly by kings, stolen by thieves, burned in a fire, spoiled, destroyed, ruined, or lost, then sorrow and pain arise. He worries and grieves, is upset and vexed, and bewilderment arises in his mind, as


 

 

 

 

 

 

585a

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

585b


he says [to himself,] “That which I cherished for a long time is now ruined and lost.” This is what is meant by a mass of dukkha in the present, which has sensual pleasures as its cause, sensual pleasures as its condition, and sensual pleasures as its source.240

Again, [among] living beings, with sensual pleasures as the cause, sensual pleasures as the condition, and sensual pleasures as the source, a mother quarrels with her child, or a child quarrels with its mother, a father [quarrels with] his child, . . . an elder brother with his younger brother, . . . an elder sister with her younger sister, . . . or relatives quarrel with one another. Having quarreled like this, a mother speaks badly of her child, a child speaks badly of its mother, a father [speaks badly] of his child . . . an elder brother of his younger brother, . . . an elder sister of her younger sister, . . . and relatives speak badly of one another, let alone other people.241 This is what is meant by a mass of dukkha in the present, which has sensual pleasures as its cause, sensual pleasures as its condition, and sensual pleas-

ures as its source.

Again, [among] living beings, with sensual pleasures as the cause, sen- sual pleasures as the condition, and sensual pleasures as the source, kings quarrel with kings, brahmins quarrel with brahmins, householders quarrel with householders, citizens quarrel with citizens, and countries quarrel with countries.

Because they quarrel with and hate one another they take up various kinds of weapons to harm each other, striking [each other] with their fists, or hurling stones [at each other], or hitting [each other] with sticks, or cutting [each other] with swords. During the quarrel they may die or become terrified, experiencing extreme suffering. This is what is meant by a mass of dukkha in the present, which has sensual pleasures as its cause, sensual pleasures as its condition, and sensual pleasures as its source.

Again, with sensual pleasures as the cause, sensual pleasures as the condition, sensual pleasures as the source, living beings put on armor and coats [of mail], take up lances or bows and arrows, or wield swords and shields and go into battle. They fight on elephants, horses, or chariots, or as foot soldiers, or they fight as [ordinary] people.242 During the battle they may die or become terrified, experiencing extreme suffering. This is what is meant by a mass of dukkha in the present, which has sensual

 

 

pleasures as its cause, sensual pleasures as its condition, and sensual pleas- ures as its source.

Again, with sensual pleasures as the cause, sensual pleasures as the condition, and sensual pleasures as the source, living beings put on armor and coats [of mail], take up lances or bows and arrows, or wield swords and shields, and [set out to] conquer another country. They besiege a city and destroy its fortifications, lining up in battle array to the beating of drums, the blowing of horns, and loud shouting. They strike with hammers, or they use spears and halberds, or they use cutting wheels, or they shoot arrows, or they hurl down rocks, or they use great catapults, or they pour down molten copper pellets. During the battle they may die or become terrified, experiencing extreme suffering. This is what is meant by a mass of dukkha in the present, which has sensual pleasures as its cause, sensual pleasures as its condition, and sensual pleasures as its source.

Again, with sensual pleasures as the cause, sensual pleasures as the condition, and sensual pleasures as the source, living beings put on armor or coats [of mail], take up lances or bows and arrows, or wield swords and shields, and advance into a village, a town, a country, or a city. They break through walls and open up storerooms to steal property. They inter- cept [travelers] on the king’s highway or reach out to other streets. They destroy villages, damage towns, wipe out countries, and break up cities.

In the process they may be caught by the king’s men, who subject them to various punishments, such as cutting off their hands, their feet, or both hands and feet; cutting off their ears, their nose, or both ears and nose; or slicing strips [of flesh] off them, or tearing out their beards, their hair, or both beards and hair; or putting them in a cage and setting fire to their clothing, or wrapping them in straw and setting fire to it, or placing them in the belly of an “iron donkey” or in the mouth of an “iron pig” or in the mouth of an “iron tiger” and then heating it up; or placing them in a copper or iron cauldron and boiling them; or cutting them into pieces, or stabbing them with sharp forks, or hooking them with iron hooks, or laying them down on an iron bed and scalding them with boiling oil, or seating them in an iron mortar and pounding them with an iron pestle, or letting them be bitten by snakes or serpents, or whipping them with whips, or beating them with staves, or hitting them with clubs, or impaling them alive on a tall post, or decapitating them.

 

 

 

 

 

 

 

 

 

 

 

 

 

585c


In the process they will die or become terrified, experiencing extreme suffering. This is what is meant by a mass of dukkha in the present, which has sensual pleasures as its cause, sensual pleasures as its condition, and sensual pleasures as its source.

Again, with sensual pleasures as the cause, sensual pleasures as the condition, and sensual pleasures as the source, living beings do evil bodily verbal, and mental deeds. At a later time they are afflicted by disease and lie on their beds, or sit or lie on the ground, with pain oppressing their body, experiencing extremely severe pain that is not at all desirable. At the time of death their evil bodily, verbal, and mental deeds manifest before them and envelop them. It is just as when at sunset, the shadow of a great mountain peak envelops the earth—in the same way their evil bodily, verbal, and mental deeds manifest before them and envelop them.243 They think: “Formerly I did evil deeds, which are [now] manifesting before me and enveloping me. Formerly I did not perform meritorious acts; I performed many evil acts. If there is a place where people are reborn who do what is evil, bad, and harmful, who only commit crimes, who make no merit and do no good deeds, who are without fear [of the con- sequences of their deeds], without reliance, without a refuge, then I will

certainly be reborn there.”

From this they feel regret, and being regretful they have a bad death, and their life ends without merit. This is what is meant by a mass of dukkha in the present, which has sensual pleasures as its cause, sensual pleasures as its condition, and sensual pleasures as its source.

Again, with sensual pleasures as the cause, sensual pleasures as the condition, and sensual pleasures as the source, living beings do evil bodily, verbal, and mental deeds. Because of those evil bodily, verbal, and mental deeds, with this as the cause, with this as the condition, on the breaking up of the body at death they will certainly go to a bad realm and be reborn in hell. This is what is meant by a mass of dukkha in the next life that has sensual pleasures as its cause, sensual pleasures as its condition, and sensual pleasures as its source. This is what is meant by the danger of sensual pleasures.

What is the escape from sensual pleasures? The abandoning and dis- carding of sensual pleasures, the relinquishing and renunciation of sensual

 

 

pleasures, the cessation of sensual pleasures, the eradication of sensual pleasures, the transcending of and escaping from sensual pleasures—this is what is meant by the escape from sensual pleasures.

Any renunciants or brahmins who do not know, as it really is, the grat- ification in sensual pleasures, the danger in sensual pleasures, and the escape from sensual pleasures are totally unable to abandon sensual pleasures them- selves. How then could they cause others to abandon sensual pleasures?

Any renunciants or brahmins who know, as it really is, the gratification in sensual pleasures, the danger in sensual pleasures, and the escape from sensual pleasures are able to discard [sensual pleasures] themselves and also able to cause others to abandon sensual pleasures.

What is the gratification in material form? Suppose there is a girl from the warrior, brahmin, merchant, or worker [caste], fourteen or fifteen years old. At that time her physical beauty is at its most excellent. The pleasure and joy that arise with her physical beauty as its cause, with her physical beauty as its condition, that is the foremost gratification in material form. Nothing excels it, [yet] it is beset by much danger.

What is the danger in material form? Suppose one were to see that beautiful girl at a later time when she has become extremely old and feeble, her hair turned white and teeth fallen out, with hunched back and unsteady on her feet, leaning on a stick to walk, with deteriorating health, her life span approaching its end, her body trembling, and her sense fac- ulties failing.

What do you think? Has her former physical beauty ceased and its dan- ger manifested?

[The monks] replied, “Yes indeed.” [The Buddha said:]

Again, suppose one were to see that [formerly] beautiful girl afflicted with disease, lying on a bed, or sitting or lying on the ground, with pain oppressing her body, experiencing extremely severe pain. What do you think? Has her former physical beauty ceased and its danger manifested?

[The monks] replied, “Yes indeed.” [The Buddha said:]

 

 

 

 

 

 

586a


Again, suppose one were to see [the corpse of] that [formerly] beautiful girl, dead for one, two days, or up to six or seven days, being pecked at by crows and hawks, devoured by jackals and wolves, burned by fire or buried in the earth, or completely rotten and decomposed. What do you think? Has her former physical beauty ceased and its danger manifested?

[The monks] replied, “Yes indeed.” [The Buddha said:]

Again, suppose one were to see [the corpse of] that [formerly] beautiful girl in a charnel ground as a carcass of bluish color, decomposed and half eaten [by animals], with the skeleton lying on the ground still connected together. What do you think? Has her former physical beauty ceased and its danger manifested?

[The monks] replied, “Yes indeed.” [The Buddha said:]

Again, suppose one were to see [the skeleton of] that beautiful girl in a charnel ground without skin, flesh, or blood, held together only by sinews. What do you think: has her former physical beauty ceased and its danger manifested?

[The monks] replied, “Yes indeed.” [The Buddha said:]

Again, suppose one were to see [the bones of] that [formerly] beautiful girl in a charnel ground, disconnected bones scattered in all directions: feet bones, shin bones, thigh bones, hip bone, vertebrae, shoulder bones, neck bones, and a skull, all in different places. What do you think: has her former physical beauty ceased and its danger manifested?

[The monks] replied, “Yes indeed.” [The Buddha said:]

Again, suppose one were to see [the bones of] that [formerly] beautiful girl in a charnel ground, bones white like shells, or bluish like the color of pigeons, or red as if smeared with blood, rotting and decomposing, in

 

 

bits and pieces. What do you think? Has her former physical beauty ceased and its danger manifested?

[The monks] replied, “Yes indeed.” [The Buddha said:]

This is what is meant by the danger in material form.

What is the escape from material form? The abandoning and discarding of material form, the relinquishing and renouncing of material form, the cessation of material form, the eradicating of material form, the transcending of and escape from material form—this is what is meant by the escape from material form.

Any renunciants or brahmins who do not know, as it really is, the grat- ification in material form, the danger in material form, and the escape from material form are totally unable to abandon material form themselves. How then could they cause others to abandon material form?

Any renunciants or brahmins who know, as it really is, the gratification in material form, the danger in material form, and the escape from material form are able to discard [material form] themselves and also able to cause others to abandon material form.

What is the gratification in feelings? Secluded from sensual desires, secluded from evil and unwholesome states, a monk dwells having attained . . . up to . . . the fourth absorption. At that time he has neither harmful intentions toward himself nor harmful intentions toward others. Being without harmful intentions is what is meant by the pleasure and gratification in feeling. Why is that? [Because] one who is without harmful intentions accomplishes such happiness. This is what is meant by the grat- ification in feelings.

What is the danger in feelings? Feelings are of an impermanent nature, of an unsatisfactory nature, of a nature to cease. This is what is meant by the danger in feelings.

What is the escape from feelings? The abandoning and discarding of feelings, the relinquishing and renouncing of feelings, the cessation of feelings, the eradication of feelings, the transcending of and escape from feelings—this is what is meant by the escape from feelings.

 

 

 

 

 

 

 

 

 

 

 

 

586b


Any renunciants or brahmins who do not know, as it really is, the grat- ification in feelings, the danger in feelings, and the escape from feelings are totally unable to abandon feelings themselves. How then could they cause others to abandon feelings?

Any renunciants or brahmins who know, as it really is, the gratification in feelings, the danger in feelings, and the escape from feelings definitely are able to discard [feelings] themselves and also able to cause others to abandon feelings.

Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

100.  The [Second] Discourse on the Mass of Dukkha244

Thus have I heard. At one time the Buddha was staying among the Sakyans at Kapilavatthu, in Nigrodha Park.

At that time Mahānāma the Sakyan, while walking about after midday, approached the Buddha. Having paid homage with his head at the Buddha’s feet, stepped back, and sat to one side, he said:

World-honored One, as I understand the teaching of the World-honored One, I must bring about the cessation of the three defilements in my mind: the defilement of mind by greed, the defilement of mind by hatred, and the defilement of mind by delusion.

World-honored One, [although] I understand the teaching like this, yet states of greed, states of hatred, and states of delusion still arise in my mind. World-honored One, I am thinking: What condition have I not erad- icated that still causes states of greed, states of hatred, and states of delusion to arise in my mind?

The World-honored One said:

Mahānāma, [within] you there is one condition that has not been eradicated, namely [that because of which] you remain a householder, instead of leav- ing the household life out of faith and becoming a homeless one to practice the path. Mahānāma, if you had eradicated this one condition, you would

 

 

certainly not remain a householder but would certainly leave the household life out of faith and become a homeless one to practice the path. It is because this one condition has not been eradicated that you have remained a householder instead of leaving the household life out of faith and becom- ing a homeless one to practice the path.

At this Mahānāma the Sakyan rose from his seat, arranged his robe so as to bare one shoulder, extended his hands with palms joined toward the Buddha, and said to the World-honored One, “May the World-honored One teach me the Dharma, so that my mind may become purified, free itself of doubt, and attain the path!”245

The World-honored One said:246

Mahānāma, there are the five strands of sensual pleasure that are desirable, thought about, delighted in, connected with desire, and enjoyed by people. What are the five? They are visible forms known by the eye, sounds known by the ear, odors known by the nose, flavors known by the tongue, and tangibles known by the body.

From these, kings and the retinue of kings gain pleasure and delight. Mahānāma, this is the foremost gratification in sensual pleasures. Nothing excels it, [yet] it is beset by much danger.

Mahānāma, what is the danger in sensual pleasures? Mahānāma, a clansman may use whatever ability or skill he has to gain his livelihood, whether it is farming, trading, using scholarly knowledge, skill in account- ancy, knowledge of calculation, skill in carving seals, composing docu- ments, making pens, understanding sacred texts, serving as a brave general, or attending the king.

When it is cold, he is [afflicted by] cold; when it is hot, he is [afflicted by] heat; he becomes hungry, thirsty, and tired, and is stung by mosquitoes and gadflies as he undertakes such work in his quest for wealth. Mahānāma, if that clansmen, making such efforts, engaged in such activity and such striving, does not obtain wealth, then he experiences sorrow and unhap- piness, he worries and grieves, is upset and vexed, and bewilderment arises in his mind. He says [to himself], “My undertakings are in vain, my suffering is in vain, my striving is unsuccessful!”


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

586c

 

 

[However,] Mahānāma, if that clansman, making such effort, engaged in such activity and such striving, does obtain wealth, then he cherishes and values it, guarding it in a concealed storeroom. Why is that?

[Because he thinks,] “May this wealth of mine not be taken away forcibly by kings, stolen by thieves, or burned in a fire; may it not rot or decay or become lost! May none of my money go out without [making a] profit, or be employed for any undertaking that fails!” [For these reasons] he guards [his wealth] thus in a concealed storeroom.

If [his wealth] is taken away forcibly by kings, stolen by thieves, or burned in a fire; if it rots or decays or becomes lost, then sorrow and unhappiness arise. He worries and grieves, is upset and vexed, and bewil- derment arises in his mind, and he says [to himself], “That which I long cherished is lost!” Like this, Mahānāma, is the mass of dukkha in the pres- ent, which has sensual pleasures as its cause, sensual pleasures as its con- dition, and sensual pleasures as its source.247

Again, Mahānāma, [among] living beings, with sensual pleasures as the cause, sensual pleasures as the condition, and sensual pleasures as the source, a mother quarrels with her child, or a child quarrels with its mother, a father [quarrels with] his child . . . an elder brother with his younger brother, . . . an elder sister with her younger sister, . . . or relatives quarrel with one another.

Having quarreled like this, a mother speaks badly of her child, a child speaks badly of its mother, a father [speaks badly] of his child . . . an elder brother of his younger brother, . . . an elder sister of her younger sister, . . . or relatives speak badly of one another, let alone other people.248 This, Mahānāma, is what is meant by a mass of dukkha in the present, which has sensual pleasures as its cause, sensual pleasures as its condition,

and sensual pleasures as its source.

Again, Mahānāma, [among] living beings, with sensual pleasures as the cause, sensual pleasures as the condition, and sensual pleasures as the source, kings quarrel with kings, brahmins quarrel with brahmins, house- holders quarrel with householders, citizens quarrel with citizens, countries quarrel with countries.

Because they quarrel and hate each other, they take up various kinds of weapons to harm each other, striking [each other] with their fists, or

 

 

hurling stones [at each other], or hitting [each other] with sticks, or cutting [each other] with swords. During the quarrel they may die or become ter- rified, experiencing extreme suffering. This, Mahānāma, is what is meant by a mass of dukkha in the present, which has sensual pleasures as its cause, sensual pleasures as its condition, and sensual pleasures as its source. Again, Mahānāma, with sensual pleasures as the cause, sensual pleas- ures as the condition, and sensual pleasures as the source, living beings put on armor and coats [of mail], take up lances or bows and arrows, or wield swords and shields, and go into battle. They fight on elephants, horses, or chariots, or as foot soldiers, or they fight as [ordinary] people.249 During the battle they may die or become terrified, experiencing extreme suffering. This, Mahānāma, is what is meant by a mass of dukkha in the present, which has sensual pleasures as its cause, sensual pleasures as its

condition, and sensual pleasures as its source.

Again, Mahānāma, with sensual pleasures as the cause, sensual pleas- ures as the condition, and sensual pleasures as the source, living beings put on armor and coats [of mail], take up lances or bows and arrows, or wield swords and shields, and [set out to] conquer another country. They besiege a city and destroy its fortifications, lining up in battle array to the beating of drums, the blowing of horns, and loud shouting. They strike with hammers, or they use spears and halberds, or they use cutting wheels, or they shoot arrows, or they hurl down rocks, or they use great catapults, or they pour down molten copper pellets. During the battle they may die or become terrified, experiencing extreme suffering. This, Mahānāma, is what is meant by a mass of dukkha in the present, which has sensual pleas- ures as its cause, sensual pleasures as its condition, and sensual pleasures as its source.

Again, Mahānāma, with sensual pleasures as the cause, sensual pleas- ures as the condition, and sensual pleasures as the source, living beings put on armor and coats [of mail], take up a lance or a bow and arrows, or wield a sword and a shield, and advance into a village, a town, a country, or a city. They break through walls and open up storerooms to steal prop- erty. They interrupt the king’s highway or reach out to other streets. They destroy villages, damage towns, wipe out countries, and break up cities.


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

587a

 

 

In the process they may be caught by the king’s men, who subject them to various punishments, such as cutting off their hands, feet, or both hands and feet; cutting off their ears, nose, or both ears and nose; or slicing strips [of flesh] off them, or tearing out their beards or hair, or tearing out both beards and hair, or putting them in a cage and setting fire to their clothing, or wrapping them in straw and setting fire to it; or placing them in the belly of an “iron donkey” or in the mouth of an “iron pig” or in the mouth of an “iron tiger” and then heating it up, or putting them into a copper or iron cauldron and boiling them; or cutting them into pieces, or stabbing them with sharp forks, or hooking them with iron hooks, or laying them down on an iron bed and scalding them with boiling oil, or seating them in an iron mortar and pounding them with an iron pestle, or letting them be bitten by snakes or serpents, or whipping them with whips, beating them with sticks, or hitting them with clubs, or impaling them alive on a tall post, or decapitating them.

In the process they will die or become terrified, experiencing extreme suffering. This, Mahānāma, is what is meant by a mass of dukkha in the present, which has sensual pleasures as its cause, sensual pleasures as its condition, and sensual pleasures as its source.

Again, Mahānāma, with sensual pleasures as the cause, sensual pleas- ures as the condition, and sensual pleasures as the source, living beings do evil bodily, verbal, and mental deeds. At a later time they are afflicted by disease and lie on a bed, or sit or lie on the ground, with pain oppressing their body, experiencing extremely severe pain that is not at all desirable. At the time of death their evil bodily, verbal, and mental deeds manifest before them and envelop them. Just as when at sunset, the shadow of a great mountain peak envelops the earth, in the same way their evil bodily, verbal, and mental deeds manifest before them and envelop them.250 They think: “Formerly I did evil deeds, which are [now] manifesting before me and enveloping me. Formerly I did not perform meritorious acts; I performed many evil acts. If there is a place where people are reborn who do what is evil, bad, and harmful, who only commit crimes, who make no merit and do no good deeds, who are without fear [of the con- sequences], without reliance, without a refuge—then I will certainly be

reborn there.”

 

 

From this they feel regret, and being regretful they have an unwholesome death and their life ends without merit. This, Mahānāma, is what is meant by a mass of dukkha in the present, which has sensual pleasures as its cause, sensual pleasures as its condition, and sensual pleasures as its source. Again, Mahānāma, with sensual pleasures as the cause, sensual pleas- ures as the condition, and sensual pleasures as the source, living beings do evil bodily, verbal, and mental deeds. Because of those evil bodily, verbal, and mental deeds, with this as the cause, with this as the condition, on the breaking up of the body at death they will certainly go to a bad realm and are reborn in hell. This, Mahānāma, is what is meant by a mass of dukkha in the next life that has sensual pleasures as its cause, sensual

pleasures as its condition, and sensual pleasures as its source.

Mahānāma, for this reason it should be understood that there is no hap- piness at all in sensual pleasures; [there is only] immeasurable suffering and misery. [If] a learned noble disciple does not see this as it really is, then he is enveloped by sensual pleasures and will not attain the happiness of relinquishment and unsurpassable peace.

Mahānāma, in this way a learned noble disciple regresses because of sen- sual pleasures. Mahānāma, I know that there is no happiness in sensual pleas- ures, but only immeasurable misery. Knowing this as it really is, Mahānāma, I am not enveloped by sensual pleasures and not overcome by what is evil, and so I attain the happiness of relinquishment and unsurpassable peace. Mahānāma, for this reason I do not regress because of sensual pleasures.251 Mahānāma, once I was dwelling near Rājagaha, on Mount Vebhāra in the Sattapaṇṇi Cave [frequented by] seers.252 Mahānāma, in the late afternoon, having risen from sitting in meditation, I approached the mountainside. There I saw many Nigaṇṭhas engaged in the practice of not sitting down, standing continuously without sitting down, experiencing extremely severe pain. I approached them and asked, “Nigaṇṭhas, for what reason do you engage in this practice of not sitting down, standing continuously

without sitting down, experiencing pain like this?”

They said, “Gotama, we have a teacher, a Nigaṇṭha called Nātaputta, who teaches us, saying,253 ‘Nigaṇṭhas, any unwholesome karma done in your former lives will certainly be eradicated through these ascetic practices.


587b

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

587c


If you now maintain good bodily verbal, and mental conduct, then because of that you will perform no further evil and unwholesome karma.’”

Mahānāma, I questioned them further, “Nigaṇṭhas, do you have faith in your teacher and are you free of doubt?”254 They replied, “Yes indeed, Gotama. We have faith in our teacher and are free of doubt.”

Mahānāma, I questioned them further, “Nigaṇṭhas, if this is the case, then [does this mean that] in a former life you and your Nigaṇṭha teacher repeatedly performed evil and unwholesome deeds,255 and having formerly performed [such deeds] you Nigaṇṭhas, on passing away and being reborn now in the human realm, went forth as Nigaṇṭhas to engage in the practice of not sitting down, standing continuously without sitting down, experi- encing pain like this, just as you and your disciples are doing?”

They replied, “Gotama, happiness is attained not through happiness but through pain. The happiness experienced by the renunciant Gotama cannot match that of King Bimbisāra.”

I said further, “You are confused. What you say lacks meaning. Why is that? Unskilled, lacking in understanding, and not knowing the right time, you have made this statement:256 ‘The happiness experienced by the renunciant Gotama cannot match that of King Bimbisāra.’ Nigaṇṭhas, you should have first asked, ‘Who [experiences] the higher happiness, King Bimbisāra or the renunciant Gotama?’ Nigaṇṭhas, I would have answered like this, ‘I [experience] the higher happiness; King Bimbisāra cannot match it.’ However, Nigaṇṭhas, you stated that ‘The happiness experienced by the renunciant Gotama cannot match that of King Bimbisāra.’” Then the Nigaṇṭhas said, “Gotama, we now ask the renunciant Gotama: Who [experiences] the higher happiness, King Bimbisāra or

the renunciant Gotama?”

I replied further, “Nigaṇṭhas, I shall now ask you a question. Answer according to your understanding. Nigaṇṭhas, what do you think? Can King Bimbisāra, according to his wish, remain in silence, not speaking a word, and thereby obtain joy and happiness for seven days and seven nights?” The Nigaṇṭhas answered, “No, Gotama.”

[I asked further, “Can he, according to his wish, remain in silence, not speaking a word, and thereby] obtain joy and happiness for six days, . . .

 

 

five, . . . four, . . . three, . . . two days, . . . or one day and one night?” The Nigaṇṭhas answered, “No, Gotama.”

I again asked, “Nigaṇṭhas, can I, according to my wish, remain in silence, not speaking a word, and thereby obtain joy and happiness for one day and one night?”257 The Nigaṇṭhas answered, “Yes indeed, Gotama.” [I again asked, “Can I, according to my wish, remain in silence, not speak- ing a word, and thereby] obtain joy and happiness for two, . . . three, . . . four, . . . five, . . . six, . . . or seven days and seven nights?” The Nigaṇṭhas

answered, “Yes indeed, Gotama.”

I again asked, “Nigaṇṭhas, what do you think, who [experiences] the higher happiness, King Bimbisāra or myself?” The Nigaṇṭhas answered, “Gotama, as we receive and understand what the renunciant Gotama has said, Gotama [experiences] the higher happiness; King Bimbisāra cannot match it.”258

Mahānāma, for this reason know that there is no happiness in sensual pleasures; there is only immeasurable suffering and misery. [If ] a learned noble disciple does not see this as it really is, then he is enveloped by sen- sual pleasures, entangled in what is evil and unwholesome, and will not attain the happiness of relinquishment and unsurpassable peace.

Mahānāma, in this way a learned noble disciple regresses on account of sensual pleasures. Mahānāma, I know that there is no happiness in sen- sual pleasures; there is only immeasurable suffering and misery. Knowing this as it really is, I am not enveloped by sensual pleasures, not entangled by evil and unwholesome states, and thus attain the happiness of relin- quishment and unsurpassable peace. Mahānāma, for this reason I do not regress on account of sensual pleasures.

Thus spoke the Buddha. Having heard what the Buddha said, Mahānāma the Sakyan and the monks were delighted and received it respectfully.

101.  The Discourse on the Higher State of Mind259

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

At that time the World-honored One addressed the monks:


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

588a

 

 

If a monk wishes to attain a higher state of mind (adhicitta) then he should frequently attend to five signs. Through frequent attention to these five signs, unwholesome thoughts that arise will be swiftly extinguished. Evil thoughts having been extinguished, the mind will be constantly established in inner tranquility; it will become unified and attain concentration. What are the five [signs]? If unwholesome thoughts arise [while] a monk is giving attention to some sign related to what is wholesome, then because this [preliminary] sign [has led to the arising of unwholesome thoughts], he [should] instead attend to a different sign related to what is wholesome so that evil and unwholesome thoughts will no longer arise. [If,] because the [preliminary] sign [has led to the arising of unwholesome thoughts], he instead attends to a different sign related to what is wholesome, then the already arisen unwholesome thoughts will be swiftly extinguished. Evil thoughts having been extinguished, his mind will be constantly estab- lished in inner tranquility; it will become unified and attain concentration. It is just as a carpenter or a carpenter’s apprentice might apply an inked string to a piece of wood [to mark a straight line],260 and then trim the wood with a sharp adze to make it straight.261 In the same way, because the [preliminary] sign [has led to the arising of unwholesome thoughts], the monk instead attends to a different sign related to what is wholesome

so that evil and unwholesome thoughts will no longer arise.

[If,] because the [preliminary] sign [has led to the arising of unwholesome thoughts], he instead attends to a different sign related to what is wholesome, then the already arisen unwholesome thoughts will be swiftly extinguished. Evil thoughts having been extinguished his mind will be constantly estab- lished in inner tranquility; it will become unified and attain concentration. If a monk wishes to attain a higher state of mind, he should frequently attend to this [different] first sign. Through attention to this sign, arisen unwholesome thoughts will be swiftly extinguished. Evil thoughts having been extinguished, his mind will be constantly established in inner tran-

quility; it will become unified and attain concentration.

Again, if unwholesome thoughts arise [while] a monk is giving attention to a sign related to what is wholesome, then he [should] contemplate these thoughts as evil and beset by danger [thus]: “These thoughts are unwhole- some, these thoughts are evil, these thoughts are abhorred by the wise.

 

 

One who is filled with these thoughts will not attain penetration, will not attain the path to awakening, will not attain nirvana, because they will cause the arising of [further] evil and unwholesome thoughts.”

[If ] he contemplates them in this way as evil, then the already arisen unwholesome thoughts will be swiftly extinguished. Evil thoughts having been extinguished, his mind will be constantly established in inner tran- quility; it will become unified and attain concentration.

It is just as a young and very handsome person might take a bath and wash himself,262 dress in clean clothes, apply perfume to his body, and comb his beard and hair, in order to be spotlessly clean. If someone were to take a dead snake, a dead dog, or a human corpse that has been half eaten [by animals], of bluish color, swollen and putrefied, with impurities oozing out, and put [the dead animal or body] around [that young person’s] neck, then [that person] would abhor the filth, they would not enjoy or like it. In the same way, a monk [should] contemplate these [arisen] thoughts as evil and beset by danger [thus]: “These thoughts are unwhole- some, these thoughts are evil, these thoughts are abhorred by the wise. One who is filled with these thoughts will not attain penetration, will not attain the path to awakening, will not attain nirvana, because they will cause the arising of [further] evil and unwholesome thoughts.”

[If ] he contemplates them in this way as evil, then the unwholesome thoughts that have already arisen will be swiftly extinguished. Evil thoughts having been extinguished his mind will be constantly established in inner tranquility; it will become unified and attain concentration.

If a monk wishes to attain a higher state of mind, then he should fre- quently attend to this second sign. Through attention to this sign, arisen unwholesome thoughts will be swiftly extinguished. Evil thoughts having been extinguished, his mind will be constantly established in inner tran- quility; it will become unified and attain concentration.

Again, if unwholesome thoughts arise while a monk is giving attention to a sign related to what is wholesome, and if while he is contemplating these thoughts as evil and dangerous unwholesome thoughts again arise, then that monk should not attend to those thoughts, because they will cause the arising of [further] evil and unwholesome thoughts.


 

 

 

 

 

 

 

 

588b

 

 

[If] he does not attend to these thoughts, then the unwholesome thoughts that have already arisen will be swiftly extinguished. Evil thoughts having been extinguished, his mind will be constantly established in inner tran- quility; it will become unified and attain concentration.

It is just as when there are visible forms in a well-lit place and a person with good eyesight who [has] no wish to see them closes his eyes or turns away and leaves. What do you think? [Those] visible forms being in a well lit place, will that person be able to receive the image of those forms?

[The monks] answered, “He will not.” [The Buddha said:]

In the same way, a monk should not attend to these thoughts, because they will cause the arising of [further] evil and unwholesome thoughts. [If] he does not attend to these thoughts, then the unwholesome thoughts that have already arisen will be swiftly extinguished. Evil thoughts having been extinguished, his mind will be constantly established in inner tran- quility; it will become unified and attain concentration.

If a monk wishes to attain a higher state of mind, then he should fre- quently attend to this third sign. Through attention to this sign, arisen unwholesome thoughts will be swiftly extinguished. Evil thoughts having been extinguished, his mind will be constantly established in inner tran- quility; it will become unified and attain concentration.

Again, if unwholesome thoughts arise while the monk is giving attention to a sign related to what is wholesome; and if, while he is contemplating these thoughts as evil and dangerous, unwholesome thoughts again arise; and if, while he is not attending to those thoughts, further unwholesome thoughts arise; then, in regard to these thoughts, that monk should deploy his volition to reduce those thoughts gradually so that evil and unwhole- some thoughts no longer arise.

[If] in regard to these thoughts he deploys his volition to reduce the thoughts gradually, then unwholesome thoughts that have already arisen will be swiftly extinguished. Evil thoughts having been extinguished, his mind will be constantly established in inner tranquility; it will become unified and attain concentration.

 

 

It is just as someone who is walking quickly, hurrying along, might reflect, “Why am I hurrying? Wouldn’t I rather walk more slowly now?” and so he walks slowly. Then he reflects again, “Why am I walking slowly? Wouldn’t I rather stand still?” and so he stands still. Then he reflects again, “Why am I standing? Wouldn’t I rather sit down?” and so he sits down. Then he reflects again, “Why am I sitting? Wouldn’t I rather lie down?” and so he lies down. In this way that person gradually calms his bodily gross activities.

It should be understood that the monk, too, is like that [when], in regard to these thoughts, he deploys his volition to reduce those thoughts gradually so that evil and unwholesome thoughts no longer arise.

[If,] in regard to these thoughts, he deploys his volition to reduce the thoughts gradually, then the unwholesome thoughts that have already arisen will be swiftly extinguished. Evil thoughts having been extinguished, his mind will be constantly established in inner tranquility; it will become unified and attain concentration.

If a monk wishes to attain a higher state of mind, then he should fre- quently attend to this fourth sign. Through attention to this sign, unwhole- some thoughts that have already arisen will be swiftly extinguished. Evil thoughts having been extinguished, his mind will be constantly established in inner tranquility; it will become unified and attain concentration.

Again, if unwholesome thoughts arise while the monk is giving attention to a sign related to what is wholesome; and if, while he is contemplating these thoughts as evil and dangerous, unwholesome thoughts also arise; and if, while he is not attending to those thoughts, further unwholesome thoughts arise; and if when he deploys his volition to reduce those thoughts gradually, unwholesome thoughts again arise; then that monk should con- template thus: “If, owing to these thoughts, unwholesome thoughts arise in a monk, then that monk should, with teeth clenched and tongue pressed against his palate, use mind to control mind, taking hold of it and subduing it, so that evil and unwholesome thoughts no longer arise.”

[If] he uses mind to control mind, taking hold of it and subduing it, then the unwholesome thoughts that have already arisen will be swiftly extinguished. Evil thoughts having been extinguished, his mind will be constantly established in inner tranquility; it will become unified and attain concentration.


588c

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

589a


It is just as two strong men might seize a weaker man, taking hold of him and subduing him. In the same way a monk, with teeth clenched and tongue pressed against his palate, uses mind to control mind, taking hold of it and subduing it so that evil and unwholesome thoughts no longer arise. [If] he uses mind to control mind, taking hold of it and subduing it, then the unwholesome thoughts that have already arisen will be swiftly extinguished. Evil thoughts having been extinguished, his mind will be constantly established in inner tranquility; it will become unified and attain

concentration.

If a monk wishes to attain a higher state of mind, then he should fre- quently attend to this fifth sign. Through attention to this sign, unwhole- some thoughts that have already arisen will be swiftly extinguished. Evil thoughts having been extinguished, his mind will be constantly established in inner tranquility; it will become unified and attain concentration. If a monk wishes to attain a higher state of mind, he should frequently attend to these five signs. Through frequent attention to these five signs, unwholesome thoughts that have already arisen will be swiftly extin- guished. Evil thoughts having been extinguished, his mind will be con- stantly established in inner tranquility; it will become unified and attain

concentration.

If when a monk gives attention to a sign related to what is wholesome, evil thoughts no longer arise; [if] when he contemplates [evil] thoughts as evil and dangerous, evil thoughts also no longer arise; [if] when he does not attend to [evil] thoughts, evil thoughts also no longer arise; if when he deploys his volition to reduce [evil] thoughts gradually, evil thoughts also no longer arise; [and] if when he uses mind to control mind, taking hold of it and subduing it, evil thoughts also no longer arise—then he has attained self-mastery. He thinks what he wishes to think and does not think what he does not wish to think.

If a monk thinks what he wishes to think and does not think what he does not wish to think, then he is reckoned as a monk who thinks according to his wish, who has mastery of the courses of thought.263

 

Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

 

 

102.  The Discourse on Thoughts264

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

At that time the World-honored One addressed the monks:

Formerly, when I had not yet awakened to unsurpassable, right, and total awakening, I had this thought: “Let me divide my thoughts into two parts, with thoughts of sensual desire, thoughts of ill-will, and thoughts of cruelty as one part, and thoughts without sensual desire, thoughts without ill-will, and thoughts without cruelty as the other part.”

Thereafter I divided all my thoughts into two parts, with thoughts of sensual desire, thoughts of ill-will, and thoughts of harming as one part, and thoughts without sensual desire, thoughts without ill-will, and thoughts without harming as the other part.

Practicing like this, I went and stayed in a remote and secluded place, practicing diligently with a mind free of negligence. [If] a thought of sen- sual desire arose, I at once realized “A thought of sensual desire has arisen, which is harmful to myself, harmful to others, harmful to both, which will destroy wisdom, cause much trouble, and not [lead to] attaining nirvana.” On realizing that it was harmful to myself, harmful to others, harmful to both, would destroy wisdom, cause much trouble, and not [lead to] attaining nirvana, it rapidly ceased.

Again, [if] a thought of ill-will, . . . [or] a thought of cruelty arose, I at once realized “A thought of ill-will, . . . [or] a thought of cruelty has arisen, which is harmful to myself, harmful to others, harmful to both, which will destroy wisdom, cause much trouble, and not [lead to] attaining nirvana.” [When I] realized that it was harmful to myself, harmful to others, harmful to both, would destroy wisdom, cause much trouble, and not [lead to] attaining nirvana, it rapidly ceased.

[If] a thought of sensual desire arose in me, I did not accept it but aban- doned it, discarded it, vomited it out. [If] a thought of ill-will, . . . [or] a thought of cruelty arose, I did not accept it but abandoned it, discarded it, and vomited it out. Why was that? Because I saw that countless evil unwholesome states would certainly arise because of [such thoughts].

 

 

 

 

 

589b


It is just as in the last month of spring when, because the fields have been sown, the area where cows can graze is limited, and a cowherd, having set the cows free in uncultivated marshland, wields a cane to prevent them from straying into others’ fields. Why is that? Because the cowherd knows that he would certainly be scolded, beaten, or imprisoned [if the cows] trespassed. For this reason, the cowherd wields a cane to prevent it. In the same way, [if ] a thought of sensual desire arose in me, I did not accept it but abandoned it, discarded it, and vomited it out. [If] a thought of ill-will, . . . [or] a thought of cruelty arose, I did not accept it but aban- doned it, discarded it, and vomited it out. Why was that? Because I saw that countless evil and unwholesome states would certainly arise because

of [such thoughts].

Monks, in accordance with what one intends, in accordance with what one thinks, the mind takes delight in that. If a monk often thinks thoughts of sensual desire and abandons thoughts without sensual desire, then through often thinking thoughts of sensual desire his mind takes delight in them. If a monk often thinks thoughts of ill-will, . . . [or] thoughts of cruelty and abandons thoughts without ill-will, . . . [or] thoughts without cruelty, then through often thinking thoughts of ill-will, . . . [or] thoughts of cruelty

his mind takes delight in them.

Thus a monk who has not abandoned thoughts of sensual desire, not abandoned thoughts of ill-will, and not abandoned thoughts of cruelty will be unable to free himself from birth, old age, disease, death, worry and sorrow, weeping and tears; he will not be able to free himself from all this dukkha.265

Practicing in this way, I went and stayed in a remote and secluded place, practicing diligently with a mind free of negligence. [If] a thought without sensual desire arose in me, I at once realized, “A thought without sensual desire has arisen, which is not harmful to myself, not harmful to others, not harmful to both, which will [lead to] developing wisdom without difficulty, and to attaining nirvana.” On realizing that it was not harmful to myself, not harmful to others, not harmful to both, and that it would [lead to] developing wisdom without difficulty and to attaining nirvana, I rapidly developed it and made much of it.

 

 

Again, [if] a thought without ill-will, . . . [or] a thought without cruelty arose in me, I at once realized, “A thought without ill-will, . . . [or] a thought without cruelty has arisen, which is not harmful to myself, not harmful to others, not harmful to both, which will [lead to] developing wisdom without difficulty and to attaining nirvana.” On realizing that it was not harmful to myself, not harmful to others, not harmful to both, that it would [lead to] developing wisdom without difficulty and to attaining nirvana, I rapidly developed it and made much of it.

[If] a thought without sensual desire arose in me, I intentionally kept on thinking it. [If] a thought without ill-will, . . . [or] a thought without cruelty arose, I intentionally kept on thinking it.

I further had this thought: “If I intentionally keep on thinking my body will lose strength and my mind will be troubled. Let me rather keep my mind in check within, continuously dwelling in inner tranquility, unified, having attained concentration, so that my mind will not be troubled.” Thereafter I kept my mind in check within, continuously dwelling in inner tranquility, unified, having attained concentration, and my mind was

no longer troubled.

[If] a thought without sensual desire arose in me, I further [allowed] thoughts to arise that were inclined toward the Dharma and in accordance with the Dharma. [If] a thought without ill-will, . . . [or] a thought without cruelty arose, I further [allowed] thoughts to arise that were inclined toward the Dharma and in accordance with the Dharma. Why was that? [Because] I did not see that countless evil and unwholesome states would arise because of [such thoughts].

It is just as in the last month of autumn, when the entire harvest has been collected, a cowherd boy sets the cows free in the uncultivated fields and is mindful of them, thinking, “My cows are there in the herd.” Why is that? Because the cowherd boy does not see that he would be scolded, beaten, or imprisoned for any trespassing. For this reason he is mindful of them thus, “My cows are there in the herd.”

In the same way, [if] a thought without sensual desire arose in me, I further [allowed] thoughts to arise that were inclined to the Dharma and in accordance with the Dharma. [If] a thought without ill-will, . . . [or] a thought without cruelty arose, I further [allowed] thoughts to arise that


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

589c

 

 

were inclined to the Dharma and in accordance with the Dharma. Why was that? [Because] I did not see that countless evil and unwholesome states would arise because of [such thoughts].

Monks, in accordance with what one intends, in accordance with what one thinks, the mind takes delight in that. If a monk often thinks thoughts without sensual desire and abandons thoughts of sensual desire, then because of often thinking thoughts without sensual desire his mind takes delight in them.

If a monk often thinks thoughts without ill-will, . . . [or] thoughts without cruelty, and abandons thoughts of ill-will, . . . [or] thoughts of cruelty, then because of often thinking thoughts without ill-will, . . . [or] thoughts without cruelty his mind takes delight in them.266

With the calming of [directed] awareness and [sustained] contemplation, with inner stillness and mental unification, he dwells having attained the second absorption, which is without [directed] awareness and [sustained] contemplation and with rapture and happiness born of concentration. Secluded from rapture and pleasure, dwelling in equanimity and without seeking anything, with right mindfulness and right comprehension, expe- riencing happiness with the body, he dwells having attained the third absorption, which the noble ones speak of as noble equanimity and mind-

fulness, a happy abode.

With the cessation of pleasure and the cessation of pain, and with the earlier cessation of rapture and displeasure, with neither pain nor pleasure, and with purity of mindfulness and equanimity, he dwells having attained the fourth absorption.

With his mind concentrated and purified in this way, free of defilements, free of troubles, malleable, well-steadied, having gained imperturbability, he directs it to the realization of the higher knowledge of the destruction of the taints.267

He knows as it really is: “This is dukkha”; he knows [as it really is]: “This is the arising of dukkha”; he knows [as it really is]: “This is the ces- sation of dukkha”; he knows as it really is: “This is the path [leading to] the cessation of dukkha.

He knows as it really is: “These are the taints”; he knows [as it really is]: “This is the arising of the taints”; he knows [as it really is]: “This is

 

 

the cessation of the taints”; he knows as it really is: “This is the path [lead- ing] to the cessation of the taints.”

Knowing like this and seeing like this, his mind is liberated from the taint of sensual desire, from the taint of existence, and from the taint of ignorance. Being liberated, he knows that he is liberated, knowing as it really is: “Birth is ended, the holy life has been established, what had to be done has been done, there will not be another experiencing of exis- tence.”

This monk, being free from thoughts of sensual desire, free from thoughts of ill-will, and free from thoughts of cruelty, attains liberation from birth, old age, disease, death, worry and sorrow, weeping and tears. He is free from all dukkha.

It is just as if a herd of deer is living in a secluded area where there is a large spring. A man comes along who does not seek the benefit and wel- fare of that herd of deer, does not seek their safety and happiness. He blocks the right path and opens up a false path, digs a pit [as a trap], and gets someone to keep watch over it. In this way the entire herd of deer will be [trapped and] killed.

Suppose another man comes along, who does seek the benefit and wel- fare of that herd of deer and seeks their safety and happiness. He opens up the right path, blocks off the bad path, and drives the watchman away. In this way the entire herd of deer will remains safe and sound.

Monks, you should know that I have spoken this simile wishing you to know its meaning. On hearing a simile a wise person understands its implications. This is the meaning of this saying: The large spring represents the five cords of sensual pleasure that are agreeable, yearned for, and delighted in.

What are the five? They are visible forms perceived by the eye, sounds perceived by the ear, odors perceived by the nose, flavors perceived by the tongue, and tangibles perceived by the body. You should know that “the large spring” represents these five sensual pleasures.

You should [also] know that the great herd of deer [represents] renun- ciants and brahmins. You should [also] know that the one man who comes along and does not seek their benefit and welfare, their safety and happi- ness, [represents] Māra, the Evil One. Blocking the right path and opening


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

590a

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

590b


up a bad path [represents] the three evil and unwholesome types of thought: thoughts of sensual desire, thoughts of ill-will, and thoughts of cruelty. You should know that the evil path [represents] these three evil and unwholesome thoughts. Again, there is another evil path, namely the eight- fold wrong path: wrong view, . . . up to . . . wrong concentration; these are the eight.268 You should [also] know that the great pit [represents] igno- rance. You should [also] know that the watchman [represents] the retinue

of Māra, the Evil One.269

You should [also] know that the other man who comes along, seeking the benefit and welfare [of that herd of deer], seeking their safety and hap- piness, [represents] the Tathāgata, free from attachment, fully awakened. Opening up the right path and blocking the evil path [represents] the three wholesome thoughts: thoughts without sensual desire, thoughts without ill-will, and thoughts without cruelty. You should know that the path [rep- resents] these three wholesome thoughts. Again, there is another path, namely the eightfold right path: right view, . . . up to . . . right concentration; these are the eight.

Monks, I have opened up the right path for you and blocked off the evil path; I have filled in the pit and driven away the watchman. What a teacher should do for his disciples out of great compassion, mercy, sym- pathy, and concern, seeking their benefit and welfare, seeking their safety and happiness, I have now already done.

You, too, should do your part. Go and sit in meditation in a secluded place, on a mountain, in a forest, at the base of a tree, in an empty and quiet place. Do not be negligent, make diligent effort, lest you regret it later. This is my instruction, this is my teaching.

Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

103.  The Discourse on the Lion’s Roar270

Thus have I heard. At one time the Buddha was staying among the Kurus, at a Kuru town called Kammāsadhamma.

At that time the World-honored One addressed the monks:

 

 

When you are among assemblies, you can roar a true lion’s roar like this: “In this [dispensation] there is a first[-level] renunciant, a second[- level], . . . a third[-level], . . . and a fourth[-level] renunciant.271 Outside of this [dispensation] there is no [true] renunciant or brahmin; all heterodox paths [of practice] are devoid of [true] renunciants and brahmins.” Monks, suppose that heterodox practitioners come and ask you, “Ven- erable friends, what is the [mode of] practice, what is the power, what is the knowledge that you have, by virtue of which you make such a procla- mation when you are among assemblies, roaring a true lion’s roar like this: ‘In this [dispensation] there is a first[-level] renunciant, a second[- level], . . . a third[-level], . . . and a fourth[-level] renunciant. Outside of this [dispensation] there is no [true] renunciant or brahmin; all heterodox paths [of practice] are devoid of [true] renunciants and brahmins’?” Monks, you should reply to those heterodox practitioners like this: “Ven- erable friends, our World-honored One is endowed with knowledge and vision, he is a tathāgata, free of attachment, fully awakened. He has declared four principles, and it is because of these four principles that we make such a proclamation when among assemblies, roaring a true lion’s roar like this: ‘In this [dispensation] there is a first[-level] renunciant, a second[-level], . . . a third[-level], . . . and a fourth[-level] renunciant. Outside of this [dispen- sation] there is no [true] renunciant or brahmin; all heterodox paths [of

practice] are devoid of [true] renunciants and brahmins.’

“What are the four [principles]? Venerable friends, we have faith in the teacher; we have faith in the teaching; we have faith in, and are endowed with, the virtues of the precepts; and we feel affection and respect toward companions on the path, revering and supporting them.

“Venerable friends, our World-honored One, who is endowed with knowledge and vision, who is a tathāgata, free of attachment, fully awak- ened, has declared these four principles, and it is because of these four principles that we make such a proclamation when among assemblies, roaring a true lion’s roar like this: “In this [dispensation] there is a first[- level] renunciant, a second[-level], . . . a third[-level], . . . and a fourth[- level] renunciant. Outside of this [dispensation] there is no [true] renunciant or brahmin; all heterodox paths [of practice] are devoid of [true] renunciants and brahmins.”

 

 

 

 

 

 

 

 

590c


Monks, suppose that the heterodox practitioners reply like this, “Venerable friends, we too have faith in the teacher, that is to say, in our teacher; we have faith in the teaching, that is to say, in our teaching; we are endowed with the virtue of the precepts, that is to say, our precepts; and we feel affec- tion and respect toward companions on the path, revering and supporting them, that is to say, companions on our path, both those who have gone forth and those who remain in the household.

“Venerable friends, regarding these two dispensations, that of the renun- ciant Gotama and that of ourselves, what is superior [or inferior], what is their significance, and what are the differences?”

Monks, you should ask the heterodox practitioners this: “Venerable friends, is there a single final goal or are there many final goals?”

Monks, if the heterodox practitioners reply like this, “Venerable friends, there is a single final goal; there are not many final goals,” then, monks, ask the heterodox practitioners further, “Venerable friends, is the final goal attained by one who has sensual desires or is the final goal attained by one who is without sensual desires?”

Monks, if the heterodox practitioners reply like this, “Venerable friends, the final goal is to be attained by one who is without sensual desires; the final goal is not attained by one who has sensual desires,” then, monks, ask the heterodox practitioners further: “Venerable friends, is the final goal attained by one who has ill-will or is the final goal attained by one who is without ill-will?”

Monks, if the heterodox practitioners reply like this, “Venerable friends, the final goal is attained by one who is without ill-will; the final goal is not attained by one who has ill-will,” then, monks, ask the heterodox prac- titioners further: “Venerable friends, is the final goal attained by one who has delusion or is the final goal attained by one who is without delusion?” Monks, if the heterodox practitioners reply like this, “Venerable friends, the final goal is attained by one who is without delusion; the final goal is not attained by one who has delusion,” then, monks, ask the heterodox practitioners further: “Venerable friends, is the final goal attained by one who has craving and clinging, or is the final goal attained by one who is

without craving and clinging?”272

 

 

Monks, if the heterodox practitioners reply like this, “Venerable friends, the final goal is attained by one who is without craving and clinging; the final goal is not attained by one who has craving and clinging,” then, monks, ask the heterodox practitioners further: “Venerable friends, is the final goal attained by one who is without wisdom and does not speak wisely, or is the final goal attained by one who has wisdom and speaks wisely?” Monks, if the heterodox practitioners reply like this, “Venerable friends, the final goal is attained by one who has wisdom and speaks wisely; the final goal is not attained by one who is without wisdom and does not speak wisely,” then, monks, ask the heterodox practitioners further, “Venerable friends, is the final goal attained by one who is hostile and disputatious, or is the final goal attained by one who is not hostile and not disputatious?” Monks, if the heterodox practitioners reply like this, “Venerable friends, the final goal is attained by one who is not hostile and not disputatious; the final goal is not attained by one who is hostile and disputatious,” then, monks, say this to the heterodox practitioners: “Venerable friends, accord- ing to what you have said, there is a single final goal; there are not many final goals. The final goal is attained by one who is without sensual desires;

the final goal is not attained by one who has sensual desires.

“The final goal is attained by one who is without ill-will; the final goal is not attained by one who has ill-will. The final goal is attained by one who is without delusion; the final goal is not attained by one who has delusion. The final goal is attained by one who is without craving and clinging; the final goal is not attained by one who has craving and clinging.

“The final goal is attained by one who has wisdom and speaks wisely; the final goal is not attained by one who is without wisdom and does not speak wisely. The final goal is attained by one who is not hostile and not disputatious; the final goal is not attained by one who is hostile and disputatious.”

If renunciants and brahmins incline to countless views, then they all incline to two [basic] views: the view of existence and the view of nonex- istence. If they incline to the view of existence, then they are attached to the view of existence, rely on the view of existence, take their stand on the view of existence, and dispute with [those who hold] the view of


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

591a

 

 

nonexistence. If they incline to the view of nonexistence, then they are attached to the view of nonexistence, rely on the view of nonexistence, take their stand on the view of nonexistence, and dispute with [those who hold] the view of existence.

Renunciants and brahmins who do not know the cause [of these two views], who do not know their arising, do not know their cessation, do not know the gratification in them, do not know the danger in them, and do not know the escape from them—they all have sensual desire, they have ill-will and delusion, they have craving, they have clinging, they are without wisdom and do not speak wisely, and they are hostile and dispu- tatious. Consequently, they do not become free from birth, old age, disease, and death and are unable to liberate themselves from worry and woe, weeping and tears, sorrow and pain, distress and vexation; they do not attain the ending of dukkha.

Renunciants and brahmins who do know the cause of these [two] views, who know their arising, know their cessation, know the gratification in them, know the danger in them, and know the escape from them—they all are without sensual desire, without ill-will, without delusion, without craving, without clinging, they have wisdom and speak wisely, and they are not hostile and not disputatious. They attain freedom from birth, old age, disease, and death, and are able to liberate themselves from worry and woe, weeping and tears, sorrow and pain, distress and vexation; con- sequently, they attain the ending of dukkha.

There may be renunciants and brahmins who declare the abandoning of clinging but do not declare the abandoning of all [types of] clinging. They declare the abandoning of clinging to sensual pleasures but they do not declare the abandoning of clinging to rules, clinging to views, and clinging to a self.273 Why is that?

Those renunciants and brahmins do not know these three instances [of clinging] as they really are; consequently, although they declare the aban- doning of clinging, they do not declare the abandoning of all [types of] clinging.

Again, there are renunciants and brahmins who declare the abandoning of clinging but do not declare the abandoning of all [types of] clinging. [They] declare the abandoning of clinging to sensual pleasures and of

 

 

clinging to rules but they do not declare the abandoning of clinging to views and of clinging to a self. Why is that?

Those renunciants and brahmins do not know these two instances [of clinging] as they really are; consequently, although they declare the abandoning of clinging, they do not declare the abandoning of all [types of] clinging.

Again, there are renunciants and brahmins who declare the abandoning of clinging but do not declare the abandoning of all [types] of clinging. They declare the abandoning of clinging to sensual pleasures, of clinging to rules, and of clinging to views but they do not declare the abandoning of clinging to a self. Why is that?

Those renunciants and brahmins do not know this one instance [of clinging] as it really is; consequently, although they declare the abandoning of clinging, they do not declare the abandoning of all [types of] clinging. In such a teaching and discipline, if someone has faith in the teacher, that is not appropriate and does not [lead to the] highest; if someone has faith in the teaching, that too is not appropriate and does not [lead to the] highest; if someone is endowed with the virtue of the precepts, that too is not appropriate and does not [lead to the] highest; if someone feels affection and respect toward companions on the path, revering and supporting them,

that too is not appropriate and does not [lead to the] highest.

A tathāgata appears in the world, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, a leader on the path of Dharma, a teacher of devas and human beings, called a buddha, an exalted one. He declares the abandoning of clinging, declaring here and now the abandoning of all [types] of clinging. He declares the abandoning of cling- ing to sensual pleasures, of clinging to rules, of clinging to views, and of

clinging to a self.

What is the cause of these four [types] of clinging? From what do they arise? From where are they born? What is their source? These four [types] of clinging are caused by ignorance, they arise [because] of ignorance, they are born from ignorance, and they have ignorance as their source.274 If a monk has eradicated ignorance and given rise to knowledge, then

he thereafter ceases clinging to sensual pleasures, clinging to rules, clinging


 

 

 

 

 

 

 

 

 

591b

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

591c


to views, and clinging to a self. Not clinging, he is not agitated; being without agitation and having abandoned its cause and condition, he is cer- tain to attain final nirvana, knowing as it really is: “Birth has been ended, the holy life has been established, what had to be done has been done, there will not be another experiencing of existence.”

In such a true Dharma and discipline, if someone has faith in the teacher, that is appropriate and [leads to the] highest; if someone has faith in the teaching, that is appropriate and [leads to the] highest; if someone is endowed with the virtues of the precepts, that is appropriate and [leads to the] highest; if someone feels affection and respect towards companions on the path, revering and supporting them, that is appropriate and [leads to the] highest.

Venerable friends, this is the [mode of] practice, this is the power, this is the knowledge we have, by virtue of which we make such a proclamation when we are among assemblies, roaring a true lion’s roar like this: “In this [dispensation] there is a first[-level] renunciant, a second[-level], . . . a third[-level], . . . and a fourth[-level] renunciant. Outside of this [dispen- sation] there is no [true] renunciant or brahmin; all heterodox paths [of practice] are devoid of [true] renunciants and brahmins.”275

Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

104. The Discourse in the

Udumbara [Forest]276

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

At that time there was a householder called True Mind,277 who in the early morning had left Rājagaha with the intention of approaching the Buddha and paying homage to him.

Then the householder True Mind thought, “For the time being, never mind about approaching the Buddha. The World-honored One and the monks may [still] be sitting in meditation. Let me rather go to the udumbara forest and approach the park of the heterodox practitioners.” Then the householder True Mind went to the udumbara forest and approached the park of the heterodox practitioners.

 

 

At that time in the park of the heterodox practitioners in the udumbara forest there was one heterodox practitioner named Nigrodha,278 who was respected as a teacher among the heterodox practitioners, held in reverence by people as one who had vanquished many [opponents] and was the leader of five hundred heterodox practitioners.

He was with a disorderly assembly that was making a great uproar, engag- ing in various types of animal talk,279 discussions [about such things as] talk about kings, talk about thieves, talk about battles, talk about food and drink, talk about clothes and blankets, talk about married women, talk about girls, talk about adulterous women, talk about worldly customs, talk about wrong ways of practice, talk about the ocean, and talk about the country. They were all seated together there talking these various types of animal talk.

When the heterodox practitioner Nigrodha saw the householder True Mind coming in the distance, he admonished his followers, telling them all to be silent:

Venerable friends, be silent! Don’t talk! Enjoy being silent! Let each one control himself!

Why is that? The householder True Mind, a disciple of the renunciant Gotama, is coming. Among the disciples of the renunciant Gotama who have a high reputation for virtue and are worthy of respect, and who live as householders at Rājagaha, he is the foremost. He does not speak [much] but enjoys silence and practices self-restraint. If he knows that this assembly is established in silence, he will probably approach us.

Then, having silenced his assembly, the heterodox practitioner Nigrodha became silent himself. Then the householder True Mind approached the het- erodox practitioner Nigrodha, exchanged friendly greetings, stepped back, and sat to one side. He said:

Nigrodha, our World-honored One makes a practice of sitting in meditation beneath a tree in some secluded area or mountain forest, or while dwelling on some high crag, in an isolated [place] without noise, remote, without disturbance, and without people.

This is the nature of the Buddha, the World-honored One. He makes a practice of sitting in meditation beneath a tree in some secluded area or

 

 

 

 

 

 

 

 

 

 

 

 

 

 

592a


mountain forest, or while dwelling on some high crag, in an isolated [place] without noise, remote, without disturbance, and without people. He always enjoys sitting in meditation in remote areas, at peace and happy. Since the beginning the Buddha, the World-honored One, has never met together with a large group, day and night, as you are doing today

with your retinue.

At this the heterodox practitioner Nigrodha said:

Stop, householder, stop! How would you know? The renunciant Gotama is devoid of wisdom and liberation. You have no adequate basis for saying whether [his conduct] is appropriate or not, whether it is reasonable or not. That renunciant Gotama keeps to the fringes [of populated areas], enjoying the fringes and dwelling on the fringes. Just as a blind ox grazes on the fringes and keeps to the fringes, enjoying the fringes and dwelling on the fringes, it is like this too with the renunciant Gotama. Householder, if that renunciant Gotama were to come to this assembly, I would destroy him with a single argument, just as one might [smash] an empty pot, and

I would tell him the simile of the blind ox.

Then the heterodox practitioner Nigrodha addressed his assembly:

Venerable friends, suppose the renunciant Gotama were to come to this assembly—if he must come, then don’t show him respect by getting up from your seats and extending your hands, with palms joined, toward him; and don’t invite him to sit on a prepared seat. When he arrives, say something like, “Gotama, there are seats. Sit where you like!”280

At that time the World-honored One was sitting in meditation, and with the purified divine ear that surpasses [the hearing ability of ordinary] people he overheard this conversation between the householder True Mind and the heterodox practitioner Nigrodha.

Then, in the late afternoon, he rose from sitting in meditation and approached the park of the heterodox practitioners in the udumbara forest. When the heterodox practitioner Nigrodha saw the World-honored One com- ing in the distance, he got up from his seat, arranged his robe so as to bare one shoulder and, extending his hands with palms joined toward the Buddha,

 

 

he graciously said, “Welcome, renunciant Gotama! It is a long time since you have been here. Please take this seat!”

Then the World-honored One thought, “This foolish man disregards his own instructions.” Knowing this, the World-honored One sat down on that seat. The heterodox practitioner Nigrodha exchanged polite greetings with the World-honored One, stepped back, and sat to one side.

The World-honored One said, “Nigrodha, what topic have you been discussing with the householder True Mind? On account of what matter are you seated here together?”

The heterodox practitioner Nigrodha replied:

Gotama, we had this thought: “What are the teachings with which the renunciant Gotama instructs his disciples, such that his disciples, having been instructed, attain well-being and spend the rest of their lives practicing the holy life in purity and teaching it to others?”

Gotama, this is the topic that I have been discussing with the house- holder True Mind; this is the matter on account of which we are seated here together.281

On hearing these words, the householder True Mind thought, “How strange that this heterodox practitioner Nigrodha should be speaking a falsehood! Why is that? He is right in front of the Buddha trying to deceive the World- honored One.”

Knowing this, the World-honored One said:

Nigrodha, my teachings are profound, remarkable, and special. They are difficult to realize, difficult to know, difficult to see, and difficult to attain— that is to say, the teachings with which I instruct my disciples, such that having been so instructed my disciples spend the rest of their lives prac- ticing the holy life in purity and teaching it to others.

Nigrodha, if you have any questions about the practice of self-morti- fication taught by your own teachers, then ask me. I will certainly be able to answer to your satisfaction.

At this the disorderly assembly of heterodox practitioners all exclaimed

in unison: 592b

 

 

The renunciant Gotama is remarkable and special, with great supernormal power, great virtue, great merit, and great dignity! Why is that? He is able to let go of his own doctrine and answer questions asked in terms of another’s doctrine.

At this, the heterodox practitioner Nigrodha admonished his assembly, telling them to be quiet. He asked, “Gotama, how does self-mortification reach fulfilment, and how does it not reach fulfilment?”

Then the World-honored One replied:

Nigrodha, there are some renunciants or brahmins who go around naked, unclothed, or who use their hands as clothing [to cover their private parts], or use leaves as clothing, or use beads as clothing; who abstain from using a pot to get water, or abstain from using a ladle to get water; who do not eat food that has been stolen with a knife or cudgel, who do not eat food [obtained] by cheating, or [that has been obtained] themselves by approaching [a donor], or by sending a messenger [to the donor], or [on hearing a donor say,] “Come, venerable sir!” or “Very well, venerable sir!” or “Stay, venerable sir!”; or who do not eat food when there are two people eating together, or food from the house of a pregnant woman, or from a house with a domestic dog, or who do not eat food from a house where there are excrement-eating flies; or who do not eat fish, do not eat meat, do not drink wine, do not drink bad water, or who do not drink anything at all, training in the practice of not drinking; who eat [only] one mouthful and are content with one mouthful, or eat [only] two, . . . three, . . . four, . . . up to . . . seven mouthfuls and are content with seven mouthfuls; or eat [only] what is obtained at a single [house] and are content with what is obtained at a single [house], or [only] what is obtained at two, . . . three, . . . four, . . . up to . . . seven [houses] and are content with what is obtained at seven [houses]; or who eat [only] once a day and are content with eating once a day, or eat [only] once every two days, . . . or three, . . . or four, . . . or five, . . . or six, . . . or seven days, . . . or once a fortnight, . . . or once a month and are content with eating [only] once [a month]; who eat [only] greens, or eat [only] millet, or wild rice, or rice bran, or rice scum, or eat [only] coarse food; or who go to the forest and, [living] in dependence on the forest, eat [only] roots, or eat [only] fruits, or eat [only] fruits that have fallen by themselves; who wear patchwork

 

 

robes, or robes made from hair, or robes made from woven material, or robes made from hair and woven material, or who wear complete hides, or hides with holes, or [both] complete hides and hides with holes; or who keep their hair disheveled, or keep their hair in braids, or keep their hair disheveled and in braids; who shave off their hair, or shave off their beard, or shave off both hair and beard;282 who tear out their hair, or tear out their beard, or tear out both hair and beard; who stand continuously, rejecting seats; or move about in a squatting position; or lie down on thorns, making a bed of thorns; or lie down on fruits, making a bed of fruits; who worship water and make oblations day and night; or who worship fire, keeping it burning constantly; or who worship the sun and moon as spirits of great might, extending their hands with palms joined [in homage] to [the sun and moon].

In this and that way, they experience immeasurable suffering, training in the practice of tormenting [themselves]. Nigrodha, what do you think: does self-mortification of this kind reach fulfilment, or does it not reach fulfilment?

The heterodox practitioner Nigrodha replied, “Gotama, self-mortification of this kind reaches fulfilment; it does not fail to reach fulfilment.”

The World-honored One said further, “Nigrodha, I will tell you how the ful- filment of this self-mortification becomes polluted with countless defilements.” The heterodox practitioner Nigrodha asked, “Gotama, what can you tell me about how the fulfilment of this self-mortification becomes polluted with

countless defilements?”

The World-honored One replied:

Nigrodha, suppose that someone rigorously practices asceticism, and on account of this rigorous practice of asceticism has evil desires and thoughts of desire.

Nigrodha, if someone rigorously practices asceticism, and on account of this rigorous practice of asceticism has evil desires and thoughts of desire, then this, Nigrodha, is reckoned as a defilement of the practitioner of asceticism.

Again, Nigrodha, suppose that someone rigorously practices asceticism, and on account of this rigorous practice of asceticism looks up at the sun to absorb the energy of the sun.283


 

 

 

 

 

 

 

 

 

 

592c

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

593a


Nigrodha, if someone rigorously practices asceticism, and on account of this rigorous practice of asceticism looks up at the sun to absorb the energy of the sun, then this, Nigrodha, is reckoned as a defilement of the practitioner of asceticism.

Again, Nigrodha, suppose that someone rigorously practices asceticism, and on account of this rigorous practice of asceticism becomes conceited, [thinking] to himself, “I have attained the rigorous practice of asceticism,” and his mind is bound and attached to it.

Nigrodha, if someone rigorously practices asceticism, and on account of this rigorous practice of asceticism becomes conceited, [thinking] of himself, “I have attained the rigorous practice of asceticism,” and his mind is bound and attached to it, then this, Nigrodha, is reckoned as a defilement of the practitioner of asceticism.

Again, Nigrodha, suppose that someone rigorously practices asceticism, and on account of this rigorous practice of asceticism praises himself and looks down on others.

Nigrodha, if someone rigorously practices asceticism, and on account of this rigorous practice of asceticism praises himself and looks down on others, then this, Nigrodha, is reckoned as a defilement of the practitioner of asceticism.

Again, Nigrodha, suppose that someone rigorously practices asceticism, and on account of this rigorous practice of asceticism he goes from house to house praising himself, [saying,] “I practice extreme asceticism; I prac- tice what is very difficult.”

Nigrodha, if someone rigorously practices asceticism, and on account of this rigorous practice of asceticism he goes from house to house praising himself, [saying,] “I undertake extreme asceticism; I practice what is very difficult,” then this, Nigrodha, is reckoned as a defilement of the practitioner of asceticism.

Again, Nigrodha, suppose that someone rigorously practices asceticism, and on account of this rigorous practice of asceticism when he sees a renun- ciant or brahmin receiving respect, support, and offerings from others, he becomes envious and says, “Why do you respect, support, and make offerings to that renunciant or brahmin? You should respect, support, and make offer- ings to me! Why is that? [Because] I undertake ascetic practices.”

 

 

Nigrodha, if someone rigorously practices asceticism, and on account of this rigorous practice of asceticism when he sees a renunciant or brahmin receiving respect, support, and offerings from others, he becomes envious and says, “Why do you respect, support, and make offerings to that renun- ciant or brahmin? You should respect, support, and make offerings to me! Why is that? [Because] I undertake ascetic practices”—then this, Nigrodha, is reckoned as a defilement of the practitioner of asceticism.

Again, Nigrodha, suppose that someone rigorously practices asceticism, and on account of this rigorous practice of asceticism when he sees a renun- ciant or brahmin receiving respect, support, and offerings from others, he scolds that renunciant or brahmin to his face, saying, “What [have you done to earn] this respect, support, and offerings? You have much desire, much yearning, and you are constantly eating, eating root sprouts, stem sprouts, fruit sprouts, joint sprouts, and seed sprouts, these five.284 Just as a torrential rainstorm does much damage to the five kinds of grain crops, creating havoc for farm animals and people, in the same way a renunciant or brahmin [like you does harm by] frequently entering others’ houses.”

Nigrodha, if someone rigorously practices asceticism, and on account of this rigorous practice of asceticism when he sees a renunciant or brahmin receiving respect, support, and offerings from others, he scolds that renun- ciant or brahmin to his face, saying, “What [have you done to earn] this respect, support, and offerings? You have much desire, much yearning, and you are constantly eating, eating root sprouts, stem sprouts, fruit sprouts, joint sprouts, and seed sprouts, these five. Just as a torrential rain- storm does much damage to the five kinds of grain crops, creating havoc for farm animals and people, in the same way a renunciant or brahmin [like you does harm by] frequently entering others’ houses”—then this, Nigrodha, is reckoned as a defilement of the practitioner of asceticism. Again, Nigrodha, suppose that someone rigorously practices asceticism, and on account of this rigorous practice of asceticism he becomes worried and apprehensive, fearful [so that he] practices in secret for fear of losing

his reputation or becoming increasingly negligent.

Nigrodha, if someone rigorously practices asceticism, and on account of this rigorous practice of asceticism he becomes worried and apprehen- sive, fearful [so that] he practices in secret for fear of losing his reputation

 

 

 

 

 

 

 

 

 

593b


or becoming increasingly negligent—then this, Nigrodha, is reckoned as a defilement of the practitioner of asceticism.

Again, Nigrodha, suppose that someone rigorously practices asceticism, and on account of this rigorous practice of asceticism there arise in him views [related] to personality (sakkāya), extreme views, wrong views, views conducive to clinging, which makes it difficult for his mind to be without limitations, with the result that he does not realize what renunciants or brahmins are able to realize.285

Nigrodha, if someone rigorously practices asceticism, and on account of this rigorous practice of asceticism there arise in him views [related] to personality, extreme views, wrong views, views conducive to clinging, which makes it difficult for his mind to be without limitations, with the result that he does not realize what renunciants or brahmins are able to realize—then this, Nigrodha, is reckoned as a defilement of the practitioner of asceticism.

Again, Nigrodha, suppose that someone rigorously practices asceticism, and on account of this rigorous practice of asceticism he becomes angry, entangled, tongue-tied, stingy, jealous, flattering, deceitful, shameless, and brazen.

Nigrodha, if someone rigorously practices asceticism, and on account of this rigorous practice of asceticism he becomes angry, entangled, tongue- tied, stingy, jealous, flattering, deceitful, shameless, and brazen—then this, Nigrodha, is reckoned as a defilement of the practitioner of asceticism. Again, Nigrodha, suppose that someone rigorously practices asceticism, and on account of this rigorous practice of asceticism he speaks falsehood, divisive speech, harsh speech, frivolous speech, and practices evil conduct.

Nigrodha, if someone rigorously practices asceticism, and on account of this rigorous practice of asceticism he speaks falsehood, divisive speech, harsh speech, frivolous speech, and practices evil conduct, then this, Nigrodha, is reckoned as a defilement of the practitioner of asceticism. Again, Nigrodha, suppose that someone rigorously practices asceticism, and on account of this rigorous practice of asceticism he is without faith, negligent, without right mindfulness and right comprehension, and is pos-

sessed of stupidity.

 

 

Nigrodha, if someone rigorously practices asceticism, and on account of this rigorous practice of asceticism he is without faith, negligent, without right mindfulness and right comprehension, and is possessed of stupidity, then this, Nigrodha, is reckoned as a defilement of the practitioner of asceticism.

Nigrodha, have I not told you how the fulfilment of this self-mortification becomes polluted with countless defilements?

The heterodox practitioner Nigrodha replied, “Indeed, Gotama has told me how the fulfilment of this self-mortification becomes polluted with count- less defilements.”

[The Buddha said,] “Nigrodha, I will also tell you how the fulfilment of this self-mortification does not become polluted with countless defilements.” The heterodox practitioner Nigrodha asked again, “Gotama, what can you tell me about how the fulfilment of this self-mortification does not become

polluted by countless defilements?” The World-honored One said:

Nigrodha, suppose that someone rigorously practices asceticism and does not, on account of this rigorous practice of asceticism, have evil desires and thoughts of desire.

Nigrodha, if someone rigorously practices asceticism and does not, on account of this rigorous practice of asceticism, have evil desires and thoughts of desire, then this, Nigrodha, is reckoned as nondefilement of the practitioner of asceticism.

Again, Nigrodha, suppose that someone rigorously practices asceticism and does not, on account of this rigorous practice of asceticism, look up at the sun to absorb the energy of the sun.

Nigrodha, if someone rigorously practices asceticism and does not, on account of this rigorous practice of asceticism, look up at the sun to absorb the energy of the sun, then this, Nigrodha, is reckoned as nondefilement of the practitioner of asceticism.

Again, Nigrodha, suppose that someone rigorously practices asceticism and does not, on account of this rigorous practice of asceticism, become conceited, [thinking,] “I have achieved the rigorous practice of asceticism,” and his mind is not bound and attached to it.


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

593c

 

 

Nigrodha, if someone rigorously practices asceticism and does not, on account of this rigorous practice of asceticism, become conceited, [thinking,] “I have achieved the rigorous practice of asceticism,” and his mind is not bound and attached to it, then this, Nigrodha, is reckoned as nondefilement of the practitioner of asceticism.

Again, Nigrodha, suppose that someone rigorously practices asceticism and does not, on account of this rigorous practice of asceticism, praise himself and look down on others.

Nigrodha, if someone rigorously practices asceticism and does not, on account of this rigorous practice of asceticism, praise himself and look down on others, then this, Nigrodha, is reckoned as nondefilement of the practitioner of asceticism.

Again, Nigrodha, suppose that someone rigorously practices asceticism and does not, on account of this rigorous practice of asceticism, go from house to house praising himself, [saying,] “I practice extreme asceticism. I practice what is very difficult.”

Nigrodha, if someone rigorously practices asceticism and does not, on account of this rigorous practice of asceticism, go from house to house praising himself, [saying,] “I practice extreme asceticism. I practice what is very difficult,” then this, Nigrodha, is reckoned as nondefilement of the practitioner of asceticism.

Again, Nigrodha, suppose that someone rigorously practices asceticism, and on account of this rigorous practice of asceticism when he sees a renunciant or brahmin receiving respect, support, and offerings from others, does not become envious, saying: “Why do you respect, support, and make offerings to that renunciant or brahmin? You should respect, support, and make offerings to me! Why is that? [Because] I undertake ascetic practices.”

Nigrodha, if someone rigorously practices asceticism, and on account of this rigorous practice of asceticism when he sees a renunciant or brahmin receiving respect, support, and offerings from others does not become envi- ous, saying: “Why do you respect, support, and make offerings to that renunciant or brahmin? You should respect, support, and make offerings to me! Why is that? [Because] I undertake ascetic practices”—then this, Nigrodha, is reckoned as nondefilement of the practitioner of asceticism.

 

 

Again, Nigrodha, suppose that someone rigorously practices asceticism, and on account of this rigorous practice of asceticism when he sees a renunciant or brahmin receiving respect, support, and offerings from others does not scold that renunciant or brahmin to his face, saying: “What [have you done to earn] this respect, support, and offerings? You have much desire, much yearning, and you are constantly eating, eating root sprouts, stem sprouts, fruit sprouts, joint sprouts, and seed sprouts, these five. Just as a torrential rainstorm does much damage to the five kinds of grain crops, creating havoc for farm animals and people, in the same way a renunciant or brahmin [like you does harm by] frequently entering others’ houses.”

Nigrodha, if someone rigorously practices asceticism, and on account of this rigorous practice of asceticism when he sees a renunciant or brahmin receiving respect, support, and offerings from others does not scold that renunciant or brahmin to his face, saying: “What [have you done to earn] this respect, support, and offerings? You have much desire, much yearning, and you are constantly eating, eating root sprouts, stem sprouts, fruit sprouts, joint sprouts, and seed sprouts, these five. Just as a torrential rain- storm does much damage to the five kinds of grain crops, creating havoc for farm animals and people, in the same way a renunciant or brahmin [like you does harm by] frequently entering others’ houses”—then this, Nigrodha, is reckoned as nondefilement of the practitioner of asceticism. Again, Nigrodha, suppose that someone rigorously practices asceticism and does not, on account of this rigorous practice of asceticism, become worried and apprehensive, so fearful that he practices in secret for fear

of losing his reputation or becoming increasingly negligent.

Nigrodha, if someone rigorously practices asceticism and does not, on account of this rigorous practice of asceticism, become worried and appre- hensive, so fearful that he practices in secret for fear of losing his reputation or becoming increasingly negligent—then this, Nigrodha, is reckoned as nondefilement of the practitioner of asceticism.

Again, Nigrodha, suppose that someone rigorously practices asceticism, and on account of this rigorous practice of asceticism, there do not arise in him views [related] to personality, extreme views, wrong views, or views conducive to clinging, and this makes it not difficult for his mind


 

 

 

 

 

 

 

594a

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

594b


to be without limitations, so that he realizes what renunciants or brahmins are able to realize.

Nigrodha, if someone rigorously practices asceticism, and on account of this rigorous practice of asceticism there do not arise in him views [related] to personality, extreme views, wrong views, or views conducive to clinging, and that this makes it not difficult for his mind to be without limitations, so that he realizes what renunciants or brahmins are able to realize—then this, Nigrodha, is reckoned as nondefilement of the practi- tioner of asceticism.

Again, Nigrodha, suppose that someone rigorously practices asceticism, and on account of this rigorous practice of asceticism he does not become angry, entangled, tongue-tied, stingy, jealous, flattering, deceitful, shame- less, or reckless.

Nigrodha, if someone rigorously practices asceticism, and on account of this rigorous practice of asceticism he does not become angry, entangled, tongue-tied, stingy, jealous, flattering, deceitful, shameless, or reckless— then this, Nigrodha, is reckoned as nondefilement of the practitioner of asceticism.

Again, Nigrodha, suppose that someone rigorously practices asceticism, and on account of this rigorous practice of asceticism he does not speak falsehood, divisive speech, harsh speech, frivolous speech, or practice evil conduct.

Nigrodha, if someone rigorously practices asceticism, and on account of this rigorous practice of asceticism he does not speak falsehood, divisive speech, harsh speech, frivolous speech, or practice evil conduct—then this, Nigrodha, is reckoned as nondefilement of the practitioner of asceticism. Again, Nigrodha, suppose that someone rigorously practices asceticism, and on account of this rigorous practice of asceticism he is not without faith, is not negligent but has right mindfulness and right comprehension,

and is not possessed of stupidity.

Nigrodha, if someone rigorously practices asceticism and on account of this rigorous practice of asceticism he is not without faith and negligent but has right mindfulness and right comprehension, and is not possessed of stupidity—then this, Nigrodha, is reckoned as nondefilement of the practitioner of asceticism.

 

 

Nigrodha, have I not told you how the fulfilment of this self-mortifi- cation does not become polluted by countless defilements?

The heterodox practitioner Nigrodha replied, “Indeed, Gotama has told me how the fulfilment of this self-mortification does not become polluted by countless defilements.”

The heterodox practitioner Nigrodha asked, “Gotama, does this self-mor- tification reach the highest? Does it reach the true essence?”

The World-honored One replied:

Nigrodha, this self-mortification does not reach the highest; it does not reach the true essence. Nevertheless, there are two modes [of self-morti- fication] that reach the skin and reach the joints.

The heterodox practitioner Nigrodha asked again, “Gotama, how does this self-mortification reach the outer skin?”

The World-honored One replied:

Nigrodha, suppose that a renunciant or brahmin undertakes four practices: not killing living beings, not instructing others to kill, and not approving of killing; not stealing, not instructing others to steal, and not approving of stealing; not taking another’s wife, not instructing others to take another’s wife, and not approving of others taking another’s wife; not speaking falsehoods, not instructing others to speak falsehoods, and not approving of speaking falsehoods. He undertakes these four practices, delights in them, and does not transgress them.286

He dwells with a mind imbued with loving-kindness, pervading one direction, likewise the second, third, and fourth directions, and also the four intermediate directions, above and below, all around, everywhere. He dwells pervading the entire world with a mind imbued with loving- kindness, without fetters or resentment, without ill-will or contention, [a mind] that is boundless, exalted, immeasurable, and well cultivated. In the same way, he dwells with a mind imbued with compassion, . . . with empathetic joy, . . . with equanimity, without fetters or resentment, without ill-will or contention, [with a mind] that is boundless, exalted, immeas- urable, and well cultivated. Nigrodha, what do you think? Does such self- mortification reach the outer skin?

 

 

 

 

 

 

 

 

 

 

 

 

 

 

594c


Nigrodha replied, “Gotama, this kind of self-mortification does reach the outer skin. Gotama, how does this self-mortification reach the joints?”287

The World-honored One replied:

Nigrodha, suppose that a renunciant or brahmin undertakes four practices: not killing living beings, not instructing others to kill, and not approving of killing; not stealing, not instructing others to steal, and not approving of stealing; not taking another’s wife, not instructing others to take another’s wife, and not approving of taking another’s wife; not speaking falsehood, not instructing others to speak falsehood, and not approving of speaking falsehood. He undertakes these four practices, delights in them, and does not transgress them.

He recalls countless former lives traversed by him in the past, together with his activities and appearances [in those lives]: one birth, two births, a hundred births, a thousand births, eons of [world] expansion, eons of [world] contraction, countless eons of [world] expansion and contraction, [thus]:

[I was] that living being named So-and-so; I went through those past experiences; I was [once] born there, with this family name, this given name, I had this type of life and this type of food and drink, experiencing this type of pleasure and pain, my life span was like this, I survived this long, and my life ended like this. Dying here I was reborn there, dying there I was reborn here. I was reborn here with this family name, this given name, I had this type of life and this type of food and drink, I experienced this type of pleasure and pain, my life span was like this, I survived this long, and my life ended like this.

Nigrodha, what do you think? Does this kind of self-mortification reach the joints?

Nigrodha replied:

Gotama, this type of self-mortification reaches the joints. Gotama, how does this self-mortification reach the highest, how does it reach the true essence?

The World-honored One replied:

 

 

Nigrodha, suppose a renunciant or brahmin undertakes four practices: not killing living beings, not instructing others to kill, and not approving of killing; not stealing, not instructing others to steal, and not approving of stealing; not taking another’s wife, not instructing others to take another’s wife, and not approving of others taking another’s wife; not speaking falsehood, not instructing others to speak falsehood, and not approving of speaking falsehood. He undertakes these four practices, delights in them, and does not transgress them.

With the divine eye, which is purified and surpasses [the vision of ordi- nary] people, he sees beings as they die and as they are reborn, handsome or ugly, superior or inferior, as they come and go between good and bad realms of existence, in accordance with the [previous] deeds of these living beings. He sees as it really is that, if these living beings undertook evil bodily, verbal, and mental conduct, if they reviled noble ones, held wrong views, and undertook actions [based on] wrong views, then because of these causes and conditions at the breaking up of the body at death they certainly go to a bad realm of existence, and are reborn in hell.

If, [however,] these living beings undertook good bodily, verbal, and mental conduct, if they did not revile noble ones, held right views, and undertook actions [based on] right views, then because of these causes and conditions at the breaking up of the body after death they certainly ascend to a good realm of existence, and are reborn in heavenly realms. Nigrodha, what do you think: has this kind of self-mortification reached the highest? Has it reached the true essence?

Nigrodha replied:

Gotama, this kind of self-mortification has reached the highest; it has reached the true essence. Gotama, is it for realizing this self-mortification that the disciples of the renunciant Gotama practice the holy life in depend- ence on the renunciant [Gotama]?

The World-honored One replied:

Nigrodha, it is not for realizing this self-mortification that my disciples practice the holy life in dependence on me. Nigrodha, there is something

 

 

 

 

595a


else that is supremely superior, supremely sublime, supremely excellent, for the realization of which my disciples practice the holy life in depend- ence on me.

At this the disorderly assembly of heterodox practitioners exclaimed loudly:

It is like this, it is like this! The realization of that is why the disciples of the renunciant Gotama practice the holy life in dependence on the renun- ciant Gotama!288

Then the heterodox practitioner Nigrodha admonished his assembly. Hav- ing quietened them, he asked:

Gotama, what is that something else that is supremely superior, supremely sublime, supremely excellent, for the realization of which the disciples of the renunciant Gotama practice the holy life in dependence on the renunciant Gotama?

Then the World-honored One said:

Nigrodha, the Tathāgata arises in the world, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, leader on the path of Dharma, teacher of devas and human beings, called a buddha, an exalted one. [A disciple of the Tathāgata] abandons the five hindrances that defile the mind and weaken wisdom. Secluded from sensual desires, secluded from evil and unwholesome states, he dwells having attained . . . up to . . . the

fourth absorption.289

With his mind concentrated and purified in this way, without defilement, without affliction, malleable, well steadied, having gained imperturbability, he directs his mind toward knowledge and realization of the destruction of the taints.

He knows as it really is: “This is dukkha.” He knows [as it really is]: “This is the arising of dukkha.” He knows [as it really is]: “This is the cessation of dukkha.” He knows as it really is: “This is the path to the ces- sation of dukkha.

 

 

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

Knowing like this, seeing like this, his mind is liberated from the taint of sensual desire, . . . from the taint of existence, his mind is liberated from the taint of ignorance. It being liberated, he knows that it is liberated, knowing as it really is: “Birth has been ended, the holy life has been estab- lished, what had to be done has been done, there will not be another expe- riencing of existence.”

Nigrodha, this is reckoned as something else that is supremely superior, supremely sublime, supremely excellent, for the realization of which my disciples practice the holy life in dependence on me.

Then the householder True Mind said:

Nigrodha, the World-honored One is [sitting] right here. You can now destroy him with a single argument, as you might [smash] an empty pot, and tell him the simile of the blind ox that grazes on the fringes.

On hearing this, the World-honored One asked the heterodox practitioner Nigrodha, “Did you really speak like this?” The heterodox practitioner Nigrodha replied, “I really [spoke] like this, Gotama.”

The World-honored One asked again:

Nigrodha, haven’t you heard this from senior and former practitioners? “Tathāgatas of the past, free from attachment, fully awakened, made a practice of sitting in meditation beneath a tree in a secluded area or moun- tain forest, or while dwelling on a high crag, in an isolated [place] without noise, remote, without disturbance, and without people.

“All buddhas, world-honored ones, have made a practice of sitting in meditation beneath a tree in a secluded area or a mountain forest, or while dwelling on a high crag, in an isolated [place] without noise, remote, with- out disturbance, and without people. Following the practice of sitting in meditation, they have always enjoyed being in remote areas, at peace and happy. From the beginning they have never gathered day and night in a

group,” as you are doing today with your followers.   595b

 

 

The heterodox practitioner Nigrodha replied:

Gotama, I have heard this from senior and former practitioners: “Tathāgatas of the past, free from attachment, fully awakened, made a practice of sitting in meditation beneath a tree in a secluded area or a mountain forest, or while dwelling on a high crag, in an isolated [place] without noise, remote, without disturbance, and without people.

“All buddhas, world-honored ones, have made a practice of sitting in meditation beneath a tree in a secluded area or a mountain forest, or while dwelling on a high crag, in an isolated [place] without noise, remote, with- out disturbance, and without people. Following the practice of sitting in meditation, they have always enjoyed being in remote areas, at peace and happy. From the beginning they have never gathered day and night in a group,” as I am doing today with my followers.

[The Buddha said:]

Nigrodha, did you not have this reflection: “Just as those world-honored ones [of the past] made a practice of sitting in meditation beneath a tree in a secluded area or a mountain forest, or while dwelling on a high crag, in an isolated [place] without noise, remote, without disturbance, and without people; and they always enjoyed sitting in meditation in remote areas, at peace and happy—[so too in the present] the renunciant Gotama is practicing the path to full awakening?”

The heterodox practitioner Nigrodha replied:

Gotama, had I known this, what grounds would I have had for making a declaration like this, “I will destroy him with a single argument, as I might [smash] an empty pot, and I will tell him the simile of the blind ox that grazes on the fringes”?290

The World-honored One said:

Now, Nigrodha, I have the Dharma, which is wholesome and connected with the wholesome, whose every sentence relating to liberation can be realized. It is for this reason that the Tathāgata calls himself ‘fearless.’ All monks who come to me as disciples, without flattery, without deceit,

 

 

honest, and without deception, will, after having been taught by me and having followed my instruction, certainly attain final knowledge.291 Nigrodha, if you are thinking, ‘the renunciant Gotama teaches the Dharma out of a desire to become the teacher,’ don’t think like that! The [role of] teacher remains yours even while I am teaching you the Dharma. Nigrodha, if you are thinking, ‘the renunciant Gotama teaches the Dharma out of a desire to get disciples,’ don’t think like that! These dis-

ciples remain yours even while I am teaching you the Dharma.

Nigrodha, if you are thinking, ‘the renunciant Gotama teaches the Dharma out of a desire to get offerings,’ don’t think like that! The offerings remain yours even while I am teaching you the Dharma.

Nigrodha, if you are thinking, ‘the renunciant Gotama teaches the Dharma out of a desire for praise and acclaim,’ don’t think like that! The praise and acclaim remain yours even while I am teaching you the Dharma. Nigrodha, you may be thinking: ‘If I had the Dharma, which is whole- some and connected with the wholesome, whose every sentence relating to liberation can be realized, then that renunciant Gotama would capture me and destroy me.’ Don’t think like that! The Dharma remains yours

even while I am teaching you the Dharma.292

At this [all in] the large assembly remained silent. Why was that? Because they were under the control of King Māra.

Then the World-honored One said to the householder True Mind:

See how this large assembly remains silent. Why is that? Because they are under the control of King Māra. Because of him, among this assembly of heterodox practitioners there is not a single heterodox practitioner who thinks: “Let me try cultivating the holy life under the renunciant Gotama.”

Knowing this, the World-honored One taught the Dharma to the house- holder True Mind, exhorting, inspiring, and fully delighting him. Having exhorted, inspired, and fully delighted him by teaching him the Dharma using countless skillful means, [the Buddha] rose from his seat. Then, taking the householder True Mind by the arm, he flew up into the air using supernormal power and departed.293

Thus spoke the Buddha. Having heard what the Buddha said, the house- holder True Mind was delighted and received it respectfully.


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

595c

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

596a


105.  The Discourse on Wishes294

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

At that time there was a monk who was living alone, in seclusion, staying in a remote and quiet place.295 While sitting in meditation and reflecting, he had this thought, “The World-honored One has comforted me with his words and taught me the Dharma. [Accordingly,] I have fulfilled the precepts, do not neglect absorption, am accomplished in insight, and dwell in empty and quiet places.” Then, having had this thought, in the late afternoon that monk rose from sitting in meditation and approached the Buddha.296

On seeing that monk coming in the distance, the World-honored One, on account of that monk [who was approaching], told the [assembled] monks:

Should you wish, “May the World-honored One comfort me with his words and teach me the Dharma!”, then fulfill the precepts, do not neglect absorp- tion, be accomplished in insight, and dwell in empty and quiet places.297 Monks, should you wish, “On my account may my relatives, on the breaking up of the body at death, definitely ascend to a good realm of existence by being reborn in a heavenly realm!”, then fulfill the precepts, do not neglect absorption, be accomplished in insight, and dwell in empty

and quiet places.

Monks, should you wish, “The donors who supply me with robes and blankets, food and drink, beds and bedding, and medicine, all the requisites, may they on account of these gifts [come to] possess great merit, great brilliance, and obtain great fruits!”, then fulfill the precepts, do not neglect absorption, be accomplished in insight, and dwell in empty and quiet places. Monks, should you wish, “May I be able to endure hunger and thirst, cold and heat, mosquitoes and gadflies, flies and fleas, the impact of wind and sun, evil words and [even] being beaten with sticks; may I also be able to bear disease that afflicts the body with extreme pain and suffering, enough to make me wish to end my life; also any [other] disagreeable [experience]—may I be able to bear them all!”, then fulfill the precepts, do not neglect absorption, be accomplished in insight, and dwell in empty

and quiet places.

 

 

Monks, should you wish, “May I be able to bear discontent; if discontent arises, may my mind never cling to it!”, then fulfill the precepts, do not neglect absorption, be accomplished in insight, and dwell in empty and quiet places.

Monks, should you wish, “May I be able to bear fear; if fear arises may my mind make an end of it and not cling to it!”, then fulfill the pre- cepts, do not neglect absorption, be accomplished in insight, and dwell in empty and quiet places.

Monks, should you wish, “If the three evil and unwholesome thoughts arise—thoughts of sensual desire, thoughts of ill-will, and thoughts of cru- elty—may my mind make an end of these three evil and unwholesome thoughts and not cling to them!”, then fulfill the precepts, do not neglect absorption, be accomplished in insight, and dwell in empty and quiet places. Monks, should you wish, “May I, secluded from sensual desires, secluded from evil and unwholesome states, dwell having attained, . . . up to . . . the fourth absorption!”, then fulfill the precepts, do not neglect absorption, be

accomplished in insight, and dwell in empty and quiet places.

Monks, should you wish, “May I, having eradicated three fetters, become a stream-enterer, one who will not fall into evil conditions and who is assured of progress toward full awakening within at most seven [more] existences; and, having traversed [at most] seven existences in heavenly or human realms, may I attain the ending of dukkha!”, then fulfill the precepts, do not neglect absorption, be accomplished in insight, and dwell in empty and quiet places.

Monks, should you wish, “May I, having eradicated three fetters and having reduced sensual passion, anger, and ignorance, attain once-returning and, having passed through one existence in a heavenly or human realm, attain the ending of dukkha!”, then fulfill the precepts, do not neglect absorption, be accomplished in insight, and dwell in empty and quiet places. Monks, should you wish, “May I, having eradicated the five lower fet- ters, be reborn in another realm and there attain final nirvana, having attained the condition of nonreturning, not coming back to this world!,” then fulfill the precepts, do not neglect absorption, be accomplished in

insight, and dwell in empty and quiet places.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

596b


Monks, should you wish, “May I attain the peaceful liberations that transcend form, having attained the formless, and with the appropriate type of concentration dwell having directly realized them; and by employing wisdom and insight [may I] eradicate the taints and know that the taints [have been eradicated]!”, then fulfill the precepts, do not neglect absorption, be accomplished in insight, and dwell in empty and quiet places.

Monks, should you wish, ‘May I acquire supernormal powers, knowl- edge of the divine ear, knowledge of others’ minds, knowledge of former lives, knowledge of the birth and death [of beings]; and through having eradicated all taints [may I] attain the taintless liberation of the mind, lib- eration by wisdom, knowing and realizing it by myself here and now, and dwell having accomplished self-realization, knowing as it really is: ‘Birth has been ended, the holy life has been established, what had to be done has been done, there will not be another experiencing of existence!’”[should you wish for all this] then fulfill the precepts, do not neglect absorption, be accomplished in insight, and dwell in empty and quiet places.

Then the monks, having heard what the Buddha said, received it well and remembered it well. Rising from their seats, they paid homage with their heads at the Buddha’s feet, circumambulated him three times, and left. Those monks, having received this teaching from the Buddha, sat in med- itation in remote and quiet places, practicing diligently, their minds free of negligence. Through sitting in meditation in remote and quiet places and practicing diligently, with their minds free of negligence, they came to know and realize for themselves, here and now, that [attainment] for the sake of which clansmen shave off hair and beards, don yellow robes, and leave their households out of faith, becoming homeless to train in the path just for the sake of attaining fully the summit of the holy life; and they dwelled having personally realized, knowing as it really is: “Birth has been ended, the holy life has been established, what had to be done has been done, there will not be another experiencing of existence.” Those venerable ones, having come

to know the Dharma, had become arahants.298

Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

 

 

106.  The Discourse on Perception299

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

At that time the World-honored One addressed the monks:

If in regard to earth, a renunciant or brahmin has a perception of earth [in terms of ] “earth is the self,” “earth belongs to the self,” “the self belongs to earth,” speculating that earth is the self—then he does not know earth. In the same way with regard to water, . . . fire, . . . wind, . . . spirits, . . . devas, . . . Pajāpati, . . . Brahmā, . . . [the devas of] nonanxiety, . . . [and the devas of ] nonaffliction.[If ] in regard to purity he has a perception

of purity [in terms of] “purity is the self,” “purity belongs to the self,” “the self belongs to purity,” speculating that purity is the self—then he does not know purity.

[In the same way with] the sphere of infinite space, the sphere of

infinite consciousness, . . . the sphere of nothingness,..... the sphere of nei-

ther-perception-nor-nonperception, . . . unity, . . . diversity, . . . variety, . . .

the seen, . . . the heard, . . . the cognized, . . . the known,....... the ability

to contemplate thoughts in the mind,..... [the ability to contemplate] mental

intentions, . . . from this world to that world,...... from that world to this

world....... [If ] in regard to the all he has a perception of the all [in terms

of] “the all is the self,” “the all belongs to the self,” “the self belongs to the all,” speculating that the all is the self, then he does not know the all. If, [however,] in regard to earth a renunciant or brahmin knows earth [in terms of] “earth is not the self,” “earth does not belong to the self,” “the self does not belong to earth,” not speculating that earth is the self—

then he knows earth.

In the same way with regard to water, . . . fire, . . . wind, . . . spirits, . . .

devas, . . . Pajāpati, . . . Brahmā, . . . [the devas of] nonanxiety,[the

devas of] nonaffliction.[If ] in regard to purity he knows purity [in

terms of ] “purity is not the self,” “purity does not belong to the self,” “the self does not belong to purity,” not speculating that purity is the self— then he knows purity.

 

 

 

 

 

 

 

596c


[In the same way in regard to] the sphere of infinite space, . . . the sphere of infinite consciousness, . . . the sphere of nothingness, . . . the sphere of neither-perception-nor-nonperception, . . . unity, . . . diversity, . . . variety, . . . the seen, . . . the heard, . . . the cognized, . . . the known, . . . the ability to contemplate thoughts in the mind, . . . [the ability to contemplate] mental intentions, . . . from this world to that world, . . . from that world to this world. [If] in regard to the all he knows the all [in terms of] “the all

is not the self,” “the all does not belong to the self,” “the self does not belong to the all,” not speculating that the all is the self—then he knows the all.

In regard to earth, I know earth [in terms of] “earth is not the self,” “earth does not belong to the self,” “the self does not belong to earth.” Not speculating that earth is the self, I know earth.

In the same way in regard to water, . . . fire, . . . wind, . . . spirits, . . .

devas, . . . Pajāpati, . . . Brahmā, . . . [the devas of] nonanxiety,[the

devas of] nonaffliction.In regard to purity, I know purity [in terms

of] “purity is not the self,” “purity does not belong to the self,” “the self does not belong to purity.” Not speculating that purity is the self, I know purity.

[In the same way in regard to] the sphere of infinite space,   the sphere

of infinite consciousness, . . . the sphere of nothingness,..... the sphere of

neither-perception-nor-nonperception, . . . unity, . . . diversity, . . . variety, . . .

the seen, . . . the heard, . . . the cognized, . . . the known,....... the ability

to contemplate thoughts in the mind,..... [the ability to contemplate] mental

intentions, . . . from this world to that world,...... from that world to this

world....... In regard to the all, I know the all [in terms of] “the all is not

the self,” “the all does not belong to the self,” “the self does not belong to the all.” Not speculating that the all is the self, I know the all.

Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

 

 

 

Division 10

 

On the Forest

 

 

107.  The [First] Discourse on the Forest300

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

At that time the World-honored One addressed the monks:

A monk who dwells in dependence on a certain forest [contemplates thus]: “While I am dwelling in dependence on this forest, it may be that, lacking right mindfulness, I will attain right mindfulness; that having a mind with- out concentration, I will attain a concentrated mind; that not being liberated, I will attain liberation; that not having brought the taints to cessation, I will attain the cessation of the taints; that not having attained the unsur- passable peace of nirvana, I will attain nirvana; [also] that everything needed by one who is training in the path—robes and blankets, food and drink, beds and bedding, and medicine, all the requisites of life—all of that will be obtained easily, without difficulty.”

That monk [therefore] dwells in dependence on that forest. Having dwelled in dependence on that forest, if he was lacking right mindfulness, he does not attain right mindfulness; having a mind without concentration, he does not attain concentration of the mind; not being liberated, he does not attain liberation; not having brought the taints to cessation, he does not attain the cessation of the taints; not having attained the unsurpassable peace of nirvana, he does not attain nirvana; [however] everything needed by one who is training in the path—robes and blankets, food and drink, beds and bedding, and medicine, all the requisites of life—all of that is obtained easily, without difficulty.301

That monk should contemplate thus: “I have left the household life to train in the path, not for the sake of robes and blankets, not for the sake of food and drink, beds and bedding, and medicine, and also not for the

 

 

295


 

 

 

 

 

 

 

 

 

 

597a

 

 

sake of all the requisites of life. While dwelling in dependence on this forest, lacking right mindfulness, I do not attain right mindfulness; having a mind without concentration, I do not attain a concentrated mind; not being liberated, I do not attain liberation; not having brought the taints to cessation, I do not attain the cessation of the taints; not having attained the unsurpassable peace of nirvana, I do not attain nirvana, [though] every- thing needed by one who is training in the path—robes and blankets, food and drink, beds and bedding, and medicine, all the requisites of life—all of that is obtained easily, without difficulty.” That monk, having contem- plated like this, should abandon that forest and leave.

[Again,] a monk who dwells in dependence on a certain forest [con- templates thus]: “While I dwell in dependence on this forest, it may be that lacking right mindfulness, I will attain right mindfulness; that having a mind without concentration, I will attain a concentrated mind; that not being liberated, I will attain liberation; that not having brought the taints to cessation, I will attain the cessation of the taints; that not having attained the unsurpassable peace of nirvana, I will attain nirvana; [also] that every- thing needed by one who is training in the path—robes and blankets, food and drink, beds and bedding, and medicine, all the requisites of life—all of that will be obtained easily, without difficulty.”

That monk then dwells in dependence on that forest. Having dwelled in dependence on that forest, lacking right mindfulness, he attains right mindfulness; having a mind without concentration, he attains a concentrated mind; not being liberated, he attains liberation; not having brought the taints to cessation, he attains the cessation of the taints; not having attained the unsurpassable peace of nirvana, he attains nirvana, [though] everything needed by one who is training in the path—robes and blankets, food and drink, beds and bedding, and medicine, all the requisites of life—all of that is obtained only with great difficulty.

That monk should contemplate thus: “I have left the household life to train in the path, not for the sake of robes and blankets, food and drink, beds and bedding, medicine, and also not for the sake of all the requisites of life. While dwelling in dependence on this forest, lacking right mindfulness, I have attained right mindfulness; having a mind without concentration, I

 

 

have attained a concentrated mind; not being liberated, I have attained liberation; not having brought the taints to cessation, I have attained the cessation of the taints; not having attained the unsurpassable peace of nir- vana, I have attained nirvana, [though] everything needed by one who is training in the path—robes and blankets, food and drink, beds and bedding, and medicine, all the requisites of life—all of that is obtained only with great difficulty.” That monk, having contemplated like this, should remain in that forest.

[Again,] a monk who dwells in dependence on a certain forest [con- templates thus]: “While I dwell in dependence on this forest, it may be that lacking right mindfulness, I will attain right mindfulness; that having a mind without concentration, I will attain a concentrated mind; that not being liberated, I will attain liberation; that not having brought the taints to cessation, I will attain the cessation of the taints; that not having attained the unsurpassable peace of nirvana, I will attain nirvana; [also] that every- thing needed by one who is training in the path—robes and blankets, food and drink, beds and bedding, and medicine, all the requisites of life—all of that will be obtained easily, without difficulty.”

That monk then dwells in dependence on that forest. Having dwelled in dependence on that forest, lacking right mindfulness, he does not attain right mindfulness; having a mind without concentration, he does not attain a concentrated mind; not being liberated, he does not attain liberation; not having brought the taints to cessation, he does not attain cessation of the taints; not having attained the unsurpassable peace of nirvana, he does not attain nirvana; [also] everything needed by one who is training in the path—robes and blankets, food and drink, beds and bedding, and medicine, all the requisites of life—all of that is obtained only with great difficulty. That monk should contemplate thus: “While dwelling in dependence on this forest, lacking right mindfulness, I do not attain right mindfulness; having a mind without concentration, I do not attain a concentrated mind; not being liberated, I do not attain liberation; not having brought the taints to cessation, I do not attain cessation of the taints; not having attained the unsurpassable peace of nirvana, I do not attain nirvana; [also] everything needed by one who is training in the path—robes and blankets, food and


597b

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

597c


drink, beds and bedding, and medicine, all the requisites of life—all of that is obtained only with great difficulty.” That monk, having contemplated like this, should abandon that forest, even in the middle of the night, and leave, without taking leave of others.

[Again,] a monk who dwells in dependence on a certain forest [con- templates thus]: “While I dwell in dependence on this forest, it may be that lacking right mindfulness, I will attain right mindfulness; that having a mind without concentration, I will attain a concentrated mind; that not being liberated, I will attain liberation; that not having brought the taints to cessation, I will attain the cessation of the taints; that not having attained the unsurpassable peace of nirvana, I will attain nirvana; [also] that every- thing needed by one who is training in the path—robes and blankets, food and drink, beds and bedding, medicine, and all the requisites of life—all of that will be obtained easily, without difficulty.”

That monk then dwells in dependence on that forest. Having dwelled in dependence on that forest, lacking right mindfulness, he attains right mindfulness; having a mind without concentration, he attains a concentrated mind; not being liberated, he attains liberation; not having brought the taints to cessation, he attains the cessation of the taints; not having attained the unsurpassable peace of nirvana, he attains nirvana; [also] everything needed by one who is training in the path—robes and blankets, food and drink, beds and bedding, and medicine, all the requisites of life—all of that is obtained easily, without difficulty.

That monk should contemplate thus: “While dwelling in dependence on this forest, lacking right mindfulness, I have attained right mindfulness; having a mind without concentration, I have attained a concentrated mind; not being liberated, I have attained liberation; not having brought the taints to cessation, I have attained cessation of the taints; not having attained the unsurpassable peace of nirvana, I have attained nirvana; [also] everything needed by one who is training in the path—robes and blankets, food and drink, beds and bedding, and medicine, all the requisites of life— all of that is obtained easily, without difficulty.” That monk, having con- templated like this, should continue to dwell in dependence on that forest until the end of his life.

 

 

As with dwelling in dependence on a forest, in the same way it is with dwelling in dependence on a cemetery, on a village or town, or on a person.

Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

108.  The [Second] Discourse on the Forest302

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

At that time the World-honored One addressed the monks:

A monk who dwells in dependence on a certain forest [contemplates thus]: “While I dwell in dependence on this forest, it may be that I will attain the goal of the renunciant, for the sake of which I have gone forth to train in the path,303 [also] that everything needed by one who is training in the path— robes and blankets, food and drink, beds and bedding, and medicine, all the requisites of life—all of that will be obtained easily, without difficulty.”304 That monk then dwells in dependence on that forest. Having dwelled

in dependence on that forest [he contemplates thus]: “The goal of the renunciant, for the sake of which I have gone forth to train in the path, that goal I do not attain, [though] everything needed by one who is training in the path—robes and blankets, food and drink, beds and bedding, and medicine, all the requisites of life—all of that is obtained easily, without difficulty.”

That monk should contemplate thus: “I have left the household life to train in the path, not for the sake of robes and blankets, not for food and drink, beds and bedding, and medicine, [that is to say,] not for all the req- uisites of life. While I dwell in dependence on this forest, the goal of the renunciant, for the sake of which I have gone forth to train in the path, that goal I do not attain, [though] everything needed by one who is training in the path—robes and blankets, food and drink, beds and bedding, and medicine, all the requisites of life—all of that is obtained easily, without difficulty.” That monk, having contemplated like this, should abandon that forest and leave.

 

 

 

 

 

 

 

 

 

598a


[Again,] a monk who dwells in dependence on a certain forest [con- templates thus]: “While I dwell in dependence on this forest, it may be that I will attain the goal of the renunciant, for the sake of which I have gone forth to train in the path, [also] that everything needed by one who is training in the path—robes and blankets, food and drink, beds and bed- ding, and medicine, all the requisites of life—all of that will be obtained easily, without difficulty.”

That monk then dwells in dependence on that forest, and having dwelled in dependence on that forest [he contemplates thus]: “The goal of the renunciant, for the sake of which I have gone forth to train in the path, that goal I attain, [though] everything needed by one who is training in the path—robes and blankets, food and drink, beds and bedding, and medicine, all the requisites of life—all of that is obtained only with great difficulty.”

That monk should contemplate thus: “I have left the household life to train in the path, not for the sake of robes and blankets, not for food and drink, beds and bedding, and medicine, [that is to say,] not for all the requisites of life. While I dwell in dependence on this forest, the goal of the renunciant, for the sake of which I have gone forth to train in the path, that goal I attain, [though] everything needed by one who is training in the path—robes and blankets, food and drink, beds and bedding, and medicine, all the requisites of life—all of that is obtained only with great difficulty.” That monk, having contemplated like this, should remain in that forest.

[Again,] a monk who dwells in dependence on a certain forest [con- templates thus]: “While I dwell in dependence on this forest, it may be that I will attain the goal of the renunciant, for the sake of which I have gone forth to train in the path, [also] that everything needed by one who is training in the path—robes and blankets, food and drink, beds and bed- ding, and medicine, all the requisites of life—all of that will be obtained easily, without difficulty.”

That monk then dwells in dependence on that forest. Having dwelled in dependence on that forest [he contemplates thus:] “The goal of the renunciant, for the sake of which I have gone forth to train in the path, that goal I do not attain; [also] everything needed by one who is training

 

 

in the path—robes and blankets, food and drink, beds and bedding, and medicine, all the requisites of life—all of that is obtained only with great difficulty.”

That monk should contemplate thus: “While I dwell in dependence on this forest, the goal of the renunciant, for the sake of which I have gone forth to train in the path, that goal I do not attain; [also] everything needed by one who is training in the path—robes and blankets, food and drink, beds and bedding, and medicine, all the requisites of life—all of that is obtained only with great difficulty.” That monk, having contemplated like this, should abandon that forest, even in the middle of the night, and leave without taking leave of others.

[Again,] a monk who dwells in dependence on a certain forest [con- templates thus]: “While I dwell in dependence on this forest, it may be that I will attain the goal of the renunciant, for the sake of which I have gone forth to train in the path, [also] that everything needed by one who is training in the path—robes and blankets, food and drink, beds and bed- ding, and medicine, all the requisites of life—all of that will be obtained easily, without difficulty.”

That monk then dwells in dependence on that forest. Having dwelled in dependence on that forest [he contemplates thus:] “The goal of the renunciant, for the sake of which I have gone forth to train in the path, that goal I attain; [also] everything needed by one who is training in the path—robes and blankets, food and drink, beds and bedding, and medicine, all the requisites of life—all of that is obtained easily, without difficulty.” That monk should contemplate thus: “While I dwell in dependence on this forest, the goal of the renunciant, for the sake of which I have gone forth to train in the path, that goal I attain; [also] everything needed by one who is training in the path—robes and blankets, food and drink, beds and bedding, and medicine, all the requisites of life—all of that is obtained easily, without difficulty.” That monk, having contemplated like this, should continue to dwell in dependence on that forest until the end

of his life.

As with dwelling in dependence on a forest, in the same way it is with dwelling in dependence on a cemetery, on a village or town, or on a person.


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

598b

 

 

Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

109.  The [First] Discourse on Examining One’s Own Mind305

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

At that time the World-honored One addressed the monks:

If a monk is not able to skillfully examine the minds of others, then he should skillfully examine his own mind; he should train himself like this.306 How does a monk skillfully examine his own mind? A monk will certainly ensure much benefit for himself if he contemplates like this: “Have I attained inner tranquility while not having attained supreme wisdom of insight into phenomena? Have I attained supreme wisdom of insight into phenomena while not having attained inner tranquility? Have I attained neither inner tranquility nor supreme wisdom of insight into phenomena? Have I attained both inner tranquility and supreme wisdom of insight into phenomena?” If a monk, having examined himself, knows: “I have attained inner tran- quility while not having attained supreme wisdom of insight into phenom- ena,” then this monk, having attained inner tranquility, should strive to attain supreme wisdom of insight into phenomena. Later, having attained inner tranquility, he also attains supreme wisdom of insight into phenomena. If a monk, having examined himself, knows: “I have attained supreme wisdom of insight into phenomena while not having attained inner tranquility,” then that monk, having attained supreme wisdom of insight into phenomena, should strive to attain inner tranquility. Later, having attained supreme wisdom

of insight into phenomena, he also attains inner tranquility.

If a monk, having examined himself, knows: “I have attained neither inner tranquility nor supreme wisdom of insight into phenomena,” then such a monk, having not yet attained these wholesome states, because of wanting to attain them, should strive quickly by every means, training with utmost diligence, relentlessly, with right mindfulness and right comprehension. It is just as a person whose head is on fire or whose clothes are on fire would quickly seek means to save his head and save his clothes. In the

 

 

same way, a monk who has not yet attained these wholesome states, due to wanting to attain them should strive quickly by every means, training with utmost diligence, relentlessly, with right mindfulness and right com- prehension. Later, having attained inner tranquility, he also attains supreme wisdom of insight into phenomena.

If a monk, having examined himself, knows, “I have attained inner tranquility and also attained supreme wisdom of insight into phenomena,” then that monk, established in these wholesome states, should strive to realize the higher knowledge of the destruction of the taints. Why is that?

I say of robes that not every one of them can be kept, [but] I also say of robes that every one of them can be kept. What kind of robe do I say cannot be kept? If by the keeping of a [certain] robe evil and unwholesome states increase and wholesome states decrease, then I say that kind of robe cannot be kept. What kind of robe do I say can be kept? If by the keeping of a [certain] robe wholesome states increase and evil and unwholesome states decrease, then I say that kind of robe can be kept.

As with robes, in the same way it is also with food and drink, beds and bedding, and villages and towns.

I say [further] that one cannot associate with every person, [but] I also say that one can associate with every person. What kind of person do I say cannot be associated with? If through association with a person evil and unwholesome states increase and wholesome states decrease, then I say that kind of person should not be associated with. What kind of person do I say can be associated with? If through association with a person wholesome states increase and evil and unwholesome states decrease, then I say that kind of person can be associated with.307

[Thus] one knows the qualities to be cultivated as they really are, and one knows the qualities not to be cultivated as they really are. Knowing the qualities to be cultivated and the qualities not to be cultivated as they really are, one does not cultivate the qualities that are not to be cultivated and one cultivates the qualities that are to be cultivated. When one does not cultivate the qualities that are not to be cultivated,308 and cultivates the qualities that are to be cultivated, wholesome qualities increase and evil and unwholesome qualities decrease. This is how a monk skillfully examines


 

 

 

598c

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

599a


his own mind, skillfully knows his own mind, skillfully takes up [some qualities] and skillfully gives up [other qualities].

Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

110. The [Second] Discourse on Examining One’s Own Mind309

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

At that time the World-honored One addressed the monks:

If a monk is not able to skillfully examine the minds of others, then he should skillfully examine his own mind; in this way he should train himself. How does a monk skillfully examine his own mind?310

A monk will certainly ensure much benefit for himself if he contem- plates thus: “Do I often abide with covetousness, or do I often abide without covetousness? Do I often abide with hatred in the mind, or do I often abide without hatred in the mind? Do I often abide overcome by sloth-and-torpor, or do I often abide not overcome by sloth-and-torpor? Do I often abide with agitation and conceit, or do I often abide without agitation and conceit? Do I often abide with doubt, or do I often abide without doubt? Do I often abide being disputatious, or do I often abide not being disputatious? Do I often abide with a defiled mind, or do I often abide without a defiled mind? Do I often abide with faith or do I often abide without faith? Do I often abide with energy, or do I often abide with laziness? Do I often abide with mindfulness, or do I often abide without mindfulness? Do I often abide with concentration, or do I often abide without concentration? Do I often abide with faulty wisdom, or do I often abide without faulty wisdom?”311

If, when examining himself, a monk knows: “I often abide with covetous- ness . . . with hatred in the mind . . . overcome by sloth-and-torpor . . . with agitation and conceit . . . with doubt . . . being disputatious . . . with a defiled mind . . . without faith . . . with laziness . . . without mindfulness . . . without concentration . . . I often abide with faulty wisdom,” then that monk, want- ing to eradicate these evil, unwholesome states, should strive quickly by

 

 

every means, training with utmost diligence, relentlessly, with right mind- fulness and right comprehension.

It is just as a person whose head is on fire or whose clothes are on fire quickly seeks means to save his head and save his clothes. In the same way, a monk who wants to eradicate these evil and unwholesome states should strive quickly by every means, training with utmost diligence, relentlessly, with right mindfulness and right comprehension.

If, when examining himself, a monk knows: “I often abide without cov- etousness . . . without hatred in the mind . . . not overcome by sloth-and- torpor . . . without agitation and conceit . . . without doubt . . . not being disputatious . . . without a defiled mind . . . with faith . . . with energy . . . with mindfulness . . . with concentration . . . I often abide without faulty wisdom,” then that monk, established in these wholesome states, should strive to realize the higher knowledge of the destruction of the taints.312 Why do I say of robes that not every one of them can be kept but also say of robes that every one of them can be kept? What kind of robe do I say cannot be kept? If by keeping a [certain] robe evil and unwholesome states increase and wholesome states decrease, then I say that kind of robe cannot be kept. What kind of robe do I say can be kept? If by keeping a [certain] robe wholesome states increase and evil and unwholesome states

decrease, then I say that kind of robe can be kept.

As with robes, in the same way it is also with food and drink, beds and bedding, villages and towns.

I say [further] that one cannot associate with every person, but I also say that one can associate with every person. What kind of person do I say cannot be associated with? If, through association with a [certain] person, evil and unwholesome states increase and wholesome states decrease, then I say that kind of person cannot be associated with. What kind of person do I say can be associated with? If, through association with a [certain] person, wholesome states increase and evil and unwholesome states decrease, then I say that kind of person can be associated with.

[Thus] one knows as they really are the qualities to be cultivated, and also knows as they really are the qualities not to be cultivated. Knowing as they really are the qualities to be cultivated and the qualities not to be cultivated, one does not cultivate the qualities that should not be cultivated


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

599b

 

 

but cultivates the qualities that should be cultivated. When one does not cultivate the qualities that should not be cultivated and cultivates the qual- ities that should be cultivated, wholesome qualities increase and evil and unwholesome qualities decrease. This is how a monk skillfully examines his own mind, skillfully knows his own mind, skillfully takes up [some qualities] and skillfully gives up [other qualities].

Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

111. The Discourse on Fulfilling the Holy Life313

Thus have I heard. At one time the Buddha was staying among the Kurus, in the Kuru city of Kammāsadhamma.

At that time the World-honored One addressed the monks:

I will teach you the Dharma, which is sublime in the beginning, sublime in the middle, and also sublime in the end, with its meaning and phrasing, endowed with purity, revealing the holy life, namely, fulfilling the holy life and being capable of ending the taints. Listen closely and pay proper attention!

Then the monks listened to receive the teaching. The World-honored One said:

You should know the taints, know the cause for the arising of the taints, know the result of the taints, know the diversity of the taints, know the cessation of the taints, and know the path to the cessation of the taints.314 You should know feelings, know the cause for the arising of feelings, know the result of feelings, know the diversity of feelings, know the ces-

sation of feelings, and know the path to the cessation of feelings.

You should know perception, know the cause for the arising of per- ception, know the result of perception, know the diversity of perception, know the cessation of perception, and know the path to the cessation of perception.

You should know sensual pleasures, know the cause for the arising of sensual pleasures, know the result of sensual pleasures, know the diversity

 

 

of sensual pleasures, know the cessation of sensual pleasures, and know the path to the cessation of sensual pleasures.

You should know karma, know the cause for the arising of karma, know the result of karma, know the diversity of karma, know the cessation of karma, and know the path to the cessation of karma.

You should know dukkha, know the cause for the arising of dukkha, know the result of dukkha, know the diversity of dukkha, know the ces- sation of dukkha, and know the path to the cessation of dukkha.

What is “knowing the taints”? There are three taints: the taint of sensual desire, the taint of existence, and the taint of ignorance. This is called “knowing the taints.”

What is “knowing the cause for the arising of the taints”? It is ignorance. Because of ignorance, the taints come into being. This is called “knowing the cause for the arising of the taints.”

What is “knowing the result of the taints”? It is bondage due to igno- rance. Because of being stained by the taints, one receives the result: either attaining a good realm of existence, or attaining a bad realm of existence. This is called “knowing the result of the taints.”

What is “knowing the diversity of the taints”? There are taints [leading to] rebirth in hell, there are taints [leading to] rebirth among animals, there are taints [leading to] rebirth among hungry ghosts, there are taints [leading to] rebirth in a heaven, there are taints [leading to] rebirth as a human being. This is called “knowing the diversity of the taints.”

What is “knowing the cessation of the taints”? When ignorance is erad- icated, the taints are eradicated. This is called “knowing the cessation of the taints.”

What is “knowing the path to the cessation of the taints”? It is the noble eightfold path: right view . . . up to . . . right concentration; these are the eight. This is called “knowing the path to the cessation of the taints.”

If a monk knows the taints in this way, knows the cause for the arising of the taints, knows the result of the taints, knows the diversity of the taints, knows the cessation of the taints, and knows the path to the cessation of the taints, then he is reckoned as fulfilling the holy life and being capable of ending all the taints.


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

599c

 

 

What is “knowing feelings”? There are three kinds of feeling: pleasant feeling, painful feeling, and neutral feeling. This is called “knowing feelings.”

What is “knowing the cause for the arising of feelings”? It is contact. Because of contact there is feeling. This is called “knowing the cause for the arising of feelings.”

What is “knowing the result of feelings”? It is craving. Craving is the result of feelings. This is called “knowing the result of feelings.”315 What is “knowing the diversity of feelings”? When a monk feels a pleasant feeling, he knows he is feeling a pleasant feeling. When a monk feels a painful feeling, he knows he is feeling a painful feeling. When a monk feels a neutral feeling, he knows he is feeling a neutral feeling. When he feels a bodily pleasant . . . a bodily painful . . . a bodily neutral feeling . . . a mental pleasant . . . a mental painful . . . a mental neutral feeling . . . a worldly pleasant . . . a worldly painful . . . a worldly neutral feeling . . . an unworldly pleasant . . . an unworldly painful . . . an unworldly neutral feeling . . . a pleasant . . . a painful . . . a neutral feeling related to sensuality . . . a pleasant . . . a painful . . . a neutral feeling unrelated to sensuality, then he knows he is feeling a neutral feeling unrelated to sen-

suality. This is called “knowing the diversity of feelings.”316

What is “knowing the cessation of feelings”? The cessation of contact is the cessation of feelings. This is called “knowing the cessation of feelings.” What is “knowing the path to the cessation of feelings”? It is the noble eightfold path: right view . . . up to . . . right concentration; these are the eight. This is called “knowing the path to the cessation of feelings.”

If a monk knows feelings in this way, knows the cause for the arising of feelings, knows the result of feelings, knows the diversity of feelings, knows the cessation of feelings, and knows the path to the cessation of feelings, then he is reckoned as fulfilling the holy life and being capable of ending all feelings.

What is “knowing perception”? There are four kinds of perception. A monk knows narrow perception, knows great perception, knows perception of boundlessness, and knows perception of the sphere of nothingness. This is called “knowing perception.”317

 

 

What is “knowing the cause for the arising of perception”? It is contact. Because of contact there is perception. This is called “knowing the cause for the arising of perception.”

What is “knowing the result of perception”? It is verbalization. Fol- lowing on perception there is verbalization. This is called “knowing the result of perception.”

What is “knowing the diversity of perception”? There is perception that perceives visible forms, there is perception that perceives sounds, there is perception that perceives odors, there is perception that perceives tastes, and there is perception that perceives tangibles. This is called “knowing the diversity of perception.”

What is “knowing the cessation of perception”? The cessation of contact is the cessation of perception. This is called “knowing the cessation of perception.”

What is “knowing the path to the cessation of perception”? It is the noble eightfold path: right view . . . up to . . . right concentration; these are the eight. This is called “knowing the path to the cessation of perception.”

If a monk knows perception in this way, knows the cause for the arising of perception, knows the result of perception, knows the diversity of per- ception, knows the cessation of perception, and knows the path to the ces- sation of perception, then he is reckoned as fulfilling the holy life and being capable of ending all perception.

What is “knowing sensual pleasures”? There are the five strands of sensual pleasure, which are desirable, delightful, attractive, connected with sensual desire, and extremely pleasurable. What are the five? Visible forms known by the eye, sounds known by the ear, odors known by the nose, flavors known by the tongue, and tangibles known by the body. This is called “knowing sensual pleasures.”

What is “knowing the cause for the arising of sensual pleasures”? It is contact. Because of contact there are sensual pleasures. This is called “knowing the cause for the arising of sensual pleasures.”

What is “knowing the result of sensual pleasures”? Following sensual pleasures is the seed for craving for pleasure, clinging to it, and dwelling in it. Because of this, one receives as a result existence in a meritorious


 

 

600a

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

600b


condition, a demeritorious condition, or an imperturbable condition. This is called “knowing the result of sensual pleasures.”

What is “knowing the diversity of sensual pleasures”? There is sensual pleasure with regard to forms, sensual pleasure with regard to sounds, sensual pleasure with regard to odors, sensual pleasure with regard to tastes, and sensual pleasure with regard to tangibles. This is called “know- ing the diversity in sensual pleasures.”

What is “knowing the cessation of sensual pleasures”? The cessation of contact is the cessation of sensual pleasures. This is called “knowing the cessation of sensual pleasures.”

What is “knowing the path to the cessation of sensual pleasures”? It is the noble eightfold path: right view . . . up to . . . right concentration; these are the eight. This is called “knowing the path to the cessation of sensual pleasures.”

If a monk knows sensual pleasures in this way, knows the cause for the arising of sensual pleasures, knows the result of sensual pleasures, knows the diversity of sensual pleasures, knows the cessation of sensual pleasures, and knows the path to the cessation of sensual pleasures, then he is reckoned as fulfilling the holy life and being capable of ending all sensual pleasures.

What is “knowing karma”? There are two types of karma: intention and intentional action. This is called “knowing karma.”

What is “knowing the cause for the arising of karma”? It is contact. Because of contact there is karma. This is called “knowing the cause for the arising of karma.”

What is “knowing the result of karma”? There is karma that is black and has black results; there is karma that is white and has white results; there is karma that is black and white and has black and white results; and there is karma that is neither black nor white, that has no result, karma [that leads to] the destruction of karma. This is called “knowing the result of karma.”318

What is “knowing the diversity of karma”? There is karma [leading to] rebirth in hell, there is karma [leading to] rebirth among animals, there is karma [leading to] rebirth among hungry ghosts, there is karma [leading

 

 

to] rebirth in a heaven, there is karma [leading to] rebirth as a human being. This is called “knowing the diversity of karma.”

What is “knowing the cessation of karma”? The cessation of contact is the cessation of karma. This is called “knowing the cessation of karma.” What is “knowing the path to the cessation of karma”? It is the noble eightfold path: right view . . . up to . . . right concentration; these are the eight. This is called “knowing the path to the cessation of karma.” If a monk knows karma in this way, knows the cause for the arising of karma, knows the result of karma, knows the diversity of karma, knows the cessation of karma, and knows the path to the cessation of karma, then he is reckoned as fulfilling the holy life and being capable of ending all karma.

What is “knowing dukkha”? Birth is dukkha, old age is dukkha, disease is dukkha, death is dukkha, association with what is disliked is dukkha, dissociation from what is liked is dukkha, not getting what one wants is dukkha; in brief, the five aggregates of clinging are dukkha.319 This is called “knowing dukkha.

What is “knowing the cause for the arising of dukkha”? It is craving. Because of craving, dukkha arises. This is called “knowing the cause for the arising of dukkha.

What is “knowing the result of dukkha”? There is minor dukkha that passes away only slowly; there is minor dukkha that passes away quickly; there is intense dukkha that passes away only slowly; and there is intense dukkha that passes away quickly. [Knowing] dukkha and the cessation of dukkha: this is called “knowing the result of dukkha.

What is “knowing the diversity of dukkha”? An unlearned ignorant worldling, who has not found a good spiritual friend and has not encountered the noble Dharma, experiences the arising of extreme pain in his body, pain so severe that one would wish to end one’s life to escape it. He seeks [a remedy] from outsiders [thinking]: “There may be some renunciant or brahmin who knows a spell consisting of one verse, or two verses, three verses, four verses, a spell of many verses, or [even] a spell consisting of a hundred verses, that will cure my dukkha!” Because he seeks like this, dukkha arises [in him]. [As] the causes of it come together,320 dukkha arises and dukkha ceases. This is called “knowing the diversity of dukkha.”321

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

600c


What is “knowing the cessation of dukkha”? The cessation of craving is the cessation of dukkha. This is called “knowing the cessation of dukkha.” What is “knowing the path to the cessation of dukkha”? It is the noble eightfold path: right view . . . up to . . . right concentration; these are the eight. This is called “knowing the path to the cessation of dukkha.

If a monk knows dukkha in this way, knows the cause for the arising of dukkha, knows the result of dukkha, knows the diversity of dukkha, knows the cessation of dukkha, and knows the path to the cessation of dukkha, then he is reckoned as having fulfilled the holy life and being capable of ending all dukkha.

Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

112.  The Discourse Spoken at Anupiya322

Thus have I heard. At one time the Buddha was staying among the Vajjīs in the Vajjī village of Anupiya.

At that time the World-honored One rose from his meditation seat in the late afternoon, came down from the hall, and said, “Ānanda, come with me to the Aciravatī River to bathe.” Venerable Ānanda replied, “Yes.”

Thereupon, the World-honored One, followed by Venerable Ānanda, went to the Aciravatī River. They took off their robes, placed them on the bank, and entered the water to bathe. Having bathed, they came out again, wiped their bodies dry, and put on their robes. At that time Venerable Ānanda was holding a fan and fanning the Buddha. The World-honored One turned to him and said:

Ānanda, because Devadatta is negligent, he will fall into extreme suffering. He will certainly go to a bad realm of existence and be reborn in hell to stay for an entire eon, unable to find relief. Ānanda, have you not heard from the [other] monks that I have definitely declared that Devadatta will certainly go to a bad realm of existence and be reborn in hell to stay for an entire eon, unable to find relief?

Venerable Ānanda replied, “Yes, I have.”

 

 

At that time there was a certain monk who had asked Venerable Ānanda, “Is it because the World-honored One used the knowledge of the minds of others to discern Devadatta’s mind that he has definitely declared that Deva- datta will certainly go to a bad realm of existence and be reborn in hell to stay for an entire eon, unable to find relief?”323 [In relation to that question,] the World-honored One said:

Ānanda, that monk may have been young, middle-aged, or old, [but] he was as ignorant as a youngster. Why is that? He had doubts because the Tathāgata has definitely declared this. Ānanda, I do not see in this world, with its devas, māras, Brahmās, renunciants, and brahmins, from human beings to devas, [anyone else] about whom I would definitely declare what I have declared about Devadatta. Why is that?

Ānanda, I have declared that Devadatta will certainly go to a bad realm of existence and be reborn in hell to stay for an entire eon, unable to find relief. Ānanda, if I saw that Devadatta had any pure state in him, amounting even to a single hair, then I would not definitely declare that Devadatta will certainly go to a bad realm of existence and be reborn in hell to stay for an entire eon, unable to find relief. [However,] Ānanda, I do not see that Devadatta has any pure state, amounting even to a single hair, within him. Therefore I have definitely declared that Devadatta will certainly go to a bad realm of existence and be reborn in hell to stay for an entire eon, unable to find relief.

Ānanda, it is as if not far from a village there is a big deep cesspit, and someone had fallen into it and sunk to the bottom. Suppose that someone else comes along and is moved to much compassion, mercy, sympathy, and concern, seeking to benefit him, seeking his security and happiness. That person, having come [to the pit], walks around it looking at him and says, “Does this man have even one spot, amounting to a single hair, that is not contaminated by excrement, by which I could grasp him and pull him out?” [But] having looked him over carefully he does not see that the man has even one clean spot, amounting to a single hair, that is not contaminated by excrement, that he could grasp with his hand and pull him out.

In the same way, Ānanda, if I saw that Devadatta had any pure state in him, even amounting to a single hair, then I would not definitely declare


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

601a

 

 

that Devadatta will certainly go to a bad realm of existence and be reborn in hell to stay for an entire eon, unable to find relief. [But,] Ānanda, I do not see that Devadatta has any pure state in him, not even amounting to a single hair. Therefore I have definitely declared that Devadatta will cer- tainly go to a bad realm of existence and be reborn in hell to stay for an entire eon, unable to find relief.

Thereupon, Venerable Ānanda wept.324 Wiping the tears away with his hands, he said:

It is marvelous, World-honored One, it is extraordinary that the World- honored One has definitely declared that Devadatta will certainly go to a bad realm of existence and be reborn in hell, to stay for an entire eon, unable to find relief.

The World-honored One said:

Indeed, Ānanda. Indeed, Ānanda, I have declared that Devadatta will cer- tainly go to a bad realm of existence and be reborn in hell to stay for an entire eon, unable to find relief. Ānanda, if you hear from the Tathāgata the explanation of the “great knowledge of discerning people’s faculties,” then you will certainly gain supreme faith in the Tathāgata and your heart will be delighted.

At this, Venerable Ānanda extended his hands with palms together toward the Buddha and said:

World-honored One, now is the right time. Well-gone One, now is the right time. May the World-honored One explain to the monks the great knowledge of discerning people’s faculties. The monks, on hearing it from the World-honored One, will remember it well.

The World-honored One said, “Ānanda, listen closely and pay proper attention. I will now explain to you the great knowledge of discerning people’s faculties.” Venerable Ānanda listened to receive the instruction.

The World-honored One said:

Ānanda, the Tathāgata uses the knowledge of the minds of others to observe another person’s mind, and knows that this person has accomplished

 

 

wholesome qualities and accomplished unwholesome qualities. Later the Tathāgata again uses the knowledge of the minds of others to observe this person’s mind and knows that this person’s wholesome qualities have ceased and unwholesome qualities have arisen. [Although] this per- son’s wholesome qualities have ceased and unwholesome qualities have arisen, a remainder of wholesome roots has not been cut off, and from these wholesome roots the wholesome will grow back again. In this way this person gains in pure qualities.

Ānanda, it is just as when the morning sun first appears, the darkness ceases and light arises. What do you think, Ānanda: when the sun rises higher and mealtime arrives [at midday], has not the darkness already ceased and the light arisen?325

Venerable Ānanda replied, “It is like this, World-honored One.” [The World-honored One said:]

In the same way, Ānanda, the Tathāgata uses the knowledge of the minds of others to observe another person’s mind, and knows that this person has accomplished wholesome qualities and accomplished unwholesome qualities. Later the Tathāgata again uses the knowledge of the minds of others to observe this person’s mind and knows that this person’s whole- some qualities have ceased and his unwholesome qualities have arisen. [Although] this person’s wholesome qualities have ceased and his unwhole- some qualities have arisen, a remainder of his wholesome roots has not been cut off, and from these wholesome roots the wholesome will grow back again. In this way, this person gains in pure qualities.

Ānanda, it is like seeds of grain, unspoiled and undamaged, not rotten or broken, unharmed by wind and heat, which were stored safely in autumn. If a householder tends the seeds well in a fertile field and they are watered by timely rain, what do you think, Ānanda: will those seeds grow and thrive?

Venerable Ānanda replied, “They will, World-honored One.” [The World-honored One said:]

In the same way, Ānanda, the Tathāgata uses the knowledge of the minds of others to observe another person’s mind, and knows that this person has accomplished wholesome qualities and accomplished unwholesome


 

 

 

 

 

 

 

 

 

 

 

 

601b

 

 

qualities. Later the Tathāgata again uses the knowledge of the minds of others to observe this person’s mind, and knows that this person’s whole- some qualities have ceased and his unwholesome qualities have arisen. [Although] this person’s wholesome qualities have ceased and his unwhole- some qualities have arisen, a remainder of his wholesome roots has not been cut off, and from these wholesome roots the wholesome will grow back again. In this way this person gains in pure qualities. Ānanda, this is what is called the Tathāgata’s great knowledge of people’s faculties. This is how the Tathāgata correctly knows the roots of all qualities. Again, Ānanda, the Tathāgata uses the knowledge of the minds of others to observe another person’s mind, and he knows that this person has accomplished wholesome qualities and accomplished unwholesome qualities. Later the Tathāgata again uses the knowledge of the minds of others to observe this person’s mind, and knows that this person’s whole- some qualities have ceased and his unwholesome qualities have arisen. [Although] this person’s wholesome qualities have ceased and his unwhole- some qualities have arisen, a remainder of his wholesome roots has not been cut off, [yet] they certainly will be cut off in the future. Thus, this

person is of a nature to decline and regress.326

Ānanda, it is just as when the sun is sinking in the late afternoon the light [begins to] cease and darkness descends. What do you think, Ānanda, once the sun has set, will not the light [totally] cease and [total] darkness descend?

Venerable Ānanda replied, “It will be so, World-honored One.” [The World-honored One said:]

In the same way, Ānanda, the Tathāgata uses the knowledge of the minds of others to observe another person’s mind, and knows that this person has accomplished wholesome qualities and accomplished unwholesome qualities. Later the Tathāgata again uses the knowledge of the minds of others to observe this person’s mind, and knows that this person’s whole- some qualities have ceased and his unwholesome qualities have arisen. [Although] this person’s wholesome qualities have ceased and his unwhole- some qualities have arisen, a remainder of his wholesome roots has not been cut off, [ yet] they certainly will be cut off in the future. In this way, this person is of a nature to decline and regress.

 

 

Ānanda, it is like seeds of grain, unspoiled and undamaged, not rotten or broken, unharmed by wind and heat, which were stored safely in autumn. If a householder tends the seeds well in a fertile field but they are not watered by timely rain, what do you think, Ānanda: will those seeds grow and thrive?

Venerable Ānanda replied, “They will not, World-honored One.” [The World-honored One said:]

In the same way, Ānanda, the Tathāgata uses the knowledge of the minds of others to observe another person’s mind, and knows that this person has accomplished wholesome qualities and accomplished unwholesome qualities. Later the Tathāgata again uses the knowledge of the minds of others to observe this person’s mind, and knows that this person’s whole- some qualities have ceased and his unwholesome qualities have arisen. [Although] this person’s wholesome qualities have ceased and his unwhole- some qualities have arisen, a remainder of his wholesome roots has not been cut off, [ yet] they certainly will be cut off in the future. Thus this person is of a nature to decline and regress. Ānanda, this is what is called the Tathāgata’s great knowledge of people’s faculties. This is how the Tathāgata correctly knows the roots of all qualities.

Again, Ānanda, the Tathāgata uses the knowledge of the minds of others to observe another person’s mind, [realizing,] “I do not see in this person any pure quality at all, not even amounting to a single hair. This person is definitely filled with evil and unwholesome defiling qualities. These are the roots of future becoming, resulting in trouble and suffering, the cause of birth, old age, disease, and death. On the breaking up of the body at death, such a person will certainly go to a bad realm of existence and be reborn in hell.”

Ānanda, it is like seeds of grain that are spoiled and damaged, rotten and broken, harmed by wind and heat, not having been stored safely in autumn. If a householder sows these seeds in a barren field, does not tend them well, and the rains are not timely, what do you think, Ānanda: will those seeds grow and thrive?

Venerable Ānanda replied, “They will not, World-honored One.”


601c

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

602a


[The World-honored One said:]

In the same way, Ānanda, the Tathāgata uses the knowledge of the minds of others to observe another person’s mind, [realizing,] “I do not see in that person any pure quality at all, not even amounting to a single hair. That person is definitely filled with evil and unwholesome defiling qualities. These are the roots of future becoming, resulting in trouble and suffering, the cause of birth, old age, disease, and death. On the breaking up of the body at death, such a person will certainly go to a bad realm of existence and be reborn in hell.” Ānanda, this is what is called the Tathāgata’s great knowledge of people’s faculties. This is how the Tathāgata correctly knows the roots of all qualities.

At this Venerable Ānanda extended his hands with palms together toward the Buddha and said, “The World-honored One has now explained three types of person in this way. Could he also explain the [corresponding] other three types of person?”

The World-honored One said:

He can explain them. Ānanda, the Tathāgata uses the knowledge of the minds of others to observe another person’s mind, and knows that this person has accomplished unwholesome qualities and accomplished whole- some qualities. Later the Tathāgata again uses the knowledge of the minds of others to observe this person’s mind, and finds that this person’s unwholesome qualities have ceased and his wholesome qualities have arisen. [Although] this person’s unwholesome qualities have ceased and his wholesome qualities have arisen, a remainder of his unwholesome roots has not been cut off, and from these unwholesome roots the unwhole- some can grow back again. In this way this person is of a nature to decline and regress.327

Ānanda, it is as with a fire that has just begun burning, when only a single tongue of flame is burning, and then someone feeds it with dry grass or dead wood. What do you think, Ānanda: will that fire increase and flare up?

Venerable Ānanda replied, “It will, World-honored One.” [The World-honored One said:]

 

 

In the same way, Ānanda, the Tathāgata uses the knowledge of the minds of others to observe another person’s mind, and knows that this person has accomplished unwholesome qualities and accomplished wholesome qualities. Later the Tathāgata again uses the knowledge of the minds of others to observe this person’s mind, and finds that this person’s unwhole- some qualities have ceased and his wholesome qualities have arisen. [Although] this person’s unwholesome qualities have ceased and his wholesome qualities have arisen, a remainder of his unwholesome roots has not yet been cut off, and from these unwholesome roots the unwhole- some can grow back again. In this way this person is of a nature to decline and regress. Ānanda, this is what is called the Tathāgata’s great knowledge of people’s faculties. This is how the Tathāgata correctly discerns the roots of all qualities.

Again, Ānanda, the Tathāgata uses the knowledge of the minds of others to observe another person’s mind, and knows that this person has accomplished unwholesome qualities and accomplished wholesome qual- ities. Later the Tathāgata again uses the knowledge of the minds of others to observe this person’s mind, and finds that this person’s unwholesome qualities have ceased and his wholesome qualities have arisen. [Although] this person’s unwholesome qualities have ceased and his wholesome qual- ities have arisen, a remainder of his unwholesome roots has not been cut off, [yet] they will certainly be cut off in the future, and in this way this person will be of a nature to attain purity.

Ānanda, it is just as when a fire has burned down to just one tongue of flame and someone comes and puts it on level clear ground or places it on a rock. What do you think, Ānanda: will that fire increase and flare up?

Venerable Ānanda replied, “It will not, World-honored One.” [The World-honored One said:]

In the same way, Ānanda, the Tathāgata uses the knowledge of the minds of others to observe another person’s mind, and knows that this person has accomplished unwholesome qualities and accomplished wholesome qual- ities. Later the Tathāgata again uses the knowledge of the minds of others to observe this person’s mind, and finds that this person’s unwholesome qualities have ceased and his wholesome qualities have arisen. [Although]

 

 

 

 

 

 

 

 

 

 

 

 

 

602b


this person’s unwholesome qualities have ceased and his wholesome qual- ities have arisen, a remainder of his unwholesome roots has not been cut off, [yet] they certainly will be cut off in the future, and in this way this person gains in pure qualities. Ānanda, this is what is called the Tathāgata’s great knowledge of people’s faculties. This is how the Tathāgata correctly discerns the roots of all qualities.

Again, Ānanda, the Tathāgata uses the knowledge of the minds of others to observe another person’s mind, and sees that this person does not have even a small amount of black karma, not even amounting to a single hair. This person is definitely full of wholesome qualities, which give happiness and bring happy results, and will certainly lead to his being reborn in a good realm of existence and attaining a long life [there]. A person like this will certainly attain final nirvana in this very life.

Ānanda, it is just as when burning coals have long gone out and become cold, yet someone feeds them with dry grass or lots of dead wood. What do you think, Ānanda: will those dead coals begin burning again?

Venerable Ānanda replied, “They will not, World-honored One.” [The World-honored One said:]

In the same way, Ānanda, the Tathāgata uses the knowledge of the minds of others to observe another person’s mind, and sees that this person does not have even a small amount of black karma, not even amounting to a single hair. This person is completely full of wholesome qualities, which give happiness and bring happy results, and will certainly lead to his being reborn in a good realm of existence and attaining a long life [there]. A person like this will certainly attain final nirvana in this very life. Ānanda, this is what is called the Tathāgata’s great knowledge of people’s faculties. This is how the Tathāgata correctly knows the roots of all qualities. Ānanda, of the three types of person I described earlier, the first gains in pure qualities, the second is of a nature to decline and regress, and the third, on the breaking up of the body at death, will certainly go to a bad realm of existence and be reborn in hell. Of the three types of person I described later, the first is of a nature to decline and regress, the second gains in pure qualities,

and the third will attain final nirvana in this very life.328

 

 

Ānanda, I have now explained to you the great knowledge of people’s faculties. What a teacher should do for his disciples out of great compas- sion, mercy, sympathy, and concern, seeking their benefit and welfare, seeking their safety and well-being—that I have now done. All of you should do your part. Go sit in meditation and contemplation in a secluded place, on a mountain, in a forest, at the base of a tree, in an empty and quiet place. Do not be negligent. Make diligent efforts, lest you regret it later. This is my instruction; this is my teaching.

Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

113. The Discourse on the Root of all Phenomena329

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

At that time the World-honored One addressed the monks:

If heterodox practitioners ask you, “What is the root of all phenomena?”, you should answer them in this way, “All phenomena have desire as their root.”

If they ask further, “What connects all phenomena?”, you should answer in this way, “Contact connects all phenomena.”

If they ask further, “From what do they come?”, you should answer in this way, “They come from feelings.”

If they ask further, “Because of what do they exist?”, you should answer in this way, “They exist because of intentions and perceptions.”

If they ask further, “What is their leader?”, you should answer in this way, “Mindfulness is their leader.”

If they ask further, “What is foremost among them?”, you should answer in this way, “Concentration is foremost among them.”

If they ask further, “What is supreme among them?”, you should answer in this way, “Wisdom is supreme among them.”

If they ask further: “What is their true [essence]?” you should answer in this way: “Liberation is their true [essence].”


 

 

 

 

 

 

 

 

 

 

602c

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

603a


If they ask further, “What is their culmination?”, you should answer in this way, “Nirvana is their culmination.”

Thus, monks, desire is the root of all phenomena, contact connects them, they come from feelings, they exist because of intentions and per- ceptions, mindfulness is their leader, concentration is foremost among them, wisdom is supreme among them, liberation is their true [essence], and nirvana is their culmination.

Therefore, monks, you should train in this way:330 practice the mental attitude of [one who has] gone forth to train in the path, practice the perception of impermanence, practice the perception of dukkha in impermanence, practice the perception of not-self in dukkha, practice the perception of impu- rity, practice the perception of the repulsiveness of food, practice the perception of not delighting in the entire world, practice the perception of death. Knowing likes and dislikes in regard to the world, practice perceiving them like this in the mind. Knowing the arising and existence of the world, practice perceiving it like this in the mind. Knowing, as it really is, the world’s arising and ceasing, its attraction, its peril, and the escape from

it, practice perceiving it like this in the mind.

If a monk is able to practice the mental attitude of [one who has] gone forth to train in the path, then he is able to practice the perception of impermanence, to practice the perception of dukkha in impermanence, to practice the perception of not-self in dukkha, to practice the perception of impurity, to practice the perception of the repulsiveness of food, to practice the perception of not delighting in the entire world, and to practice the perception of death.

Knowing likes and dislikes in regard to the world, he is able to practice perceiving them like this in the mind; knowing the arising and existence of the world, he is able to practice perceiving it like this in the mind. If, knowing as it really is, the world’s arising, its ceasing, its attraction, its peril, and the escape from it, he is able to practice perceiving it like this in the mind, then such a monk is said to have abandoned craving and removed the fetters. Having rightly known and rightly contemplated all phenomena, he has attained the end of dukkha.

Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

 

 

114. The Discourse on Uddaka [Rāmaputta]331

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

At that time the World-honored One addressed the monks:

In assemblies Uddaka Rāmaputta often spoke like this, “In this lifetime I have contemplated this and realized this. Not knowing the root of the tumor, I have subsequently come to know fully the root of the tumor.”332 Uddaka Rāmaputta was not omniscient yet he claimed to be omnis-

cient;333 he had not actually realized but claimed to have realized.

Uddaka Rāmaputta had this view and taught like this, “Existence is an illness, a tumor, a thorn. Those who advocate nonperception are foolish. Those who have realized [know]: this is tranquil, this is sublime, namely attaining the sphere of neither-perception-nor-nonperception.”

He delighted in his own identity and clung to his own identity. Attached to his own identity, he practiced attaining the sphere of neither-percep- tion-nor-nonperception. On the breaking up of the body at death, he was reborn among the devas of neither-perception-nor-nonperception. When his life span there is exhausted he will return to this world and be reborn as a lowly person.334

As to this, a monk [in my dispensation] might rightly say, “In this life- time I have contemplated this and realized this. Not knowing the root of the tumor, I have subsequently come to know fully the root of the tumor.”

For a monk, what is right contemplation? A monk knows the six bases of contact, knows their arising, knows their passing away, knows their attrac- tion, knows their peril, and knows the escape from them. He knows [this] with wisdom, as it really is. For a monk this is called right contemplation. For a monk, what is realization? A monk knows the three [types of] feeling, knows their arising, knows their passing away, knows their attrac- tion, knows their peril, and knows the escape from them. He knows this with wisdom, as it really is. For a monk, this is called right realization.335 For a monk, what is not knowing the root of the tumor but subsequently coming to know fully the root of the tumor? A monk knows that craving can be brought to cessation and pulls it out by its roots completely, so that

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

603b


it does not arise again. For a monk, this is called not knowing the root of the tumor but subsequently coming to know fully the root of the tumor. As to the tumor, this is the body, with its coarse form made of the four elements, born of father and mother, to be nourished by food and drink, to be covered by clothing and blankets, to be massaged and bathed, having to endure being mishandled—it is impermanent by nature, of a nature to

deteriorate and fall apart. This is called the tumor.

As to the root of the tumor, this is the threefold craving.336 Craving for sensual pleasures, craving for form, and craving for the formless: these are called the root of the tumor.

As to the taints of the tumor, these are the six bases of sense contact. The taint [related to] the eye on seeing forms, the taint [related to] the ear on hearing sounds, the taint [related to] the nose on smelling odors, the taint [related to] the tongue on tasting flavors, the taint [related to] the body on experiencing tangibles, the taint [related to] the mind on knowing mental objects: these are called the taints of the tumor.

Monks, I have taught you about the tumor, and about the root of the tumor.337 What a teacher should do for his disciples out of great compassion, mercy, sympathy, and concern, seeking their benefit and welfare, seeking their safety and well-being, that I have now done. You too should do your part. Go sit in meditation and contemplation in a secluded place, on a mountain, in a forest, at the base of a tree, in an empty and quiet place. Do not be negligent. Make diligent efforts, lest you regret it later. This is my instruction; this is my teaching.

Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

115. The Discourse with the Simile of the Honeyball338

Thus have I heard. At one time the Buddha was staying among the Sakyans at Kapilavatthu.

Then the World-honored One, at dawn, when the night was over, having put on his robes and taken his bowl, went into Kapilavatthu to beg for almsfood. After having partaken of the midday meal, he put away his robe and bowl

 

 

and washed his hands and feet. With his sitting mat over his shoulder he went to a Sakyan shrine in a bamboo grove. Entering the great forest, he spread his mat under a tree and sat down cross-legged.

Then the Sakyan Daṇḍapāṇi, leaning on a staff, came by on his afternoon walk. He approached the Buddha and they exchanged greetings. Leaning on his staff, he stood before the Buddha and asked the World-honored One, “Renun- ciant Gotama, what is the basis of your dispensation? What do you teach?”

The World-honored One answered:

Sakyan, [my teaching] is not to quarrel with anyone in the entire world— devas, māras, Brahmās, renunciants, and brahmins, from human beings to devas—to practice the pure holy life secluded from sensual desires,339 abandon hypocrisy, cut off worries, and not be attached to existence, nonexistence, or nonperception. This is the basis of my dispensation, this is what I teach.

When the Sakyan Daṇḍapāṇi heard what the Buddha said, he neither agreed nor disagreed. Shaking his head, the Sakyan Daṇḍapāṇi left.

Not long after the Sakyan Daṇḍapāṇi had left, in the late afternoon, the World-honored One rose from sitting in meditation and went to the assembly hall. He sat on a seat prepared in front of the sangha of monks and addressed the monks:

This morning I put on my robes and took my bowl and went into Kapila- vatthu to beg for almsfood. Having partaken of the midday meal, I put away my robes and bowl and washed my hands and feet. With my sitting mat over my shoulder I went to a Sakyan shrine in a bamboo grove. Enter- ing the great forest, I spread my sitting mat under a tree and sat down cross-legged.

Then the Sakyan Daṇḍapāṇi, leaning on a staff, came by on his afternoon walk. He approached me and we exchanged greetings. Leaning on his staff, he stood before me and asked, “Renunciant Gotama, what is the basis of your dispensation? What do you teach?” I answered, “Sakyan, [my teaching] is not to quarrel with anyone in the entire world—devas, māras, Brahmās, renunciants, and brahmins, from human beings to devas—to practice the pure holy life secluded from sensual desires, abandon hypocrisy, cut off


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

603c

 

 

worries, and not be attached to existence, nonexistence, or nonperception: this is the basis of my dispensation, this is what I teach.”

When the Sakyan Daṇḍapāṇi heard what I said, he neither agreed nor disagreed. Shaking his head, the Sakyan Daṇḍapāṇi left.

Then one of the monks rose from his seat, arranged his robe to bare one shoulder, extended his hands with palms together toward the Buddha, and said:

World-honored One, what is meant by “not to quarrel with anyone in the entire world—devas, māras, Brahmās, renunciants, and brahmins, from human beings to devas—to practice the pure holy life secluded from sen- sual desires, abandon hypocrisy, cut off worries, and not be attached to existence, nonexistence, or nonperception”?

The World-honored One said:

Monk, suppose that a person, with a [corresponding] reflection as the cause, leaves the household life to train in the path. With intention and perception he practices not desiring past, future, and present phenomena, not rejoicing in them, not becoming attached to them, and not dwelling on them.340 This is called the end of dukkha, [namely, the end of] the underlying tendency to desire, the underlying tendency to hatred, the underlying ten- dency to existence, the underlying tendency to conceit, the underlying tendency to ignorance, the underlying tendency to views, and the under- lying tendency to doubt. [This is called the end of] quarrel, resentment, flattery, deceit, false speech, divisive speech, and innumerable evil and

unwholesome states—this is called the end of dukkha.

Having said this, the Buddha rose from his seat and went into his dwelling to sit in meditation. Then the monks thought:

Venerable friends, you should know that the World-honored One has risen from his seat and entered his dwelling to sit in meditation, having spoken about this matter in brief, without explaining its details, [namely,] “Suppose that a person, with a [corresponding] reflection as the cause, leaves the household life to train in the path. With intention and perception he practices not desiring past, future, and present phenomena, not rejoicing in them, not becoming attached to them, and not dwelling on them.

 

 

“This is called the end of dukkha, [namely, the end of] the underlying tendency to desire, the underlying tendency to hatred, the underlying ten- dency to existence, the underlying tendency to conceit, the underlying tendency to ignorance, the underlying tendency to views, and the under- lying tendency to doubt. [This is called the end of] quarrel, resentment, flattery, deceit, false speech, divisive speech, and innumerable evil and unwholesome states—this is called the end of dukkha.

They further thought, “Venerable friends, who would be able to explain in detail the meaning of what the World-honored One has just said in brief?” They further thought:

Venerable Mahākaccāna is often praised by the World-honored One and by his wise companions in the holy life. Venerable Mahākaccāna would be able to explain in detail the meaning of what the World-honored One has just said in brief. Venerable friends, let us together approach Venerable Mahākaccāna and request him to explain this matter. As Venerable Mahākaccāna explains it, so we will remember it well.

Thereupon the monks approached Venerable Mahākaccāna. Having exchanged greetings, they stepped back, sat to one side, and said:

Venerable Mahākaccāna, please know that the World-honored One rose from his seat and entered his dwelling to sit in meditation, having spoken on this matter in brief without explaining the details, [namely,] “Monks, suppose that a person, with a [corresponding] reflection as the cause, leaves the household life to train in the path. With intention and perception he practices not desiring past, future, and present phenomena, not rejoicing in them, not becoming attached to them, and not dwelling on them. “This is called the end of dukkha, [namely the end of] the underlying tendency to desire, the underlying tendency to hatred, the underlying ten- dency to existence, the underlying tendency to conceit, the underlying tendency to ignorance, the underlying tendency to views, and the under- lying tendency to doubt. [This is called the end of] quarrel, resentment, flattery, deceit, false speech, divisive speech, and innumerable evil and

unwholesome states—this is called the end of dukkha.


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

604a

 

 

Then we had this thought, “Venerable friends, who would be able to explain in detail the meaning of what the World-honored One has just said in brief?” We further thought, “Venerable Mahākaccāna is often praised by the World-honored One and by his wise companions in the holy life. Venerable Mahākaccāna would be able to explain in detail the meaning of what the World-honored One has just said in brief.” May Ven- erable Mahākaccāna, out of compassion, teach us in detail!

Then Venerable Mahākaccāna said:

Venerable friends, listen while I tell you a simile. On hearing a simile wise people understand the meaning. Venerable friends, it is as if a man wishing to obtain heartwood, searches for it. In search of heartwood he enters the forest, carrying an axe. He sees a great tree possessing roots, branches, joints, twigs, leaves, flowers, and heartwood. That man does not take hold of the roots, branches, joints, and heartwood but only takes hold of the twigs and leaves.

Venerable friends, what you have said is just like that. The World-hon- ored One was present yet you left him and come to ask me about this mat- ter. Why is that? Venerable friends, you should know that the World-hon- ored One is the eye, is knowledge, is meaning, is the Dharma, is the master of the Dharma, is the general of the Dharma. The teaching of this right meaning, the revelation of all meaning, comes from the World-honored One. Venerable friends, you should have approached the World-honored One himself to ask about this matter, saying, “World-honored One, how is this? What is the meaning of this?” As the World-honored One taught it, so, venerable friends, you should have remembered it.

Then the monks said:

Yes, indeed, Venerable Mahākaccāna, the World-honored One is the eye, is knowledge, is meaning, is the Dharma, is the master of the Dharma, is the general of the Dharma. The teaching of this right meaning, the reve- lation of all meaning, comes from the World-honored One. We should have approached the World-honored One to ask about this matter, saying, “World-honored One, how is this? What is the meaning of this?” As the World-honored One taught it, so we should have remembered it well.

 

 

However, Venerable Mahākaccāna is often praised by the World-hon- ored One and by his wise companions in the holy life. Venerable Mahākac- cāna will be able to explain in detail the meaning of what the World-hon- ored One said in brief. May Venerable Mahākaccāna explain it in detail, out of compassion!

Venerable Mahākaccāna addressed the monks:

Venerable friends, listen together to what I say. Venerable friends, in depend- ence on the eye and forms, eye consciousness arises. The coming together of these three things is contact. In dependence on contact there is feeling. If there is feeling, there is perception; if there is perception, there is intention; if there is intention, there is thought; if there is thought, there is differen- tiation.341 A monk, having gone forth to train in the path with such a [cor- responding] reflection as the cause, with intention and perception practices not desiring past, future, and present phenomena, not rejoicing in them, not becoming attached to them, and not dwelling on them.

This is called the end of dukkha, [namely, the end of] the underlying tendency to desire, the underlying tendency to hatred, the underlying ten- dency to existence, the underlying tendency to conceit, the underlying tendency to ignorance, the underlying tendency to views, and the under- lying tendency to doubt. [This is called the end of] quarrel, resentment, flattery, deceit, false speech, divisive speech, and countless evil and unwholesome states—this is called the end of dukkha.

In the same way for the ear . . . nose . . . tongue . . . body . . . in depend- ence on the mind and mental objects, mind consciousness arises. The coming together of these three things is contact. In dependence on contact there is feeling. If there is feeling, there is perception; if there is perception, there is intention; if there is intention, there is thought; if there is thought, there is differentiation. A monk, having gone forth to train in the path with such a [corresponding] reflection as the cause, with intention and perception practices not desiring past, future, and present phenomena, not rejoicing in them, not becoming attached to them and not dwelling on them. This is called the end of dukkha, [namely, the end of] the underlying tendency to desire, the underlying tendency to hatred, the underlying ten- dency to existence, the underlying tendency to conceit, the underlying


 

 

 

604b

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

604c


tendency to ignorance, the underlying tendency to views, and the under- lying tendency to doubt. [This is called the end of] quarrel, resentment, flattery, deceit, false speech, divisive speech, and countless evil and unwholesome states—this is called the end of dukkha.

Venerable friends, without the eye, without forms, and without eye con- sciousness, the existence of contact and the manifestation of contact for a monk are not possible. If contact does not manifest, the existence of feeling and the manifestation of feeling are not possible. If feeling does not manifest, the existence and manifestation of thought, intention, and perception of a practititioner, gone forth and training in the path, are not possible. In the same way for the ear . . . nose . . . tongue . . . body . . . without the mind, without mental objects, without mind consciousness, the existence of con- tact and the manifestation of contact are not possible. If contact does not manifest, the existence of feeling and the manifestation of feeling are not possible. If feeling does not manifest, the existence and manifestation of thought, intention, and perception of a practitioner, gone forth and training in the path, are not possible.342

[On the other hand], venerable friends, because of the eye, because of forms, because of eye consciousness, the existence of contact and the man- ifestation of contact for a monk are certainly possible. If contact manifests, the existence of feeling and the manifestation of feeling are certainly pos- sible. If feeling manifests, the existence and manifestation of thought, inten- tion, and perception of a practitioner, gone forth and training in the path, are certainly possible. In the same way for the ear . . . nose . . . tongue . . . body . . . because of the mind, because of mental objects, because of mind consciousness, the existence of contact and the manifestation of contact are certainly possible. If contact manifests, the existence of feeling and the manifestation of feeling are certainly possible. If feeling manifests, the existence and manifestation of thought, intention, and perception of a practitioner, gone forth and training in the path, are certainly possible. Venerable friends, the World-honored One rose from his seat and entered his dwelling to sit in meditation, having spoken on this matter in brief without explaining the details, [thus:] “Monks, suppose that a person, with a [corresponding] reflection as the cause, leaves the household life to train in the path. With intention and perception he practices not desiring

 

 

past, future, and present phenomena, not rejoicing in them, not becoming attached to them, and not dwelling on them.

“This is called the end of dukkha, [namely, the end of] the underlying tendency to desire, the underlying tendency to hatred, the underlying ten- dency to existence, the underlying tendency to conceit, the underlying tendency to ignorance, the underlying tendency to views, and the under- lying tendency to doubt. [This is called the end of] quarrel, resentment, flattery, deceit, false speech, divisive speech, and countless evil and unwholesome states—this is called the end of dukkha.

What the World-honored One spoke of only in brief without explaining the details, I have explained in detail in this way, employing these phrases and words. Venerable friends, approach the Buddha and set out [my expla- nation] in full [to him]. As the World-honored One explains its meaning, venerable friends, you should remember it!

Then, having heard what Venerable Mahākaccāna had said, bearing well in mind [how] to recite it, the monks rose from their seats, circumambulated Venerable Mahākaccāna three times, and left. They approached the Buddha. Having paid homage to him, they stepped back, sat to one side, and said:

World-honored One, the instruction that the World-honored One gave in brief without explaining its meaning in detail, after which he rose from his seat and entered his dwelling to sit in meditation—Venerable Mahākac- cāna has explained it to us in detail employing these phrases and words.

Having heard this, the World-honored One expressed praise:

It is well, it is well! My disciple is endowed with the eye, with knowledge, with Dharma, with meaning. Why is that? [Because] in regard to this matter which the teacher taught to his disciples in brief, without explaining its details, that disciple has taught it in detail employing these phrases and words. You should remember it like this, [ just] as the monk Mahākaccāna has taught it. Why is that? According to this explanation, so you should contemplate the meaning.

Monks, it is as if someone, due to dwelling in a secluded place, in the mountains or a forest, were to suddenly obtain a ball of honey. Whichever part of it he eats, he gets the taste of it. In the same way, a clansman in

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

605a


my true Dharma and discipline, whichever part of it he contemplates, he gets the taste of it: Contemplating the eyes he gets the taste, contemplating the ears . . . nose . . . tongue . . . body… contemplating the mind he gets the taste.343

At that time Venerable Ānanda was fanning the Buddha. Then Venerable Ānanda extended his hands with palms together toward the Buddha and said, “World-honored One, what is the name of this teaching? How should we remember it?”

The World-honored One said, “Ānanda, the name of this teaching is ‘the simile of the honeyball.’ Thus you should remember it.”

Then the World-honored One told the monks:

Having received this teaching with the simile of the honeyball, you should learn it and recite it. Why is that? Monks, the teaching with the simile of the honeyball is meaningful. It is the root of the holy life. It leads toward the path,344 toward awakening, toward nirvana. If clansmen shave off their hair and beards, don the yellow robe, leave home out of faith, and go forth to practice the path, they should remember well this simile of the honeyball.

Thus spoke the Buddha. Having heard what the Buddha said, Venerable Ānanda and the monks were delighted and received it respectfully.

116. The Discourse Spoken to Gotamī345

Thus have I heard. At one time, the Buddha was staying among the Sakyans at Kapilavatthu in the Nigrodhārāma, where he spent the rains retreat with a large number of monks.

At that time Mahāpajāpatī Gotamī went to the Buddha, paid homage at the Buddha’s feet, stood back to one side, and said:

World-honored One, are women able to attain the fourth fruit of a renun- ciant? Will women therefore be allowed to leave home out of faith and go forth to practice the path in this true Dharma and discipline?346

The World-honored One told her:

Desist! Desist, Gotamī! Do not think this: “Women will be allowed to

 

 

leave home out of faith and go forth to practice the path in this true Dharma and discipline.” Gotamī, shave off your hair like this, wear the yellow robe, and for the rest of your life practice the holy life in purity.

At this, Mahāpajāpatī Gotamī, having been refused by the Buddha, paid homage at the Buddha’s feet, circumambulated him three times, and left. At that time the monks were mending the Buddha’s robes, [thinking,] “The World-honored One will soon end his rains retreat among the Sakyans.

The robes are mended and the three months have passed. [Soon] he will collect his robes, take his bowl, and wander among the people.”

Mahāpajāpatī Gotamī heard that the monks were mending the Buddha’s robes [thinking,] “The World-honored One will soon end his rains retreat among the Sakyans. The robes are mended and the three months have passed. [Soon] he will collect his robes, take his bowl, and wander among the people.” Having heard this, Mahāpajāpatī Gotamī went to the Buddha, paid homage at the Buddha’s feet, stood back to one side, and said:

World-honored One, are women able to attain the fourth fruit of a renun- ciant? Will women therefore be allowed to leave home out of faith and go forth to practice the path in this true Dharma and discipline?

The World-honored One again told her:

Desist! Desist, Gotamī! Do not think this: “Women will be allowed to leave home out of faith and go forth to practice the path in this true Dharma and discipline.” Gotamī, shave off your hair like this, wear the yellow robe, and for the rest of your life practice the holy life in purity.

At this Mahāpajāpatī Gotamī, having again been refused by the Buddha, paid homage at the Buddha’s feet, circumambulated him three times, and left. Then the World-honored One concluded his rains retreat among the Sakyans.

The robes had been mended and the three months had passed. He gathered up his robes, took his bowl, and went journeying among the people.

Mahāpajāpatī Gotamī, accompanied by some elder women of the Sakyan clan, followed in pursuit of the Buddha, who traveled in stages until he arrived at Nādika and stayed in the Giñjakāvasatha Hall.347

At that time Mahāpajāpatī Gotamī went to the Buddha, paid homage at the Buddha’s feet, stood back to one side and said:


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

605b

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

605c


World-honored One, are women able to attain the fourth fruit of a renun- ciant? Will women therefore be allowed to leave home out of faith and go forth to practice the path in this true Dharma and discipline?

A third time the World-honored One told her:

Desist! Desist, Gotamī! Do not think this: “Women will be allowed to leave home out of faith and go forth to practice the path in this true Dharma and discipline.” Gotamī, shave off your hair like this, wear the yellow robe, and for the rest of your life practice the holy life in purity.

Thereupon Mahāpajāpatī Gotamī, having been refused by the Buddha for a third time, paid homage at the Buddha’s feet, circumambulated him three times, and left.

Then Mahāpajāpatī Gotamī stood outside the entrance crying in great sor- row, all covered in dirt, her bare feet muddied and soiled [from the journey]. Venerable Ānanda, on seeing Mahāpajāpatī Gotamī standing outside crying in great sorrow, all covered in dirt, her bare feet muddied and soiled, asked, “Gotamī, why are you standing outside the entrance crying in great sorrow, all covered in dirt, your bare feet muddied and soiled?”

Mahāpajāpatī Gotamī answered, “Venerable Ānanda, [it is because] women are not allowed to leave home out of faith and go forth to practice the path in this true Dharma and discipline.”

Venerable Ānanda said, “Gotamī, wait here. I will go to the Buddha to speak to him about this matter.”

Mahāpajāpatī Gotamī said, “Yes indeed, Venerable Ānanda.”

Thereupon, Venerable Ānanda went to the Buddha [and] paid homage with his head at the Buddha’s feet. He extended his hands with palms together toward the Buddha and said:

World-honored One, are women able to attain the fourth fruit of a renun- ciant? Will women therefore be allowed to leave home out of faith and go forth to practice the path in this true Dharma and discipline?

The World-honored One told him:

Desist! Desist, Ānanda! Do not think this: “Women will be allowed to leave home out of faith and go forth to practice the path in this true Dharma

 

 

and discipline.” Ānanda, if women are allowed to leave home out of faith and go forth to practice the path in this true Dharma and discipline, the holy life will not last long. Ānanda, it is just as in a family with many females and few males: will this family prosper?

Venerable Ānanda said, “No, World-honored One.” [The World-honored One said:]

In the same way, Ānanda, if women are allowed to leave home out of faith and go forth to practice the path in this true Dharma and discipline, the holy life will not last long.

Ānanda, it is just as in rice fields and wheat fields: if weeds grow, the fields will be ruined. In the same way, Ānanda, if women are allowed to leave home out of faith and go forth to practice the path in this true Dharma and discipline, the holy life will not last long.348

Venerable Ānanda said further:

World-honored One, Mahāpajāpatī Gotamī has greatly benefited the World- honored One. Why is that? After the World-honored One’s mother died, Mahāpajāpatī Gotamī raised the World-honored One.349

The World-honored One said:

It is like this, Ānanda, it is like this, Ānanda. Mahāpajāpatī Gotamī greatly benefited me; she raised me after my mother died. But, Ānanda, I have also greatly benefited Mahāpajāpatī Gotamī. Why is that?

Ānanda, because of me Mahāpajāpatī Gotamī took refuge in the Buddha, Dharma, and Sangha, has no doubts about these three things worthy of respect, and [has no doubts about the four truths of] dukkha, its arising, its ending, and the path. She is accomplished in faith, upholds the precepts, has wide knowledge, is accomplished in giving, and has attained wisdom. She refrains from killing, having abandoned killing. She refrains from taking what is not given, having abandoned taking what is not given. She refrains from sexual misconduct, having abandoned sexual misconduct. She refrains from false speech, having abandoned false speech. She refrains from intoxicants, having abandoned intoxicants.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

606a


Ānanda, if because of another person, someone takes refuge in the Buddha, Dharma, and Sangha, has no doubts about these three things worthy of respect, and [has no doubts about the four truths of] dukkha, its arising, its ending, and the way to it, is accomplished in faith, upholds the precepts, has wide knowledge, is accomplished in giving, and has attained wisdom; [if that person] refrains from killing, having abandoned killing; refrains from taking what is not given, having abandoned taking what is not given; refrains from sexual misconduct, having abandoned sexual misconduct; refrains from false speech, having abandoned false speech; refrains from intoxicants, having abandoned intoxicants—then, Ānanda, even if one were to make offerings to that person with clothes and blankets, food and drink, beds and bedding, and medicine, all the req- uisites of life, for the rest of one’s life, one could not repay this favor. Ānanda, for women I will now lay down eight rules of respect, which women may not transgress but must uphold until the end of their lives. Ānanda, just as a fisherman or his apprentice may build a dike in deep water to keep the water in and not let it flow out, in the same way, Ānanda,

I now lay down eight rules of respect, which women may not transgress but must uphold until the end of their lives. What are these eight?

Ānanda, a nun should seek full ordination from the monks. Ānanda, this is the first rule of respect that I lay down for women, which women may not transgress but must uphold until the end of their lives.350

Ānanda, a nun should seek instruction every half-month from the monks. Ānanda, this is the second rule of respect that I lay down for women, which women may not transgress but must uphold until the end of their lives. Ānanda, a nun is not allowed to spend the rains retreat in an area where there are no monks. Ānanda, this is the third rule of respect that I lay down for women, which women may not transgress but must uphold until the

end of their lives.

Ānanda, when a nun has completed the rains retreat, she should ask in both assemblies about three things: seeking about what has been seen, what has been heard, and what has been suspected. Ānanda, this is the fourth rule of respect that I lay down for women, which women may not transgress but must uphold until the end of their lives.

 

 

Ānanda, if a monk has not given a nun permission to ask about the dis- courses, the discipline, or the Abhidharma, then that nun is not allowed to ask him about them. [Only] if he gives her permission to ask about the discourses, the discipline, or the Abhidharma is she allowed to ask. Ānanda, this is the fifth rule of respect that I lay down for women, which women may not transgress but must uphold until the end of their lives.351

Ānanda, a nun is not allowed to point out the transgressions of a monk but a monk is allowed to point out the transgressions of a nun. Ānanda, this is the sixth rule of respect that I lay down for women, which women may not transgress but must uphold until the end of their lives.

Ānanda, if a nun commits a serious offense (saṅghādisesa), she is to undergo penance before both assemblies for fifteen days. Ānanda, this is the seventh rule of respect that I lay down for women, which women may not transgress but must uphold until the end of their lives.

Ānanda, even if a nun has received full ordination for a hundred years she must still prostrate herself humbly before a recently ordained monk, be respectful and submissive, and greet him by extending her hands with palms together. Ānanda, this is the eighth rule of respect that I lay down for women, which women may not transgress but must uphold until the end of their lives.

Ānanda, I lay down for women these eight rules of respect, which women may not transgress but must uphold until the end of their lives. Ānanda, if Mahāpajāpatī Gotamī upholds these eight rules of respect, then this is her leaving home out of faith, going forth to practice the path in this true Dharma and discipline, obtaining full ordination, and becoming a nun.

Thereupon Venerable Ānanda, having heard what the Buddha said, received it well, retained it well, paid homage at the Buddha’s feet, cir- cumambulated him three times, and left. He went to Mahāpajāpatī Gotamī and told her:

Gotamī, women are allowed to leave home out of faith and go forth to practice the path in this true Dharma and discipline. Mahāpajāpatī Gotamī, the World-honored One has laid down for women eight rules of respect, which women may not transgress but must uphold until the end of their lives. What are these eight?


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

606b

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

606c


Gotamī, a nun should seek full ordination from the monks. Gotamī, this is the first rule of respect that the World-honored One has laid down for women, which women may not transgress but must uphold until the end of their lives.

Gotamī, a nun should seek instruction every half-month from the monks. Gotamī, this is the second rule of respect that the World-honored One has laid down for women, which women may not transgress but must uphold until the end of their lives.

Gotamī, a nun is not allowed to spend the rains retreat in an area where there are no monks. Gotamī, this is the third rule of respect that the World- honored One has laid down for women, which women may not transgress but must uphold until the end of their lives.

Gotamī, when a nun has completed the rains retreat she should ask in both assemblies about three things: seeking about what has been seen, what has been heard, and what has been suspected. Gotamī, this is the fourth rule of respect that the World-honored One has laid down for women, which women may not transgress but must uphold until the end of their lives.

Gotamī, if a monk has not given a nun permission to ask about the dis- courses, the discipline, or the Abhidharma, then that nun is not allowed to ask him about them. [Only] if he has given her permission to ask about the discourses, the discipline, or the Abhidharma is she allowed to ask. Gotamī, this is the fifth rule of respect that the World-honored One has laid down for women, which women may not transgress but must uphold until the end of their lives.

Gotamī, a nun is not allowed to point out the transgressions of a monk but a monk is allowed to point out the transgressions of a nun. Gotamī, this is the sixth rule of respect that the World-honored One has laid down for women, which women may not transgress but must uphold until the end of their lives.

Gotamī, if a nun commits a serious offense, she is to undergo penance before both assemblies for fifteen days. Gotamī, this is the seventh rule of respect that the World-honored One has laid down for women, which women may not transgress but must uphold until the end of their lives.

 

 

Gotamī, even if a nun has had full ordination for a hundred years she must still prostrate herself humbly before a recently ordained monk, be respectful and submissive, and greet him, extending her hands with palms together. Gotamī, this is the eighth rule of respect that the World-honored One has laid down for women, which women may not transgress but must uphold until the end of their lives.

Gotamī, the World-honored One has laid down for women these eight rules of respect, which women may not transgress but must uphold until the end of their lives. Gotamī, the World-honored One has said this: “If Mahāpajāpatī Gotamī upholds these eight rules of respect, then this is her leaving home out of faith and going forth to practice the path in this true Dharma and discipline, obtaining full ordination, and becoming a nun.”

At this Mahāpajāpatī Gotamī said:

Venerable Ānanda, listen while I tell you a simile. The wise, on hearing a simile, understand its implication.

Venerable Ānanda, it is just as [when] a warrior woman, a brahmin woman, a householder woman, or a worker woman, beautiful and attrac- tive, having cleansed and bathed herself and anointed her body with fra- grant oils, may put on bright clean clothes, and adorn herself with necklaces made of various kinds of precious stones. Suppose someone, feeling well- disposed toward this woman and wishing to benefit her and make her happy, then gives her a wreath of lotuses, a wreath of champak flowers, a wreath of great-flowered jasmine (sumanā), a wreath of Arabian jasmine (vassikā), or a wreath of roses. That woman would rejoice and accept it with both hands and adorn her head with it.

In the same way, Venerable Ānanda, the World-honored One has laid down for women these eight rules of respect and I receive them on my head and will uphold them until the end of my life.

Then Mahāpajāpatī Gotamī went forth to practice the path in this true Dharma and discipline, obtained full ordination, and became a nun.352 At a later time, Mahāpajāpatī Gotamī came to be followed and surrounded by a large assembly of nuns. Accompanied by various elder and highly

 

 

 

 

 

 

 

 

 

607a


regarded nuns who were known to the king, and who had practiced the holy life for a long time, she approached Venerable Ānanda.

Having paid homage to him and stood back to one side, she said:

Venerable Ānanda should know that these are elder and highly regarded nuns, who are known to kings, and who have practiced the holy life for a long time. There are young monks, new in the training, who have only recently gone forth and entered this true Dharma and discipline, who have begun [this practice] not long ago. We wish that those monks should be ordered to pay homage to these nuns according to their seniority, that they should show respect and reverence and greet them by extending their hands with palms together.

At this Venerable Ānanda said, “Gotamī, wait here. I will go to the Buddha and ask him about this.”

Mahāpajāpatī Gotamī said, “Certainly, Venerable Ānanda.”

Then Venerable Ānanda went to the Buddha, paid homage at the Buddha’s feet and stood back to one side. Extending his hands with palms together, he addressed the Buddha:

World-honored One, Mahāpajāpatī Gotamī, accompanied by various elder and highly regarded nuns who are known to kings and who have practiced the holy life for a long time, came to me today. Having paid homage at my feet and stood to one side with palms together, she said to me, “Ven- erable Ānanda, these elder and highly regarded nuns are known to kings and have practiced the holy life for a long time. There are young monks, new in the training, who have only recently gone forth and entered this true teaching and discipline, who have begun [this practice] not long ago. We wish that those monks should be ordered to pay homage to these nuns according to their seniority, that they should show respect and reverence and greet them by extending their hands with palms together.”

The World-honored One said:

Desist! Desist, Ānanda! Guard your words, do not speak like this! Ānanda, if you knew what I know, you would not say one word [about this], let alone speak like this.

 

 

Ānanda, if women had not been allowed to leave home out of faith and go forth to practice the path in this true Dharma and discipline, then brahmins and householders would spread their clothes on the ground and say, “Diligent renunciants, walk on this! The diligent renunciants practice what is difficult to practice. Grant us long-lasting benefit and gain, peace and happiness [by stepping on these clothes]!”

Ānanda, if women had not been allowed to leave home out of faith and go forth to practice the path in this true Dharma and discipline, then brahmins and householders would spread their hair on the ground and say, “Diligent renunciants, walk on this! The diligent renunciants practice what is difficult to practice. Grant us long-lasting benefit and gain, peace and happiness [by stepping on this hair]!”

Ānanda, if women had not been allowed to leave home out of faith and go forth to practice the path in this true Dharma and discipline, then brahmins and householders, on seeing renunciants, would have been wait- ing by the wayside holding in their hands various types of food and drink, saying, “Venerable ones, accept this, eat this, take it with you and use it as you wish. Grant us long-lasting benefit and gain, peace and happiness!” Ānanda, if women had not been allowed to leave home out of faith and go forth to practice the path in this true Dharma and discipline, then faithful brahmins, on seeing diligent renunciants, would respectfully take them by the arm, lead them into their houses, and hold up various sorts of material goods to give to the renunciants, saying, “Venerable Ones, accept this, take it with you and use it as you wish! Grant us long-lasting

benefit and gain, peace and happiness!”

Ānanda, if women had not been allowed to leave home out of faith and go forth to practice the path in this true Dharma and discipline, then even the sun and moon, endowed as they are with great spiritual powers, great virtue, great merit, great spiritual might—even they would not equal the great spiritual might of a diligent renunciant, much less would those lifeless, skinny heterodox practitioners.

Ānanda, if women had not been allowed to leave home out of faith and go forth to practice the path in this true Dharma and discipline, then this true Dharma would have lasted a thousand years. Now its duration has been decreased by five hundred years; it will last only five hundred years.


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

607b

 

 

Ānanda, you should know that there are five positions a woman cannot achieve. It is not possible for a woman to be a tathāgata, without attachment and fully awakened;353 a wheel-turning monarch; Sakka, the ruler of the devas; King Māra; or Great Brahmā. Know that a man can achieve these five states. It is possible that a man can be a tathāgata, without attachment and fully awakened; a wheel-turning monarch; Sakka, the ruler of the devas; King Māra; or Great Brahmā.

Thus spoke the Buddha. Having heard what the Buddha said, Venerable Ānanda and the monks were delighted and received it respectfully.

 

 

 

Division 11

 

The [First] Great Division

 

 

117. The Discourse on Delicate [Upbringing]354

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

At that time the World-honored One addressed the monks:

In the past, [before] I had left the household life to practice the path, I [lived] at leisure, composed and happy, being brought up in an extremely delicate [manner]. While I was [still] living in the home of my father, Suddhodana, he built various palaces for me: a spring palace, a summer palace, and a winter palace.

To provide for my recreation, he had various kinds of flower ponds constructed not far from these palaces: flower ponds for blue lotuses, for pink lotuses, for red lotuses, and for white lotuses. In those ponds he had various water flowers planted: blue lotus, pink lotus, red lotus, and white lotus. He had them constantly supplied with water and flowers; and he had them guarded, so that no one else could gain access to them.

To provide for my recreation, he had various kinds of land-dwelling flowers planted on the banks of the ponds: great-flowered jasmine, Arabian jasmine, champak, fragrant lily, honey-scent flower, rose flower, and water lily.355

To provide for my recreation, he assigned four people to bathe me. Having bathed me, they would apply red sandalwood paste to my body. Having applied sandalwood paste to my body, they would dress me in new silk clothes, brand new from top to bottom, inside and out, surface and interior. By day and by night they constantly held a parasol over me, the Crown Prince, so that I would not be dampened by dew at night or scorched by the sun during the day.

 

 

343


607c

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

608a


Whereas in other, ordinary households coarse grains, wheat, bean soup, and ginger were the primary foods, within the household of my father, Suddhodana, even the lowest-ranking servants had rice and sumptuous dishes as their primary foods.

Again, meals were constantly prepared for me from game birds and beasts, the most beautiful birds and beasts—pheasant or partridge, and deer or roe—such game birds and beasts, the most beautiful birds and beasts. I recall how, long ago, when I was [still] living in the home of my father, Suddhodana, I would go up to the main palace to spend the four months of the summer season. There were no other men there, only women for my entertainment. Once there, I had no [thought of] coming down again. When I wanted to visit parks, thirty renowned cavalrymen of the best quality were selected to provide a ceremonial escort, both ahead of me and behind me, to wait on me and guide me—not to mention my other [servants]. Such was my prestige and power. So exceedingly delicate [was

my upbringing].

I also recall how, long ago, I saw farmers resting in their fields. I went to the base of a rose-apple tree and sat down cross-legged. Secluded from sensual pleasures, secluded from evil and unwholesome states, I entered and abided in the first absorption, which is with [directed] awareness and [sustained] contemplation, with rapture and happiness born of seclusion.356 I thought, “Unlearned ignorant worldlings are themselves subject to disease, not exempt from disease. On seeing other people become sick, they feel disgust and slight them as undesirable and unpleasant, not observ-

ing their own [condition].”

Again, I thought, “I am myself subject to disease, not exempt from disease. If on seeing other people become sick I were to feel disgust and slight them as undesirable and unpleasant, then that would not be appro- priate for me, since I too am subject to this [condition].” On my having observed in this way, the pride caused by being without sickness naturally vanished.

Again, I thought, “Unlearned ignorant worldlings are themselves subject to old age, not exempt from old age. On seeing other people become old, they feel disgust and slight them as undesirable and unpleasant, not observ- ing their own [condition].”

 

 

Again I thought, “I am myself subject to old age, not exempt from old age. If on seeing other people become old I were to feel disgust and slight them as undesirable and unpleasant, that would not be appropriate for me, since I too am subject to this [condition].” On my having contemplated in this way, the pride caused by [youthful] age naturally vanished.357 Unlearned ignorant worldlings are proud, conceited, and become neg- ligent due to being without disease. Due to sensual desires their ignorance grows and they do not practice the holy life. Unlearned ignorant worldlings are proud, conceited, and become negligent due to being [youthful]. Because of sensual desires their ignorance grows and they do not practice the holy life. Unlearned ignorant worldlings are proud, conceited, and become negligent due to being alive. Due to sensual desires their ignorance

grows and they do not practice the holy life.

Then the World-honored One uttered these verses:

Subject to disease, subject to old age, and subject to death. [Despite] being themselves similarly subject [to these], Worldlings view [these conditions] with disgust.

If I were to feel disgust [at these conditions], [Despite] not having gone beyond them, That would not be appropriate for me,

Since I too am subject to this.

One who practices like this

Realizes the Dharma that [leads to] freedom from rebirth As for pride in being without disease,

Youthful, and of long life. Eliminating all [such] pride,

One sees the peace of dispassion.

By awakening in this way,

One is not anxious in regard to sensual pleasures.

Attaining the perception that there is nothing [in sensual pleasures], He practices the pure holy life.

Thus spoke the Buddha. Having heard what the Buddha said, the monks

were delighted and received it respectfully. 608b

 

 

118.  The Discourse on the Elephant358

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

At that time, in the afternoon, the World-honored One rose from sitting in seclusion, came down from the hall, and said, “Udāyin, let us go together to the Eastern River to bathe.”359

Venerable Udāyin answered, “Yes.”

Then the World-honored One went to the Eastern River together with Venerable Udāyin. He took off his robes, left them on the bank, and entered the water to bathe. Having bathed, he came out, wiped his body [dry], and put on his robes.

At that time King Pasenadi had an elephant (nāga) named Sati.360 It was crossing the Eastern River to the accompaniment of all kinds of entertaining music. On seeing it, the multitude said, “This is a nāga among nāgas, a great royal nāga. What is its name?”

Venerable Udāyin extended his hands with palms together toward the Buddha and said:

World-honored One, this elephant has a massive body, and the multitude, on seeing it, say, ‘“This is a nāga among nāgas, a great royal nāga. What is its name?”

The World-honored One said:

That is so, Udāyin. That is so, Udāyin. This elephant has a massive body, and the multitude, on seeing it, say, “This is a nāga among nāgas, a great royal nāga. What is its name?”

Udāyin, if a horse, a camel, an ox, a donkey, a serpent, a human being, or a tree has grown to have a massive bodily form, then Udāyin, the mul- titude, on seeing it, say, “This is a nāga among nāgas, a great royal nāga. What is its name?”

Udāyin, in this world with its devas, māras, Brahmās, renunciants, and brahmins, from human beings to devas, of anyone who does not harm [others] through [acts of] body, speech, or mind I say, “he is a nāga.”361 Udāyin, in this world with its devas, māras, Brahmās, renunciants,

 

 

and brahmins, from human beings to devas, the Tathāgata does not harm [others] through [acts of] body, speech, or mind. For this reason I am called a nāga.

Then Venerable Udāyin extended his hands with palms together toward the Buddha and said:

World-honored One! May the World-honored One enhance my inspira- tional power! May the Well-gone One enhance my inspirational power! Allow me, in the presence of the Buddha, to chant in praise of the World- honored One with verses related to the characteristics of a nāga!

The World-honored One said, “Do as you wish.”

Then, Venerable Udāyin, in the presence of the Buddha, praised the World- honored One with verses related to the characteristics of a nāga:

The Fully Awakened One, born among humans, Taming himself, attained right concentration.

Practicing the holy path,

He calmed his mind and was able by himself to attain happiness.

Respected by men

For transcending all things,

He is also respected by devas

[As] one who has become an arahant, without attachment.

He has gone beyond all fetters,

From being in the jungle [of fetters], he has left the jungle behind [by attaining nirvana].362

Having discarded sensual pleasures, he delights in dispassion, Like true gold extracted from ore.

Renowned as the Fully Awakened One, Like the sun ascending in the sky,

[He is] supreme among all nāgas,

Like the highest summit among a multitude of mountains.

Praised as a great nāga,

He does no harm anywhere.


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

608c

 

 

The nāga among all nāgas, Truly is an unsurpassable nāga.

Gentleness and harmlessness— These two are the nāga’s [hind] legs. Asceticism and celibacy

Are the nāga’s practice.

The great nāga has faith as his trunk, Two kinds of virtue as his tusks;

Mindfulness as his neck, and wisdom as his head, To contemplate and analyze the teaching;

Receiving and retaining the teachings is his belly, Delight in seclusion is his two forelegs.363

Settled well on the in- and out-breaths, [His] mind attains perfect concentration.

The nāga remains concentrated when walking and when standing still; When seated he is concentrated and also when lying down.

The nāga is concentrated at all times. This is the constant state of the nāga.

He accepts food from a household that is without fault. He does not accept it from one that is with fault.

[If] he receives food that is bad or impure, He discards it, as a lion does.

The food that is offered to him

He accepts out of compassion for others.

The nāga, in eating the faithful offerings of others, Maintains his life without attachment.

He has cut off all fetters, big and small, Attained liberation from all bonds.

Wherever he travels,

His mind is not bound by any attachment. Just as a white lotus

 

 

Is born in water and grows up nourished by water, [Yet] the muddy water cannot become attached To its fine fragrance and delightful form—

In the same way, the supremely Awakened One Was born into the world and is active in the world, [Yet] is not defiled by sensual pleasures,

Just as the [lotus] flower to which the [muddy] water does not become attached.

It is just as a blazing fire

Will cease burning if not supplied with fuel. Without fuel a fire will not continue;

Such a fire is said to have ceased.

Wise men deliver these similes,

Wishing their meaning to be understood. This is what the nāga has come to know, And what the nāga among nāgas teaches.

Free from sexual desire and hatred,

Having discarded ignorance and attained the [state] without taints, [When] the nāga abandons his body,

This nāga is said to have ceased.

Thus spoke the Buddha. Having heard what the Buddha said, Venerable Udāyin was delighted and received it respectfully.

119. The Discourse on the Grounds for Speaking364

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

At that time the World-honored One addressed the monks:

Herein there are [just] three grounds for speaking,365 not four and not five. If a monk has seen [something], then based on that he may speak, saying, “I saw it.” [If he has] heard . . . recognized . . . known [something, then based on that] a monk may speak, saying, “This is what I know.”


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

609a

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

609b


What are the three [grounds for speaking]? Based on the past a monk may speak, saying, “Like this it was in the past.” Based on the future a monk may speak, saying, “Like this it will be in the future.” Based on the present a monk may speak, saying, “Like this it is now.” These are the three grounds for speaking, not four and not five.

If a monk has seen [something], then based on that he may speak, say- ing, “I saw it.” [If he has] heard . . . cognized . . . known [something, then based on that] a monk may speak, saying, “This is what I know.” Since what he says is wholesome, he gains benefit. Since he does not say what is unwholesome, he gains benefit.

A disciple of the noble ones listens attentively with both ears to the Dharma. Having listened attentively with both ears to the Dharma, he abandons one factor, practices one factor, and realizes one factor. Having abandoned one factor, practiced one factor, and realized one factor, he attains right concentration.

A disciple of the noble ones, having attained right concentration of mind, then abandons all sensual passion, hatred, and ignorance. In this way a disciple of the noble ones attains liberation of the mind. Having attained liberation, he knows that he is liberated. He knows as it really is: “Birth has been ended, the holy life has been established, what had to be done has been done, there will not be another experience of existence.”366 Based on what a person says, there are four grounds on which one should observe him, [thinking,] “Is this venerable one fit to engage in dis- cussion or not fit to engage in discussion?” If this venerable one does not respond definitively to a definitive argument, does not respond analytically to an analytical argument, does not respond conclusively to a conclusive argument, and does not respond with finality to a final argument, then in these ways this venerable one is not fit to engage in discussion, not fit to

engage in argumentation.

If [however] this venerable one does respond definitively to a definitive argument, does respond analytically to an analytical argument, does respond conclusively to a conclusive argument, and does respond with finality to a final argument, then in these ways this venerable one is fit to engage in discussion, fit to engage in argumentation.367

 

 

Again, based on what a person has said, there are a further four grounds on which one should observe him, [thinking,] “Is this venerable one fit to engage in discussion or not fit to engage in discussion?” If this venerable one is inconsistent about standpoints and their opposites, inconsistent about what is known, inconsistent about what has been explained through similes, and inconsistent about procedure, then in these ways this venerable one is not fit to engage in discussion, not fit to engage in argumentation. If [however] this venerable one is consistent about standpoints and their opposites, consistent about what is known, consistent about what has been explained through similes, and consistent about procedure, then in these ways this venerable one is fit to engage in discussion, fit to engage

in argumentation.368

Depending on what is being spoken of, he curbs his verbal activity at the [proper] time. He discards his preformed views, discards resentful states of mind, discards sensual desire, discards hatred, discards delusion, discards pride, discards obstinate silence, discards stinginess and jealousy. He does not pursue victory, does not prevail over others, and does not seize on their mistakes. He talks only about what is meaningful, about Dharma. Having talked about what is meaningful, about Dharma, and having taught it and again taught it, he himself is delighted and causes others to be delighted. Such talk about what is meaningful, such talk on [these] subjects is noble talk about what is meaningful, noble talk about [these] matters. It leads all the way to total destruction of the taints.

Then the World-honored One uttered these verses:

If when arguing in a discussion,

The confused mind harbors cherishing and pride, Then this is not noble; it destroys virtue,

With each seeking advantage over the other.

Just seeking to find fault with the other, Wishing to defeat him;

Striving ever more for victory over each other— Noble ones do not speak like this.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

609c


If he wants to be competent in discussion,

A wise one should know the [proper] timing. With Dharma and with meaning,

This is how the noble ones discuss.

The wise speak like this:

Without dispute, without pride, Without feelings of aversion, Without fetters, without taints.

Compliant and unconfused,

They speak with right knowledge. They accept what is well said,

And they themselves never speak evil.

In discussion they do not remonstrate,

And are not affected by others’ remonstration.

They know the standpoints and grounds for their speech, This is [the way] they discuss.

Thus speak the noble ones,

The wise ones who completely get the meaning. For happiness in the present,

And for peace in the hereafter,

You should know that an intelligent person Speaks without bias or banality.

Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

120.  The Discourse on a Teaching about Impermanence369

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

At that time the World-honored One addressed the monks:

Form is impermanent; what is impermanent, that it is dukkha; what is

dukkha, that is not-self. Feeling too is impermanent; what is impermanent,

 

 

that is dukkha; what is dukkha, that is not-self. Perception too is imper- manent; what is impermanent, that is dukkha; what is dukkha, that is not- self. Volitional formations too are impermanent; what is impermanent, that is dukkha; what is dukkha, that is not-self. Consciousness too is imper- manent; what is impermanent, that is dukkha; what is dukkha, that is not- self. That is to say: Form is impermanent . . . feeling . . . perception . . . volitional formations . . . consciousness is impermanent; what is imper- manent, that is dukkha; what is dukkha, that is not-self.

A learned noble disciple, contemplating in this way, cultivates the thirty-seven requisites of awakening with unobstructed right attention and right mindfulness370 Knowing like this and seeing like this, his mind is liberated from the taint of sensual desire, from the taint of existence, and from the taint of ignorance. Being liberated, he knows that he is liberated, and he knows as it really is: “Birth has been ended for me, the holy life has been established, what had to be done has been done; there will not be another experiencing of existence.”

Among existing sentient beings whatsoever—including the nine abodes of sentient beings, up to the stage beyond the sphere of neither-percep- tion-nor-nonperception, [called] “the pinnacle of existence”—among [all of] these this is the foremost, this is the greatest, this is the victor, this is the utmost, this is the most admirable, this is the most excellent, namely: an arahant in the world. Why is that? Because an arahant in the world has attained [true] peace and happiness.

Then the World-honored One uttered these verses:

Freedom from attachment is the foremost happiness.

[An arahant] has abandoned sensual desires, and is without craving for existence.

He has forever discarded the “I”-conceit, Having torn asunder the net of ignorance.

He has attained imperturbability, His mind is without defilements.

He is not defiled by attachment to the world,

Having lived the holy life and attained freedom from taints.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

610a


He understands and knows the five aggregates, His province is the seven wholesome states.371 A great hero, he dwells in a place

That is free from all fear.

Having attained the seven treasures of awakening, And trained in the threefold training,

He is well reputed as a superior friend, The Buddha’s supreme and true son.

He has attained the tenfold path,

A great nāga with a supremely concentrated mind. Foremost in this world,

He is without craving for existence.

Unperturbed by the myriad affairs, Liberated from future existence,

Having cut off birth, old age, disease, and death.

What was to be done is done: he has eradicated the taints.

He has generated the knowledge of one beyond training Having made this body his last.

Equipped with the foremost holy life, His mind is not dependent on others.

Above, below, and in all directions, Nowhere does he find delight.

He can roar a lion’s roar, Supremely awakened in the world.

Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

121.  The Discourse on the Invitation Ceremony

(Pavāraṇā)372

Thus have I heard. At one time the Buddha was staying at Rājagaha, in the Bamboo Grove, the Squirrels’ Sanctuary, spending the rains retreat together with a large assembly of five hundred monks.

 

 

At that time on the fifteenth of the month, at the time of the recitation of the code of rules, at the invitation ceremony (pavāraṇā), the World-honored One sat down on a seat arranged before the assembly of monks. He addressed the monks:

I am a brahmin, having attained complete cessation. [I am] the unsurpass- able King of Physicians and this present body is the last one for me. Being a brahmin, having attained complete cessation, being the unexcelled King of Physicians, and this present body being the last one for me, I say that you are my true sons, born from my mouth and transformed by the nature of the Dharma. Being my true sons, born from my mouth and transformed by the nature of the Dharma, you should through instruction transform [others, and also] teach and admonish one another.373

At that time Venerable Sāriputta was also seated among the assembly. Then Venerable Sāriputta rose from his seat, arranged his robe to bare one shoulder, extended his hands with palms together toward the Buddha, and said:

Just now the World-honored One said [this]: “I am a brahmin, having attained complete cessation. [I am] the unsurpassable King of Physicians, and this present body is the last one for me. Being a brahmin, having attained complete cessation, being the unsurpassable King of Physicians, and this present body being the last one for me, I say that you are my true sons, born from my mouth and transformed by the nature of the Dharma. Being my true sons, born from my mouth and transformed by the nature of the Dharma, you should through instruction transform [others, and also] teach and admonish one another.”

The World-honored One tames those who are not [ yet] tamed, stills those who are not [yet] stilled, delivers those who are not [ yet] delivered, liberates those who are not [ yet] liberated, quenches those who are not [ yet] quenched, brings to attainment of the path those who have not [yet] attained the path, establishes in the holy life those who are not [ yet] estab- lished in the holy life. [He causes them to] know the path, awaken to the path, recognize the path, and talk about the path.

From the World-honored One the disciples obtain the Dharma, receive instruction, and receive admonition. Having received instruction and admonition, following the World-honored One’s words, they then put it


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

610b

 

 

into practice and gain a good understanding of the true Dharma in accor- dance with its purport. That is so. World-honored One, is there not some- thing to censure in my bodily, verbal, and mental conduct?

Then the World-honored One said:

Sāriputta, I do not censure your bodily, verbal, and mental conduct. Why is that? Sāriputta, you possess intelligent wisdom, great wisdom, quick wisdom, swift wisdom, sharp wisdom, wide wisdom, deep wisdom, eman- cipating wisdom, brightly penetrating wisdom. Sāriputta, you have achieved true wisdom.

Sāriputta, it is just as the crown prince of a wheel-turning monarch, if he does not overstep the instructions he has received but respectfully accepts what his father, the king, transmits to him, he is then able to transmit it in turn. In the same way, Sāriputta, you are able to keep turning the wheel of Dharma that I have set turning. For this reason, Sāriputta, I do not censure your bodily, verbal, and mental conduct.

Venerable Sāriputta again extended his hands with palms together toward the Buddha and said:

That is so. The World-honored One does not censure my bodily, verbal, and mental conduct. Does the World-honored One not censure the bodily, verbal, and mental conduct of these five hundred monks?

The World-honored One said:

Sāriputta, I also do not censure the bodily, verbal, and mental conduct of these five hundred monks. Why is that? Sāriputta, these five hundred monks have all attained freedom from attachment. In them the taints have been eradicated, the holy life has been established, what had to be done has been done, the heavy burden has been discarded, the fetter of existence has been eradicated, and they have attained the good benefit of right knowl- edge and right liberation.

The only exception is one monk, of whom I earlier foretold that he would, here and now, attain final knowledge, understanding as it really is: “Birth has been ended, the holy life has been established, what had to be done has been done, there will not be another experience of existence.”374

 

 

For this reason, Sāriputta, I do not censure the bodily, verbal, and mental conduct of these five hundred monks.

A third time Venerable Sāriputta extended his hands with palms together toward the Buddha and said:

That is so. The World-honored One does not censure my bodily, verbal, and mental conduct, and he also does not censure the bodily, verbal, and mental conduct of these five hundred monks. World-honored One, among these five hundred monks, how many monks have attained the three higher knowledges, how many monks have attained liberation both ways, and how many monks have attained liberation by wisdom?

The World-honored One said:

Sāriputta, among these five hundred monks, ninety monks have attained the three higher knowledges, ninety monks have attained liberation both ways, and the remaining monks have attained liberation by wisdom. Sāriputta, this assembly is without branches, without leaves, and without knots or faults. It is pure and genuine [heartwood], having become rightly

established.375

At that time Venerable Vaṅgīsa was seated among the assembly. Then Venerable Vaṅgīsa rose from his seat, arranged his robe to bare one shoulder, extended his hands with palms together toward the Buddha, and said:

That is so. The World-honored One has uplifted me. May the Well-gone One [further] uplift me, so that I may, in the presence of the Buddha and the assembly of monks, utter suitable verses of praise.

The World-honored One said, “Vaṅgīsa, do as you wish!”

Then in the presence of the Buddha and the assembly of monks, Venerable Vaṅgīsa uttered suitable verses of praise:

Today, on the fifteenth, the day of invitation,

An assembly of five hundred monks is seated together. Having gotten rid of all fetters,

They are without obstructions, seers for whom [repeated] existence is ended.


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

610c

 

 

Shining with pure light,

[They are] liberated from every kind of existence.

They have put an end to birth, old age, disease, and death, Eliminated the taints, and done what had to be done.

[They] have put an end to restlessness-and-worry and the fetter of doubt, To pride and the taint of existence,

And they have cut off the thorn that is the fetter of craving. [Thanks to] the Highest Physician, these no longer exist.

Brave as lions,

[They] have removed all fear.

They have crossed over birth and death, With all taints completely eradicated.376

Just as a wheel-turning monarch, Surrounded by his many courtiers, Rules over his entire territory,

As far as the great ocean,

In the same way, the heroic conqueror, The unsurpassable caravan leader,

Is revered gladly by his disciples,

Who have realized the three [higher knowledges] and abandoned the fear of death.

All are sons of the Buddha,

Who have permanently removed the branches, leaves, and knots. They pay homage to the foremost Honored One,

Who set turning the unsurpassable wheel of the Dharma.377

Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

122.  The Discourse at Campā378

Thus have I heard. At one time the Buddha was staying at Campā, beside the pond of Gaggarā.

 

 

At that time, on the fifteenth of the month, at the time of the recital of the code of rules, the World-honored One sat down on a seat arranged before an assembly of monks. Having sat down, the World-honored One immediately entered a meditative concentration. By means of the knowledge of the minds of others he observed the minds of the assembly. Having observed the minds of the assembly, he sat silently until the end of the first watch of the night.379 Then a certain monk rose from his seat, arranged his robe to bare one shoul- der, extended his hands with palms together toward the Buddha, and said:

World-honored One, the first watch of the night has ended. The Buddha and the assembly of monks have been sitting together for a long time. May the World-honored One recite the code of rules!380

At that time the World-honored One remained silent and did not answer. Then the World-honored One remained sitting silently through the middle watch of the night. That monk again rose from his seat, arranged his robe to bare one shoulder, extended his hands with palms together toward the Buddha, and said:

World-honored One, the first watch of the night has passed and the middle watch of the night is about to end. The Buddha and the assembly of monks have been sitting together for a long time. May the World-honored One recite the code of rules!

The World-honored One again remained silent. Then the World-honored One remained sitting silently through the last watch of the night.

A third time that monk rose from his seat, arranged his robe so as to bare one shoulder, extended his hands with palms together towards the Buddha, and said:

World-honored One, the first watch of the night has passed, the middle watch of the night has also ended, and the last watch of the night is coming to an end. It is nearly dawn. Dawn will be breaking before long. The Buddha and the assembly of monks have been sitting together for a very long time. May the World-honored One recite the code of rules!

Then the World-honored One told that monk, “Among this assembly there is one monk who is impure.”


 

 

 

 

 

 

 

 

 

611a

 

 

At that time Venerable Mahāmoggallāna was also seated among the assem- bly. Then Venerable Mahāmoggallāna thought, “About which monk does the World-honored One say that one monk in this assembly is impure? Let me enter the appropriate meditative concentration such that, through that appropriate meditative concentration I acquire the knowledge of the minds of others and can observe the minds of the assembly.”

Then Venerable Mahāmoggallāna entered the appropriate meditative con- centration such that through that appropriate meditative concentration he acquired the knowledge of the minds of others and could observe the minds of the assembly. Venerable Mahāmoggallāna then knew in regard to which monk the World-honored One had said that one monk in the assembly was impure.

Thereupon Venerable Mahāmoggallāna rose from his meditative concen- tration, went up to that monk, pulled him by the arm, and led him out. He opened the door and sent him outside, [saying:]

Ignorant man, go far away! Don’t stay here! You can no longer participate in gatherings of the sangha. As of now you have left it. You are not a monk.381

He closed the door, locked it, and returned to the Buddha. Having paid respect with his head at the Buddha’s feet, he stepped back, sat to one side, and said:

I have expelled the monk about whom the World-honored One said that one monk in the assembly was impure. World-honored One, the first watch of the night has passed, the middle watch of the night has also ended, and the last watch of the night is coming to an end. It is nearly dawn. Dawn will be breaking before long. The Buddha and the assembly of monks have been sitting together for a very long time. May the World-honored One recite the code of rules!

The World-honored One said:

Mahāmoggallāna, that foolish person committed a great offense by troubling the World-honored One and the assembly of monks. Mahāmoggallāna, if the Tathāgata had recited the code of rules in an impure assembly [of monks], the head of that [impure] man would have split into seven pieces.382

 

 

For this reason, Mahāmoggallāna, from now on you are to recite the code of rules [yourselves]. The Tathāgata will no longer recite the code of rules.383 Why is this? It is like this, Mahāmoggallāna. It may be that an ignorant man practices right comprehension when coming and going; that he is properly observant and discerning when bending, stretching, looking up, and looking down; that he has a composed manner; that he skillfully wears his outer robe and his other robes and [carries his] bowl; that he practices right comprehension when walking, standing, sitting, and reclining, as well as when sleeping, waking, speaking, and keeping silent—all like a genuine practitioner of the holy life. When he approaches those who are genuinely practicing the holy life, they might not recognize [his real inner condition]. Mahāmoggallāna, when his companions in the holy life come to rec- ognize [his real inner condition], they think, “He is a pollutant among renunciants, a disgrace among renunciants, an abomination among renun- ciants, a thorn among renunciants.” Having recognized him [as such], they should collectively reject him. Why is that? So as not to let [him]

corrupt those who are [genuinely] practicing the holy life.

Mahāmoggallāna, it is just as if a householder had a good rice field or wheat field, but there were to emerge in it a kind of weed called “impure wheat,” whose roots, stem, nodes, leaves, and flowers all resembled those of [genuine] wheat. Later, once [the impure wheat] had matured, the house- holder would see it and think, “This is a pollutant and a disgrace to [gen- uine] wheat, an abomination and a thorn to [genuine] wheat.” Having rec- ognized it, he would pull it up and throw it out [of the field]. Why is that? So as not to let it corrupt the genuine, good wheat.

In the same way, Mahāmoggallāna, it may be that an ignorant man practices right comprehension when coming and going; that he is properly observant and discerning when bending, stretching, looking up, and looking down; that he has a composed manner; that he skillfully wears his outer robe and his other robes and [carries his] bowl; that he practices right comprehension when walking, standing, sitting, and reclining, as well as when sleeping, waking, speaking, and keeping silent—all like a genuine practitioner of the holy life. When he approaches those who are genuinely practicing the holy life, they might not recognize [his real inner condition].


611b

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

611c


Mahāmoggallāna, when his companions in the holy life come to rec- ognize [his real inner condition], they think, ‘He is a pollutant among renunciants, a disgrace among renunciants, an abomination among renun- ciants, a thorn among renunciants.” Having recognized him [as such], they should collectively reject him. Why is that? So as not to let [him] corrupt those who are [genuinely] practicing the holy life.

Mahāmoggallāna, it is just as when a householder is winnowing the [rice] grain in autumn, the grains in the pile that are fully mature will, when tossed up, fall down again and remain there; but the grains that are not fully mature will be carried away by the wind along with the rice chaff. Seeing this, the householder takes a broom and sweeps away [the immature grains and chaff] so that [the floor] is clean. Why is that? So as not to let the remaining good clean rice be polluted.

In the same way, Mahāmoggallāna, it may be that an ignorant man practices right comprehension when coming and going; that he is properly observant and discerning when bending, stretching, looking up, and looking down; that he has a composed manner; that he skillfully wears his outer robe and his other robes and [carries his] bowl; that he practices right comprehension when walking, standing, sitting, and reclining, as well as when sleeping, waking, speaking, and keeping silent, all like a genuine practitioner of the holy life. When he approaches those who are genuinely practicing the holy life, they might not recognize [his real inner condition]. Mahāmoggallāna, when his companions in the holy life come to rec- ognize [his real inner condition], they think, “He is a pollutant among renunciants, a disgrace among renunciants, an abomination among renun- ciants, a thorn among renunciants.’ Having recognized him [as such], they should collectively reject him. Why is that? So as not to let [him] corrupt

those who are [genuinely] practicing the holy life.

Mahāmoggallāna, it is just as a householder, intending to make a water chute to channel spring water, takes an ax and goes into the forest. He taps on the trees. If they are firm and solid they make little sound; if they are hollow, they make a louder sound. Having recognized [the tree he wants], the householder then chops it down and trims away its knots to make it into a water chute.

 

 

In the same way, Mahāmoggallāna, it may be that an ignorant man practices right comprehension when coming and going; that he is properly observant and discerning when bending, stretching, looking up and looking down; that he has a composed manner; that he skillfully wears his outer robe and his other robes and [carries his] bowl; that he practices right comprehension when walking, standing, sitting, and reclining, as well as when sleeping, waking, speaking, and keeping silent, all like a genuine practitioner of the holy life. When he approaches those who are genuinely practicing the holy life, they might not recognize [his real inner condition]. Mahāmoggallāna, when his companions in the holy life come to rec- ognize [his real inner condition], they think, “He is a pollutant among renunciants, a disgrace among renunciants, an abomination among renun- ciants, a thorn among renunciants.” Having recognized him [as such], they should collectively reject him. Why is that? So as not to let [him]

corrupt those who are [genuinely] practicing the holy life. Then the World-honored One uttered these verses:

When assembled together you should recognize

[The one who harbors] evil desires, hatred, jealousy, anger, The fetter of obstinate silence, malevolence, stinginess, Jealousy, fawning, and deceit.

[The one] in the sangha who deceitfully claims to be calm, Taking cover by claiming to be a renunciant,

[Yet] secretly does evil deeds, [Holds] evil views, unguarded, [The one who] cheats and lies— You should recognize him as such.

Do not associate with him!

Reject him! Do not stay together with him! Speaking much, he cheats and boasts,

Not calm, he claims to be calm.

Knowing the right time, [those who are] equipped with pure conduct Reject him and keep distant from him.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

612a


The pure should associate with the pure, Always together in harmony.

Being in harmony, they will be at peace, And thus attain the end of dukkha.

Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

123.  The Discourse on the Renunciant Soṇa Kolivīsa384

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

At that time the venerable renunciant Soṇa Kolivīsa was also staying at Sāvatthī, in the Blind [Men’s] Forest.385 He practiced diligently, not sleeping during the first and the last watches of the night, and was rightly established in the cultivation of the requisites of awakening.

Then, while the venerable renunciant Soṇa Kolivīsa was dwelling alone quietly, sitting in meditation and reflecting, this thought came to his mind: “Among the disciples of the World-honored One who diligently practice the true Dharma and discipline, I am foremost. Yet my mind has not attained liberation from the taints. My parents are very wealthy and prosperous; they have a great deal of wealth. Should I now abandon the precepts, cease prac- ticing the path, and engage in sensual pleasures, while practicing generosity and doing meritorious deeds?”

At that time the World-honored One, by means of knowledge of the minds of others, knew the thoughts in the mind of the venerable renunciant Soṇa Kolivīsa. Then he told a certain monk, “Go and tell the renunciant Soṇa Kolivīsa to come here.”386

At this the monk answered, “Yes.” Then he rose from his seat, paid homage with his head at the Buddha’s feet, circumambulated him three times, and left. Approaching the venerable renunciant Soṇa Kolivīsa, he said, “The World-honored One summons you.”

The venerable renunciant Soṇa Kolivīsa, having heard the monk’s words, approached the Buddha, paid homage with his head [at the Buddha’s feet], stepped back, and sat to one side. The World-honored One said:

 

 

Renunciant, is it true that while you were dwelling alone quietly, sitting in meditation and reflecting, this thought came to your mind: “Among the disciples of the World-honored One who diligently practice the true Dharma and discipline, I am foremost. Yet my mind has not attained lib- eration from the taints. My parents are very wealthy and prosperous; they have a great deal of wealth. Should I now abandon the precepts, cease practicing the path, and engage in sensual pleasures, while practicing gen- erosity and doing meritorious deeds?”

Then the venerable renunciant Soṇa Kolivīsa felt ashamed and was not without trepidation [on realizing,] “The World-honored One knows what I was thinking!”387 He extended his hands with palms together toward the Buddha and said, “That is true.”

The World-honored One said:

Renunciant, I will now question you. Answer according to your under- standing. What do you think? When you were living at home, you were good at playing the lute harmoniously, with the lute in tune with the sound of singing and the singing in tune with the sound of the lute; is that so?

The venerable renunciant Soṇa Kolivīsa said, “That is so, World-honored One.”

The World-honored One asked further, “What do you think? If the strings of the lute are [too] tight, can it produce a pleasant, harmonious sound?”

The renunciant answered, “No, World-honored One.”

The World-honored One asked further, “What do you think? If the strings of the lute are [too] loose, can it produce a pleasant, harmonious sound?”

The renunciant answered, “No, World-honored One.”

The World-honored One asked again, “What do you think? If the strings of the lute are neither [too] tight nor [too] loose but just right, in between, can it produce a pleasant and harmonious sound?”

The renunciant answered, “That is so, World-honored One.” The World-honored One said:

In the same way, renunciant, too much effort makes the mind become restless; too little effort makes the mind indolent. Therefore, you should discriminate like this at the proper time. Observe these features! Do not be negligent!


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

612b

 

 

At that time the venerable renunciant Soṇa Kolivīsa heard what the Buddha said, received it well, and kept it well [in mind]. Then he rose from his seat, paid homage with his head at the Buddha’s feet, circumambulated him three times, and left.

Having received the Buddha’s instruction with the simile of playing the lute, he dwelled alone in a secluded place and practiced diligently, without negligence of mind. Dwelling alone in a secluded place and practicing dili- gently, without negligence of mind, this son of a good family, who had shaved off his hair and beard, donned the yellow robes, left home out of faith, and become homeless to practice the path, realized in full the summit of the holy life. He dwelled having personally achieved understanding, awakening, and realization here and now. He knew as it really is: “Birth has been ended, the holy life has been established, what had to be done has been done; there will not be another experiencing of existence.”

The venerable renunciant Soṇa Kolivīsa, having understood the Dharma, had become an arahant. At that time the venerable renunciant Soṇa Kolivīsa, having become an arahant, thought, “Now is the right time. Should I approach the World-honored One and declare my attainment of final knowledge?” Then the venerable renunciant Soṇa Kolivīsa approached the Buddha.

Having paid homage with his head [at the Buddha’s feet], he stepped back, sat to one side, and said:

World-honored One, if a monk has attained nonattachment and has com- pletely destroyed the taints, [then for him] the holy life has been established, what had to be done has been done, the heavy burden has been cast away, the fetter of existence has been untied, and he has himself attained the good benefits with right knowledge and right liberation.

At that time he delights in these six experiences: he delights in dispas- sion, he delights in seclusion, he delights in nonconflict, he delights in the cessation of craving, he delights in the cessation of clinging, and he delights in imperturbability of the mind.388

World-honored One, perhaps someone may think, “This venerable one delights in dispassion because he relies on faith,” [but] it should not be seen like this. It is just [due to] the cessation of desire, the cessation of hatred, and the cessation of ignorance that he delights in dispassion.

 

 

World-honored One, perhaps someone may think, “This venerable one delights in seclusion because he is greedy for material profit and fame, seeking offerings,’ [but] it should not be seen like this. It is just [due to] the cessation of desire, the cessation of hatred, and the cessation of igno- rance that he delights in seclusion.

World-honored One, perhaps someone may think, “This venerable one delights in nonconflict because he relies on the precepts,’ [but] it should not be seen like this. It is just [due to] the cessation of desire, the cessation of hatred, and the cessation of ignorance that he delights in nonconflict, delights in the cessation of craving, delights in the cessation of clinging, and delights in imperturbability of the mind.

World-honored One, if a monk has attained nonattachment and exhausted the taints, [for him] the holy life has been established, what had to be done has been done, the heavy burden has been cast away, the fetter of existence has been untied, and he has personally attained the good benefits with right comprehension and right liberation, then at that time he delights in these six experiences.

World-honored One, if a monk in training, seeking the unsurpassable peace of nirvana, has not yet attained his intention, at that time he has accomplished the faculties of one in training and the moral habits of one in training. At a later time he exhausts all taints and attains the taintless liberation of the mind and liberation by wisdom. He dwells having per- sonally achieved understanding, awakening, and realization here and now, knowing as it really is: “Birth has been ended, the holy life has been estab- lished, what had to be done has been done, there will not be another expe- rience of existence.” At that time he has accomplished the faculties of one beyond training and the moral habits of one beyond training.

World-honored One, it is just as a young boy who at that time [in his life] has accomplished minor faculties and minor moral habits. At a later time he becomes equipped with the faculties of one in training. At that time he has accomplished the faculties of one in training and the moral habits of one in training.389

In the same way, World-honored One, if a monk in training, seeking the unsurpassable peace of nirvana, has not yet attained his intention, then at that time he has accomplished the faculties of one in training and the


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

612c

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

613a


moral habits of one in training. At a later time he exhausts all taints and attains the taintless liberation of the mind and liberation by wisdom. He dwells having personally achieved understanding, awakening, and real- ization here and now, knowing as it really is: “Birth has been ended, the holy life has been established, what had to be done has been done, there will not be another experience of existence.” At that time he has accom- plished the faculties of one beyond training and the moral habits of one beyond training.

If his eyes encounter forms perceivable by the eyes, then these will not be able to make him lose this liberation of the mind and liberation by wisdom; his mind remains established within, well controlled and guarded, and he observes the rise and fall of phenomena. If . . . sounds perceivable by the ears . . . odors perceivable by the nose . . . flavors perceivable by the tongue . . . tangibles perceivable by the body . . . mental objects per- ceivable by the mind, then these will not be able to make him lose this liberation of the mind and liberation by wisdom; his mind remains estab- lished within, well controlled and guarded, and he observes the rise and fall of phenomena.

World-honored One, it is just as if not far from a village there is a great rocky mountain without clefts, without chasms, not easily broken, solidly fixed, without cavities, a single mass. If a strong wind and rain come from the east they cannot shake or agitate [the mountain], nor can the east wind move [the mountain aside] to the south. If a strong wind and rain come from the south they cannot shake or agitate [the mountain], nor can the south wind move [the mountain aside] to the west. If a strong wind and rain come from the west they cannot shake and agitate [the mountain], nor can the west wind move [the mountain aside] to the north. If a strong wind and rain come from the north they cannot shake and agitate [the moun- tain], nor can the north wind move [the mountain aside] in any direction. In the same way, if his eyes encounter forms perceivable by the eyes, these will not be able to make him lose this liberation of the mind and liberation by wisdom; his mind stays established within, well controlled and guarded, and he observes the rise and fall of phenomena. If [his senses encounter] sounds perceivable by the ears . . . odors perceivable by the nose . . . flavors perceivable by the tongue . . . tangibles perceivable by

 

 

the body . . . mental objects perceivable by the mind, these will not be able to make him lose this liberation of the mind and liberation by wisdom; his mind stays established within, well controlled and guarded, and he observes the rise and fall of phenomena.

Then the venerable renunciant Soṇa Kolivīsa uttered these verses:

One who delights in dispassion Whose mind dwells in seclusion Delights in being without conflict

And rejoices in the cessation of clinging.

One who also delights in the cessation of clinging And in the imperturbability of the mind

On attaining true knowledge, Through this his mind is liberated.

On attaining liberation of the mind, A monk’s faculties are calmed.

That accomplished, he need look no further; There is no further seeking to be done.

Just as a rocky mountain

Is not agitated by the wind,

So too forms, sounds, odors, flavors And tangibles,

Things lovable and unlovable, Cannot agitate the mind.390

The venerable renunciant Soṇa Kolivīsa, having proclaimed before the Buddha his attainment of final knowledge, rose from his seat, paid homage with his head at the Buddha’s feet, circumambulated him three times, and left. At that time, soon after the venerable renunciant Soṇa Kolivīsa had left,

the World-honored One told the monks:

Sons of a good family should proclaim before me their attainment of final knowledge, just as the venerable renunciant Soṇa Kolivīsa proclaimed before me his attainment of final knowledge. Without praising himself or

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

613b


looking down on others, he told of the benefits here and now, according to his experience.

Let no ignorant ones, entangled in excessive conceit, come before me and proclaim attainment of final knowledge! They have obtained no ben- efits but instead big trouble.

The venerable renunciant Soṇa Kolivīsa proclaimed before me his attain- ment of final knowledge without praising himself or looking down on others. He told of the benefits here and now, according to his experience.

Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

124.  The Discourse on Eight Obstacles391

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

At that time the World-honored One addressed the monks:

For one who [intends to] practice the holy life, there are eight obstacles, eight untimely conditions. What are the eight?

At the time when a tathāgata, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, leader on the path of Dharma, teacher of devas and human beings, called a buddha, an exalted one, has appeared in the world and teaches the Dharma that leads to calmness, leads to com- plete cessation, leads to the path of awakening expounded by the Well- gone One—at that time this person is reborn in hell. This is the first obstacle, the first untimely condition for one who [intends to] practice the holy life. Again, at the time when a tathāgata, free from attachment, fully awak- ened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, leader on the path of Dharma, teacher of devas and human beings, called a buddha, an exalted one, has appeared in the world and teaches the Dharma that leads to calmness, leads to complete cessation, leads to the path of awakening expounded by the Well-gone One—at that time this person is reborn in the realm of animals . . . is reborn in the realm of hungry ghosts . . . is reborn in a

 

 

heaven of long life . . . is reborn in a border country among barbarians who have no faith and no kindness, who are ungrateful, where there are no monks, nuns, or male and female lay disciples. This is the fifth obstacle, the fifth untimely condition for one who [intends to] practice the holy life. Again, at the time when a tathāgata, free from attachment, fully awak- ened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, leader on the path of Dharma, teacher of devas and human beings, called a buddha, an exalted one, has appeared in the world and teaches the Dharma that leads to calmness, leads to complete cessation, leads to the path of awakening expounded by the Well-gone One—at that time this person is reborn in the Middle Kingdom, but he is deaf and dumb like a bleating sheep, only able to com- municate through sign language, unable to understand whether the meaning of what is said is good or evil. This is the sixth obstacle, the sixth untimely

condition for one who [intends to] practice the holy life.

Again, at the time when a tathāgata, free from attachment, fully awak- ened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, leader on the path of Dharma, teacher of devas and human beings, called a buddha, an exalted one, has appeared in the world and teaches the Dharma that leads to calmness, leads to complete cessation, leads to the path of awakening expounded by the Well-gone One—at that time this person is reborn in the Middle Kingdom, he is not deaf and not dumb like a bleating sheep, does not only communicate through sign language, is able to understand whether the meaning of what is said is good or evil, yet he possesses wrong and per- verted views, holding views and doctrines such as these: there is no [merit in] giving, no offering, and no recitation of hymns; there is no [distinction between] wholesome and unwholesome actions; there is no result of wholesome and unwholesome actions; there is neither this life nor the next life; there is no [responsibility toward one’s] mother or father; in this world there are no arahants who have reached a good attainment, who are well gone, well advanced, who have personally realized this world and the next world through understanding, awakening, and realization. This is the seventh obstacle, the seventh untimely condition for one who [intends to] practice the holy life.392

 

 

613c


Again, at the time when a tathāgata, free from attachment, fully awak- ened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, leader on the path of Dharma, teacher of devas and human beings, called a buddha, an exalted one, has not appeared in the world and does not teach the Dharma that leads to calmness, leads to complete cessation, leads to the path of awakening expounded by the Well-gone One—at that time this person is reborn in the Middle Kingdom, he is not deaf and not dumb like a bleating sheep, does not communicate only through sign language, is able to understand whether the meaning of what is said is good or evil, and is equipped with right views, not perverted views, holding views and doctrines such as these: there is [merit in] giving, offering, and recitation of charms; there is [a distinction between] wholesome and unwholesome actions; there are results of wholesome and unwholesome actions; there is this life and the next life; there is [responsibility toward one’s] mother or father; in this world there are arahants who have reached a good attainment, who are well gone, well advanced, who have personally realized this world and the next world through understanding, awakening, and realization. This is the eighth obstacle, the eighth untimely condition for one who [intends to] practice the holy life.

For one who [intends to] practice the holy life, there is [one occasion] that is without obstacle, that is the timely condition. What is the [one occa- sion] for one who [intends to] practice the holy life that is without obstacle and is the timely condition? At the time when a tathāgata, free from attach- ment, fully awakened, accomplished in knowledge and conduct, a well- gone one, a knower of the world, an unsurpassable person, leader on the path of Dharma, teacher of devas and human beings, called a buddha, an exalted one, has appeared in the world and teaches the Dharma that leads to calmness, leads to complete cessation, leads to the path of awakening expounded by the Well-gone One—at that time this person is reborn in the Middle Kingdom, he is not deaf and not dumb like a bleating sheep, does not only communicate through sign language, is able to understand whether the meaning of what is said is good or evil, and is equipped with right view, not perverted views, holding such views and doctrines as these: there is [merit in] giving, offerings, and the recitation of charms; there is

 

 

[a distinction between] wholesome and unwholesome actions; there is a result of wholesome and unwholesome actions; there is this life and the next life; there is [responsibility toward one’s] mother or father; in this world there are arahants who have reached a good attainment, who are well gone, well advanced, who have personally realized this world and the next world through understanding, awakening, and realization. This is [the one occasion] for one who [intends to] practice the holy life that is without obstacle, that is a timely condition.

Then the World-honored One uttered these verses:

If one has obtained a human body

And the most sublime Dharma is being taught, Yet he does not attain any fruit,

Then this is certainly because he did not encounter the [right] time for it.

Many obstacles to [practicing] the holy life have been taught. For a person to encounter

The [right] time in the next life Is very rare in the world.

If one wishes to obtain a human body again And to hear the sublime Dharma,

Then one should practice diligently, Out of concern for oneself.

As for talking about and hearing the good Dharma, Do not miss the [right] time for it.

If [one] misses this [right] time,

One should certainly worry about falling into hell.

If one does not encounter the [right] time, And does not hear the good Dharma taught,

Then [one is] like a merchant who loses his wealth; One will endure countless births and deaths.

If one obtains a human body,

Hears the right and good Dharma being taught,


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

614a

 

 

And respectfully follows the teaching of the World-honored One, Then one must have encountered the [right] time for it.

If one encounters this [right] time,

And is able to practice the right holy life,

Then one will achieve the unsurpassable vision, Taught by the Kinsman of the Sun.

Such a person constantly guards himself,

And practices in abandoning the latent tendencies. By removing and extinguishing all fetters,

And by defeating the Evil One [Māra] and the Evil One’s retinue, He transcends the world;

That is, he achieves the cessation of the taints.

Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

125.  The Discourse on Poverty393

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

At that time the World-honored One addressed the monks, “For a worldly person who has sensual desires, is poverty a great suffering?”

The monks answered, “Yes, World-honored One, it is.” The World-honored One further asked the monks:

If a person who has sensual desires is poor, he may raise a loan from another family’s wealth. Is raising a loan from another family’s wealth a great suffering in the world?

The monks answered, “Yes, World-honored One, it is.” The World-honored One further asked the monks:

If a person who has sensual desires raises a loan and is unable to repay it on time, the interest increases day by day. Is the increasing interest a great suffering in the world?

The monks answered, “Yes, World-honored One, it is.”

 

 

The World-honored One further asked the monks:

If a person who has sensual desires is unable to pay the increasing interest the creditor asks for repayment [of the debt]. Is being asked by a creditor [for repayment of a debt] a great suffering in the world?

The monks answered, “Yes, World-honored One, it is.” The World-honored One further asked the monks:

If a person who has sensual desires is asked by the creditor [for repayment of a debt] and is unable to repay it, the creditor pursues him and asks again and again [for repayment]. Is being pursued by a creditor and asked again and again [for repayment] a great suffering in the world?

The monks answered, “Yes, World-honored One, it is.” The World-honored One further asked the monks:

For a person who has sensual desires, if the creditor pursues him and asks again and again [for repayment], and because of being unable to repay [the loan] he is arrested and bound by the creditor. Is being arrested and bound by a creditor a great suffering in the world?

 

The monks answered, “Yes, World-honored One, it is.” [The World-honored One said:]

This means that for a person who has sensual desires, poverty is a great suffering in the world; for a person who has sensual desires, raising a loan is a great suffering in the world; for a person who has sensual desires, the increasing interest from raising a loan is a great suffering in the world; for a person who has sensual desires, being asked by a creditor [for repayment of a loan] is a great suffering in the world; for a person who has sensual desires, being pursued by a creditor and asked again and again [for repay- ment] is a great suffering in the world; for a person who has sensual desires, being arrested and bound by a creditor is a great suffering in the world. In the same way, if someone in this noble Dharma has no faith in [the value of] wholesome states, does not keep the precepts, is not learned, is not generous, and lacks wisdom regarding wholesome states, then for that reason he is poor and powerless, even if he possesses great amounts of


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

614b

 

 

gold, silver, beryl, crystal, maṇi jewels, white jade, conch shell, coral, amber, agate, tortoise shell, cornelian, green jade, ruby, and jade pearl.394 This is what I speak of in my noble teaching as the unwholesomeness [resembling] poverty.

[This person] engages in evil conduct of body, speech, and mind. This is what I speak of in my noble teaching as the unwholesomeness [resem- bling] raising a loan. He wishes to cover up his evil bodily conduct; he does not disclose it himself, does not want to talk about it, does not want to be rebuked by others, and does not do as they ask. He wishes to cover up his evil verbal and mental conduct; he does not disclose it himself, does not want to talk about it, does not want to be rebuked by others, and does not do as they ask. This is what I speak of in my noble teaching as the unwholesomeness [resembling] the increase in interest due.

Whether he is practicing inside a village or town or outside a village or town, his companions in the holy life, on seeing him, speak like this, “Venerable friends, this man acts like this, behaves like this, is evil like this, is impure like this; he is a thorn to the village or town.” He speaks like this, “Venerable sirs, I do not act like this, do not behave like this, am not evil like this, not impure like this; I am not a thorn to the village or town.” This is what I speak of in my noble teaching as the unwhole- someness [resembling] the demand for repayment.

Whether he is dwelling in a secluded place, on a mountain, at the base of a tree in a forest, or in an open place, he thinks three kinds of unwhole- some thoughts, [namely,] thoughts of sensual desire, thoughts of hatred, and thoughts of harming. This is what I speak of in my noble teaching as the unwholesomeness [resembling] repeated pursuit.

He engages in evil bodily, verbal, and mental conduct. Owing to his evil bodily, verbal, and mental conduct, because of this, at the breaking up of the body at death, he will certainly go to a bad realm of existence, and be reborn in hell. This is what I speak of in my noble teaching as the unwholesomeness [resembling] arrest and bondage.

I see no other bondage as miserable, as severe, as harsh, and as unde- sirable as the bondage of hell or of [rebirth] as an animal or a hungry ghost. A monk who is an arahant, who has achieved destruction of the taints, knows that these three miserable kinds of bondage have been

 

 

destroyed completely, that they have been pulled out by the roots, never to grow again.395

Then the World-honored One uttered these verses:

In the world poverty is suffering,

[So too is] raising a loan from another’s wealth. Having raised such a loan,

Being asked [to repay it] is suffering and distress.

The creditor approaches him and asks [for repayment];

Because of this, [being unable to repay it,] he is arrested and bound. This bondage is very severe suffering

For a worldly person who delights in sensual pleasures.

It is the same in the noble Dharma For one who is without right faith, Who has no sense of shame or guilt,

And performs evil, unwholesome deeds.

With his body he performs unwholesome deeds, And also with his speech and mind.

He covers them up, does not want to talk about them,

And does not like being rightly instructed and admonished.

If someone performs [such deeds] again and again, His mind and thoughts experience suffering.

Whether in a village or in a secluded place,

He will certainly experience regret because of it.

With body and speech he performs such deeds, And also with the thoughts in his mind.

His evil deeds increase more and more, [As] he performs them again and again.

[Committing] evil actions and lacking wisdom, Having done much that is unwholesome, Accordingly, when his life comes to its end, He will certainly go to the bondage of hell.


614c

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

615a


This bondage is the most profound suffering. A “hero,” [however,] is free from it.

One who obtains wealth in accordance with the Dharma Will not incur debt but will be at peace.

Giving brings happiness;

It is profitable in both respects [in present and future lives]. In this way householders

Increase their merit through giving.

It is the same in the noble Dharma;

For one who has good and sincere faith

And is equipped with a sense of shame and guilt Who will certainly be without stinginess or greed.

Having abandoned the five hindrances,

He always delights in practicing diligently. Attaining the concentrative absorptions,

He is filled with lasting peace and happiness.396

Having attained an unworldly happiness, Purified as if bathed with water,

His imperturbable mind is liberated,

And all bonds of existence are eradicated.

Nirvana is freedom from ailment;

It is called the unsurpassable lamp.397

Freedom from grief, freedom from dust, and peace: This is called “the imperturbable.”

Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

126.  The Discourse on Engaging in Sensual Pleasures398

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

 

 

At that time the householder Anāthapiṇḍika approached the Buddha, paid homage with his head at the Buddha’s feet, stepped back, and sat to one side. He said, “World-honored One, in the world how many kinds of persons are there who engage in sensual pleasures?”

The World-honored One said:

Householder, in the world there are altogether ten kinds of persons who engage in sensual pleasures. What are the ten?

Householder, one kind of person who engages in sensual pleasures seeks wealth in improper ways, contrary to the Dharma. Having sought wealth in improper ways, contrary to the Dharma, he does not [use it to] support himself or provide for the comfort of his mother and father, wife and children, servants and employees; nor does he [use it to] make offerings to renunciants and brahmins whereby he might ascend to higher kinds of pleasure, experiencing pleasurable results by being reborn into a heaven of long life. There is this kind of person who engages in sensual pleasures. Again, householder, one kind of person who engages in sensual pleas- ures seeks wealth in improper ways, contrary to the Dharma. Having sought wealth in improper ways, contrary to the Dharma, he is able to support himself and provide for the comfort of his mother and father, wife and children, servants and employees; [yet he] does not make offerings to renunciants and brahmins whereby he might ascend to higher kinds of pleasure, experiencing pleasurable results by being reborn in a heaven of long life. There is this kind of person who engages in sensual pleasures. Again, householder, one kind of person who engages in sensual pleasures seeks wealth in improper ways, contrary to the Dharma. Having sought wealth in improper ways, contrary to the Dharma, he is able to support himself and provide for the comfort of his mother and father, wife and children, servants and employees, and he also makes offerings to renunciants and brahmins whereby he may ascend to higher kinds of pleasure, expe- riencing pleasurable results by being reborn into a heaven of long life.

There is this kind of person who engages in sensual pleasures.

Again, householder, one kind of person who engages in sensual pleas- ures seeks wealth both in accordance with the Dharma and contrary to the Dharma. Having sought wealth both in accordance with the Dharma

 

 

 

 

 

 

 

615b


and contrary to the Dharma, he does not [use it to] support himself or pro- vide for the comfort of his mother and father, wife and children, servants and employees; nor does he [use it to] make offerings to renunciants and brahmins whereby he might ascend to higher kinds of pleasure, experi- encing pleasurable results by being reborn into a heaven of long life. There is this kind of person who engages in sensual pleasures.

Again, householder, one kind of person who engages in sensual pleas- ures seeks wealth both in accordance with the Dharma and contrary to the Dharma. Having sought wealth both in accordance with the Dharma and contrary to the Dharma, he is able to support himself and provide for the comfort of his mother and father, wife and children, servants and employees; [yet he] does not make offerings to renunciants and brahmins whereby he might ascend to higher kinds of pleasure, experiencing pleas- urable results by being reborn into a heaven of long life. There is this kind of person who engages in sensual pleasures.

Again, householder, one kind of person who engages in sensual pleas- ures seeks wealth both in accordance with the Dharma and contrary to the Dharma. Having sought wealth both in accordance with the Dharma and contrary to the Dharma, he is able to support himself and provide for the comfort of his mother and father, wife and children, servants and employees; and he also makes offerings to renunciants and brahmins whereby he may ascend to higher kinds of pleasure, experiencing pleas- urable results by being reborn into a heaven of long life. There is this kind of person who engages in sensual pleasures.

Again, householder, one kind of person who engages in sensual pleas- ures seeks wealth in proper ways, in accordance with the Dharma. Having sought wealth in proper ways, in accordance with the Dharma, he does not [use it to] support himself or provide for the comfort of his mother and father, wife and children, servants and employees; nor does he [use it to] make offerings to renunciants and brahmins whereby he might ascend to higher kinds of pleasure, experiencing pleasurable results by being reborn into a heaven of long life. There is this kind of person who engages in sensual pleasures.

Again, householder, one kind of person who engages in sensual pleas- ures seeks wealth in proper ways, in accordance with the Dharma. Having

 

 

sought wealth in proper ways, in accordance with the Dharma, he is able to support himself and provide for the comfort of his mother and father, wife and children, servants and employees, [yet he] does not make offerings to renunciants and brahmins whereby he might ascend to higher kinds of pleasure, experiencing pleasurable results by being reborn into a heaven of long life. There is this kind of person who engages in sensual pleasures. Again, householder, one kind of person who engages in sensual pleasures seeks wealth in proper ways, in accordance with the Dharma. Having sought wealth in proper ways, in accordance with the Dharma, he is able to support himself and provide for the comfort of his mother and father, wife and chil- dren, servants and employees; and he also makes offerings to renunciants and brahmins whereby he may ascend to higher kinds of pleasure, experi- encing pleasurable results by being reborn into a heaven of long life. Having obtained wealth, he is defiled [by it], attached, bound, and tied [to it]. Being defiled [by it], attached, bound, and tied [to it], he uses [that wealth] without seeing the danger [in it] and without knowing how to transcend it. There is

this kind of person who engages in sensual pleasures.

Again, householder, one kind of person who engages in sensual pleasures seeks wealth in proper ways, in accordance with the Dharma. Having sought wealth in proper ways, in accordance with the Dharma, he is able to support himself and provide for the comfort of his mother and father, wife and chil- dren, servants and employees; and he also makes offerings to renunciants and brahmins whereby he may ascend to higher kinds of pleasure, experi- encing pleasurable results by being reborn into a heaven of long life. Having obtained wealth, he is not defiled by it, not attached, bound, and tied to it. Being not defiled by it, not attached, bound, and tied to it, he uses [that wealth] while seeing the danger in it, and knows how to transcend it. There is this [tenth] kind of person who engages in sensual pleasures.

Householder, suppose there is a person who engages in sensual pleasures and seeks wealth in improper ways, contrary to the Dharma; who, having sought wealth in improper ways, contrary to the Dharma, does not [use it to] support himself or provide for the comfort of his mother and father, wife and children, servants and employees; and who does not [use it to] make offerings to renunciants and brahmins whereby he might ascend to higher kinds of pleasure, experiencing pleasurable results by being reborn


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

615c

 

 

into a heaven of long life. This kind of person who engages in sensual pleasures rates as the lowest among all the kinds of persons who engage in sensual pleasures.399

Householder, suppose there is a person who engages in sensual pleasures and seeks wealth both in accordance with the Dharma and contrary to the Dharma; and who, having sought wealth both in accordance with the Dharma and contrary to the Dharma, supports himself and provides for the comfort of his mother and father, wife and children, servants and employees; and who also makes offerings to renunciants and brahmins whereby he may ascend to higher kinds of pleasure, experiencing pleas- urable results by being reborn into a heaven of long life. This kind of person who engages in sensual pleasures is rated the highest among all the kinds of persons who engage in sensual pleasures [and who seek wealth both in accordance with the Dharma and contrary to the Dharma].400 Householder, suppose there is a person who engages in sensual pleasures who seeks wealth in proper ways, in accordance with the Dharma; who, having sought wealth in proper ways, in accordance with the Dharma, sup- ports himself and provides for the comfort of his mother and father, wife and children, servants and employees; and who also makes offerings to renunciants and brahmins whereby he may ascend to higher kinds of pleas- ure, experiencing pleasurable results by being reborn into a heaven of long life. Having obtained wealth, he is not defiled by it, not attached, bound, and tied to it. Being not defiled by it, not attached, bound, and tied to it, he uses [that wealth] while seeing the danger in it, and knows how to tran- scend it. This kind of person who engages in sensual pleasures is the fore- most, the greatest, the superior, the best, the most excellent. He is the most sublime of all the kinds of persons who engage in sensual pleasures. It is just as from a cow comes milk, from milk comes cream, from cream comes butter, from butter comes ghee, from ghee comes clarified ghee—[among these] clarified ghee is the foremost, the greatest, the high- est, the best, the most excellent and sublime. In the same way, householder, this [kind of] person who engages in sensual pleasures is the foremost, the greatest, the highest, the best, the most excellent, and the most sublime

of all the kinds of persons who engage in sensual pleasures.

 

 

Then the World-honored One uttered these verses:401

If someone seeks wealth in ways contrary to the Dharma,

And if someone seeks it both in accordance with the Dharma and contrary to the Dharma,

[Then,] by not using [that wealth] to provide for [others] and themselves, And also not using it as offerings to make merit,

Both of them are at fault;

They are the lowest among those who engage in sensual pleasures [in such ways].

If someone seeks wealth according to the Dharma, And gains it through his own effort,

By using it to provide for himself and others, And also as offerings to make merit,

On both accounts this is virtuous,

He is the highest among those who engage in sensual pleasures [with attachment].

If one attains the wisdom of transcendence

[While] engaging in sensual pleasures and living the domestic life, Seeing the danger in wealth, being contented, and using it frugally— Such a one attains the wisdom that transcends sensual pleasures.

He is [in all respects] the highest among those who engage in sensual pleasures.

Thus spoke the Buddha. Having heard what the Buddha said, the householder Anāthapiṇḍika and the monks were delighted and received it respectfully.

127.  The Discourse on Fields of Merit402

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

At that time the householder Anāthapiṇḍika approached the Buddha, paid homage with his head at the Buddha’s feet, stepped back, and sat to one side. He said, “World-honored One, how many kinds of persons are there in the world who are fields of merit?”


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

616a

 

 

The World-honored One said:

Householder, in the world there are altogether two kinds of persons who are fields of merit. What are the two? The first is the person who is in training. The second is the person who is beyond training. Of persons who are in training there are eighteen kinds, and of persons who are beyond training there are nine kinds.403

Householder, what are the eighteen kinds of persons in training? The faith follower, the Dharma follower, the one liberated by faith, the one who has attained vision, the body witness, the one who goes from clan to clan, the one-seeder,404 the one on the path to stream-entry, the one who has attained stream-entry, the one on the path to once-returning, the one who has attained once-returning, the one on the path to nonreturning, the one who has attained nonreturning, the one who attains final nirvana in between, the one who attains final nirvana on being reborn, the one who attains final nirvana with effort, the one who attains final nirvana without effort, and the one who proceeds upstream to Akaniṭṭha Heaven; these are the eighteen kinds of persons in training.

Householder, what are the nine kinds of persons beyond training?405 [They are] the one who is capable at will [of putting an end to existence] (cetanādharman); the one who is capable of penetrating [without effort] ( prativedhanādharman); the one who is in an immovable condition (akopyadharman); the one who is liable to regress (parihāṇadharman); the one who is not liable to regress (aparihāṇadharman); the one who is capable of protecting (anurakṣaṇādharman), [that is,] who while protecting himself will not regress, but if he does not protect himself he will regress; the one who is in a condition of standing firmly (sthitākampya); the one who is liberated by wisdom; and the one who is liberated on both sides. These are the nine kinds of persons who are beyond training.

Then the World-honored One uttered these verses:

In the world those who are in training and those who are beyond training Are worthy of respect, worthy of offerings.

They are accomplished in maintaining correct [conduct of] body, And of speech and mind as well.

 

 

Householder, these are excellent fields [of merit]; One who makes offerings to them gains great merit.

Thus spoke the Buddha. Having heard what the Buddha said, the householder Anāthapiṇḍika and the monks were delighted and received it respectfully.

128.  The Discourse on Male Lay Disciples406

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

At that time the householder Anāthapiṇḍika, accompanied by a large assembly of five hundred male lay disciples, approached Venerable Sāriputta. He paid homage with his head [at the feet of Venerable Sāriputta], stepped back, and sat to one side. The five hundred male lay disciples also paid hom- age, stepped back, and sat to one side.

After the householder Anāthapiṇḍika and the five hundred male lay dis- ciples had sat down to one side, Venerable Sāriputta taught them the Dharma, exhorting and inspiring them, fully delighting them. Having with countless skillful means taught them the Dharma, having exhorted and inspired them, fully delighting them, [Venerable Sāriputta] rose from his seat and approached the Buddha. He paid homage with his head at the Buddha’s feet, stepped back, and sat to one side. Not long after Venerable Sāriputta had left, the householder Anāthapiṇḍika and the five hundred male lay disciples also approached the Buddha, paid homage with their heads at the Buddha’s feet, stepped back, and sat to one side.407

Once Venerable Sāriputta and the [lay] assembly were properly seated, the World-honored One addressed them saying:

Sāriputta, if regarding a noble lay disciple you know that he is well guarded by practicing five principles, and that he attains easily and without difficulty four higher states of mind that are happy abodes here and now, then, Sāriputta, you can declare that for that noble disciple [rebirth] in hell is ended,408 and also [rebirth] as an animal, as a hungry ghost, or into any [other] bad realm of existence. He has attained stream-entry. He will not descend into any evil condition but will certainly progress toward full awakening; and after experiencing at most seven existences, coming and


 

 

 

 

 

 

 

 

616b

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

616c


going among devas and human beings [at most] seven times, he will attain the ending of dukkha.

Sāriputta, how is a noble lay disciple well guarded by practicing five principles?409 A noble lay disciple abstains from killing, has given up killing, has discarded sword and club. He has a sense of shame and fears blame, and a mind [full of] loving-kindness and compassion, [wishing] to benefit all [beings], even insects. He has purified his mind with regard to killing living beings. A noble lay disciple is well guarded by practicing this first principle.

Again, Sāriputta, a noble lay disciple abstains from taking what is not given, has given up taking what is not given. He takes [only] what is given and delights in taking [only] what is given. He is always fond of generosity, rejoicing in it, without stinginess, and not expecting any reward. He con- stantly guards himself so as not to be overcome by [any thought of ] steal- ing. He has purified his mind with regard to taking what is not given. A noble lay disciple is well guarded by practicing this second principle. Again, Sāriputta, a noble lay disciple abstains from sexual misconduct, has given up sexual misconduct. If a woman is being guarded by her father, guarded by her mother, guarded by her parents, guarded by her brothers, or guarded by her sisters; or if a woman is guarded by her par- ents-in-law, guarded by her relatives, or guarded by her clan; or if she has been promised in marriage or is protected by threat of punishment, or has been garlanded as a sign of betrothal—[then he] does not violate such a woman. He has purified his mind with regard to sexual misconduct. A noble lay disciple is well guarded by practicing this third principle. Again, Sāriputta, a noble lay disciple abstains from false speech, has given up false speech. He speaks the truth, delights in the truth, is unshak- ably established in the truth, is completely trustworthy, and will not deceive [anyone in] the world. He has purified his mind with regard to false speech. A noble lay disciple is well guarded by practicing this fourth principle. Again, Sāriputta, a noble lay disciple abstains from intoxicants, has given up intoxicants. He has purified his mind with regard to intoxicants. A noble lay disciple is well guarded by practicing this fifth principle. Sāriputta, what are the four higher states of mind that are happy abodes here and now, which a noble lay disciple attains easily and without difficulty?

 

 

A noble lay disciple recollects the Tathāgata [thus], “That is the Tathāgata, free from attachment, fully awakened, accomplished in knowledge and conduct, a Well-gone One, a knower of the world, unsurpassable person, leader on the path of Dharma, teacher of devas and human beings, called Buddha, an Exalted One.” When he recollects the Tathāgata in this way, if there are [in his mind] any evil desires they disappear right away. If there are in his mind unwholesome and defiling [states causing] distress, worry, and grief, then they too disappear.

For a noble lay disciple who is established in [recollection of] the Tathāgata, his mind is pacified and attains joy. If [in his mind] there are any evil desires, then they disappear right away. [If ] in his mind there are unwholesome and defiling [states causing] distress, worry, and grief, then they too disappear. A noble lay disciple attains, easily and without difficulty, this first higher state of mind that is a happy abode here and now.

Again, Sāriputta, a noble lay disciple recollects the Dharma [thus], “The Dharma that is well taught by the World-honored One definitely leads to the ultimate, to freedom from vexation and affliction; it exists continuously and is immovable.”410 When he contemplates in this way, understands in this way, knows in this way, and recollects the Dharma in this way, then if [in his mind] there are any evil desires, they disappear right away. If in his mind there are any unwholesome and defiling [states causing] distress, worry, and grief, then they too disappear.

For a noble lay disciple who is established in [recollection of] the Dharma, his mind is pacified and attains joy. If [in his mind] there are any evil desires, then they disappear right away. [If ] in his mind there are any unwholesome and defiling [states causing] distress, worry, and grief, then they too disappear. A noble lay disciple attains [easily and without difficulty] this second higher state of mind [that is a happy abode here and now]. Again, Sāriputta, a noble lay disciple recollects the sangha [thus], “The noble sangha of the Tathāgata is proceeding well and proceeding rightly, progressing in the Dharma in accordance with the Dharma, and conforming to the Dharma. In the sangha there are indeed arahants and those on the path to arahantship, nonreturners and those on the path to nonreturning, once-returners and those on the path to once-returning, stream-enterers and those on the path to stream-entry. These are reckoned the four pairs

 

 

 

 

 

 

 

 

 

 

617a


or the eight classes [of noble ones]. These are reckoned the sangha of the Tathāgata. They have achieved morality, they have achieved concentration, they have achieved wisdom, they have achieved liberation, and they have achieved knowledge and vision of liberation.411 They are worthy of respect and esteem, worthy of offerings, and are an excellent field of merit in the world.” When [a noble lay disciple] recollects the sangha of the Tathāgata in this way, then if [in his mind] there are any evil desires, they disappear right away. If in his mind there are any unwholesome and defiling [states causing] distress, worry, and grief, then they too disappear.

For a noble lay disciple who is established in [recollection of] the sangha of the Tathāgata, his mind is pacified and attains joy. If [in his mind] there are any evil desires, then they disappear right away. [If] in his mind there are any unwholesome and defiling [states causing] distress, worry, and grief, then they too disappear. A noble lay disciple attains, easily and without difficulty, this third higher state of mind that is a happy abode here and now.

Again, Sāriputta, a noble lay disciple recollects his own morality [thus], “This morality [of mine] is not deficient, not defective. It is free from defilement and corruption, established [firmly] like the earth, not hollow.412 It is praised by the noble ones, well received and remembered.” When he recollects his own morality in this way, if [in his mind] there are any evil desires, then they disappear right away. If in his mind there are any unwholesome and defiling [states causing], distress, worry, and grief, then they too disappear.

For a noble lay disciple who is established in [recollection of] morality, his mind is pacified and attains joy. If [in his mind] there are any evil desires, then they disappear right away. [If ] in his mind there are any unwholesome and defiling [states causing] distress, worry, and grief, then they too disappear. A noble lay disciple attains, easily and without difficulty, this fourth higher state of mind that is a happy abode here and now. Sāriputta, if regarding a noble lay disciple you know that he is well guarded by practicing these five principles, and that he attains easily and without difficulty these four higher states of mind that are happy abodes here and now, then, Sāriputta, you can declare that for that noble disciple [rebirth] in hell is ended, and also [rebirth] as an animal, a hungry ghost,

 

 

or in any [other] bad realm of existence. He has attained stream-entry. He will not descend into any evil condition but will certainly progress toward full awakening; and after experiencing at most seven existences, coming and going among devas and human beings [at most] seven times, he will attain the ending of dukkha.

Then the World-honored One uttered these verses:

A wise man who dwells in the household, Discerns the fearfulness of hell.

Due to receiving and retaining the noble Dharma, He eliminates every kind of evil.

He abstains from killing or harming living beings, Being able to abandon this with understanding.

He speaks the truth, not what is false. He does not steal others’ property.

Satisfied with his own wife,

He does not take delight in another’s wife.

He has given up intoxicants and abstains from them,

[Knowing them to be] a source of mental confusion, madness, and ignorance.

[One] should often recollect the Fully Awakened One, Reflect on the wholesome teachings,

Recollect the sangha, and contemplate [one’s own] morality. From this [one] will gain joy.

Wishing to practice giving,

One should consider the anticipated merit of it, And give first to [those who are of] calmed mind. Such [giving] brings [good] results.

I will now speak of [those with] calmed minds. Sāriputta, listen attentively!

[An ox] may be black or white, Red or brown,


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

617b

 

 

Mottled with delightful colors, Or having the color of a dove, According to its inborn state;

[But] the well-trained ox is foremost.

[If] it has adequate bodily strength

And goes at a good speed, quickly back and forth, Then it will be selected for its capability

And not rejected for its color.

In the same way, a human being May be born into different estates:

As warrior or brahmin Or merchant or laborer,

According to his inborn state.

An elder who is pure and keeps the precepts,

Who is without worldly attachment, a well-gone one413— Giving alms to him brings great fruit.

As for someone who is ignorant, who lacks knowledge, Lacks wisdom, lacks learning—

Giving alms to him brings little fruit.414

Lacking the light [of wisdom], [such a person] illuminates no one.

If the light [of wisdom] shines On a wise disciple of the Buddha

Whose faith in the Well-gone One

Is well rooted and firmly established,

[Then] that person will be reborn into a good estate, In a family of his choice,

And in the end will attain nirvana.

In these ways each one has his destiny.

Thus spoke the Buddha. Having heard what the Buddha said, Venerable Sāriputta, the monks, the householder Anāthapiṇḍika, and the five hundred male lay disciples were delighted and received it respectfully.

 

 

129.  The Discourse on the Enemy415

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

At that time the World-honored One addressed the monks:

There are seven states of enmity that make for the enmity that comes upon a man or a woman when they become angry. What are the seven?

An enemy does not want his enemy to be good-looking. Why is that? [Because] an enemy does not delight in his enemy being good-looking.

A person who is angry, who repeatedly becomes angry, who is overcome by anger, and whose mind does not abandon anger has an ugly appearance because of this, even if he is well bathed and his body is anointed with fine fragrance. Why is that? Because he is overcome by anger and his mind does not abandon anger. This is the first state of enmity that makes for the enmity that comes upon a man or woman when they become angry. Again, an enemy does not want his enemy to sleep in peace. Why is that? [Because] an enemy does not delight in his enemy sleeping in peace. A person who is angry, who repeatedly becomes angry, who is overcome by anger, and whose mind does not abandon anger sleeps in distress because of this, even if he is lying on a royal bed upholstered with wool textiles, draped with brocades and fine silk fabrics, with lined and quilted coverlets, and with cushions [made of] antelope hide at both ends. Why is that? Because he is overcome by anger and his mind does not abandon anger. This is the second state of enmity that makes for the enmity that

comes upon a man or woman when they become angry.

Again, an enemy does not want his enemy to make a large profit. Why is that? [Because] an enemy does not delight in his enemy making a large profit.

A person who is angry, who repeatedly becomes angry, who is overcome by anger, and whose mind does not abandon anger does not [try to] make a profit when he should [try to] make a profit, and [tries to] make a profit when he should not [try to] make a profit. In both cases he acts contrary [to what is appropriate], so he has a big loss. Why is that? Because he is


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

617c

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

618a


overcome by anger and his mind does not abandon anger. This is the third state of enmity that makes for the enmity that comes upon a man or woman when they become angry.

Again, an enemy does not want his enemy to have friends. Why is that? [Because] an enemy does not delight in his enemy having friends. For a person who is angry, who repeatedly becomes angry, who is over- come by anger, and whose mind does not abandon anger, if he has good friends they leave him and go away. Why is that? Because he is overcome by anger and his mind does not abandon anger. This is the fourth state of enmity that makes for the enmity that comes upon a man or woman when

they become angry.

Again, an enemy does not want his enemy to have a good reputation. Why is that? [Because] an enemy does not delight in his enemy having a good reputation.

A person who is angry, who repeatedly becomes angry, who is overcome by anger, and whose mind does not abandon anger gains ill fame, a bad reputation, which becomes widely known in all directions. Why is that? Because he is overcome by anger and his mind does not abandon anger. This is the fifth state of enmity that makes for the enmity that comes upon a man or woman when they become angry.

Again, an enemy does not want his enemy to be very wealthy. Why is that? [Because] an enemy does not delight in his enemy being very wealthy.

A person who is angry, who repeatedly becomes angry, who is overcome by anger, and whose mind does not abandon anger engages in conduct of body, speech, and mind that causes him to lose a great deal of wealth.416 Why is that? Because he is overcome by anger and his mind does not abandon anger. This is the sixth state of enmity that makes for the enmity that comes upon a man or woman when they become angry.

Again, an enemy does not want his enemy, at the breaking up of the body at death, to be certain of going to a good realm of existence, a heav- enly world. Why is that? [Because] an enemy does not delight in his enemy going to a good realm of existence.

A person who is angry, who repeatedly becomes angry, who is overcome by anger, and whose mind does not abandon anger engages in evil conduct of body, speech, and mind. Having engaged in evil conduct of body,

 

 

speech, and mind, at the breaking up of the body at death, he will certainly go to a bad realm of existence, being reborn in hell. Why is that? Because he is overcome by anger and his mind does not abandon anger. This is the seventh state of enmity that makes for the enmity that comes upon a man or woman when they become angry. These are the seven states of enmity that make for the enmity that comes upon a man or woman when they become angry.

Then the World-honored One uttered these verses:

One who is angry acquires an ugly appearance, He sleeps uneasily and in distress.

Though he should gain great wealth, He instead incurs loss.

[Even those who were his] close good friends

Keep their distance from a person who becomes angry. As he repeatedly becomes angry,

His bad reputation spreads in all directions.

He is angry when engaging in activities of body or speech,

And entangled in anger when engaging in activities of the mind. A person overcome by anger

Loses all his wealth.

Anger produces disadvantage;

Anger produces defilement of the mind. Fear arises within [such] a person,

Yet he is unable to realize this.

One who is angry does not recognize what is advantageous; One who is angry does not know the Dharma.

Lacking sight, blind, enveloped in darkness: Such is the person who delights in anger.

Anger first manifests as an ugly appearance, Just as fire first starts by giving out smoke. From this arise hatred and jealousy;

And as a consequence of this, everyone becomes angry.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

618b


What an angry person does,

Whether wholesome or unwholesome deeds, After having become full of anger,417

He feels scorched as if burned by fire.

What I have called scorching deeds And entangling [mental] states

I will now explain one by one. All of you, listen attentively!

One who is angry will turn against his father and harm him, And against his brothers too.

He will even kill his sisters.

So harmful is one who is angry.

[The one] who gave birth to him and raised him, Who enabled him to see this world,

Who enabled him to survive: his mother. Even her the angry one will harm.418

Without shame, without scruple,

For one who is entangled by anger there is nothing he will [not be ready] to say.

For a person overcome by anger,

There is nothing [bad] that his mouth will not utter.

He performs ignorant and immoral deeds,419 And takes his own life at a young age.

When doing this he lacks self-awareness; Because of anger, terrifying things occur.

He is attached to himself, And loves himself extremely; Yet despite loving himself,

One who is angry also harms himself.

He stabs himself with a knife, Or flings himself off a cliff,

 

 

Or hangs himself with a rope,

Or takes various kinds of poison.

Such is the nature of anger; His death is due to anger.

All of this can be abandoned,

By understanding it with wisdom. As for tiny unwholesome deeds,

A wise person is able to discard them by understanding them.

One should be patient with such behavior, If one wishes to be free of ugliness,

To be free of anger and free of worry,

To remove the smoke of conceit and be free of it, To tame anger and abandon it,

To eradicate it completely and be free of the taints.

Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

130.  The Discourse on Teaching Dhammika420

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

At that time Venerable Dhammika was an elder in his native region. He was in charge of the stupa, and he held a senior position relative to [others, but he] was irascible, impatient, and very coarse, [given to] berating and condemning other monks. Because of this, all the [other] monks of [Dham- mika’s] native region left and went away. They did not enjoy staying there. Then the laymen of the region, seeing that all the monks of the region were leaving and going away, because they did not enjoy staying there, thought, “Why do all the monks of the region leave and go away, not delighting in staying here?”

The laymen of the region heard about Venerable Dhammika, an elder in his native region, [as follows]. He was in charge of the stupa and he held a senior position relative to [others, but he] was irascible, impatient, and very

 

 

 

618c


coarse, [given to] berating and condemning other monks. Because of this, all the [other] monks of [Dhammika’s] native region left and went away. They did not enjoy staying there. Hearing this, the laymen of [Dhammika’s] birthplace together approached Venerable Dhammika and expelled him from the monasteries of his native region.421

At this Venerable Dhammika, having been expelled from the monasteries of his native region by the laymen of his native region, took his robes and bowl and headed for Sāvatthī. Traveling in stages, he reached Sāvatthī and stayed in Jeta’s Grove, Anāthapiṇḍika’s Park.

Then Venerable Dhammika approached the Buddha, paid homage with his head at the Buddha’s feet, stepped back, and sat to one side. He said:

World-honored One, I did not revile the laymen of my native region, I did not berate them, I did not give offense to them. Yet the laymen of my native region have driven me from the monasteries of my native region.

Then the World-honored One told him, “Stop, Dhammika! Stop! Why do you need to say this?”422

Venerable Dhammika extended his hands with palms together toward the Buddha, and again said:

World-honored One, I did not revile the laymen of my native region, I did not berate them, I did not give offense to them. Yet the laymen of my native region have driven me from the monasteries of my native region.

The World-honored One again addressed him:

Dhammika, long ago merchants here in Jambudīpa would set out on the ocean by boat, carrying with them a land-seeking bird of prey. Before going far on the great ocean, they would release the land-seeking bird of prey. If the land-seeking bird of prey was able to reach the coast of the great ocean, it would not return to the boat; but if the land-seeking bird of prey was not able to reach the coast of the great ocean, it would return to the boat. In the same way, Dhammika, since you have been expelled from the monasteries of your native region by the laymen of your native region, you return to me. Stop, Dhammika! Stop! Why do you need to say this again?

A third time Venerable Dhammika said:

 

 

World-honored One, I did not revile the laymen of my native region, I did not berate them, I did not give offense to them. Yet the laymen of my native region have driven me from the monasteries of my native region.

A third time the World-honored One addressed him:

Dhammika, when you were expelled from the monasteries of your native region by the laymen of your native region, did you abide by the Dharma of a renunciant?

At this Venerable Dhammika rose from his seat, extended his hands with palms together toward the Buddha, and said, “World-honored One, how does a renunciant abide by the Dharma of a renunciant?”

The World-honored One said:

Dhammika, long ago the human life span was eighty thousand years. Dhammika, when the human life span was eighty thousand years, this continent of Jambudīpa was very wealthy and pleasant, with many inhab- itants; villages and cities were as close [together] as the distance of the flight of a single rooster. Dhammika, when the human life span was eighty thousand years, women married at the age of five hundred years.

Dhammika, when the human life span was eighty thousand years, there were [only] such ailments as [needing to] defecate and urinate, having desires, having nothing to eat, and growing old. Dhammika, when the human life span was eighty thousand years, there was a king called Koravya, a wheel-turning monarch, intelligent and wise, equipped with a fourfold army to reign over the entire world. Being a righteous Dharma king, he possessed the seven treasures. Those seven treasures are: the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the steward treasure, and the counselor treasure— these are the seven. He had a thousand sons who were handsome, brave, fearless, and able to overcome other people. He certainly ruled over the whole earth, as far as the ocean, without relying on sword or club, gov- erning only by the Dharma, bringing peace and happiness [to all].423 Dhammika, King Koravya had a tree called Well-established, a royal banyan tree. Dhammika, the royal banyan tree Well-established had five branches: the first branch provided nourishment for the king and queen;


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

619a

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

619b


the second one provided nourishment for the crown prince and courtiers; the third one provided nourishment for the countrymen; the fourth one provided nourishment for renunciants and brahmins; the fifth one provided nourishment for birds and beasts. Dhammika, the fruits of the royal banyan tree Well-established were as big as a two-pint bottle, and tasted like pure honeyballs.

Dhammika, the royal banyan tree Well-established was not guarded, [yet] no one stole from it. [Then one day] a man came, hungry and thirsty, very weak, with a wan and sallow appearance, wanting to eat the fruit, so he approached the royal banyan tree Well-established. After having eaten his fill of fruit he broke off a branch bearing fruit and left.

There was a deva who dwelled in dependence on the royal banyan tree Well-established. He thought, “How odd is this man of Jambudīpa! He lacks gratitude and appreciation. Why is that? Because, having eaten his fill of fruit from the royal banyan tree Well-established, he broke off a branch bearing fruit and took it away. Let me cause the royal banyan tree Well-established to become devoid of fruit and not bear [any more] fruit.” Then the royal banyan tree Well-established became devoid of fruit and did not bear [any more] fruit.

Another man came by, hungry and thirsty, very weak, with wan and sallow appearance, wanting to eat the fruit, so he approached the royal banyan tree Well-established. Seeing that the royal banyan tree Well- established had become devoid of fruit and was not producing [any more] fruit, he approached King Koravya and said, “May your majesty know that the royal banyan tree Well-established has become devoid of fruit and is not producing [any more] fruit.”424

On hearing this, just as [quickly as the time it takes for] a strong man to bend his arm or stretch it out, King Koravya disappeared from Kuru [country] and arrived in the Heaven of the Thirty-three. Standing before Sakka, ruler of the devas, he said, “May Kosiya know that the royal banyan tree Well-established has become devoid of fruit and does not produce [any more] fruit.”

Then, just as [quickly as the time it takes for] a strong man to bend his arm or stretch it out, Sakka, ruler of the devas, and King Koravya disap- peared from the Heaven of the Thirty-three and arrived in Kuru [country].

 

 

Standing not far from the royal banyan tree Well-established, Sakka, ruler of the devas, performed a feat of supernormal powers to create a great rainstorm. After he had created the great rainstorm, the royal banyan tree Well-established was uprooted and fell over.

Because of this, the tree deva who dwelled in the royal banyan tree Well-established was sorrowful and distressed. Weeping and shedding tears, he stood before Sakka, ruler of the devas. Sakka, ruler of the devas, asked him, “Deva, why are you sorrowful and distressed, standing before me weeping and shedding tears?”

The deva said, “May Kosiya know that, because of the great rainstorm the royal banyan tree Well-established has been uprooted and fell over.” Then Sakka, ruler of the devas, said to the tree deva, “Tree deva, when the royal banyan tree Well-established was uprooted and fell over due to

the great rainstorm, did you abide by the Dharma of a tree deva?”

The tree deva said, “Kosiya, how does a tree deva abide by the Dharma of a tree deva?” Sakka, ruler of the devas, told him: “Deva, suppose that someone wants to dig up the roots of a tree and take them away; suppose that he wants to cut the stem of the tree, the branches of the tree, the leaves of the tree, the flowers of the tree, the fruits of the tree, and take them away. The tree deva should not become angry, should not dislike him for it; he should not harbor hatred in his heart. The tree deva should abandon such states of mind and [ just] dwell there as a tree deva. This is how a tree deva abides by the Dharma of a tree deva.

The deva said further, “Kosiya, I am a tree deva who did not abide by the Dharma of a tree deva. From now on, being a tree deva, I will abide by the Dharma of a tree deva. May the royal banyan tree Well-established recover and be as it was before!”

Then Sakka, ruler of the devas, employed his supernormal powers to again create a great rainstorm. After he had created the great rainstorm, the royal banyan tree Well-established recovered and was as before. It is the same, Dhammika, with a monk. He does not berate someone who berates him; he does not become angry with someone who becomes angry with him; he does not injure someone who injures him; and he does not beat someone who beats him. In this way, Dhammika, a renunciant

abides by the Dharma of a renunciant.

 

 

 

 

 

 

 

 

 

 

 

 

619c


Then Venerable Dhammika rose from his seat, arranged his robe so as to bare one shoulder, extended his hands with palms together toward the Buddha, and, weeping and shedding tears, said:

World-honored One, I am a renunciant who did not abide by the Dharma of a renunciant. From now on, being a renunciant, I will abide by the Dharma of a renunciant.

The World-honored One said:

Dhammika, long ago there was a great teacher called Sunetta, a leader of heterodox seers, who had abandoned sensual desire and [sensual] craving and had acquired supernormal powers. Dhammika, the great teacher Sunetta had countless hundreds and thousands of disciples. Dhammika, the great teacher Sunetta taught his disciples the method for [attaining] the Brahmā world.

Dhammika, when the great teacher Sunetta taught [his disciples] the method for [attaining] the Brahmā world, some of the disciples who did not completely accept and practice his method were reborn after death into the Heaven of the Four Kings, some were reborn into the Heaven of the Thirty-three, some were reborn into the Yāma Heaven, some were reborn into the Tusita Heaven, some were reborn into the Heaven of Those Who Delight in Creating, and some were reborn into the Heaven of Those Who Delight in the Creations of Others.425

Dhammika, when the great teacher Sunetta taught [his disciples] the method for [attaining] the Brahmā world, those disciples who completely accepted and practiced his method developed the four divine abodes and abandoned sensual desire, and after death they attained rebirth into the Brahmā world. Then, Dhammika, the great teacher Sunetta thought, “It is not proper for me to be on the same level in the next life as my disciples by being reborn in the same place. Let me now instead practice a more developed form of loving-kindness. After practicing this more developed form of loving-kindness, after death I will attain rebirth into the Heaven of Streaming Radiance (Ābhassara).”

Dhammika, at a later time the great teacher Sunetta practiced a more developed form of loving-kindness. Having practiced that more developed

 

 

form of loving-kindness, after death he attained rebirth into the Heaven of Streaming Radiance. Dhammika, the path of practice of the great teacher Sunetta and his disciples was not in vain. It yielded great fruits.

Just like the great teacher Sunetta, so too were [six other great teachers]: Mūgapakkha, the brahmin Aranemi, the teacher Kuddālaka, the young brahmin Hatthipāla, Jotipāla, [and his father] Govinda: these were the “seven [brahmin] chaplains” (satta purohita).426

Dhammika, these seven chaplains and teachers also had countless hun- dreds and thousands of disciples. Dhammika, these seven chaplains and teachers taught their disciples the method for [attaining] the Brahmā world. When the seven chaplains and teachers taught [their disciples] the method for [attaining] the Brahmā world, some of the disciples who did not com- pletely accept and practice his method were reborn after death into the Heaven of the Four Kings, some were reborn into the Heaven of the Thirty- three, some were reborn into the Yāma Heaven, some were reborn into Tusita Heaven, some were reborn into the Heaven of Those Who Delight in Creating, and some were reborn into the Heaven of Those Who Delight in the Creations of Others.

When the seven chaplains and teachers taught [their disciples] the method for [attaining] the Brahmā world, those disciples who completely accepted and practiced his method developed the four divine abodes and abandoned sensual desire, and after death they attained rebirth into the Brahmā world. Dhammika, then [each of] the seven chaplains and teachers thought, “It is not proper that I, in the next life, should be on the same level as my disciples by being reborn in the same place. Let me instead practice a more developed kind of loving-kindness. After practicing that more developed kind of loving-kindness, after death I will attain rebirth into the Heaven of Streaming Radiance.”

Dhammika, then subsequently the seven chaplains and teachers prac- ticed a more developed form of loving-kindness. Having practiced that more developed form of loving-kindness, after death they attained rebirth into the Heaven of Streaming Radiance. Dhammika, the path of practice of the seven chaplains and teachers and [their] disciples was not in vain. It yielded great fruits.


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

620a

 

 

Dhammika, if anyone had berated those seven teachers and their retinue of countless hundreds and thousands, if anyone had beaten them, become angry with them, or condemned them, then that person would certainly have been committing an immeasurably serious offense.

As for a disciple of the Buddha who has achieved right view, a monk who has attained [such] a lesser fruit, if anyone were to berate him, beat him, become angry with him, or condemn him, that person would be com- mitting an even more serious offense. Therefore, Dhammika, you [and your fellow monks] should protect one another. Why is that? After you have abandoned this fault there will be no further loss [for you].

Thereupon the World-honored One uttered these verses:

Sunetta, Mūgapakkha, The brahmin Aranemi, The teacher Kuddālaka,

The young brahmin Hatthipāla, Jotipāla, and [his father] Govinda— [These were] the seven chaplains.

In the past

These seven teachers were renowned for their virtue,

Free of the bond of [sensual] craving, delighting in compassion, And with the fetter of sensual desire completely transcended.

They had disciples,

Countless hundreds and thousands of them,

Who had also abandoned the fetter of sensual desire, But only momentarily, not yet totally.

In the case of those heterodox seers,

Who protected themselves well when practicing asceticism, Anyone who with hatred and jealousy in his mind

Derided them, would have been committing a serious offense.

In the case of a disciple of the Buddha who has attained right view, Who is established in a lesser fruit,

 

 

Anyone who might deride, condemn, or attack him Would be committing an even more serious offense.

Therefore, Dhammika,

You [and your fellow monks] should protect one another. You should protect one another because

There is no offense more serious than this.

[It causes] suffering so severe That the noble ones abhor it.

One will certainly receive disapproving looks

If he flagrantly adopts this position based on wrong view.

One who is the lowest grade of person, As explained in the noble Dharma,

Namely one who has not yet abandoned sensual passion, Has acquired to a very small degree the five faculties:427 Faith, energy, the establishment of mindfulness,

Right concentration, and right insight.

One who [derides, condemns, or attacks someone] like this will receive this suffering:

Facing the experience of one’s own ruin. One will experience one’s own ruin After harming others.

[But] if one can protect oneself, One can then protect others.

Therefore, one should protect oneself;

[In this way] the wise [achieve] lasting happiness.

Thus spoke the Buddha. Having heard what the Buddha said, Venerable Dhammika and the [other] monks were delighted and received it respectfully.

131.  The Discourse on Overcoming Māra428

Thus have I heard. At one time the Buddha was staying in Bhagga country, at Mount Crocodile (Suṃsumāragiri) in the Fearsome Grove, the Deer Park.


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

620b

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

620c


At that time Venerable Mahāmoggallāna, who was supervising the con- struction of a meditation hut for the Buddha,429 was walking back and forth out in the open. Then King Māra, transforming himself into a miniature form, entered Venerable Mahāmoggallāna’s belly. Venerable Mahāmoggallāna thought, “Right now my belly feels as if I had just eaten beans. Let me enter the appropriate meditative concentration, such that through that appropriate meditative concentration I can observe my own belly.”

Then Venerable Mahāmoggallāna walked to the end of the walking path, spread his sitting mat, sat down on it cross-legged, and entered the appropriate meditative concentration. Observing his own belly through the appropriate meditative concentration, Venerable Mahāmoggallāna knew that King Māra was inside his belly.

Venerable Mahāmoggallāna rose from meditative concentration and told King Māra:

Evil One, come out! Evil One, come out! Do not harass the Tathāgata, and do not harass a disciple of the Tathāgata! Do not [cause yourself] lack of prosperity and lack of benefit for a long time and the certainty of being reborn into a bad realm of existence and experiencing immeasurable suffering!

Then King Māra thought, “This renunciant does not see and know me when he says: ‘Evil One, come out! Evil One, come out! Do not harass the Tathāgata, and do not harass a disciple of the Tathāgata! Do not [cause your- self] lack of prosperity and lack of benefit for a long time and the certainty of being reborn into a bad realm of existence and of experiencing immeas- urable suffering!’ Your venerable teacher is endowed with great supernormal power, great and mighty virtue, great merit, great and mighty power, yet even he cannot see and know me so quickly. How, then, would his disciple be able to see and know me?”

Venerable Mahāmoggallāna further told King Māra:

I also know your mind. You are thinking this: “This renunciant does not see and know me when he says, ‘Evil One, come out! Evil One, come out! Do not harass the Tathāgata, and do not harass a disciple of the Tathā- gata! Do not [cause yourself] lack of prosperity and lack of benefit for a

 

 

long time and the certainty of being reborn into a bad realm of existence and of experiencing immeasurable suffering!’ Your venerable teacher is endowed with great supernormal power, great and mighty virtue, great merit, great and mighty power, yet even he cannot see and know me so quickly. How, then, would his disciple be able to see and know me?”

Then Māra the Evil One thought again, “It is because this renunciant has seen and known me that he now says this.” Thereupon Māra, the Evil One, transforming himself into a miniature form, emerged from Venerable Mahā- moggallāna’s mouth and stood before him.

Venerable Mahāmoggallāna said:

Evil One, long ago there was a tathāgata, free from attachment and fully awakened, named Kakusandha. At that time I was a māra named Corrupter (Dūsī), and I had a sister named Black (Kālī). You were her son, Evil One. Therefore, you were my nephew.

Evil One, Kakusandha Tathāgata, free from attachment and fully awak- ened, had two chief disciples, one named Voice and the other named Per- ception. Evil One, for what reason was Venerable Voice named “Voice”? Evil One, Venerable Voice, when dwelling in the Brahmā world, often caused his voice to pervade a thousand worlds. No other disciple had a voice equal to his, similar to his, or surpassing his. Evil One, it was because of this that Venerable Voice was named “Voice.”430

Again, Evil One, for what reason was Venerable Perception named “Perception”? Evil One, Venerable Perception used to live in dependence on a village or town. When the night was over, at dawn he would put on his robes, take his bowl, and go into the village to beg for almsfood, well guarded as to his bodily [movements], well restrained as to his sense fac- ulties, and established in right mindfulness. Having begged almsfood and after having partaken of the midday meal, he would put away his robe and bowl and wash his hands and feet. Then he would put his sitting mat over his shoulder and go to a forest, a mountain, the base of a tree, or some [other] secluded place. He would spread out his sitting mat, sit down on it cross-legged, and quickly enter the meditative concentration of the cessation of perception and knowing.

 

 

 

 

 

 

 

 

 

 

 

 

 

621a


Then [it happened that] some cowherds, shepherds, woodsmen, and passersby entered the forest. Seeing him in the meditative concentration of the cessation of perception and knowing, they thought, “Now, this renunciant has died while sitting in the forest. Let us gather dry wood and grass, pile it up to cover his body, and cremate it.” So they gathered wood and grass, piled it up to cover his body, set fire to it, and departed. When the night was over, at dawn, Venerable Perception rose from his meditative concentration, shook his robes [to remove the ashes], and went to the village or town on which he depended. Wearing his robes and car- rying his bowl as usual, he entered the village to beg for almsfood, well guarded as to his bodily [movements], well restrained as to his sense fac-

ulties, and established in right mindfulness.

The cowherds, shepherds, woodsmen, or passersby who had earlier entered the forest and seen him, who had thought, “Now, this renunciant has died while sitting in the forest,” [now thought,] “Yesterday we gathered dry wood and grass, piled it up to cover his body, set fire to it, and then left. Yet this venerable one has recovered his perception.” Evil One, it is for this reason that Venerable Perception was named “Perception.”431 Evil One, at that time the māra [named] Corrupter thought, “These shaven-headed renunciants are bound by [their own] darkness, their lineage is severed since they are without sons;432 when practicing meditation, they

muse, increasingly muse, and keep on musing, over and over.

“They are just like a donkey that has been carrying a heavy burden all day long and, on being tied up in the stable but not yet fed his wheat, muses about that wheat, increasingly muses, and keeps on musing over and over. In the same way, these shaven-headed renunciants are bound by [their own] darkness, their lineage is severed since they are without sons; when practicing meditation, they muse, increasingly muse, and keep on musing, over and over.

“They are just like a cat waiting beside a mouse hole, wanting to catch the mouse; because of that, it muses, increasingly muses, and keeps musing again and again. In the same way, these shaven-headed renunciants are bound by [their own] darkness, their lineage is severed since they are without sons; when practicing meditation, they muse, increasingly muse, and keep on musing, over and over.

 

 

“They are just like an owl or a fox that waits by a crevice in a pile of dry firewood because it wants to catch a mouse; because of that, it muses, increasingly muses, and keeps on musing over and over. In the same way, these shaven-headed renunciants are bound by [their own] darkness, their lineage is severed since they are without sons; when practicing meditation, they muse, increasingly muse, and keep on musing, over and over. “They are just like a crane waiting on a riverbank because it wants to catch a fish; because of that, it muses, increasingly muses, and keeps on musing, over and over. In the same way, these shaven-headed renunciants are bound by [their own] darkness, their lineage is severed since they are without sons; when practicing meditation, they muse, increasingly muse,

and keep on musing, over and over.

“What do they muse about? For what benefit do they muse? What are they seeking through musing? They are confused, crazy, and ruined. I do not know where they come from, where they are going to, or where they are staying. I do not know about their death or their rebirth. Let me incite the brahmin householders, ‘Come on, all of you! Revile the diligent renun- ciants! Beat them up and rebuke them!’ Why is this? Perhaps when [the renunciants] are reviled, beaten up, and rebuked it may stir up some unwholesome state of mind in them. Then I will get an opportunity.” Evil One, when the māra [named] Corrupter incited the brahmin house- holders [in this way], the brahmin householders reviled, beat up, and rebuked the diligent renunciants. Some brahmin householders beat them with pieces of wood, some threw stones at them, some struck them with sticks, some injured the diligent renunciants’ heads, some tore their robes,

and some broke their almsbowls.433

Then, because of this, conditioned by this, when those brahmin house- holders died, at the breaking up of the body at death, they certainly went to a bad realm, being reborn in hell. Having been reborn there, they thought, “We deserve to experience this suffering, and we will experience suffering more extreme than this. Why is that? Because we performed evil deeds toward diligent renunciants.”

Evil One, the disciples of Kakusandha Tathāgata, free from attachment and fully awakened, having had their heads injured, their robes torn, and


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

621b

 

 

their almsbowls broken, approached Kakusandha Tathāgata, free from attachment and fully awakened.

At that time Kakusandha Tathāgata, free from attachment and fully awakened, was surrounded by a retinue of countless hundreds and thou- sands to whom he was teaching the Dharma.434 Kakusandha Tathāgata, free from attachment and fully awakened, saw from afar that his disciples with their heads injured, their robes torn, and their almsbowls broken, were approaching. Seeing this, he addressed the monks, “Do you see that? The māra [named] Corrupter has incited brahmin householders: ‘Come on, all of you! Revile the diligent renunciants! Beat them up and rebuke them!’ Why is that? [Because he thought,] ‘Perhaps, when they are reviled, beaten up, and rebuked, that may stir up some unwholesome state of mind in them. Then I will get an opportunity.’

“Monks, you should dwell with a mind imbued with loving-kindness, mentally pervading one direction, likewise the second, the third, and the fourth directions—all four directions and also the four intermediate directions, above and below, all around, everywhere. Dwell with a mind imbued with loving-kindness—without bondage, resentment, ill-will, and contention— [with a mind] that has become boundless, exalted, immeasurable, and well developed, having pervaded the entire world. Dwell like this, having pervaded the entire world with a mind imbued with compassion . . . with empathetic joy . . . with equanimity, without bondage, resentment, ill-will, and con- tention—[with a mind] that has become boundless, exalted, immeasurable, and well developed. Let the māra [named] Corrupter who seeks to get an opportunity be unable to get an opportunity.”

Evil One, [when] Kakusandha Tathāgata, free from attachment and fully awakened, taught his disciples this teaching and they had received this teaching, they dwelled mentally pervading one direction with a mind imbued with loving-kindness, likewise the second, the third, and the fourth directions—all four directions and also the four intermediate direc- tions, above and below, all around, everywhere. They dwelled with a mind imbued with loving-kindness—without bondage, resentment, ill- will, and contention—[with a mind] that had become boundless, exalted, immeasurable, and well developed, having pervaded the entire world. They dwelled like this having pervaded the entire world with a mind

 

 

imbued with compassion . . . with empathetic joy . . . with equanimity, without bondage, resentment, ill-will, and contention—[with a mind] that had become boundless, exalted, immeasurable, and well developed. For this reason, the māra [named] Corrupter who was seeking to get an oppor- tunity was unable to get an opportunity.

Evil One, at that time the māra [named] Corrupter thought, “I am unable to get an opportunity with the diligent renunciants in this way. Let me now instead urge the brahmin householders, ‘Come on, all of you. Respect, revere, and serve the diligent renunciants!’ Perhaps, when the diligent renunciants are respected, revered, and served that may stir up some unwholesome state of mind in them. Then I will get an opportunity.” Evil One, having been urged [thus] by the māra [named] Corrupter, all the brahmin householders respected, revered, and served the diligent renunciants.435 [They] spread their clothes on the ground and said, “Diligent renunciants, please walk on this. The diligent renunciants practice what is difficult to practice. Grant us long-lasting benefit and gain, peace and

happiness [by stepping on these clothes]!”

The brahmin householders spread their hair on the ground and said, “Diligent renunciants, please walk on this. The diligent renunciants practice what is difficult to practice. Grant us long-lasting benefit and gain, peace and happiness [by stepping on this hair]!”

The brahmin householders, holding various kinds of food and drink in their hands, stood waiting by the roadside, saying, “Diligent renunciants, accept this, eat this, take it with you and use it as you wish. Grant us long- lasting benefit and gain, peace and happiness!”

The faithful brahmin householders, seeing the diligent renunciants, respectfully took them by the arm, led them inside [their houses] and, holding up various valuable objects, said to the diligent renunciants, “Accept this! Take it with you and use it as you wish!”

Then because of this, conditioned by this, when those brahmin house- holders died at the breaking up of the body at death, they certainly went to a good realm of existence, being reborn in a heavenly world. Having been reborn there, they thought, “We deserve to experience this happiness, and we will experience even more extreme happiness. Why is that? Because we performed good deeds toward the diligent renunciants.”


 

 

 

 

 

 

 

 

 

 

 

621c

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

622a


Evil One, the disciples of Kakusandha Tathāgata, free from attachment and fully awakened, having been respected, revered, and served, approached Kakusandha Tathāgata, free from attachment and fully awak- ened. At that time Kakusandha Tathāgata, free from attachment and fully awakened, was surrounded by a retinue of countless hundreds and thou- sands to whom he was teaching the Dharma.

Kakusandha Tathāgata, free from attachment and fully awakened, saw from afar that his disciples, who had been respected, revered, and served, were approaching. Seeing this, he addressed the monks, “Did you see that? The māra [named] Corrupter urged the brahmin householders, ‘Come on, all of you! Respect, revere, and serve the diligent renunciants!’ [He thought,] ‘Perhaps, when the diligent renunciants are respected, revered, and served, it may stir up some unwholesome state of mind in them, and then I will get an opportunity.’

“Monks, you should contemplate all formations as impermanent, con- template them as of a nature to rise and fall, contemplate dispassion, con- template abandoning, contemplate cessation, and contemplate elimina- tion.436 Let the māra [named] Corrupter, who seeks to get an opportunity, be unable to get an opportunity.”

Evil One, when Kakusandha Tathāgata, free from attachment and fully awakened, taught his disciples this teaching and they had received the teaching, they contemplated all formations as impermanent, they contem- plated them as of a nature to rise and fall, they contemplated dispassion, they contemplated abandoning, they contemplated cessation, and they contemplated elimination, so that the māra [named] Corrupter, who was seeking to get an opportunity, was unable to get an opportunity.

Evil One, at that time the māra [named] Corrupter thought, “I am unable to get an opportunity with the diligent renunciants in this way. Let me instead transform myself into a young man and, holding a large stick in my hand and standing by the roadside, I will hit Venerable Voice on the head so that [his head] is cut and blood runs down his face.”437 Evil One, at dawn Kakusandha Tathāgata, free from attachment and fully awakened, who was living in dependence on a village or town, put on his robes, took his bowl, and entered the village to beg for almsfood.

Venerable Voice followed behind him as his attendant.

 

 

Evil One, at that time the māra [named] Corrupter, having transformed himself into a young man, was holding a large stick in his hand and standing by the roadside. He hit Venerable Voice on the head, cutting it, and blood ran down his face. Evil One, Venerable Voice, with his head cut and blood running down his face, followed behind Kakusandha Tathāgata, free from attachment and fully awakened, like a shadow that never left him.

Evil One, Kakusandha Tathāgata, free from attachment and fully awak- ened, having reached the village, turned his whole body around to the right to look, in the way a nāga looks around, observing in all directions without fear or trepidation.

Evil One, Kakusandha Tathāgata, free from attachment and fully awak- ened, saw that Venerable Voice, with his head cut and blood running down his face, was following behind the Buddha like a shadow that never left him. Then he said, “The māra [named] Corrupter is vicious and violent and possesses great power. This māra [named] Corrupter does not know how much is enough.”

Evil One, before Kakusandha Tathāgata, free from attachment and fully awakened, had finished speaking, at that time the body of the māra [named] Corrupter straightaway fell from that place into the Great Hell Without Omission.

Evil One, this Great Hell has four designations. The first is “Without Omission,” the second is “Hundred Nails,” the third is “Barbed Spikes,” and the fourth is “Six Contacts.”438 In the Great Hell there are wardens who approached the māra [named] Corrupter. They told the māra [named] Corrupter, “Now, you should know that when nail and nail meet each other, a full hundred years have passed.”

Hearing this, Māra, the Evil One, experienced palpitations of the heart due to fear and terror, and all his bodily hair stood on end. He addressed Ven- erable Mahāmoggallāna in verse:

Which hell was it

Into which the māra [named] Corrupter fell long ago,

He who troubled and harmed practitioners of the Buddha’s holy life And offended against the monks?

 

 

 

 

 

 

 

622b


Venerable Mahāmoggallāna answered Māra, the Evil One, in verse:439

Without Omission is the name of the hell

In which the māra [named] Corrupter formerly [fell],

[When he] troubled and harmed practitioners of the Buddha’s holy life And offended against the monks.

It contains a hundred iron nails, Each of them with barbed spikes.

Without Omission is the name of the hell

That the māra [named] Corrupter was in long ago.

Those who do not understand

The [consequences of attacking] monks who are the Buddha’s disciples Will certainly suffer like this,

Experiencing the results of their black deeds.

There are various kinds of pleasure parks, For human beings on the earth

Who eat naturally grown white rice

[While] dwelling in the northern continent (Uttarakuru),

On the peak of the great Mount Sumeru

I cultivated [my mind] well and burned up [all defilements]. Having cultivated there and [attained] liberation,

I [now] bear my last body.

Located by a great spring

Is a palace that will last for the [entire] eon, Of delightful golden color,

And radiant like a flame.

Various kinds of music are performed

As [one] approaches the [dwelling] place of Sakka, His single residence, which in the past,

As is well known, had been offered to him.

With Sakka walking ahead of me

I ascended to the Vejayanta Palace.

 

 

On seeing Sakka, each heavenly nymph Began dancing with great joy.

On seeing that a monk was coming, They withdrew in shame.

On reaching the Vejayanta Palace,

And seeing the monk, [Sakka] asked him a question, “Does the great seer know

The end of craving and the attainment of liberation?”

The monk replied

According to the inquirer’s question, “Kosiya, I do know

The end of craving and the attainment of liberation.”

On hearing his answer

Sakka gained joy and happiness.

[He said,] “The monk benefits [me] greatly;

What he has said is in accordance with my question.”

After reaching the Vejayanta Palace,

[The monk] asked Sakka, ruler of the devas, “What is the name of this palace,

Sakka, in the city you rule?”

Sakka answered, “Great Seer, It is called Vejayanta,

Which means ‘a thousand worlds Among a thousand worlds.’

Nothing surpasses or [even] resembles This palace Vejayanta.”

[There] the Heavenly King, Sakka, ruler of the devas, Can dwell at ease as he pleases.

He enjoys a myriad pleasures,

By transforming one [pleasure] into a hundred. In the Vejayanta Palace

Sakka is able to dwell at ease.    622c

 

 

Great though the Vejayanta Palace is, I was able to shake it with my toe,

As the Heavenly King saw with his own eyes. Yet Sakka is [still] able to dwell [in it] at ease.

For, like the Hall of Migāra’s Mother,

Its foundations are built extremely deep and solid. It is difficult to move and shake,

[Yet] supernormal power can shake it.

It has colored glaze floors

Upon which noble ones have trodden. Smooth and glossy, lovely to touch, Spread with soft cotton covers.

With loving speech and harmonious company, The Heavenly King is always happy.

He is skilled in playing music With harmonious tone and melody.

When a stream-enterer speaks

All the devas come and assemble,440 Countless thousands

And hundreds of myriads of them.

Having gone to the Heaven of the Thirty-three,

The one endowed with the eye of wisdom taught them the Dharma. Having heard his teaching,

[The devas] were delighted and received it respectfully.

I too have this quality, As the seers say.

I went up to the Brahmā world And asked Brahmā,

“Brahmā, do you [still] have this view, Namely the view: ‘I existed in the distant past, And I still exist, and I always will exist, Eternal and unchanging’?”

 

 

Brahmā answered,

“Great seer, I no longer have that view, Namely the view: ‘I existed in the distant past, I am eternal and unchanging.’

[Instead] I see that all Brahmās In this realm will pass away.

How could I now say

That I am eternal and unchanging?

“I see that this world

Is just as the Fully Awakened One has taught.

It has arisen in accordance with causes and conditions, And will return to where it came from.

“Fire does not think:

‘I will burn the ignorant one.’

When a fire is burning, if an ignorant one touches it, Naturally he is certain to be burned.

“In the same way, Evil One, If you harass a tathāgata,

And engage in unwholesome conduct for a long time, You will experience the [bad] results for a long time.

“Evil One, do not dislike the Buddha! Do not trouble or harm monks!

There is a monk who overcomes Māra Dwelling in the Fearsome Grove.”

The Evil One was worried and grieved, After being reprimanded by Moggallāna. Frightened and lacking wisdom,

He immediately disappeared from that place.

Thus spoke Venerable Mahāmoggallāna. Having heard what Venerable Mahāmoggallāna said, Māra the Evil One was delighted and received it respectfully.


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

623a

 

 

 

 

 

 

Notes

 

Division 7

1    The Pāli parallel is the Upakkilesa-sutta, MN 128 at MN III 152 (see also Mv 10.2 at Vin I 342); for a comparative study see Bhikkhu Anālayo, A Comparative Study of the Majjhima-nikāya (Taipei: Dharma Drum Publishing Corporation, 2011), pp. 731–741. Here and elsewhere, further information on previously published comparative studies can be found in this source.

2 In the Pāli parallels a monk informs the Buddha of what is happening. The ensuing tale of the king of Kosala is found only in the Vinaya, not in the Upakkilesa-sutta.

3 In the Pāli Vinaya version King Dīghīti of Kosala immediately flees when King Brahmadatta of Kāsi attacks for the first time, as he feels unable to resist the attack.

4 The Pāli Vinaya version does not report that King Dīghīti of Kosala took to performing music and in this way came to live with the brahmin chaplain.

5 In the Pāli Vinaya version Dīghīti directly approaches the brahmin chaplain and relates his wife’s request.

6 The Pāli Vinaya version does not describe the prince’s training but reports that he was sent to live outside the town, out of caution regarding King Brahmadatta.

7 According to the Pāli Vinaya version, the barber of King Dīghīti had happened to see his former master and then told King Brahmadatta.

8 In the Pāli Vinaya version King Brahmadatta immediately orders the execution of Dīghīti and his wife. Their son happens to visit the town just at that time and sees them being paraded through the streets.

9 According to the Pāli Vinaya version, King Dīghīti and his wife had been executed, and it was their son who took care of their bodily remains.

10 In the Pāli Vinaya version, the son has found work in an elephant stable. He is overheard by King Brahmadatta singing and playing a lute in the stable, and the king subsequently sends for him.

11 In the Pāli Vinaya version at this point Prince Long Life again draws his sword, holds it to King Brahmadatta’s throat, and recounts the harm done by the king to his parents.

12  In the Pāli Vinaya version they grant each other their lives.

 

 

 

417

 

 

13 In the Upakkilesa-sutta only one monk tells the Buddha three times to stay out of their dispute.

14 A stanza in the Upakkilesa-sutta instead has, before the line about living alone like an elephant, a line that describes a king who leaves behind a realm he has conquered. This fits the context better and suggests that the idea of “governing sternly” could be the result of some error in transmission or translation.

15  In the Upakkilesa-sutta the Buddha instead departs by walking away.

16  The Upakkilesa-sutta does not describe Bhagu’s practice.

17  In the Upakkilesa-sutta Bhagu reports only that he has no trouble getting food.

18 The Buddha’s sojourn in the Rakkhitavana Grove in the company of an elephant is also recorded at Vin I 352, according to which this took place after he had visited Anuruddha and his companions.

19 A comparable description is found in the Upakkilesa-sutta, but later, as part of a report given by Anuruddha to the Buddha.

20 The corresponding description in the Upakkilesa-sutta does not refer to their practice of meditation, and in relation to their regular meetings every five days mentions only that they discuss the Dharma, not that they might alternatively sit together in silence.

21 The Upakkilesa-sutta does not report any reply by the Buddha to the warden; here Anuruddha intervenes right away.

22 Adopting the variant 是, in accordance with the reading of this passage found in the Abhidharmakośabhāṣya; see Prahlad Pradhan, Abhidharmakośabhāṣya of Vasubandhu (Patna: K. P. Jayaswal Research Institute, 1967), p. 300: yat tat loka nāsti. This spec- ification, not found in the Upakkilesa-sutta, helps explain why doubt can arise, namely because of unfamiliarity with the mental experience of an inner light (as the result of deepening concentration).

23 身病, literally “bodily disease,” which might render an Indic original comparable to the Pāli kāyaduṭṭhulla, hence the rendering “bodily inertia.”

24 The Upakkilesa-sutta illustrates excessive energy, the seventh upakkilesa in its listing, with the example of grasping a quail so tightly that it will die; the same simile, but with grasping the quail too loosely, then illustrates lack of energy.

25 The corresponding simile in the Upakkilesa-sutta describes searching for one entrance to a treasure and finding five entrances.

26  Conceit is not mentioned in the Upakkilesa-sutta.

27 The Upakkilesa-sutta instead speaks of excessive meditation on forms. Whereas the rest of the list, in spite of some variations in sequence, appears to be on the whole similar, in the case of this last item in both lists the two versions stand in direct contrast

 

 

to each other. The instruction in MĀ 72 makes it appear recommendable to contemplate forms, but MN 128 warns against excessively contemplating forms.

28 These three types of concentration occur only at the end of the Upakkilesa-sutta as part of a summary statement in which the Buddha describes his practice of concentration with vitakka and vicāra, without vitakka but still with vicāra, and without either.

29 Here and below, the translation is based on an emendation, given in brackets. The text speaks rather of “knowledge” of forms. Since otherwise the passage is about “vision” of forms and “knowledge” of light, it seems probable that the formulation here is the result of a textual error.

30 Instead of exclusive, diversified, limited, and vast concentrations, the Upakkilesa- sutta mentions concentration with and without rapture, with enjoyment, and with equanimity.

31 The Pāli parallel is the Gayā-sutta, AN 8.64 at AN IV 302, which has Gayāsīsa at Gayā as its location.

32  According to the Gayā-sutta, the Buddha did perceive light, but did not see forms.

33 In the Gayā-sutta the item that follows being able to converse with the devas is knowing which order (nikāya) of devas they belong to.

34 In the Gayā-sutta knowing the karma that led the devas to their rebirths precedes knowing their pleasure or pain and knowing their life spans.

35  Recognition of individual devas is not mentioned in the Gayā-sutta.

36  The Pāli parallel is the Anuruddha-sutta, AN 8.30 at AN IV 228.

37 Instead of the ability to wander freely in the four directions, the Anuruddha-sutta compares the medicine made out of fermented cow’s urine to various medications made of ghee, butter, oil, honey, and molasses. The Anuruddha-sutta also does not report any prediction about increasing in wholesome states or attaining one of two fruits; it instead directly continues with the Buddha’s advice that Anruddha should spend the rainy season in the same place.

38 In the Anuruddha-sutta the Buddha addresses the monks immediately on his return, without asking Ānanda to gather them.

39  The Anuruddha-sutta additionally mentions contentment with lodgings and medicine.

40 Instead of bodily and mental seclusion, the Anuruddha-sutta describes a detached attitude toward visitors.

41 Instead of the four satipaṭṭhānas, the Anuruddha-sutta just mentions mindfulness of the type that enables recalling what was said and done long ago.

42 The Anuruddha-sutta only mentions inclining the mind toward the extinction of pro- liferation.

 

 

43 The Anuruddha-sutta specifies that the Buddha had come through his mind-made body (manomayena kāyena).

44 The next two stanzas in MĀ 74 are not found in the Anuruddha-sutta; the last has a counterpart in Th 919.

45 The Pāli parallel is the Āneñjasappāya-sutta, MN 106 at MN II 261; for comparative studies see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 613–623; Madhyama-āgama Studies, (Taipei: Dharma Drum Publishing Corporation, 2012), pp. 195–222.

46 Instead of sensual pleasures and material forms, the Āneñjasappāya-sutta takes up sensual pleasures and sensual perceptions.

47 In addition to material forms, the Āneñjasappāya-sutta mentions sensual pleasures and sensual perceptions.

48 In addition to the corresponding perceptions, the Āneñjasappāya-sutta also mentions sensual pleasures and material forms; and it commends that the cessation of all these is to be viewed as peaceful.

49 The translation is based on an emendation of the text. For the words given in angle brackets (< >) the text instead has, in each case, “imperturbability.” The context shows that these must be textual errors.

50 The second approach to nothingness in the Āneñjasappāya-sutta is just about being empty of a self and of what belongs to a self, without an explicit mention of being empty of permanence.

51 In the Āneñjasappāya-sutta the third approach to nothingness is to contemplate: “I am not anything belonging to anyone anywhere,” etc.

52 According to the Āneñjasappāya-sutta, the cessation of all these perceptions is to be viewed as peaceful.

53 In the Āneñjasappāya-sutta Ānanda highlights that the Buddha taught the crossing of the flood in dependence on one support after another.

54 The Pāli parallels are the Bhikkhu-sutta, SN 47.3 at SN V 142, which has Jeta’s Grove at Sāvatthī as its location, and the Saṅkhitta-sutta, AN 8.63 at AN IV 299, which does not specify the location.

55  In the two Pāli versions, the Buddha first rebuffs the monk before giving an instruction.

56 The injunction to settle the mind within has a counterpart in the Saṅkhitta-sutta (where this is followed by instructions on the brahmavihāras); practice of the four satipaṭṭhā- nas internally and externally is described in the Bhikkhu-sutta (where it is preceded by the need to purify morality and have straight view).

57 The implication of this expression is unclear; to judge from the Pāli parallels, it could be a textual error.

 

 

58 The Saṅkhitta-sutta recommends cultivating concentration with vitakka and vicāra, without vitakka but with a remainder of vicāra, without vitakka or vicāra, with rapture, without rapture, with enjoyment, and with equanimity.

59 The Saṅkhitta-sutta takes up the brahmavihāras first and only afterward the four satipaṭṭhānas (which are not explicitly shown to require internal and external prac- tice), and in relation to both it enjoins that such concentration should be with vitakka and vicāra, without vitakka but with a remainder of vicāra, without vitakka or vicāra, with rapture, without rapture, with enjoyment, and with equanimity. Only in relation to the four satipaṭṭhānas does the Saṅkhitta-sutta mention being at ease in any bodily posture.

60 Such a prediction of attainment is not found in the two Pāli parallels, although both report that the monk who received the respective instructions, after practice in seclusion, became an arahant.

61 The Pāli parallel is the Naḷakapāna-sutta, MN 68 at MN I 462, which has Naḷakapāna in the Kosalan country as its location; for a comparative study, see Anālayo, A Com- parative Study of the Majjhima-nikāya, pp. 370–373.

62 In the Naḷakapāna-sutta the Buddha instead asks if they thought he practiced restraint because he had not yet eradicated the taints.

63 According to the Naḷakapāna-sutta, it is because the Buddha has eradicated the taints that he practices restraint.

64  The Buddha’s secluded lifestyle is not taken up in the Naḷakapāna-sutta.

65 The Pāli parallel is the Brahmanimantaṇika-sutta, MN 49 at MN I 326; for a compar- ative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 294–299.

66   According to the Brahmanimantaṇika-sutta, Māra had actually taken possession of a member of the assembly.

67  The Brahmanimantaṇika-sutta does not report that Māra disappeared.

68 In the Brahmanimantaṇika-sutta the Buddha adds that Brahmā had previously passed away from the Ābhassarā heavenly realm and in the meantime had forgotten about it.

69 In the Brahmanimantaṇika-sutta the Buddha also refers to the nonmanifestative or invisible consciousness, anidassana viññāṇa.

70  The text gives the impression that Brahmā is still the speaker. The Pāli editions differ and only some mark the corresponding part as spoken by the Buddha; for a discussion see Anālayo, “The Luminous Mind in Theravāda and Dharmaguptaka Discourses”, Journal of the Oxford Centre for Buddhist Studies 13 (2017): 10–50.

71 According to the Brahmanimantaṇika-sutta, the Buddha spoke the stanza on seeing fear in becoming while he had made himself invisible.

 

 

72 The reference to joining the assembly “up to three times” is not clear. According to the earlier narration he had departed once, so for him to come back now would con- stitute only a second joining of the assembly.

73 Instead of telling Māra to keep away from the topic of the Buddha’s teaching activities, in the Brahmanimantaṇika-sutta the Buddha affirms his eradication of the taints, comparing it to a palm tree that has been cut down.

74 The Pāli parallel is the Anuruddha-sutta, MN 127 at MN III 144; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 726–731.

75 The protagonist in the Anuruddha-sutta is instead the householder Pañcakaṅga.

76   Adopting the variant 料 instead of 斷.

77 In the Anuruddha-sutta those who have taught him are instead elder monks, therā bhikkhū. Similarly later in Anuruddha’s description, those who practice these liberations are monks, not renunciants and brahmins.

78 The Anuruddha-sutta does not report a question-and-answer exchange at this juncture. Another difference is that in the preceding part it first takes up the immeasurable and then the exalted liberation of the mind.

79 Instead of these three, the Anuruddha-sutta distinguishes four types: devas of limited radiance, immeasurable radiance, defiled radiance, and pure radiance.

80 The fly simile in the Anuruddha-sutta, where the fly is on a carrying pole or basket, illustrates that the devas do not consider themselves to be permanent.

81 In the Anuruddha-sutta Kaccāna instead asks if the devas are all of limited radiance or if some are rather of immeasurable radiance, and later on he asks the same question for those of defiled and pure radiance.

82  The Anuruddha-sutta does not have a reference to the Buddha’s position on this matter.

83   The lotus simile is not found in the Anuruddha-sutta.

84 In the Anuruddha-sutta the simile of the impure oil lamp illustrates devas of defiled radiance.

85 In the Anuruddha-sutta Kaccāna instead addresses Anuruddha, and apparently in a discourteous way.

86 The Anuruddha-sutta reports neither the meal offering nor the delight of the audi- ence.

87   Adopting the variant 墩 instead of 塹.

88 The Pāli parallel is the Kāyagatāsati-sutta, MN 119 at MN III 88, which has Jeta’s Grove at Sāvatthī as its location; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 673–678.

 

 

89 The sequence of body contemplation in the Kāyagatāsati-sutta differs, proceeding from mindfulness of breathing to bodily postures, bodily activities, anatomical parts, elements, cemetery contemplations, and the four absorptions.

90 The Kāyagatāsati-sutta does not mention falling asleep or waking up as part of the contemplation of bodily postures.

91 The Kāyagatāsati-sutta states that memories and intentions related to the household life are abandoned and the mind becomes concentrated.

92 The Kāyagatāsati-sutta also mentions eating, drinking, consuming food, tasting, defe- cating, and urinating.

93  This and the following exercise are not mentioned in the Kāyagatāsati-sutta.

94  Adopting the variant 絣 instead of 拼.

95 The translation is based on emending what in the original is a reference to “verbal activities” when exhaling, clearly a textual error.

96    In the case of each of the four absorptions, the Kāyagatāsati-sutta also describes the actual attainment of the corresponding absorption before depicting how it affects the body.

97 The Kāyagatāsati-sutta does not give the size of the cloth, which it qualifies as being white.

98  This and the following exercise are not mentioned in the Kāyagatāsati-sutta.

99  Guanxiang 觀相, which perhaps is equivalent to the paccavekkhaṇanimitta.

100 This list of seeds differs from the seeds in the same simile in MĀ 98, the parallel to the Satipaṭṭhāna-sutta.

101 The Kāyagatāsati-sutta lists only the four elements of earth, water, fire, and wind.

102 Cremation or burial are not mentioned in the Kāyagatāsati-sutta.

103 In the Kāyagatāsati-sutta this and the following descriptions are rather about monks who have or have not established mindfulness of the body. The Pāli version also has a different sequence: it first has the three similes of throwing a ball, fire sticks, and the water pot that illustrate lack of being established in mindfulness of the body, and then their three counterparts that illustrate the presence of mindfulness of the body.

104 Adopting the variant 搏 instead of 闡.

105 The Kāyagatāsati-sutta has three more similes, which describe tilting a full water jug, loosening the embankment of a pond full of water, and driving a chariot wherever one wishes.

106 The Kāyagatāsati-sutta announces and lists ten benefits. It does not refer to not getting

 

 

stuck in the three unwholesome thoughts, nor to attaining stream-entry, once-returning, nonreturning, and the four immaterial attainments.

107 Adopting a variant that does not have a reference to this being also “the fifth, sixth and seventh benefit,” 五六七. Since overcoming three types of unwholesome thought cannot result in four benefits, the reference to the fifth, sixth, and seventh benefits must be misplaced, probably belonging with the next item in the list.

108 Adopting a variant that adds 第五至.

109 Adopting a variant that speaks of “seven” instead of “one” existence.

110 Adopting a variant that only mentions the twelfth benefit at this point and accordingly deleting a redundant passage on the eradication of the taints.

111 The Pāli parallel is the Hatthisāriputta-sutta, AN 6.60 at AN III 392, which has the Isipatana at Vārāṇasī as its location.

112 The Hatthisāriputta-sutta mentions not just association with laypeople but associating with other monastics, lay disciples, kings, and ministers, as well as non-Buddhist practitioners and their disciples.

113 In the Hatthisāriputta-sutta the simile of no longer seeing animals in a lake illustrates the effect of having attained the second absorption, whereas the simile of the dust at a crossroads becoming mud after rain illustrates the effect of the first absorption.

114 Adopting a variant that reads 咸 instead of 滅.

115 In the Hatthisāriputta-sutta the simile of the lake without waves illustrates the effect of having attained the fourth absorption, whereas the simile related to food illustrates the third absorption.

116 The simile in the Hatthisāriputta-sutta depicts a person who has just finished a delicious meal and is offered leftover food from the day before.

117 In the Hatthisāriputta-sutta Mahākoṭṭhita affirms that he knew the mind of Citta and had also been informed about it by devas. The Pāli discourse continues by reporting that Citta’s friends also informed the Buddha of Citta’s disrobing, who then predicted that Citta would soon go forth again. This indeed happened, Citta went forth again and eventually became an arahant.

118 The Pāli parallel is the Pacalāyamāna-sutta, which is the first part of AN 7.58 at AN IV 85; the second part of this discourse in the PTS edition, beginning at AN IV 88, is a different discourse which is rather a parallel to MĀ 138.

119 Instead of these three means related to the teachings—recitation, teaching others, and reflection—the Pacalāyamāna-sutta only recommends two, reflection and recitation.

120 The Pacalāyamāna-sutta combines this and the preceding one into a single remedy of washing the eyes with water and looking at the constellations. The next recommendation

 

 

in the Pacalāyamāna-sutta is to cultivate ālokasaññā, “perception of light” (or “clarity of perception”?), a method not mentioned in MĀ 83.

121 The Pacalāyamāna-sutta does not recommend resuming sitting meditation after having done walking meditation. According to its presentation, if after doing walking meditation one still feels tired, it is time to lie down and take a rest.

122 In total the Pacalāyamāna-sutta lists only eight recommendations: to avoid the per- ception that has led to the drowsiness, to reflect on the teachings, to recite the teachings, to pull on the earlobes, to rinse the eyes with water and look at the constellations, to develop perception of light, to practice walking meditation, and to lie down.

123 After its list of methods to overcome drowsiness, the Pacalāyamāna-sutta warns against pride when begging alms, engaging in contentious talk, and being bound to monastics or laypeople.

124 In the Pacalāyamāna-sutta the Buddha introduces this instruction with the dictum that “nothing in the world is worth adhering to.”

125 The Pāli parallel is the Kaṇṭaka-sutta, AN 10.72 at AN V 133, which has as its location the Gabled Hall in the Great Wood at the same location, Vesālī.

126 The reconstruction of the last four of these six names is only tentative.

127 The Kaṇṭaka-sutta does not report the actual visit by the Licchavis.

128 The Kaṇṭaka-sutta announces and then describes ten thorns: socializing as a thorn for seclusion, pursuit of (physical) beauty as a thorn for cultivation of asubha, enter- tainments as a thorn for sense restraint, female company as a thorn for celibacy (for males), sound as a thorn for the first absorption, vitakka-vicāra as a thorn for the second absorption, rapture as a thorn for the third absorption, inhalation and exhalation as a thorn for the fourth absorption, perception and feeling as a thorn for the attainment of cessation, and finally lust (sensual passion), hatred (anger), and delusion (ignorance) as thorns in general.

129 The Pāli parallel is the Sappurisa-sutta, MN 113 at MN III 37; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 639–643.

130 The Sappurisa-sutta takes up several types of distinguished families, which in its presentation become four different grounds for pride.

131 The Sappurisa-sutta does not mention being handsome and agreeable as a potential ground for pride.

132 A related quality in the Sappurisa-sutta is being a preacher of the Dharma (dhamma- kathika).

133 In addition to fame, similarly highlighted in the Sappurisa-sutta, another related ground for pride in its presentation is the gain of requisites, not mentioned in MĀ 85.

 

 

134 The Sappurisa-sutta reckons being learned and being versed in the Vinaya as two sep- arate potential grounds for pride; it also does not refer to the Abhidharma.

135 The Sappurisa-sutta only mentions wearing rag robes as a potential ground for pride.

136 The Sappurisa-sutta reckons begging alms and taking only one meal as two potential grounds for pride.

137 The corresponding grounds for pride in the Sappurisa-sutta are dwelling in a forest, at the base of a tree, in a cemetery, and out in the open; additional grounds for pride, not mentioned in MĀ 85, are the practices of never lying down to rest and accepting any bed.

138 Adopting the variant 受 instead of 愛. In the Sappurisa-sutta the true person reflects that the Buddha had recommended nonidentification (atammayatā) with the first absorption; the same holds for the other absorptions and immaterial attainments.

139 The Sappurisa-sutta additionally takes up the attainment of cessation, which it implicitly shows to be no longer within reach of the untrue person.

140 This discourse is not a parallel to the Chachakka-sutta, MN 148 at MN III 280; cf. Anālayo, A Comparative Study of the Majjhima-nikāya, p. 838, n. 96.

Division 8

141 Adopting a variant that adds 穢 before 經. The Pāli parallel is the Anaṅgaṇa-sutta, MN 5 at MN I 24, which has Jeta’s Grove at Sāvatthī as its location; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 42–45.

142 In the Anaṅgaṇa-sutta the one who asks this question is Mahāmoggallāna.

143 Here and below, the Anaṅgaṇa-sutta has no statement about the realm of one’s rebirth.

144 The Anaṅgaṇa-sutta has this as four distinct topics, namely the wish to be the one who gives teachings to each of the four assemblies.

145 This wish has no counterpart in the Anaṅgaṇa-sutta.

146 The Anaṅgaṇa-sutta has being respected by each of the four assemblies as four distinct wishes.

147 In the Anaṅgaṇa-sutta the corresponding four wishes are for excellent robes, excellent food, excellent resting places, and excellent medicine. The wish for others not to get the same is therefore only for such excellent requisites, not for others not to get any requisites at all. Since it seems implausible that a monastic would wish for his com- panions not to receive any requisites, the qualification “[excellent]” has been added to the translation of MĀ 87.

148 The Anaṅgaṇa-sutta notes that others will not respect such a monk even if he engages in various types of ascetic practice; conversely a monk without defilements will be respected even if he does not adopt an ascetic living style.

 

 

149 Instead of feces, in the Anaṅgaṇa-sutta the carcass of a dead animal or a human is put into the dish.

150 Such a warning is not found in the Anaṅgaṇa-sutta.

151 In the Anaṅgaṇa-sutta the onlookers are just curious to know what is inside, without expecting it to contain something repulsive.

152 The Anaṅgaṇa-sutta speaks of the ājīvika Paṇḍuputta who observes Samīti, the son of a cartwright, at work; it does not refer to a house of Paṇḍuputta.

153 The original here refers to a “renunciant,” presumably a mistake caused by the recurrent reference to the same term in a preceding passage.

154 The simile of receiving a flower garland in the Anaṅgaṇa-sutta concerns a woman or a man.

155 The Pāli parallel is the Dhammadāyāda-sutta, MN 3 at MN I 12, which has Jeta’s Grove at Sāvatthī as its location; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 34–37.

156 The Dhammadāyāda-sutta does not list by name the monks present on this occasion.

157 In the Dhammadāyāda-sutta being heirs in the Dharma is contrasted with being heirs in material things in general, not just in food and drink.

158 A comparable exposition in the Dhammadāyāda-sutta has Sāriputta as its speaker.

159 In the Dhammadāyāda-sutta the Buddha had already withdrawn earlier, without any reference to having a backache and without asking Sāriputta to continue the teaching.

160 In the Dhammadāyāda-sutta Sāriputta expounds the matter himself, without asking the monks to express their understanding of it.

161 Here and below, the translation is based on emending 捨離 to read 遠離, in line with the expression used elsewhere in the discourse.

162 The Dhammadāyāda-sutta concludes with the monks rejoicing in what Sāriputta had said, without any further reference to the Buddha.

163 The Pāli parallel is the Anumāna-sutta, MN 15 at MN I 95, which has Bhesakalā Grove in Bhagga country as its location; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 124–127.

164 The Anumāna-sutta does not refer to the rains retreat.

165 The list of qualities in the Anumāna-sutta shows several differences, see the survey in Anālayo, A Comparative Study of the Majjhima-nikāya, p. 126, table 2.8.

166 The Anumāna-sutta takes up the case of someone who is easy to admonish before turning to a comparable reflection regarding one’s own qualities that make one difficult to admonish.

 

 

167 The Anumāna-sutta does not have a reflection regarding one’s own qualities that make one easy to admonish.

168 The Anumāna-sutta does not have a counterpart to the ensuing description of how delight leads on to other awakening factors, to dispassion, and to liberation.

169 The Pāli parallel is the Mahācunda-sutta, AN 10.24 at AN V 41, which has Sahajāti among the Cetis as its location.

170 The Mahācunda-sutta cites three related proclamations. The first is a proclamation of one’s knowledge, ñāṇavāda, namely a claim to know and see the Dharma. The second is a proclamation of one’s cultivation, bhāvanāvāda, namely a claim to have cultivated the body, virtue, the mind, and wisdom. The third combines the previous two into a single claim.

171 Here and below, the translation is based on emending 無惡欲 to 惡欲. The latter is the version found immediately afterward in the same sentence.

172 The Mahācunda-sutta does not mention uncommunicativeness, deceit, flattery, and lack of shame and scruples. Qualities mentioned only in the Mahācunda-sutta are delusion, denigration, and insolence.

173 A statement by the relatives and friends is not reported in the Mahācunda-sutta, which concludes its description of the poor person by saying that he will be known for being poor despite his claims.

174 The Pāli parallel is the Sallekha-sutta, MN 8 at MN I 40, which has Jeta’s Grove at Sāvatthī as its location; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 59–66.

175 This and several other qualities mentioned in MĀ 91 are not in the list in the Sallekha- sutta; for a comparison of the two lists see Anālayo, A Comparative Study of the Majjhima-nikāya, p. 62, table 1.9.

176 As in the Pāli version, the present reference to “extinction” involves the term pari- nirvāṇa, 般涅槃; see the discussion in Bhikkhu Ñāṇamoli, The Middle Length Dis- courses of the Buddha, A Translation of the Majjhima Nikāya (Boston: Wisdom Pub- lications, 1995, reprint 2005), p. 1184, n. 111.

177 The Pāli parallel is the Vatthūpama-sutta, MN 7 at MN I 36, which has Jeta’s Grove at Sāvatthī as its location; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 49–59.

178 The Vatthūpama-sutta does not associate this discourse with the time soon after the Buddha’s awakening.

179 The Vatthūpama-sutta does not introduce the brahmin at this point and does not mention that the Buddha’s exposition of defilements was related to him.

180 The Vatthūpama-sutta lists sixteen defilements; for a comparison of the lists of defile- ments see Anālayo, A Comparative Study of the Majjhima-nikāya, p. 51, table 1.7.

 

 

181 The simile in the Vatthūpama-sutta describes a dirty cloth that does not take dye properly. In the Vatthūpama-sutta this simile and the next one together precede the exposition of defilements.

182 The simile in the Vatthūpama-sutta describes a clean cloth that takes dye properly.

183 Before turning to the brahmavihāras, the Vatthūpama-sutta mentions confidence in the Buddha, Dharma, and Sangha, and detachment in regard to food. It continues from the brahmavihāras to the topic of liberation, which in its presentation corresponds to the inner bathing.

184 In the Vatthūpama-sutta the brahmin goes forth and eventually becomes an arahant.

185 The Pāli parallel is the Adhikaraṇa-sutta, AN 10.87 at AN V 164.

186 The Adhikaraṇa-sutta does not report that the monk, on account of whom the Buddha delivers the discourse, had approached the Buddha.

187 The Adhikaraṇa-sutta lists ten such bad qualities: being a maker of disciplinary issues, not being desirous of training, having evil wishes, being angry, denigrating others, being crafty, being deceitful, not paying attention to the teachings, not being secluded, and not showing kindness towards other monastics. In the Pāli discourse the list of unbeneficial results does not refer to the attainment of nirvana.

188 The Pāli parallel is the Ṭhiti-sutta, AN 10.53 at AN V 96.

189 In the Ṭhiti-sutta the Buddha instead proclaims that he praises only growth in whole- some states, not their mere maintenance, much less their decline.

190 The qualities listed in the Ṭhiti-sutta are faith, virtue, learning, generosity, wisdom, and eloquence.

191 The Ṭhiti-sutta introduces its list of mental states with the simile of a young woman or man who looks in a mirror; the actual list then comprises ten mental states, which are the five hindrances (the fourth is just restlessness), as well as irritation, defiled mental states, bodily agitation, laziness, and lack of concentration.

192 According to the Ṭhiti-sutta, one who is free of those states should make an effort to progress to nirvana. The Ṭhiti-sutta does not employ the simile of the burning head or clothes to illustrate this case, which it only has to illustrate the case of one under the influence of defiled mental states.

193 The Pāli parallel is the Parihāna-sutta, AN 10.55 at AN V 102.

194 In the Parihāna-sutta Sāriputta first announces the topic of “a person subject to decline” and then, at the request of the other monks, expounds it.

195 The Parihāna-sutta introduces its list of mental states with the simile of a young woman or man who looks in a mirror; the actual list then comprises ten mental states, which are being free of the five hindrances (the fourth is just being without restlessness), as well as not being irritable, not having defiled mental states, delighting in the

 

 

Dharma, gaining internal tranquility of the mind, and gaining higher wisdom and insight into phenomena.

196 According to the Parihāna-sutta, one who is free of these states should make an effort to progress to nirvana. The Parihāna-sutta does not employ the simile of the burning head or clothes to illustrate this case, which it only has to illustrate the case of one under the influence of defiled mental states.

Division 9

197 The Pāli parallel is the Mahānidāna-sutta, DN 15 at DN II 55.

198 Adopting the variant 令 instead of 念.

199 The Mahānidāna-sutta continues further, via feeling, contact, and name-and-form, up to consciousness.

200 Adopting the variant reading 蛟 instead of 蚊.

201 The Mahānidāna-sutta also mentions the birth of quadrupeds.

202 The Mahānidāna-sutta instead lists the three types of becoming: sense sphere, material, and immaterial.

203 The Mahānidāna-sutta mentions the four types of clinging to sensuality, to views, to rules and observances, and to doctrines of a self.

204 The Mahānidāna-sutta lists the six types of craving, according to the six sense objects.

205 The Mahānidāna-sutta proceeds further to the topic of feeling.

206 The translation here and below is based on an emendation. MĀ 97 links contact with the name group by way of “resistance” 對, and with the form group by way of “des- ignation” 增語. The Mahānidāna-sutta instead links contact with the name group by way of “designation,” adhivacana, and with the form group by way of “resistance,” paṭigha. The presentation in the Mahānidāna-sutta is clearly the more appropriate one, whereas the present passage in MĀ 97 seems to have resulted from an erroneous exchange of the two terms.

207 The Mahānidāna-sutta also reckons being born, growing old, dying, etc., as results of the reciprocal conditionality between consciousness and name-and-form.

208 In the Mahānidāna-sutta the Buddha first examines different notions of a self as being material or immaterial, limited or unlimited, before discussing the three ways of relating views of a self to feeling.

209 In the Mahānidāna-sutta the holder of the view of self concludes that the self has departed once the particular type of feeling identified as the self ceases.

210 Adopting the variant reading 雜 instead of 離.

 

 

211 The Mahānidāna-sutta, where this is the second of the three types of view of self in relation to feeling, instead argues that the notion “I am this” would no longer exist.

212 The reason given in the Mahānidāna-sutta is more detailed, pointing out that a lib- erated one is freed from the pathways of designation and conceptualization, yet it would be inappropriate to view such a liberated monk as one who does not know and does not see.

213 Since the Mahānidāna-sutta has the corresponding exposition earlier, before the examination of the three types of view of a self in relation to feeling, at this point it instead continues by listing the seven stations of consciousness, the two spheres, and the eight liberations, also found later in MĀ 97.

214 In the Mahānidāna-sutta one who upholds a certain type of self instead expects to realize that type of self after death.

215 The Pāli parallel is the Satipaṭṭhāna-sutta, MN 10 at MN I 55; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 73–97, and Perspectives on Satipaṭṭhāna (Cambridge: Windhorse, 2013).

216 A statement on past, future, or present tathāgatas is not found in the Satipaṭṭhāna-sutta.

217 The Satipaṭṭhāna-sutta additionally mentions that such contemplation is undertaken diligently, clearly knowing, and free from desire or discontent toward the world.

218 The sequence of the body contemplations in the Satipaṭṭhāna-sutta differs, proceeding from mindfulness of breathing to bodily postures, bodily activities, anatomical parts, elements, and the cemetery contemplations.

219 The Satipaṭṭhāna-sutta does not mention falling asleep or waking up as part of the contemplation of bodily postures.

220 The Satipaṭṭhāna-sutta also mentions the contemplation of impermanence and refers to dwelling independently, without clinging to anything.

221 The Satipaṭṭhāna-sutta also mentions eating, drinking, consuming food, tasting, defe- cating, and urinating.

222 This and the following exercise are not mentioned in the Satipaṭṭhāna-sutta.

223 Adopting the variant 絣 instead of 拼.

224 The translation is based on emending what in the original is a reference to “verbal activities” when breathing out, clearly a textual error. The Satipaṭṭhāna-sutta has a simile of a turner at work at a lathe to illustrate mindfulness of breathing.

225 Whereas the Satipaṭṭhāna-sutta does not mention this and the subsequent three exer- cises, the Kāyagatāsati-sutta, MN 119 at MN III 92, does reckon the bodily experience of each of the four absorptions as modes of body contemplation.

226 This and the following exercise are not mentioned in the Satipaṭṭhāna-sutta.

 

 

227 觀相, which perhaps is an equivalent to the paccavekkhaṇanimitta.

228 This list of seeds differs from the one given in the same simile in MĀ 81, the parallel to the Kāyagatāsati-sutta.

229 The Satipaṭṭhāna-sutta only lists the four elements of earth, water, fire, and wind.

230 Cremation or burial are not mentioned in the Satipaṭṭhāna-sutta.

231 Nuns are not explicitly mentioned in the Satipaṭṭhāna-sutta, although the same would be implicit, in as much as the term “monk” can represent monastics of either gender; see Alice Collett and Bhikkhu Anālayo, “Bhikkhave and Bhikkhu as Gender-inclusive Terminology in Early Buddhist Texts,” Journal of Buddhist Ethics 21 (2014): 760–797.

232 The Satipaṭṭhāna-sutta does not mention a distinction between bodily and mental feelings, or between feelings related or not related to sensuality.

233 The Satipaṭṭhāna-sutta does not mention mental states that are defiled or undefiled, inferior or superior, or developed or undeveloped.

234 Contemplation of dharmas in the Satipaṭṭhāna-sutta also covers contemplating the five aggregates of clinging and the Four Noble Truths, which are the second and fifth exercises in its version of the fourth satipaṭṭhāna.

235 In the Satipaṭṭhāna-sutta, where contemplation of the six sense spheres is the third exercise under contemplation of dharmas, the task is also to know the senses and their objects as such, in addition to knowing the fetter that arises in dependence on both.

236 Adopting a variant reading that adds 擇.

237 The Satipaṭṭhāna-sutta proceeds from a period of seven years of practice step by step down to seven days, but no further than that.

238 The Pāli parallel is the Mahādukkhakkhandha-sutta, MN 13 at MN I 83; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 117–121.

239 In the Mahādukkhakkhandha-sutta the monks themselves, on their way into town to collect alms, had approached the heterodox wanderers.

240 The Mahādukkhakkhandha-sutta treats what has been mentioned so far as three distinct cases illustrating the danger of sensual pleasures, namely the suffering expe- rienced when working, when such work does not succeed, and when what has been gained is lost again.

241 According to the Mahādukkhakkhandha-sutta, family members may even go so far as to take up weapons and harm one another.

242 男女, “men and women,” which in the present context presumably means “people.”

243 The regret experienced by an evildoer is not mentioned in the Mahādukkhakkhandha- sutta, which therefore does not have the simile of a mountain’s shadow. A version of this simile can be found in the Bālapaṇḍita-sutta, MN 129 at MN III 164.

 

 

244 The Pāli parallel is the Cūḷadukkhakkhandha-sutta, MN 14 at MN I 91; for a compar- ative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 121–124.

245 This request, which has no counterpart in the Cūḷadukkhakkhandha-sutta, implies that Mahānāma was still a worldling at the time of this discourse. According to the commentary on the Cūḷadukkhakkhandha-sutta, Ps II 61, however, he was a once- returner at that time.

246 In the Cūḷadukkhakkhandha-sutta the Buddha first relates how he overcame sensuality in the period before his awakening. The ensuing exposition of sensual pleasures is the same as in the Mahādukkhakkhandha-sutta.

247 The Cūḷadukkhakkhandha-sutta treats what has been mentioned so far as three distinct cases illustrating the danger in sensual pleasures, namely the suffering experienced when working, when such work does not succeed, and when what has been gained is lost through theft, etc.

248 According to the Cūḷadukkhakkhandha-sutta, family members may even go so far as to take up weapons and harm one another.

249 See note 242.

250 The regret experienced by an evildoer is not mentioned in the Cūḷadukkhakkhandha- sutta, which therefore does not have the simile of a mountain’s shadow. A version of this simile can be found in the Bālapaṇḍita-sutta, MN 129 at MN III 164.

251 In the Cūḷadukkhakkhandha-sutta the Buddha relates his insight into sensual pleasures to the time before his awakening, explaining that despite this insight he transcended the attraction of sensual pleasures only after he had experienced superior forms of happiness, such as those available through absorption attainment.

252 The location in the Cūḷadukkhakkhandha-sutta is Mount Vulture Peak.

253 According to the Cūḷadukkhakkhandha-sutta, the Nigaṇṭhas attributed omniscience to their teacher.

254 In the Cūḷadukkhakkhandha-sutta the Buddha instead inquires if the Nigaṇṭhas had knowledge of former evil deeds done by them and if they were aware of the degree to which these deeds were now being eradicated.

255 The Cūḷadukkhakkhandha-sutta specifies that such deeds were acts of murder.

256 The Buddha’s rebuke in the Cūḷadukkhakkhandha-sutta is less strongly worded; he simply points out that they spoke rashly and should have asked him about it.

257 In the Cūḷadukkhakkhandha-sutta the Buddha’s ability to remain motionless in joy and happiness for up to seven days takes the form of an affirmation instead of being a question.

258 The Cūḷadukkhakkhandha-sutta concludes at this point.

 

 

259 The Pāli parallel is the Vitakkasaṇṭhāna-sutta, MN 20 at MN I 118; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 140–143.

260 Adopting the variant 絣 instead of 拼.

261 The Vitakkasaṇṭhāna-sutta instead describes a carpenter who removes a coarse peg with the help of a finer peg.

262 Adopting the variant 正 instead of 政.

263 The Vitakkasaṇṭhāna-sutta continues with a description of the attainment of liberation.

264 The Pāli parallel is the Dvedhāvitakka-sutta, MN 19 at MN I 114; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 138–140.

265 The Dvedhāvitakka-sutta does not follow the description of frequent thinking leading to a tendency of the mind to delight in such thoughts with a statement about freedom from dukkha. Instead, in the Pāli version the simile of the cowherd comes at this point.

266 The expected description of the first absorption is lacking here, but is present in the Dvedhāvitakka-sutta. It could be restored as follows: “Secluded from sensual desires, secluded from evil and unwholesome states, he dwells having attained the first absorp- tion, which is with directed awareness and sustained contemplation, with rapture and happiness born of separation.”

267 The Dvedhāvitakka-sutta mentions recollection of past lives and the divine eye before turning to the destruction of the taints. Another difference in the Pāli version is that the one who attains the absorptions and the three higher knowledges is the Buddha himself.

268 Here and below, the Dvedhāvitakka-sutta only identifies the path with the eightfold wrong or right path, not with the three unwholesome or wholesome thoughts.

269 The simile in the Dvedhāvitakka-sutta contains no watchman; hence its explanation of the simile also has no reference to the retinue of Māra.

270 The Pāli parallel is the Cūḷasīhanāda-sutta, MN 11 at MN I 63, which has Jeta’s Grove at Sāvatthī as its location; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 99–105.

271 This would refer to the four levels of awakening; see AN 4.239 at AN II 238.

272 The Cūḷasīhanāda-sutta has craving and clinging as two separate topics. The next topics it discusses are being without vision, favoring and opposing, and enjoying conceptual proliferation, papañca. It does not sum up all the qualifications of the final goal thus covered.

273 In the Cūḷasīhanāda-sutta the fourth type is clinging to “a doctrine of self” rather than to “a self.”

274 The Cūḷasīhanāda-sutta relates the four types of clinging to ignorance via the inter- vening seven links of dependent arising, paṭicca samuppāda.

 

 

275 The Cūḷasīhanāda-sutta does not repeat the reference to the lion’s roar.

276 The Pāli parallel is the Udumbarika-sutta, DN 25 at DN III 36 (following the Asian editions for the title; in the PTS edition the title is Udumbarika-sīhanāda-sutta).

277 In the Udumbarika-sutta the householder’s name is Sandhāna.

278 無恚, literally, “no anger,” apparently mistaking nigrodha for ni + krodha.

279 鳥論, literally “bird talk”; elsewhere the Madhyama-āgama employs the expression

畜生之論 as its counterpart to tiracchānakathā.

280 The Udumbarika-sutta does not report Nigrodha making any statement about how the Buddha should be offered a seat.

281 In the Udumbarika-sutta Nigrodha and his followers had indeed been intending to ask the Buddha this question if he should join them. Consequently, the Pāli version does not report a reflection by the householder Sandhāna that Nigrodha is speaking a falsehood.

282 One of several differences is that the Udumbarika-sutta does not mention shaving off the hair and beard (a practice that is in fact followed by Buddhist monastics themselves).

283 The partly different list of defilements of self-mortification in the Udumbarika-sutta does not mention absorbing the energy of the sun, a reference whose implications are not clear.

284 Adopting a variant that adds another 子.

285 “Views” is another topic that is not included in the Udumbarika-sutta’s list of defile- ments of self-mortification.

286 The four restraints in the Udumbarika-sutta are not killing, not stealing, not speaking falsehoods, and not yearning for sensual pleasures (following the commentarial expla- nation for the last). The Pāli version goes on to describe withdrawal into seclusion and overcoming the five hindrances.

287 Here and below, according to the Udumbarika-sutta, Nigrodha thinks that by now the practice of self-mortification has reached the essence.

288 In the Udumbarika-sutta they instead exclaim that they are lost, as they do not know this higher attainment. Right after that the householder Sandhāna intervenes, reminding Nigrodha of his earlier dismissive remarks about the Buddha and of his boast that he would defeat the Buddha with a single question.

289 The Udumbarika-sutta does not contain the account of the gradual path to awakening.

290 In the Udumbarika-sutta Nigrodha formally confesses his transgression of speaking like this about the Buddha.

291 The Udumbarika-sutta lists various time periods from seven years down to seven days within which a disciple may reach the goal.

 

 

292 In the Udumbarika-sutta the Buddha also points out that he does not require heterodox practitioners to abandon their rules and way of life, to do what they consider unwhole- some, or to abstain from doing what they consider wholesome. The Pāli version does not mention the suspicion that the Buddha might be interested in capturing and destroy- ing them or in obtaining offerings or fame.

293 The Udumbarika-sutta records no comment or teaching given by the Buddha to the householder, who returns to Rājagaha on his own.

294 The Pāli parallel is the Ākhaṅkheyya-sutta, MN 6 at MN I 33; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 45–49.

295 Adopting the variant 住 instead of 任.

296 The Ākhaṅkheyya-sutta does not have an introductory narration recording the monk’s reflection. It begins with the Buddha addressing the monks, emphasizing the need to maintain virtuous conduct, seeing danger in the slightest fault.

297 In the Ākhaṅkheyya-sutta the wish to be taught by the Buddha is not in the list of wishes, which includes the following: to be dear to other monks, to receive requisites, to be a source of merit for supporters, to be a source of merit for relatives, to bear discontent, to bear fear, and to attain the four absorptions, the immaterial attainments, stream-entry, once-returning, nonreturning, and each of the six higher knowledges.

298 The Ākhaṅkheyya-sutta does not report that the monks put the Buddha’s instruction into practice.

299 Chizen Akanuma, The Comparative Catalogue of Chinese Āgamas & Pāli Nikāyas (Delhi: Sri Satguru, 1990, reprint), p. 15, lists as a parallel for MĀ 106 the Mūla- pariyāya-sutta, MN 1 at MN I 1. However, these two discourses differ considerably and do not seem to be “parallels,” properly speaking; see the discussion in Anālayo, A Comparative Study of the Majjhima-nikāya, p. 23.

Division 10

300 The Pāli parallel is the Vanapattha-sutta, MN 17 at MN I 104; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 132–134.

301 The Vanapattha-sutta first examines the case of a monk who has no improvement in his practice and scarce requisites; then the cases of no improvement and ample req- uisites, improvement and scarce requisites, and improvement and ample requisites.

302 As in the case of the preceding discourse, MĀ 107, the Pāli parallel to the present MĀ 108 is the Vanapattha-sutta, MN 17 at MN I 104; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 132–134.

303 This reflection differs from the one in MĀ 107, which is closer to the Vanapattha- sutta, both of which refer to cultivating mindfulness and concentration, as well as achieving the destruction of the taints.

 

 

304 The Vanapattha-sutta first examines the case of a monk who has no improvement of his practice and scarce requisites; then the cases of no improvement and ample req- uisites, improvement and scarce requisites, and improvement and ample requisites.

305 The Pāli parallel is the Samatha-sutta, AN 10.54 at AN V 98.

306 The Samatha-sutta likens this to a young woman or a young man examining her or his face in a mirror.

307 The Samatha-sutta concludes after the case of the person, having no counterpart for the general statement that follows in MĀ 109.

308 Adopting a variant that adds 法, in accordance with earlier instances of the same phrase.

309 The Pāli parallel is the Sacitta-sutta, AN 10.51 at AN V 92.

310 The Sacitta-sutta likens this to a young woman or a young man examining her or his face in a mirror.

311 The Sacitta-sutta does not mention faith, mindfulness, and wisdom. As already noted by Bhikkhu Bodhi, The Numerical Discourses of the Buddha, p. 1844, n. 2061, these, together with energy and concentration (mentioned in both versions), would constitute the five faculties.

312 The Sacitta-sutta concludes at this point, having no counterpart for the discussion of robes, etc.

313 The Pāli parallel is the Nibbedhika-sutta, AN 6.63 at AN III 410.

314 The Nibbedhika-sutta has two minor differences in sequence: (1) it begins with sensual pleasures, discussing the taints only later at the point where MĀ 111 refers to sensual pleasures; (2) in each case it discusses the diversity before the results.

315 In the Nibbedhika-sutta the result of feelings is rather the coming to an individual existence partaking of merit or demerit.

316 The present description corresponds to the instruction on contemplation of feeling in the parallel to the Satipaṭṭhāna-sutta, MĀ 98. Like the Satipaṭṭhāna-sutta, the Nibbedhika-sutta does not mention bodily and mental feelings, and feelings related or not related to sensual pleasures.

317 The Nibbedhika-sutta lists six types of perception according to the six sense objects.

318 The Nibbedhika-sutta presents a threefold distinction of karma according to it being experienced in this life, the next, or later.

319 Instead of association with what is disliked and dissociation from what is liked, the

Nibbedhika-sutta mentions sorrow, lamentation, pain, grief, and despair.

320 Adopting the variant reading 集 instead of 習.

 

 

321 The Nibbedhika-sutta locates the search for help from outsiders under the “result of dukkha,” and the fourfold distinction into minor or intense dukkha that passes away quickly or slowly under the “diversity of dukkha.

322 The Pāli parallel is the Purisindriyañāṇa-sutta (or Udaka-sutta), AN 6.62 at AN III 402, which has Daṇḍakappa in Kosala as its location.

323 The Purisindriyañāṇa-sutta reports that Ānanda had gone with a group of monks to bathe and one monk had asked the question about Devadatta, which Ānanda then reported to the Buddha.

324 No such reaction by Ānanda is reported in the Purisindriyañāṇa-sutta.

325 The Purisindriyañāṇa-sutta only illustrates this case with the example of good seeds placed in fertile soil (which in MĀ 112 appears a little later); it has the simile of the sunrise in relation to one who manifests wholesomeness and whose unwholesome roots will soon become extinct.

326 The second case in the Purisindriyañāṇa-sutta is rather someone whose unwholesome qualities have disappeared but who still has the roots of unwholesomeness, comparable to seeds deposited on a rock.

327 The fourth case in the Purisindriyañāṇa-sutta is rather someone whose wholesome qualities have disappeared and whose roots of wholesomeness will also disappear, likened to burning coals deposited on a rock or the onset of darkness at sunset.

328 At this point the Purisindriyañāṇa-sutta ends, with no counterpart for the final injunc- tion in MĀ 112.

329 The Pāli parallels are the Mūlaka-suttas, AN 8.83 at AN IV 338 and AN 10.58 at AN V 106. These differ in having eight and ten topics respectively; MĀ 113 has nine.

330 These practices are not mentioned in the Mūlaka-suttas themselves, but a comparable description can be found in the discourse after the second Mūlaka-sutta, AN 10.59 at AN V 106.

331 The Pāli parallel is the Uddaka-sutta, SN 35.103 at SN IV 83.

332 In the Uddaka-sutta his proclamation takes the form of a stanza worded differently.

333 Instead of omniscience, the claim in the Uddaka-sutta is to have conquered everything.

334 The translation of 狸 follows the indication in Hirakawa, Buddhist Chinese-Sanskrit Dictionary, p. 814, that this can render jambuka. This entire paragraph with the descrip- tion of Uddaka’s attainment and rebirth has no counterpart in the Uddaka-sutta.

335 The three feelings are not discussed in the Uddaka-sutta.

336 The three cravings are not discussed in the Uddaka-sutta; nor are the six taints related to the senses.

 

 

337 Instead of an exhortation to practice, the Uddaka-sutta repeats the earlier quoted stanza, attributed to Uddaka, together with the Buddha’s comment on it.

338 The Pāli parallel is the Madhupiṇḍika-sutta, MN 18 at MN I 108; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 134–138.

339 Adopting the variant 行 instead of 志.

340 The Madhupiṇḍika-sutta speaks of not delighting in the source of perceptions and notions (related to) conceptual proliferation, papañca.

341 分別, whereas the Madhupiṇḍika-sutta speaks of conceptual proliferation, papañca.

342 The Madhupiṇḍika-sutta adopts the opposite sequence, discussing first the presence of the sense organs and then their absence.

343 In the Madhupiṇḍika-sutta it is Ānanda who delivers the simile of the honeyball, which involves a hungry person.

344 Adopting the variant 道 instead of 通.

345 The Pāli parallel is the Gotamī-sutta, AN 8.51 at AN IV 274; for a comparative study see Anālayo, Madhyama-āgama Studies, pp. 449–488, 2016a.

346 Gotamī’s request in the Pāli discourse does not refer to the four fruits of a renunciant, which represent the four levels of awakening; she also makes three requests one right after the other.

347 According to the Gotamī-sutta, they had shaved off their hair and put on yellow robes.

348 The Gotamī-sutta has a comparable set of similes at its end, after Ānanda has told the Buddha that Gotamī has become a nun. The similes describe robbers easily assailing a house with many females and few males, and two types of disease afflicting a rice field or a sugar field, respectively. These are followed by a version of the simile of the dike, which in MĀ 116 introduces the eight garudhammas.

349 In the Gotamī-sutta Ānanda inquires about women’s ability to awaken and reminds the Buddha of his debt of gratitude to his foster mother Mahāpajāpatī Gotamī. The Buddha affirms the first and does not reply to the second, but next promulgates the eight garudhammas. A clarification by the Buddha that he has already settled his debt of gratitude to his foster mother can be found in the Dakkhiṇāvibhaṅga-sutta, MN 142 at MN III 254.

350 The eight garudhammas in the Gotamī-sutta come in a different sequence. The garu- dhamma on higher ordination refers to the probationary training and stipulates that ordination is to be given by both communities.

351 The corresponding garudhamma in the Gotamī-sutta does not mention questions about the discourses, Vinaya, or Abhidharma.

 

 

352 The remainder of MĀ 116 has no counterpart in the Gotamī-sutta; Gotamī’s request for the garudhamma on respect to be abolished can be found at Vin II 257.

353 This refers to becoming a buddha, not to becoming an arahant.

Division 11

354 The Pāli parallel is the Sukhumāla-sutta, AN 3.38 at AN I 145.

355 The identification of some flower names is tentative.

356 The Sukhumāla-sutta does not report the young prince’s attainment of the first absorption.

357 MĀ 117 refers not only to old age and illness, but also to death in the stanzas that follow. This makes it safe to conclude that the prose section in MĀ 117 has lost an exposition on the topic of death; in fact the same topic is found also in the Sukhumāla- sutta. The apparently lost text could be supplemented as follows: “Again, I thought, ‘Unlearned ignorant worldlings are themselves subject to death, not exempt from death. On seeing other people die, they feel disgust and slight them as undesirable and unpleasant, not observing their own condition.’ Again I thought, ‘I am myself subject to death, not exempt from death. If on seeing other people die I were to feel disgust and were to slight them as undesirable and unpleasant, then that would not be appropriate for me, since I too am subject to this condition.’ On my having con- templated in this way, the pride caused by life naturally vanished.”

358 The Pāli parallel is the Nāga-sutta, AN 6.43 at AN III 344, which has Jeta’s Grove, also in Sāvatthī, as its location.

359 In the Nāga-sutta the Buddha goes to bathe with Ānanda, after both have spent the day meditating in the Hall of Migāra’s Mother.

360 念. In the Nāga-sutta the elephant is called Seta.

361 Bhikkhu Bodhi, The Numerical Discourses of the Buddha, p. 1756, n. 1317, explains that the corresponding statement in the Pāli version (on not doing evil by body, speech, and mind) involves a pun based on a playful etymology of nāga as na āguṃ, “no evil.” That the Tathāgata is such a nāga is not explicitly stated in the Nāga-sutta.

362 On this stanza see Bhikkhu Bodhi, The Numerical Discourses of the Buddha, p. 1756, n. 1319.

363 In the Nāga-sutta the elephant’s tusks represent equanimity and its tail represents seclusion.

364 The Pāli parallel is the Kathāvatthu-sutta, AN 3.67 at AN I 197.

365 The Kathāvatthu-sutta proceeds directly from the initial statement of three grounds for talk to the analysis of past, present, and future.

366 The Kathāvatthu-sutta does not at this juncture describe arrival at liberation.

 

 

367 The Kathāvatthu-sutta discusses questions to be answered in four ways: categorically, by making a distinction, by asking a counter-question, and by setting the question aside.

368 The Kathāvatthu-sutta continues by further analyzing types of talk.

369 The Pāli parallel is the Arahanta-sutta, SN 22.76 at SN III 82.

370 Adopting a variant that adds 三十. The Arahanta-sutta instead describes how insight into the three characteristics in relation to the five aggregates leads to disenchantment and dispassion toward them, resulting in liberation.

371 七善法, with its counterpart in the seven saddhammas in the Arahanta-sutta; these seven wholesome states are listed in the Saṅgīti-sutta, DN 33 at DN III 252, as faith, shame, fear of wrongdoing, learning, energy, mindfulness, and wisdom.

372 The Pāli parallel is the Pavāraṇā-sutta, SN 8.7 at SN I 190, which has the Hall of Migāra’s Mother at Sāvatthī as its location.

373 In the Pavāraṇā-sutta the Buddha makes no statement about his own attainments and instead invites the monks to point out any censurable deeds of his.

374 The Pavāraṇā-sutta makes no reference to one monk who has yet to attain the final goal.

375 In the Pavāraṇā-sutta the Buddha, without being asked to do so, lists sixty monks who have the three higher knowledges, sixty who have the six direct knowledges, and sixty who are liberated both ways; the remainder of the five hundred monks are liberated by wisdom. The Pavāraṇā-sutta does not report a statement by the Buddha comparing the assembled monks to heartwood.

376 The three stanzas beginning with “shining with pure light” up to the present one have no counterpart in the Pavāraṇā-sutta.

377 In the final stanza of the Pavāraṇā-sutta Vaṅgīsa pays homage to the Kinsman of the Sun (i.e., the Buddha), who has destroyed the arrow of craving.

378 The Pāli parallel to the first part of MĀ 122 is the Uposatha-sutta, AN 8.20 at AN IV 204, which has the Hall of Migāra’s Mother at Sāvatthī as its location. The second part of MĀ 122 has a parallel in the Kāraṇḍava-sutta, AN 8.10 at AN IV 168.

379 The Uposatha-sutta reports that the Buddha sat in silence, without stating that he had entered concentration and observed the minds of the monks in the assembly. Only the commentary, Mp IV 112, states that the Buddha had observed the minds of the monks and discerned one without virtue.

380 According to the Uposatha-sutta, the one who asked the Buddha to recite the

pātimokkha (code of rules) was Ānanda.

381 In the Uposatha-sutta Mahāmoggallāna first tells the monk three times to leave, and only when the monk keeps sitting silently does he take him by the arm and lead him outside.

 

 

382 The Uposatha-sutta does not refer to the head of the monk possibly splitting into seven pieces, a danger mentioned only in the commentary, Mp IV 112.

383 The Uposatha-sutta continues with the eight extraordinary qualities of the ocean comparable to eight extraordinary qualities of the Buddha’s teaching. The exposition in the remainder of MĀ 122 on a monk who pretends to be genuine by acting with right comprehension has a parallel in the Kāraṇḍava-sutta, AN 8.10 at AN IV 168.

384 The Pāli parallel is the Soṇa-sutta, AN 6.55 at AN III 374, which has Mount Vulture Peak at Rājagaha as its location.

385 The Soṇa-sutta says that Soṇa Kolivīsa stayed in the Sītavana at Rājagaha. It reports only that he was living in seclusion and gives no further details about his practice.

386 In the Soṇa-sutta the Buddha instead uses supernormal means to disappear from Mount Vulture Peak and reappear before Soṇa in the Sītavana.

387 The Soṇa-sutta does not report Soṇa’s embarrassment or his realization that the Buddha knew his thoughts.

388 In the Soṇa-sutta the six experiences are being determined on renunciation, seclusion, nonaffliction, the destruction of craving, the destruction of clinging, and nonconfusion.

389 The Soṇa-sutta does not discuss the topic of one in training and thus has no counterpart to the simile of a young boy’s faculties and habits.

390 The Soṇa-sutta concludes with this last stanza and has no counterpart to the remainder of MĀ 124.

391 The Pāli parallel is the Akkhaṇa-sutta, AN 8.29 at AN IV 225.

392 The Akkhaṇa-sutta has the last two in the opposite sequence, first the problem of holding wrong views and then the problem of being unable to understand.

393 The Pāli parallel is the Iṇa-sutta, AN 6.45 at AN III 351.

394 The Iṇa-sutta lists lack of faith, of shame, of fear of wrongdoing, of energy, and of wisdom, all in relation to wholesome states. It does not mention that such a person might possess gold and precious stones.

395 The Iṇa-sutta does not refer to the arahant at this juncture.

396 Adopting the variant 安 instead of 棄.

397 The comparison to a lamp is not found in the Iṇa-sutta.

398 The Pāli parallel is the Kāmabhogī-sutta, AN 10.91 at AN V 176.

399 The Kāmabhogī-sutta takes up all of the ten types introduced earlier and points out in each case on how many grounds these are to be criticized or praised.

400 One who seeks wealth by partially improper means could hardly qualify as being superior to one who does so by entirely proper means. The added part in brackets is

 

 

therefore intended to clarify that this refers only to those who similarly seek wealth through mixed means. Judging from the ensuing verse, this passage seems to be the result of a textual error and would originally have been about one who seeks wealth by proper means but is attached to it.

401 The Kāmabhogī-sutta contains no verses.

402 The Pāli parallel is the Dakkhiṇeyyā-sutta, AN 2.4.4 at AN I 62.

403 A distinction of the two types of persons into eighteen and nine kinds is not found in the Dakkhiṇeyyā-sutta, which instead continues after the twofold distinction with verses spoken by the Buddha.

404   “One-seeder” refers to a stream-enterer who will experience only one more life.

405 Whereas the previous list of those in training represents material common to the early discourses in different reciter traditions, the present list of those beyond training reflects later ideas held in the Sarvāstivāda reciter tradition, which transmitted the Madhyama-āgama. A similar list can be found in the Abhidharmakośavyākhyā; see Wogihara, Sphuṭārthā Abhidharmakośavyākhyā by Yaśomitra, Part II, p. 566.

406 The Pāli parallel is the Gihī-sutta, AN 5.179 at AN III 211.

407 The Gihī-sutta does not report a meeting between Sāriputta and the group headed by Anāthapiṇḍika. Instead it begins with the arrival of the group in the Buddha’s presence.

408 In the Gihī-sutta such a declaration is to be made by the noble disciple him- or herself.

409 The Gihī-sutta merely lists the five precepts, without going into details.

410 The Gihī-sutta highlights that the Dharma is directly visible, not involving time, inviting one to come and see, leading onward, and to be experienced personally by the wise. Here and in relation to the other three pleasant mental abidings, the Gihī-sutta mentions only that they serve to purify the impure mind and cleanse the unclean mind.

411 The Gihī-sutta only refers to the four pairs (of noble ones), the eight persons, without listing them individually and without noting that they are accomplished in morality, concentration, wisdom, liberation, and the knowledge and vision of liberation.

412 The Gihī-sutta does not have the comparison to the earth.

413 The Gihī-sutta describes such a person in more detail, qualifying him in various ways as a liberated one.

414 In the Gihī-sutta those who give to outsiders are considered fools.

415 The Pāli parallel is the Kodhana-sutta, AN 7.60 at AN IV 94.

416 In the Kodhana-sutta, where loss of wealth is the fourth in the list, such loss comes about through confiscation in the king’s name.

417 Adopting the variant 盛 instead of 止.

 

 

418 Besides parents, the Kodhana-sutta also mentions killing a brahmin (which according to the commentary means an arahant) or a worldling.

419 Adopting the variant 業 instead of 逆.

420 The Pāli parallel is the Dhammika-sutta, AN 6.54 at AN III 366, which has Mount Vulture Peak at Rājagaha as its location.

421 In the Dhammika-sutta Dhammika several times leaves one monastery and goes to another one, where the same events happen, until eventually the lay disciples tell him to leave all seven monasteries of the region.

422 The discussion in the Dhammika-sutta proceeds differently. On seeing Dhammika, the Buddha asks him where he is coming from, in reply to which Dhammika explains that he has been banished. In response to that, the Buddha delivers the simile of the bird and right away continues with the story of King Koravya’s banyan tree.

423 The Dhammika-sutta does not describe the general conditions at the time of King Koravya, nor does it speak of him as a wheel-turning monarch.

424 The Dhammika-sutta does not report how King Koravya came to know that the banyan tree no longer bore fruit; this information is found only in the commentary, Mp III

386. It also merely reports that King Koravya approached Sakka, without explicitly stating that he did so by supernormal means or that both returned to Jambudīpa by the same means.

425 In relation to Sunetta and the other teachers, the Dhammika-sutta only mentions that those who had no confidence in their teaching were reborn in a lower realm. A descrip- tion of Sunetta’s disciples being reborn in different heavenly realms and his own superior practice and rebirth can be found in AN 7.62 at AN IV 103, and its parallel MĀ 8 at T I 429b.

426 The Dhammika-sutta does not mention Jotipāla’s father, Govinda, and therefore speaks of only six teachers, although it does refer to Govinda and Jotipāla in its verse part. The Mahāgovinda-sutta, DN 19 at DN II 230, reports that Govinda had been chaplain to King Disampatī, and Govinda’s son Jotipāla served as chaplain to the son of Disampatī, King Reṇu (and of his companions). Unlike Jotipāla, Govinda did not go forth to cultivate the brahmavihāras and thus did not become a “teacher” of this practice to others. Therefore, the reference to seven brahmin chaplains but rather six teachers in the Dhammika-sutta correctly reflects the description in DN 19.

427 Adopting the variant 微 instead of 妙.

428 The Pāli parallel is the Māratajjanīya-sutta, MN 50 at MN I 332; for a comparative study see Anālayo, A Comparative Study of the Majjhima-nikāya, pp. 300–307.

429 The Māratajjanīya-sutta does not mention supervision of the construction of a hut or that Māra made himself smaller.

 

 

430 According to the Māratajjanīya-sutta, the corresponding monk Vidhura had acquired his name for being without equal in teaching the Dharma (vidhura can mean “unequaled”).

431 想; in the Māratajjanīya-sutta the corresponding monk Sañjīva is so-called because he has been “revived,” patisañjīvita.

432 Māra’s reflection in the Māratajjanīya-sutta has no reference to the lineage being severed due to the renunciants’ lack of sons. Instead it describes his plans to get the householders to abuse the monks in order to upset their minds. The denigration about musing, etc., appears in the Pāli version only as part of the actual abuse of the householders. This abuse begins with the simile of an owl wanting to catch a mouse, followed by a jackal wanting to catch a fish, a cat wanting to catch a mouse, and an unburdened donkey.

433 In the Māratajjanīya-sutta the householders abuse them only verbally; they do not attack them physically. On being reborn in hell, they are not shown to realize that this happened in retribution for abusing the monks.

434 The Māratajjanīya-sutta gives no information about the size of the crowd taught by Kakusandha.

435 The Māratajjanīya-sutta merely reports that the householders behaved respectfully and reverentially, without detailing in what way they did so. On being reborn in heaven, they are not shown to realize that this happened as a reward for their respectful behavior toward the monks.

436 The advice in the Māratajjanīya-sutta is to contemplate the lack of beauty of the body, to perceive the repulsiveness of food, to perceive the whole world as without delight, and to contemplate the impermanence of all formations.

437 The Māratajjanīya-sutta does not report Māra’s plan; the actual attack was achieved by way of taking possession of a boy.

438 The Māratajjanīya-sutta gives three names for hell; the period for stake to meet stake is a thousand years; and the form of rebirth taken by the past māra was a human body with the head of a fish.

439 The verses in the Māratajjanīya-sutta show several differences and tend to be less detailed.

440 Adopting the variant 諸 instead of 謂.

 

 

 

 

 

 

Bibliography

 

 

Akanuma, Chizen. The Comparative Catalogue of Chinese Āgamas & Pāli Nikāyas

(1929). Delhi: Sri Satguru, 1990.

Anālayo, Bhikkhu. A Comparative Study of the Majjhima-nikāya. Taipei: Dharma Drum Publishing Corporation, 2011.

—. Madhyama-āgama Studies. Taipei: Dharma Drum Publishing Corporation, 2012.

—. Perspectives on Satipaṭṭhāna, Cambridge: Windhorse, 2013.

—. “Selected Madhyama-āgama Discourse Passages and their Pāli Parallels,” Dharma Drum Journal of Buddhist Studies 19 (2016): 1–61.

—. The Foundation History of the Nuns’ Order. Bochum: Projektverlag, 2016.

—. “The Luminous Mind in Theravāda and Dharmaguptaka Discourses,” Journal of the Oxford Centre for Buddhist Studies 13 (2017): 10–50.

Anālayo, Bhikkhu, and Roderick S. Bucknell. “Correspondence Table for Parallels to the Discourses of Majjhima Nikāya: Toward a Revision of Akanuma’s Comparative Cat- alogue,” Journal of the Centre for Buddhist Studies, Sri Lanka 4 (2006): 215–238.

Bareau, André. Recherches sur la Biographie du Buddha dans les Sūtrapiṭaka et les Vinayapiṭaka Anciens: De la Quête de l’Éveil a la Conversion de Śāriputra et de Maudgalyāyana. Paris: École Française d’Extrême-Orient, 1963.

Bingenheimer, Marcus. Studies in Āgama Literature, With Special Reference to the Shorter Chinese Saṃyuktāgama. Taiwan: Shin Weng Feng Print Co., 2011.

Bodhi, Bhikkhu. The Numerical Discourses of the Buddha, A Translation of the Aṅguttara Nikāya. Boston: Wisdom Publications, 2012.

Bucknell, Roderick S. “Catalogues of Parallel Buddhist Sūtras in Pali, Chinese, Sanskrit, and Other Languages,” in Proceedings of the 13th Wuyue Buddhist Academic Forum, pp. 427–441. Hangzhou: Hangzhou Buddhist Academy, 2016.

—. “Ekottarika-type Material in the Chinese Madhyama-āgama,” in Dhammadinnā, ed., Research on the Madhyama-āgama, pp. 77–112. Taipei: Dharma Drum Pub- lishing Corporation, 2017.

—. “Taking Account of the Indic Source-text,” in Konrad Meisig ed., Translating Buddhist Chinese, Problems and Prospects, pp. 45–52. Wiesbaden: Harrassowitz, 2010.

 

 

 

447

 

 

—. “The Structure of the Sanskrit Dīrgha-āgama from Gilgit vis-à-vis the Pali Dīgha- nikāya,” in Dhammadinnā, ed., Research on the Dīrgha-āgama, pp. 57–101. Taipei: Dharma Drum Publishing Corporation, 2014.

Collett, Alice, and Bhikkhu Anālayo. “Bhikkhave and Bhikkhu as Gender-inclusive Ter- minology in Early Buddhist Texts,” Journal of Buddhist Ethics 21 (2014): 760– 797.

Chung, Jin-il, and Takamichi Fukita. A Survey of the Sanskrit Fragments Corresponding to the Chinese Madhyamāgama, Including References to Sanskrit Parallels, Citations, Numerical Categories of Doctrinal Concepts and Stock Phrases. Tokyo: Sankibo Press, 2011.

Hartmann, Jens-Uwe, and Klaus Wille. “The Manuscript of the Dīrghāgama and the Private Collection in Virginia,” in Paul Harrison and Jens-Uwe Hartmann, eds., From Birch Bark to Digital Data: Recent Advances in Buddhist Manuscript Research, pp. 137–155. Wien: Verlag der Österreichischen Akademie der Wissenschaften, 2014.

Hirakawa, Akira. Buddhist Chinese-Sanskrit Dictionary. Tokyo: Reiyukai, 1997. Honjō, Yoshifumi. A Table of Āgama Citations in the Abhidharmakośa and the Abhi-

dharmakośopāyikā. Kyoto: n.p., 1984.

Meisig, Konrad. Das Sūtra von den vier Ständen, Das Aggañña-Sutta im Licht seiner chinesischen Parallelen. Wiesbaden: Otto Harrassowitz, 1988.

Ñāṇamoli, Bhikkhu. The Middle Length Discourses of the Buddha, A Translation of the Majjhima Nikāya (1995) Bhikkhu Bodhi, ed. Boston: Wisdom Publications, reprint 2005.

Norman, K. R. A Philological Approach to Buddhism: The Bukkyō Dendō Kyōkai Lectures, 1994. London: School of Oriental and African Studies, 1997.

Pannasiri, Bhadanta. “Sigālovāda-Sutta,” Visva-Bharati Annals 3 (1950): 150–228. Pradhan, Prahlad. Abhidharmakośabhāṣya of Vasubandhu. Patna: K. P. Jayaswal Research

Institute, 1967.

Rhys Davids, T. W., and William Stede. Pali-English Dictionary (1921). Delhi: Motilal Banarsidass, 1993.

Silverlock, Blair Alan. An Edition and Study of the Gosiga-sutra, The Cow-horn Discourse (Senior Collection Scroll no. 12): An Account of the Harmonious Aṇarudha Monks. Ph.D thesis, University of Syney, 2015.

Strauch, Ingo. “The Bajaur Collection of Kharoṣṭhī Manuscripts: Mahāprajāpatī Gautamī and the Order of Nuns in a Gandhāran Version of the Dakṣiṇāvibhaṅgasūtra,” in Alice Collett ed., Women in Early Indian Buddhism: Comparative Textual Studies, pp. 17–45. Oxford: Oxford University Press, 2014.

Bibliography

 

 

—. “The Indic versions of the *Dakṣiṇāvibhaṅgasūtra: Some Thoughts about the Early Transmission of Buddhist Āgama Texts,” in Dhammadinnā, ed., Research on the Madhyama-āgama, pp. 327–373. Taipei: Dharma Drum Publishing Corporation, 2017.

Watanabe, Fumimaro. “Logical Arguments in the Dialogues (Suttas),” Journal of Indian and Buddhist Studies 20/2 (1972): 988–976.

Wogihara, Unrai. Sphuṭārthā Abhidharmakośavyākhyā by Yaśomitra, Part II. Tokyo: The Publishing Association of Abhidharmakośavyākhyā, 1936.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

449

 

 

 

 

 

 

Index

 

 

A

Abhidharma, 129–130, 337, 338, 426n134, 440n351

Abhidharmakośavyākhyā, 443n405 absorption(s), 127, 127, 184, 290, 291,

292, 378, 423n96, 426n138, 433n251,

434n267

four, 38, 137, 423nn89, 96; 431n225, 436n297

first, xvi, 103, 116, 117, 127, 131, 221,

222, 229, 344, 424n113, 425n128,

426n138, 434n266, 440n356 fourth, 38, 42, 93, 104–105, 113, 119,

120, 127, 131, 137, 184, 230, 245,

262, 286, 291, 424n113, 425n128

second, 103, 117, 118, 127, 131, 229,

262, 424n113, 425n128

third, 104, 118, 119, 127, 131, 229,

262, 424n113, 425n128

See also concentration(s); meditation(s) action(s), 95, 101, 227, 295, 310

bodily and verbal, 185, 189

evil/unwholesome, 371, 372, 373, 377

right, 147

wholesome, 371, 372, 373

See also deed(s); karma affliction(s), 20–28, 31, 57

absence of, 93–94, 95, 98, 286,

freedom from, 39, 53, 387

See also nonaffliction Āgamas, xv, 129–130, 200–201

See also Nikāyas


aggregate(s), 92, 93, 133

five, 133, 311, 354, 432n234, 441n370

See also consciousness(es); form(s); formation(s); feeling(s); perception(s)

agitation, 93, 124–125, 270, 304, 305, 429n191

See also restlessness

alcoholic beverages/liquor/wine, 91, 127,

274

See also intoxicants

alms/almsfood, 17, 39, 77, 87, 99, 124,

130, 156, 161, 165, 324, 325, 390, 405,

406, 410, 425n123, 426n136, 432n239

almsbowls, 407, 408

Ānanda, 167, 419n38, 420n53, 438nn323, 324; 439n343, 440n359, 442n380

and Anuruddha, 87–88, 97–98

and the Buddha/World-honored One, 40–41, 47–50, 132–149, 190–191,

205–226, 316–321, 332, 334–337,

340–342

and Mahāpajāpatī Gotamī, 334, 337,

339–340, 439nn348, 349

Anāthapiṇḍika, 379, 383, 385, 390, 443n407

See also grove(s)/park(s), Anāthapiṇ- ḍika’s Park

anger, 16, 44, 180, 181, 182, 183, 184,

185, 186, 187, 236, 363, 391, 392,

393–394, 435n278

abandoning/eradication/extinguishing, 128, 129, 130, 131, 187, 189, 190,

395

 

 

 

451

 

 

anger (continued): appeased/attenuated/reduced, 15, 60,

62, 63, 64, 113, 291

and enmity, 391–393

as mental defilement, 191, 192, 193

as unwholesome thought/state, 113, 127

Aṅguttara Book of Eights (Aṭṭhakanipāta), xvii

animal(s), 107, 232, 244, 255, 277, 281, 424n113, 427n149

camel(s), 117, 118, 346

cat, 406, 445n432

cattle/cow(s), 14, 91, 106, 117, 118,

232, 260, 261, 382, 419n37

deer, 117, 118, 263–264, 344

dog, 255, 274

donkey(s), 8, 117, 118, 241, 250, 346,

406, 445n432

elephant(s), 3, 4, 8, 14, 15, 16, 91, 97,

117, 118, 120, 121, 240, 249, 346,

347, 397, 417n10, 418nn14, 18;

440nn360, 363

Sati/Seta, 346, 440n360

fish, 116, 117, 206, 207, 274, 407, 445n432

fox, 407

horse(s), 8, 14, 91, 117, 118, 120, 121,

197–198, 199–200, 240, 249, 346,

397

jackals, 107, 232, 244

lion, 125, 348, 358

mouse, 406, 407, 445n432

ox, 115, 272, 287, 288, 346, 389, 390

serpents/snakes, 206, 207, 241, 250,

255, 346

sheep, 91, 371, 372

toads, 116, 117

turtles, 116, 117

water buffalo, 117, 118

wolves, 107, 232, 244

See also bird(s); insect(s)


animal talk, 271, 435n279 Anuruddha, 37, 43, 44, 54, 88, 167

and the Buddha, 18, 19–32, 37–40, 43,

55–65, 88, 98–99, 418nn18, 19, 21

and Ānanda, 87–88, 97–98

and Isidatta, 75–76, 77–80, 86–87

and Kaccāna, 76–77, 80–86

arahant(s), 43, 54, 75, 127, 225, 226,

292, 347, 353, 366, 371, 372, 373,

376, 387, 421n60, 424n117, 429n184,

440n353, 442n395, 444n418

arahantship, 139, 387

See also four fruits Aranemi, 401, 402

See also brahmin chaplains, seven argumentation, 350, 351

See also disputatious(ness); quarrel(s)/ quarreling

Ariṭṭha, 125

army, fourfold, 3–4, 5–8, 11, 397

arrogance, 173, 184, 185, 186, 187, 201,

202, 203

as mental defilement, 192, 193, 194 ascetic(s)/asceticism/ascetic practice(s), 165, 166, 251, 275–282, 348, 402,

426n148

See also self-mortification aspiration(s), 15, 16, 93, 158, 159, 164,

165

attachment, 173, 225, 226, 347, 348, 353,

390

abandoning/freedom from, 72, 173, 190,

226, 227, 264, 265, 269, 286, 287,

288, 342, 353, 356, 370, 371, 372,

387, 390, 405, 407, 408, 410, 411

as condition for miserliness, 208, 209–

210

and desire/sensual pleasures, 208, 209,

210, 383

See also clinging

 

 

avarice, 180, 181, 182, 183, 189, 190,

196, 198, 199

as mental defilement, 191, 192, 193, 194

awakening, 43, 50, 54, 99, 173, 174, 332,

345

of Buddha, 191, 428n178, 433nn246, 251

factors of (seven)/seven treasures of, 146, 226, 227, 236, 354, 428n168

four levels of, 434n271, 439n346 full/right/true/unsurpassable, 20, 32,

36, 37, 61, 62, 63, 65, 113, 226,

227, 259, 288, 291, 385, 389

path of/to, 255, 288, 370, 371, 372, 436n289

requisites of (thirty-seven), 353, 364 states that pertain to (bodhipakkhiya),

109

See also penetration, awakening, and nirvana; understanding, awakening, and realization

awareness, directed, xvi, 28–30, 31, 51,

52, 53, 127, 184, 262, 344, 434n266

āyatana. See bases

B

barbarians, 371

bases, 132, 133, 147, 148

See also sense(s)/sense faculties/sense spheres; sense bases/objects, six

bathing, 17, 55, 103, 194, 195, 229

inner mind, 194, 429n183 purification by, 191

becoming, 57, 72, 135, 206, 207, 212,

317, 318, 421n71, 430n202

See also dependent arising bewildered/bewilderment, 138, 239, 247,

248

See also confused/confusion Bhadda, 125

Bhagu, 15–16, 418nn16, 17


Bimbisāra, King, 252–253 Bingenheimer, Marcus, xv, xvi bird(s), 93, 206, 207, 344, 396, 398,

444n422

chicken(s), 91, 142, 143 144, 145

crows, 107, 232

hawks, 244

owl, 407, 445n432

partridge, 344

pheasant, 344

wild goose, 92

See also animal(s); animal talk birth(s), 32, 36, 43, 49, 50, 54, 59, 60,

61, 62, 64, 94, 95, 114, 125, 135, 140,

141, 171, 180, 206, 207, 217, 263,

270, 284, 287, 292, 350, 353, 356,

366, 367, 368

among devas, 33–36

in a heavenly realm, 192, 193

in a hell realm, 191, 192

See also dependent arising; rebirth birth and death, 95, 97, 98, 113, 205,

292, 358, 373

See also death; rebirth

birth, old age, disease, and death, 49, 55, 57, 89, 214, 260, 263, 268, 317, 318,

354, 358

Black (Kālī), 405

See also māra(s) bliss, 173–174

See also rapture

bodily, verbal, and mental conduct/deeds, 18, 19, 242, 250, 251, 285

See also body, speech, and mind body(ies), 6, 9, 12, 14, 16, 24, 41, 43, 51,

55, 56, 57, 75, 80, 92, 93, 101–108,

112, 123, 188, 189, 194, 213, 221, 223,

227, 228–233, 235, 242, 243, 247, 250,

255, 261, 262, 263, 309, 312, 324, 346,

349, 354, 355, 373, 377, 384, 393, 406,

411, 412, 423n96, 445n438

 

 

body(ies) (continued): adorning/anointing/perfuming, 55, 166,

255, 339, 343, 391

becoming passionate, 115–121

breaking up of, at death, 45, 46, 47, 67,

73, 74, 83, 84, 85, 95, 218, 219, 220,

221, 242, 251, 285, 290, 317, 318,

320, 323, 376, 392, 393, 407, 409

contemplating, 42, 50, 106, 136, 227–

233, 332, 423n89, 431nn218, 225;

445n436

cultivating, 189–190, 428n170

and dependent arising, 133–135, 329,

330

mental/mind-made, 93, 420n43

tranquil/tranquility of/untroubled, 20,

132, 133, 134, 135, 136, 137, 138,

139, 140, 141, 142, 46, 147, 148, 180

See also mindfulness, of the body; sense bases/objects, six; tangible(s)

body, speech, and mind, 346, 347, 376,

377, 392–393, 440n361

See also bodily, verbal, and mental con- duct/deeds

bondage, 8, 12, 14, 307, 376, 377, 378,

408, 409

Brahmā(s), 36, 37, 65–73, 75, 239, 293,

294, 3131, 325, 326, 342, 346, 414–

415, 421nn68, 70

deva(s), 221, 222

world, 65, 66, 73, 93, 400, 401, 405, 414

Brahmadatta, King, 417nn6–8, 10 and King Long Life Span, 3–10 and Master/Prince Long Life, 9–13,

417n11

brahmavihāras, 420n56, 421n59, 429n183, 444n426

See also four divine abodes/four immea- surables/four pleasant mental abidings

brahmin(s), 36, 37, 67, 68, 69, 71, 73, 74–

75, 78, 79, 81, 82, 83, 84, 85, 157, 158,


163, 166, 194, 195, 239, 240, 243, 245,

246, 248, 263, 265, 267, 268, 269, 270,

27, 277, 278, 280, 281, 282, 293, 311,

313, 325, 326, 339, 341, 346, 347, 355,

390, 398, 401, 402, 407, 408, 409, 410,

422n77, 428n179, 444n418

making offerings to, 379, 380, 381, 382 practices of:

four, 283–284, 285

purification by bathing, 191, 194

self-mortification, 274–275

brahmin chaplain(s), 5, 6, 7, 10, 417nn4, 5

seven, 401, 402, 444n426

breath(s)/breathing, 102–103, 228, 348, 431n224

See also mindfulness, of breathing Bucknell, Roderick S., xvi

buddha(s), 43, 269, 286, 287, 288, 370,

371, 372, 440n353

See also tathāgata(s)

Buddha, xvii, 3, 13, 15, 32, 37, 40, 41, 43,

44, 50, 54, 59–65, 75–76, 87, 99–100,

101, 109–113, 114, 122, 125, 126, 128,

132, 149, 151, 156, 161, 167, 168, 169,

170, 174, 175, 180, 183, 188–190, 191,

195, 196, 200, 202, 205, 226, 237, 238,

239, 243–246, 247, 253, 256, 258, 259,

264, 270, 271–272, 273, 290, 292, 293,

294, 295, 299, 302, 304, 306, 312, 321,

322, 323, 324, 325, 326, 331, 332, 334,

337, 340, 342, 343, 345, 346, 347, 349,

352, 354, 357, 358, 359, 360, 364, 366,

369, 370, 374, 378, 379, 383, 385, 387,

390, 391, 395, 400, 402, 403, 404, 411,

412, 415, 417n2, 418nn13, 15, 18, 19,

21; 419nn28, 32, 37, 38; 420nn43, 53,

55; 421nn62–64, 68–71; 422nn73, 82;

424n117, 425n124, 426n138, 427n159,

162; 428nn178, 179; 429nn186, 189;

430n208, 433nn246, 251, 254, 256;

433–434n257, 434n267, 435nn280,

 

 

281, 288; 436nn290, 292, 293, 296–

298; 438n323, 439nn337, 348, 349;

440n359, 441nn373, 375, 377, 379;

442nn380, 383, 386, 387; 443nn403,

407; 444n422

and Ānanda, 40, 47–48, 88, 132–149,

190–191, 205–226, 312, 314–321,

332, 334–337, 340–342

and Anāthapiṇḍika, 379–383, 383–385

and Anuruddha, 18–32, 37–40, 55–65,

99

and Bhagu, 15–16

and Brahmā, 65, 72, 75

and Cunda/Mahācunda, 183–188

and Daṇḍapāṇi, 325

and Dhammika, 396–403

and Kimbila, 18, 19, 32 and the Licchavis, 126–127

and Mahāmoggallāna, 88, 12–125

and Mahānāma, 246–253

and Mahāpajāpatī Gotamī, 332–334 and Nandiya, 18, 32

and Sāriputta, 355–357, 385–390 and Soṇa Kolivīsa, 364–369

and Sundarika, 194–195

and Udayin, 346–349

and Vaṅgīsa, 357

See also Tathāgata; World-honored One Buddha, Dharma, and Sangha, 335, 336,

429n183

C

Cāla, 125

caste, 166, 243

cause(s) and condition(s), 95, 270, 285,

415

cave(s), 93, 124

Sattapaṇṇi Cave, 251

See also mountain(s)

celibacy/celibate, 89, 127, 184, 185, 186,

187, 348, 425n128,


cemetery(ies), 93, 131, 299, 301, 426n137 contemplation, 423n89, 431n218

See also charnel ground(s); corpse cessation, 45, 46, 47, 49, 135, 136, 137,

224, 225, 226, 262, 410, 420n48

attainment of, 425n128, 426n139

of clinging/covetousness, 135, 181, 183,

366, 367, 369

complete/without remainder/remainder- less, 49, 183, 355, 370, 371, 372

of contact, 135, 310, 311

of craving, 312, 323, 366

of dukkha, 42, 95, 137, 262, 268, 286,

307, 311, 312

of feeling(s), 125, 135, 245, 306, 308

of form/formations, 135, 245, 420n48

of ignorance, 135, 366, 367

of karma, 307, 311

of perception(s), 45, 46, 47, 125, 221,

223, 225, 306, 309, 420n52

of perception and knowing, 127, 226,

405,406

of the self, 215

of stations of consciousness, 222–224 of the taints, 95, 263, 287, 295, 296, 297,

298, 306, 307, 374

of the three defilements, 246, 366–367

of views, 182, 183, 268

charnel grounds, 107, 108, 232, 233, 244

See also cemetery(ies); corpse; cre- mate(d)/cremation

Chinese, xv, xvi–xvii Chu, William, xvi Chunyin, Shi, xvi

Citta Hatthisāriputta, 114–115, 121–122, 424n117

city(ies)/town(s)/village(s), 5, 10, 79, 81,

82, 96, 116, 124, 156, 161, 241, 249,

299, 301, 303, 305, 313, 368, 376,

377, 397, 405, 406, 410, 411, 413,

417nn6, 8; 432n239

 

 

city(ies)/town(s)/village(s) (continued): Anupiya, 312

Āpaṇa, 99

Bālakaloṇakāra, 15

Benares/Vārāṇasī, 4, 5, 8, 9, 10, 11, 13,

193, 424n111

Campā, 358 Daṇḍakappa, 438n322 Gayā/Gayāsīsa, 419n31 Kallavāḷamutta, 122

Kammāssadhamma, 44, 205, 226, 264,

306

Kapilavatthu, 246, 324, 332

Kosambī, 3, 13, 14, 16, 180, 183

Pañcasāla, 167

Rājagaha, 114, 165, 175, 251, 270, 354, 436n293, 442nn384–385, 444n420

Sāvatthī, 65, 66, 75, 77, 87, 128, 132,

188, 196, 200, 202, 237, 253, 259,

290, 293, 295, 299, 302, 304, 320,

323, 343, 346, 349, 352, 364, 370,

374, 378, 383, 385, 391, 395, 396,

420n54, 422n88, 426n141, 427n155,

428nn174, 177; 434n270, 440n358,

441nn372, 378

Ukkācelā, 50

Uruvelā, 191

Vesālī, 44, 125–127, 425n125

clan/clansman/clansmen, 16, 17, 18, 43,

50, 54–55, 59, 99, 174, 191, 239, 247–

248, 292, 331–332, 333, 384, 386

clinging, 40, 48, 54, 125, 131, 132, 135,

206, 207–208, 237, 266, 267, 268–

269, 270, 434n272, 442n388

cessation of, 366, 367, 369

five aggregates of, 133, 311, 432n234 four types, 268–270, 430n203,

435nn273, 274

views conducive to, 278, 281–282

See also attachment; dependent arising


compassion, 58, 76, 77, 167, 169, 170,

171, 313, 328, 329, 348, 402

great, 49,148, 188, 264, 321, 324

mind imbued with/mind of, 53, 79, 89,

138, 194, 283, 386, 408, 409

conceit, 26, 27, 28, 31, 173, 185, 186, 187,

188, 304, 305, 326, 353, 370, 395,

418n26

as mental defilement, 191–192, 193, 194

underlying tendency of, 326, 327, 329,

331

concentration, 37–38, 40, 43, 51–54, 66,

83–84, 93–95, 103–104, 113, 122, 124,

125, 127, 136, 141, 146, 166, 185, 186,

187, 188, 201, 202, 203, 204, 229, 236,

254, 255, 256, 257, 258, 261, 262, 264,

292, 295, 296, 297, 298, 304, 305, 321,

322, 348, 388, 418n22, 419nn28, 30;

421nn58, 59; 429n191, 437nn303, 311;

441n379, 443n411

and afflictions, 20–28

attainment of, 173, 174

diversified, 31, 419n30

exclusive, 31, 419n30

established, 31–32

limited, 30, 31, 419n30

meditative, 359, 360, 404, 405, 406

of the mind, 101–108, 120, 121, 140, 141

right, 41, 147, 174, 264, 307, 308, 309,

310, 311, 312, 347, 350, 403

signless, 120, 121

signs for 140–141

three levels/types, 28–31, 53, 419n28

vast, 31, 32, 419n30

See also five faculties; meditation concept(s)/conceptualization, 207, 213,

431n212

of self, 217–221

See also view(s), related to personal- ity/of self

 

 

conceptual proliferation. See proliferation, conceptual

confidence, 429n183, 444n425 confused/confusion, 20, 71, 252, 351, 389,

407

See also bewildered/bewilderment; nonconfusion/unconfused

consciousness(es), 133, 135, 148, 213,

214, 353, 421n69, 430nn199, 207

boundless/infinite, sphere of, 127, 131,

221, 223–224, 225, 293, 294

element, 106, 135, 232

seven stations of, 221–226, 431n213 six types (eye, ear, nose, tongue, body,

and mind), 133–134, 329, 330

See also dependent arising

contact, 135, 148, 212–213, 308, 309, 310,

321, 322, 329, 330, 430nn199, 206

cessation of, 308, 309, 310, 311

six bases/types, 134, 212, 323, 324

See also dependent arising contemplation, 49, 89, 148, 149, 188,

197, 199, 321, 323, 324, 431nn217,

220; 432nn234, 235; 437n316

body/bodily, 423nn89, 90; 431nn218, 219, 225

cemetery, 423n89, 431n218 sustained, xvi, 28–30, 31, 51, 52, 53,

127, 184, 262, 344, 434n266

thorough, 99 100

See also meditation; mindfulness contentment, 37, 38, 41, 168, 169, 419n39

supreme, 92–93

continent(s), 397, 412

Jambudīpa, 396, 397, 398, 444n424

Uttarakuru, 412

corpse, 107, 232, 244, 255

See also cemetery(ies); charnel grounds; skeleton(s)

Corrupter (Dūsī), 405–412

See also māra(s)


country(ies)/region(s), 3, 9–16, 79, 82,

157, 158, 163, 240, 241, 248, 249,

271, 371, 395, 396, 397, 444n421

Aṅga, 99

Bhagga(s), 37, 40, 122, 151, 403, 427n163

Ceti, 32, 37, 40, 43, 428n169

Kāsi, 3–5, 7, 9–14, 417n3

Kosala, 3–5, 7–14, 167, 417nn2–4, 421n61, 438n322

Kuru, 44, 205, 226, 264, 306, 398

Magadha, 122

See also city(ies)/town(s)/village(s) covetousness, 44, 50, 51, 52–53, 56, 92,

93, 180, 181, 182, 183, 184, 185, 186,

187, 189, 190, 201, 202, 203, 304, 305

as mental defilement, 191, 192, 193

craving, 135, 148, 173, 206, 208, 211–212,

266, 267, 268, 308, 309, 311, 322, 358,

434n272, 441n377

cessation/destruction/end of, 312, 323,

366, 367, 413, 442n388

for becoming/existence, 212, 353, 354

for sensual pleasure, 212, 309, 324, 400,

402

six types of, 134–135, 430n204 three/threefold, 324, 439n336

See also dependent arising; desire(s) cremate(d)/cremation, 9, 10, 406, 423n102

See also charnel grounds

cruelty, thought(s) of, 259, 260, 261,

262, 263, 264, 291

Cunda, 180–183, 183–188

D

Daṇḍapāṇi, 325–326

danger, 138, 239, 243, 247, 254, 255, 436n296, 442n382

in feelings, 238, 245–246 in heterodox views, 268

in material form, 238, 243–245

 

 

danger (continued):

in sensual pleasures, 238, 239–242,

243, 247, 432n240, 433n247

in wealth, 381, 382, 383

death, 12, 43, 135, 206, 207, 217, 242,

250, 251, 322, 348, 395, 400, 401,

407, 431n214, 440n357

auspicious, 153, 154

bad/inauspicious/unwholesome, 152,

153, 154, 242, 251

breaking up of the body at, 67, 73, 74,

83, 84, 85, 95, 218, 219, 220, 221,

242, 285, 290, 317, 318, 320, 323,

376, 392, 393, 407, 409

See also birth and death; birth, old age, disease, and death; old age, and death

deathless, 49

debt(s), 55, 90, 375, 378

See also poverty

deceit/deceitful, 166, 173, 175, 176, 177,

179, 180, 181, 182, 183, 184, 185,

186, 187, 189, 190, 196, 198, 199,

208, 209, 278, 282, 288, 363,

428n172, 429n187

end of, 326, 327, 329, 330, 331

as mental defilement, 191, 192, 193, 194

deed(s), 34, 35, 36, 95, 242, 252, 285, 377,

433nn254, 255

black/dark/evil/unwholesome, 194,

195, 242, 250, 251, 252, 363, 377,

394, 395, 407, 412, 433n254

bright/good/meritorious/wholesome, 195, 242, 250, 364, 365, 394, 409

censurable/ignorant/immoral, 394, 441n373

of loving-kindness, 18, 19

See also action(s); bodily, verbal, and mental conduct/deed(s)

defilement(s), 57, 89, 93, 94, 95, 151–

155, 175, 176, 177, 179, 187, 195,

262, 275, 279, 283, 286, 383, 388,


412, 426n148, 428nn179, 180; 428–

429n181

by desire, 208, 210

mental/of the mind, 101–108, 175–177,

179, 393

twenty-one, 191–194

of the practitioner of asceticism/of self- mortification, 275–279, 433nn283,

285

three, of greed, hatred, and delusion, 246 delusion, 37, 38, 41, 42, 69, 93, 94, 234,

246, 266, 267, 268, 351, 428n172

See also ignorance; sensual passion, anger/hatred, and delusion/igno- rance

dependent arising, 135, 148, 205, 435n274

designation(s), 212, 214, 217, 430n206, 431n212

desire(s), 37, 38, 39, 41, 56, 57, 71, 92, 94,

113, 115–121, 148, 153–163, 168, 169,

175–178, 184, 185, 208, 210, 234, 247.

275, 277, 279, 281, 289, 326, 327, 329,

331, 366, 367, 397, 431n217

contrary to the Dharma, 191–193

evil, 175–178, 180–183, 184–187, 189,

190, 196, 198, 275, 279, 363, 387–

388

as root of phenomena, 321–322 sensual/sexual, 38, 42, 49, 56, 89, 93,

95, 113, 137, 142, 173, 184, 235–

236, 245, 259–264, 266–268, 286,

287, 291, 307, 309, 325, 326, 345,

349, 351, 353, 374–376, 400, 401,

402, 434n266

See also craving; sensual passion, anger/hatred, and delusion/igno- rance; sensual pleasure(s)

Devadatta, 312, 313–314

devas, 32–37, 67, 69, 71, 72, 76, 86, 169,

170, 171, 206, 207, 239, 269, 286,

293, 294, 313, 323, 325, 326, 342,

 

 

346, 347, 370, 371, 372, 386, 387,

389, 398, 399, 413, 414, 419nn33–35;

422n81, 424n117

four types of, 422n79

of defiled radiance, 422nn79, 84 higher, 75, 86

rebirth/once-returning among, 60, 61, 62,

63, 64, 65

of the royal banyan tree, 398–399

of seven stations of consciousness and two spheres, 221–225

three classes of, 70–71, 80

of pervasive pure radiance, 70, 80,

84–86

of pure radiance, 70, 80, 83–84

of radiance, 70, 80–81, 82

See also Sakka

Dhammika, 395–403, 444nn421, 422

dharma(s), 42, 52–53, 136, 146, 227–

228, 235–237, 432nn234, 235

Dharma, 16, 17, 40, 43, 50, 54, 56, 57, 58,

59, 73, 74, 75, 86, 87, 90, 98, 101, 114,

124, 125, 126, 128, 129, 130–131, 132,

139, 140, 141, 156, 161, 166, 167, 169,

170–171, 173–174, 185, 186, 187, 188,

214, 217, 218, 219, 247, 261–262, 288,

289, 290, 292, 306, 328, 331, 345, 350,

351, 352, 355, 366, 370, 371, 372, 378,

379–382, 383, 384, 385, 387, 393, 397,

399, 400, 410, 414, 418n20, 425n132,

427n157, 428n170, 430n195, 443n410,

445n430

desire contrary to, 191, 192, 193

noble, 184, 311, 375, 377, 378, 389, 403

path of, 269, 286, 370, 371, 372, 387

quest for, 167–169

sublime/superb, 178, 179, 180, 373

summit of, 147, 148

true, 43, 54, 55, 59, 60, 61, 62, 63, 64,

65, 96, 97, 128, 129, 130, 131, 132,


226, 270, 332, 333, 335, 337, 339,

340, 341, 356, 364, 365

wheel of, 356, 358

See also Buddha, Dharma, and Sangha Dharma master/teacher, 13, 56, 57, 58,

59, 101, 169, 170, 171, 172, 173, 214,

217, 218, 219, 328

Dīghīti, King, 417nn3–5, 7–9 diligence, 168, 169, 201, 202, 203, 204

utmost, 50, 51, 52, 53, 302, 303, 305

Disampatī, King, 444n426 disciple(s), 49, 58, 59, 65, 73–74, 75,

148, 167, 168, 169, 188, 239, 252,

264, 271, 273, 285–286, 287, 288,

289, 321, 324, 331, 350, 355, 358,

364, 365, 390, 400, 401, 402, 404,

405, 407, 408, 410, 412, 424n112,

436n291, 444n425

chief, 167, 405

great, 125–127

intermediate, 171, 172, 173

lay, 386–388, 389, 424n112, 444n421

female, 64–65, 158, 163, 371

male, 62–63, 158, 163, 195, 371,

385–390

new, 169, 170, 171, 172–173

noble, 44–47, 49, 142–146, 148, 180,

251, 253, 353, 385, 388, 443n408

senior, 169, 170, 171–172

See also laymen; laypeople; monk(s); nun(s)

discontent/disenchantment, 56, 112, 140,

141, 180, 291, 431n217, 436n297,

441n370

discrimination/discriminative under- standing, 42, 71, 208, 210–211

disease(s), 6, 56, 112, 242, 243, 250,

290, 311, 344, 345, 418n23, 439n348

See also birth, old age, disease, and death

 

 

dispassion, 136, 137, 140, 141, 142, 180,

345, 347, 366, 369, 410, 428n168,

441n370

See also equanimity

disputatious(ness), 124, 173, 180, 181, 182,

183, 184, 185, 186, 187, 189, 190, 201,

202, 203, 267, 268, 304, 305

See also argumentation; quarrel(s)/ quarreling

divine beings, four classes of, 67, 69, 70,

71

divine might, 69, 73, 86, 93, 98, 99

donor(s), 274, 290

doubt(s), 93, 97, 98, 184, 185, 186, 187,

201, 202, 203, 236, 247, 252, 304,

305, 313, 335, 336, 358, 418n22

affliction of, 20, 21, 22, 23, 24, 25, 26,

27, 28, 31

as mental defilement, 191, 192, 193

underlying tendency to, 326, 327, 329,

330, 331

drowsiness, 122–123, 425nn122, 123

See also sloth-and-torpor

dukkha, 45, 46, 49, 95, 139, 148, 214,

260, 262, 263, 286, 307, 311, 322,

352–353, 434n265, 438n321

cessation/end(ing) of, 42, 60, 61, 62, 63,

64, 65, 95, 113, 137, 262, 268, 286,

291, 307, 311, 312, 322, 326, 327,

329–330, 331, 335, 336, 364, 386

diversity of, 307, 311, 312, 438n321

four truths of, 137, 335, 336

mass of, 55, 89, 206, 208, 209, 237–242,

246, 248–251

See also suffering

E

ear(s), 90, 92, 133, 134, 153, 154, 212,

235, 241, 247, 250, 263, 309, 324,

329, 330, 332, 350, 368


divine, 94, 97–98, 108, 113, 272, 292

See also sense bases/objects, six; sound(s)

effacement, 184–185, 188

effort(s), 37, 38, 41, 42, 97, 136, 152,

153, 171, 172, 173, 384

right, 147

four, 136

to attain nirvana, 384, 429n192, 430n196 to obtain wealth, 239, 247–248, 383

eight garudhammas/rules of respect, 336–337, 338–339, 439nn348, 349;

440nn350–352

See also nun(s); woman/women eightfold path, 147, 174, 307, 308, 309,

310, 311, 312

right, 264, 434n268

wrong, 264, 434n268

See also action(s), right; concentration, right; effort(s), right; intention(s), right; livelihood, right; mindfulness, right; speech, right; view(s), right/straight

elation, affliction of, 25, 26, 27, 28, 31

elder(s), 43, 115, 116, 122, 125–127,

129, 167, 171, 390, 395

monks, 114, 422n77

nuns, 339–340

element(s), 67, 106, 148, 232, 423n89, 431n218

four, 45, 69, 324, 423n101, 432n229

earth, 67, 69, 71–72, 106, 135, 232, 422n101, 432n229

fire, 67, 69, 71, 72, 106, 135, 232, 422n101, 432n229

water, 67, 69, 71, 72, 106, 135, 232, 422n101, 432n229

wind, 67, 69, 71, 72, 106, 135, 232, 422n101, 432n229

six, 135

 

 

consciousness, 106, 135, 232

space, 106, 135, 232

eloquence/eloquent, 129, 200, 201, 429n190

See also lion’s roar

energy, 136, 141, 146, 168, 169, 201, 202,

203, 204, 236, 304, 305, 403, 437n311,

441n371

excessive, 23, 24, 25–26, 27, 28, 31, 418n24

lack of, 23–24, 25, 26, 27, 28, 31, 418n24, 442n394

See also five faculties enmity, 173,

seven states of, 391–393

envy, 173, 180, 181, 182, 183, 189, 190,

196, 198, 199

as mental defilement, 191, 192, 193, 194

equanimity, 47–48, 53, 79, 138, 194,

262, 283, 408, 409, 440n363

concentration conjoined with, 51, 52,

53, 419n30, 421nn58, 59

as factor of awakening, 146, 236

See also awakening, factors of (seven)/ seven treasures of; dispassion

evil(s), 4, 15, 57, 58, 124, 173, 184, 194,

242, 250, 251, 252, 253, 254, 264,

352, 371, 372, 376, 389, 433nn243,

250; 440n361

conditions, 113, 291, 385, 389

conduct/deed(s), 95, 185, 186, 187, 188,

242, 250, 251, 252, 278, 282, 285,

363, 376, 377, 392, 407, 433n254

of covetousness, 180, 181, 182, 190

desire(s), 175–178, 180–187, 189, 190,

196, 198, 275, 279, 363, 387, 388

intention/wishes, 13, 429n187

mental aspirations, 158–159

qualities, 197, 198, 303, 306, 317, 318

speech/words, 56, 290


state(s), 38, 42, 44, 56, 57, 61, 62, 63,

65, 92, 93, 113, 136, 137, 155, 190,

201–202, 203, 208, 209, 245, 259,

260, 261, 262, 286, 291, 303, 304,

305, 326, 327, 329, 330, 331, 344,

434n266

thought(s), 102, 155, 156–158, 160–

163, 173, 227–228, 254–258, 291

three, 264, 291

view(s), 180, 181, 183, 189, 190, 363

Evil One. See Māra

existence, 32, 36, 37, 43, 46, 48, 49, 50,

54, 59, 61, 95, 113, 114, 125, 140,

141, 171, 180, 217, 263, 270, 287,

291, 292, 307, 309, 323, 325, 326,

350, 353, 354, 356, 358

bonds/fetter of, 356, 366, 367, 378366,

367, 368, 384, 424n109, 437n315

further/future/repeated, 49, 354, 357

seven (more), 61, 62, 63, 65, 113,

291, 385, 389, 424n109

realm(s) of, 49

bad, 95, 152, 153, 154, 186, 285, 307,

312, 313, 314, 317, 318, 320, 376,

385, 389, 393, 404–405

good, 95, 153, 154, 285, 290, 307,

320, 392, 409

underlying tendency to, 326, 327, 329,

331

view of, 267–268

See also nonexistence extinction, 49, 188, 428n176

See also nirvana

eye(s), 92, 123, 133, 134, 153, 154, 212,

235, 247, 256, 263, 309, 324, 328,

329, 330, 331, 332, 368, 414, 424–

425n120, 425n122

consciousness, 133, 329, 330

divine/of wisdom, 95, 285, 414, 434n267

inner, 20–28, 30–31

See also form(s); sense bases/objects, six

 

 

F

faith, 59, 60, 61, 62, 63, 64, 65, 146, 147,

166, 201, 202, 203, 252, 304, 395,

314, 335, 336, 348, 366, 384, 390,

429n190, 441n371, 442n394

and asceticism, 278–279, 282

faculty of, 141, 403, 437n311

firm/great/right, 59, 200, 201, 378

lack of/without, 166, 3185, 186, 187,

188, 201, 203, 304, 371, 375, 377

leaving home/household life out of, 13, 43, 50, 54, 55, 89, 99, 174, 191,

246, 247, 292, 332, 333, 334, 335,

337, 339, 341, 366

power of, 141, 146

in the teacher and the teachings, 265, 266, 269, 270

See also five faculties

fame, 124, 367, 392, 425n133

family(ies), 89, 124, 335, 374, 390, 432n241, 433n248

distinguished/high/noble, 5, 9, 10, 128, 425n130

good, 366, 369

name(s), 33, 34, 35, 36, 94, 284

See also parents; relatives fear(s)/fearful(ness), 9, 12, 55, 72, 112,

226, 242, 250, 277, 281, 291, 354,

358, 389, 393, 411

affliction of, 24, 25 26, 27, 28, 31 of wrongdoing, 441n371, 442n394

fearless, 288, 397

feeling(s), 42, 51, 125, 133, 135, 136,

142, 143, 144, 145, 146, 148, 212,

215, 216, 217, 222, 224, 227, 234,

245, 246, 306, 308, 329, 330, 352–

353, 425n128, 430nn199, 205;

432n232, 437nn315, 316

gratification and danger in, 238, 245,

246


knowing/knowledge of, 238, 306, 308

as root of phenomena, 321, 322

as self, 215–217, 430nn208, 209;

431nn211, 213

six types of, 134

three types of, 212, 308, 323, 439n335

neutral, 125, 212, 215, 234, 308

painful, 125, 212, 215, 234, 308

pleasant, 125, 212, 215, 234, 308

See also aggregate(s), five; dependent arising

fetter(s), 53, 79, 138, 194, 235, 283, 322,

347, 348, 352, 357, 358, 363, 374,

402, 432n235

of existence, 356, 366, 367

five lower, 60, 61, 62, 64, 113, 291

of ill-will, 186, 187

three, 60, 62, 63, 64, 65, 113, 291

five faculties, 141, 403, 437n311

five hindrances, 93, 226, 227, 235–236,

286, 378, 429n191, 429n195, 435n286

flattery, 173, 180, 181, 182, 183, 184,

185, 186, 187, 189, 190, 196, 198,

199, 208, 209, 288, 326, 327, 329,

330, 331, 428n172

as mental defilement, 191, 192, 193, 194

See also speech

flavor(s), 92, 247, 263, 309, 324, 368, 369

See also taste(s); sense bases/objects, six; tongue

food(s), 17, 41, 92, 94, 119, 120, 130,

138, 156, 157, 158, 159, 161, 162,

163, 164, 166, 167, 168–169, 271,

274, 284, 303, 305, 324, 341, 344,

348, 409, 418n17, 423n92, 424nn115,

116; 427n157, 429n183, 431n221

repulsiveness of, 322, 445n436

as requisite, 158, 163, 290, 295–296,

297–298, 299, 300, 301, 336,

426n147

See also alms/almsfood

 

 

forest(s), 16, 49, 57, 58, 78, 79, 81, 82, 83,

85, 93, 99, 120–121, 124, 131, 149,

188, 264, 271, 272, 274, 287, 288,

295–299, 299–301, 321, 324, 325,

328, 331, 362, 376, 405, 406, 426n137

Añjana Forest, 54

Bhesakaḷa Forest, 37, 40 Blind [Men’s] Forest. 364 Great Wood, 425n125

Sandbank Forest, 32, 37, 40, 43

udumbara, 270–271, 272

See also grove(s)/park(s); tree(s) form(s) 30, 32, 33, 34, 35, 36, 45, 49, 76,

92, 113, 127, 133, 144, 145, 184, 213,

225, 235, 256, 292, 310, 324, 329, 330,

346, 349, 353, 368, 369, 404, 405,

418–419n27, 419nn29, 32; 430n206

material/visible, 44, 45, 47, 238, 243,

245, 247, 256, 263, 309, 420nn46–48

not contemplating, affliction of, 27–28, 31

perception(s) of, 45, 46, 47, 49, 128,

138, 184, 221, 223, 225

vision of, 20–28, 30, 31, 419n29

See also eye(s); sense bases/objects, six formation(s), 133, 135, 136, 212–213, 353,

410, 445n436

See also aggregate(s), five; dependent arising

formless, 113, 145, 184, 292, 324

See also four formless/immaterial attainments

four assemblies, 158, 163, 371, 426nn144,

146

See also disciple(s), lay, female, male; monk(s); nun(s)

four divine abodes/four immeasurables/ four pleasant mental abidings, 137–138, 400, 401, 443n410

See also brahmavihāras


four establishments of mindfulness/four satipaṭṭhānas, 136, 226–227, 237, 419n41, 420n56, 421n59, 432n234

See also mindful/mindfulness

four formless/immaterial attainments, 138, 423–424n106

four fruits, 139, 439n346

See also arahantship; awakening, four levels of; nonreturner(s)/nonreturn- ing; once-returner(s)/once-return- ing; stream-enterer(s)/stream-entry

four noble traditions (ariyavaṃsa), 138– 139

Four Noble Truths, 137, 432n234

four practices/restraints, 283, 284, 285, 435n286

See also restraint

four ways of answering questions, 441n367

Fully Awakened One, 347, 389, 415

See also Buddha

G

Gabled Hall, 125–126, 425n125 generosity, 9, 59, 60, 61, 62, 63, 64, 65,

146, 200, 201, 364, 365, 386, 429n190

See also giving Giñjakāvasatha Hall, 333

giving, 335, 336, 3671, 372, 378, 389

See also generosity goal(s), 436n291

final, 266–267, 434n272, 441n374

of the renunciant, 299–301 gold/golden, 13, 91, 181, 182, 347, 376,

412, 442n394

Gotama, 73, 74, 194, 238, 266, 271

with Daṇḍapāṇi, 325

with the Nigaṇṭhas, 251–253

and Nigrodha, 271, 272–275, 279, 283–

289

See also Buddha

 

 

Govinda, 401, 402, 444n426

See also brahmin chaplains, seven grain(s), 181, 182, 315, 317, 344, 362

crops, five kinds of, 277, 281

gratification, 238, 268

in feelings, 238, 245, 246

in material form, 238, 243, 245

in sensual pleasures, 238, 239, 243, 247

gratitude, 175, 176, 177, 178, 179, 180,

398, 439n349

greed, 138, 246, 367, 378

as mental defilement, 191, 192, 193, 246

See also defilement(s), three, of greed, hatred, and delusion

grief, 160, 165, 378, 387, 388, 438n319

grove(s)/park(s), 44, 18, 270, 271, 272,

344, 412

Anāthapiṇḍika’s Park, 65, 66, 75, 87,

128, 132, 188, 200, 202, 237, 253,

259, 290, 293, 295, 299, 302, 304,

321, 323, 343, 349, 352, 364, 370,

374, 378, 383, 385, 391, 395, 396

bamboo, 44, 325, 325

Bamboo Grove, 114, 175, 270, 354

Bhesakaḷā Grove, 122, 151, 427n163

Deer Park/Isipatana, 37, 40, 122, 151,

403, 424n111

Eastern Park, 196, 346

Fearsome Grove, 403, 415

Ghosita’s Park, 3, 180, 183

Gosiṅga Grove, 126, 127

Jeta’s Grove, 65, 66, 75, 87, 128, 132,

188, 200, 202, 237, 253, 259, 290,

293, 295, 299, 302, 304, 321, 323,

343, 349, 352, 364, 370, 374, 378,

383, 385, 391, 395, 396, 420n54,

422n88, 426n141, 427n155,

428nn174, 177; 434n270, 440n358

Nigrodha Park/Nigrodhārāma, 246, 332

Pācīnavaṃsa Grove, 17, 18

Rakkhitavana Grove, 16, 17, 418n18


rosewood, 167

Squirrels’ Sanctuary, 114, 175, 270, 354

Sītavana, 77, 442nn385, 386

See also forest(s); tree(s)

H

Hall of Migāra’s Mother, 196, 346, 414,

440n359, 441nn372, 378

happiness, 49, 73, 74, 76, 132, 133, 134,

135, 136, 137, 138, 139, 140, 141,

142, 143, 144, 145–146, 147, 148,

160, 165, 166, 169, 170, 171, 188,

245, 252–253, 262, 263, 264, 313,

341, 347, 352, 378, 397, 403, 409,

413, 433–434n257

and concentration. 51, 52, 53, 140, 141,

262

foremost/extreme/higher/superior/un- worldly, 252, 253, 353, 378, 409, 433n251

of relinquishment, 251, 253

of renunciation, 56, 57

of seclusion/separation, 344, 434n266 and sensual pleasures, 251, 253, 433n251

and speech, 90, 352

and wholesome qualities, 320

hatred, 16, 94, 201, 202, 203, 234, 246,

304, 305, 349, 351, 363, 376, 393,

399, 402, 425n128

cessation of, 246, 366, 367

underlying tendency to, 326, 327, 329,

331

See also defilement(s), three; enmity Hatthipāla, 401, 402

See also brahmin chaplains, seven heaven(s), 35, 36, 95, 307, 311, 445n435

Akaniṭṭha Heaven, 384

Heaven of Streaming Radiance (Ābha- ssarā), 221, 222–223, 400, 401, 421n68

Heaven of the Four Kings, 400, 401

 

 

Heaven of the Thirty-three, 398, 400,

401, 414

Heaven of Those Who Delight in Cre- ating, 400, 401

Heaven of Those Who Delight in the Creations of Others, 400, 401

of long life, 371, 379, 380, 381, 382 of pervasive pure radiance, 85

of pure radiance, 83–84

Refulgent Glory (Subhakiṇṇa), 221, 223

Tusita Heaven, 400, 401

Yāma Heaven, 400, 401 Heavenly King. See Sakka

heavenly realm(s)/world, 113, 192, 193,

285, 290, 291, 409, 445n435

hell, 95, 242, 251, 285, 307, 310, 312, 313,

314, 317, 318, 320, 373, 376, 385, 389,

393, 407, 411, 412, 445nn433, 438

bondage of, 376, 377

Great Hell Without Omission, 411–412 realm, 191, 192

heterodox, 265, 270

practitioner(s)/wanderers, 238, 265,

266–267, 270–274, 275, 279, 283,

286, 287–288. 289, 321, 341,

432n239, 436n292

seers, 400, 402

See also Nigaṇṭhas; worship/worshiper Highest Physician/King of Physicians,

355, 358

See also Buddha

holy life, 50, 54, 125, 289, 306, 335, 353,

372, 373, 374

basis/root of, 98–99, 174, 191, 332

companions in, 18, 19, 115, 116, 140,

158–160, 165, 167, 171, 175–177,

181–183, 197–200, 327–329, 361–

363, 376

eight obstacles to, 370–372 establishment of, 32, 36, 37, 43, 49, 50,

54, 59, 61, 95, 114, 125, 140, 141,


171, 180, 217, 263, 270, 287, 292,

350, 353, 355, 356, 366, 367, 368

foremost/supreme/ultimate, 43, 125, 354

fulfilling, 306–312

practice of/practicing/practitioner(s) of, 54, 55, 89, 132, 133, 134, 135, 136,

137, 138, 139, 141, 142, 146, 147,

148, 273, 285–286, 333, 325–326,

334, 345, 361, 362, 363, 370, 373,

411, 412

and nuns/women, 332–335, 340

summit of, 43, 50, 5, 292, 366

homage, 124

to Ānanda, 340

to Anuruddha, 76, 77

to the Buddha, 40, 50, 54, 75, 76, 126,

127, 132, 183, 195, 205, 238, 246,

270, 292, 331, 332, 333, 334, 337,

340, 358, 364, 366, 369, 379, 383,

385, 396, 441n377

to nuns, 340

to Sāriputta, 385

to the sun and moon, 275

See also worship household/household life, 77, 89, 266,

423n91

giving up/leaving, 174, 191, 246, 247,

292, 295, 296, 300, 326, 327, 330,

343, 344, 348, 389

See also renunciation

householder(s), 119–120, 240, 246–247,

248, 270–271, 272, 273, 287, 289,

315, 317, 339, 341, 361, 362, 378,

379, 380–383, 383–385, 390, 422n75,

435nn277, 281, 288; 436n293

brahmin, 407–410

and monks, 124, 157–158, 162–163,

445nn432, 433, 435

See also Anāthapiṇḍika; laypeople; Pañcakaṅga; Sandhāna; True Mind

 

 

humility, 115, 116, 125

hungry ghost(s), 307, 310, 370, 376, 385,

388

hypocrisy, 325, 326

I

“I”-conceit, 353

See also self; view(s), related to per- sonality/of self

identity, 145–146, 323

ignorance, 49, 66, 68, 95, 113, 127, 135,

263, 264, 269, 287, 291, 307, 345,

349, 350, 353, 425n128, 435n274

cessation of, 135, 366–367 and clinging, 269, 435n274

underlying tendency to, 326, 327, 329,

330, 331

See also delusion; dependent arising; sensual passion, anger/hatred, and delusion/ignorance

ill-will, 53, 56, 79, 93, 138, 143, 173,

175, 176, 177, 179, 180, 181, 182,

183, 184, 185, 186, 187, 189, 190,

194, 196, 198, 199, 266, 267, 268,

283, 408, 409

as mental defilement, 191, 192, 193

thought(s) of, 259–260, 261, 262, 263,

264, 291

See also malice immaterial/immateriality, 219, 221,

430n202

beings, 221, 222, 223–224

self, 430n208

boundless/unlimited, 218, 219, 220,

221, 430n208

limited, 218, 219, 220, 430n208

See also four formless/immaterial attainments; material/materiality

impermanence/impermanent, 44, 45, 46,

47, 49, 66, 68, 125, 139, 148, 215, 216,


245, 324, 352–353, 410, 431n220,

445n436

perception of, 139, 322

insect(s), 89, 386

beetles, 116, 117

fleas, 56, 112, 274, 290

flies/gadflies, 56, 112, 239, 247, 290

mosquitoes, 56, 112, 239, 247, 290

See also animal(s)

insight, 113, 290, 291, 292, 403, 403, 433n251, 441n370

into phenomena, 302–303, 429–430n194 intention(s), 168, 169, 170, 270, 293,

294, 310, 321, 322, 326, 327, 329,

330, 367, 423n91

evil/harmful, 13, 245

right, 147

six types of, 134

See also eightfold path; karma, two types of

intoxicants, 335, 336, 386, 389

See also alcoholic beverages/liquor/ wine

invitation ceremony ( pavāraṇā), 354–355 irritation, 56, 429n191

Isidatta, 75–77, 80, 86–87

J

jealous/jealousy, 278, 282, 351, 363, 393,

402

Jotipāla, 401, 402, 444n426

See also brahmin chaplains, seven joy, 140, 141, 146, 171, 236, 239, 243,

252, 253, 387, 388, 389, 413, 433–

434n257

empathetic, 53, 79, 138, 194, 283, 408,

409

See also awakening, factors of (seven)/ seven treasures of; happiness

 

 

K

Kaccāna, 76–77, 80–86, 422nn81, 85

Kakusandha, 405, 407–408, 410–411, 445n434

Kālaka, 196

karma, 34, 307, 310–311, 438n318

black/evil/unwholesome, 251–252, 320

cessation of, 307, 311

knowing, 307, 310–311, 419n34 two types of, 310

Kassapa, 167

Keṇiya, 99

killing/murder, 89, 186, 187, 283, 284,

285, 335, 336, 386, 389, 433n255,

435n286, 444n418

See also four practices/restraints Kimbila, 17, 18, 19, 32, 54

Kinsman of the Sun, 374, 441n377.

See also Buddha

knowledge(s), 42, 71, 99, 100, 177, 180,

238, 265, 269, 270, 286, 328, 331,

335, 336, 354, 390, 428n170, 433n254

and conduct, 269, 286, 370, 371, 372,

387

final, 40, 54, 59, 61, 171, 237, 289, 356,

366, 369–370

of gratitude, 177–178

higher, 357

six, 436n297, 441n375

three, 358, 434n267, 441n375

of inner light, 30–31

of liberation, 57, 140, 141, 180, 388, 443n411

and mindfulness of body, 227, 228, 229,

230, 231, 232–233

and mindfulness of dharmas, feelings, states of mind, 234–236

penetrative, types of, 238

of people’s faculties, 314, 316, 317, 318,

319, 320, 321


right/true, 352, 356, 366, 367

scholarly, 239, 247

supernormal (six), 37, 94, 97

of birth and death, 95, 97, 98, 113, 292

of destruction of the taints, 95, 97, 98,

262, 286, 303, 305

of the divine ear, 94, 97, 98, 113, 292

of the minds of others, 16, 37, 66, 94,

97, 113, 115, 121, 292, 313, 314,

315–316, 317, 318, 319, 320, 359,

360, 364

of past lives, 94, 97, 98, 113, 292

and vision, 28, 29–30, 31, 32–33, 34,

35, 36, 70, 71, 93, 265, 388,

419n29, 443n411

Koravya, King, 397–398, 444nn422–424 Kuddālaka, 401, 402

See also brahmin chaplains, seven

L

lake(s)/pond(s), 50, 116–117, 118–119,

343, 423n105, 424nn113, 115

Monkey Pond, 125–126 pond of Gaggarā, 358

laymen, 395–397

See also disciple(s), lay, male laypeople, 115, 116, 117, 118, 119, 120,

121, 424n112, 425n123

See also disciple(s), lay; householder(s) laziness, 304, 429n191

learning, 146, 148, 185, 186, 187, 188,

390, 429n190, 441n371

broad/vast/wide, 5, 10, 59, 60, 61, 62,

63, 64, 65, 200, 201

through hearing, 5, 10

liberation(s), 36, 37, 45, 46, 47, 49, 57,

78, 79–80, 81, 139, 1540, 141, 180,

225, 226, 263, 272, 288, 289, 295,

296, 297, 298, 321, 322, 348, 357,

364, 365, 388, 412, 413, 422n77,

 

 

liberation(s) (continued): 428n168, 429n183, 434n263,

441nn366, 370; 443n411

eight, 225–226, 431n213

five bases of, 139–141

of the mind, 49, 8–79, 81, 82, 114, 292,

350, 367, 368, 369, 422n78

peaceful, 113, 184, 292

right, 356, 366, 367

vision of, 388, 443n411

by wisdom, 114, 225, 292, 357, 367,

368–369

Licchavis, 126, 425n127

lion’s roar, 264–265, 270, 354, 435n275

See also eloquence/eloquent livelihood, 239, 247

right, 147

Long Life, Master/Prince, 8–13, 417n6 Long Life Span, King/Master, 3–7, 8–9,

10, 11, 12, 13

wife of, 4, 5, 6–8, 10

loving-kindness, 8, 12, 13, 18, 19, 53,

79, 85, 137, 138, 127, 167, 194, 283,

386, 400–401, 408

M

Madhyama-āgama, 435n279 Pāli parallels, xvii translation of, xv–xvii transmission of, 443n405

Madhyama-āgama Studies (Anālayo), xvii, 420n45, 439n345

Mahācunda. See Cunda Mahākaccāna, 167, 327–329, 331

Mahākoṭṭhita, 114–122, 424n117

Mahāmoggallāna, 88, 122–125, 165, 167,

175, 180, 360–363, 426n142, 442n381

and Māra, 404–405, 411–412, 415

Mahānāma, 246–253, 433n245 Mahāpajāpatī Gotamī, 439n349

and Ānanda, 334, 335, 337, 339–340


and the Buddha, 332–334, 337,

See also nun(s); woman/women malice, 175, 176, 177, 179

See also ill-will

māra(s), 36, 37, 239, 313, 325, 326, 346,

405, 406, 407, 408, 409, 410, 411,

412, 445n438

See also Black (Kālī); Corrupter (Dūsī) Māra, 44, 66, 67–68, 73, 74–75, 109–

112, 263–264, 289, 342, 374, 403–

411, 412, 415, 421nn66, 67; 422n73,

434n269, 444n429, 445nn432, 437

material/materiality, 218, 220, 225, 341,

367, 427n157, 430n202

beings, 221, 222, 223, 224

form(s), 44, 45, 47, 238, 243, 245, 420nn46–48

self, 218–219, 220, 430n208

See also immaterial/immateriality medicine, 158, 163, 290, 295, 296, 297,

298, 299, 300, 301, 336, 419nn37, 39;

426n147

See also requisite(s)

meditation, 17, 37, 38, 49, 50, 76, 100,

122, 123, 126, 127, 132, 149, 168,

169, 183, 188, 197, 199, 205, 251,

264, 370, 271, 272, 287, 288, 290,

292, 312, 321, 324, 325, 326, 327,

330, 331, 364, 365, 404, 418n20,

425n121

excessive, on forms, 418–419n27 musing during, 123, 425n121 places conducive to, 57, 58, 124

walking, 123, 425nn121, 122

See also contemplation mental, 136, 159, 389, 418n22

aspiration(s), 93, 158, 159, 164, 165

attitude/disposition, 45, 46, 47, 322

conduct/deeds, 18, 19, 95, 242, 250,

251, 252, 285, 356, 357, 376

feeling(s), 234, 308, 432n232, 437n316

 

 

intentions, 293, 294

object(s), 92, 133, 324, 329, 330, 368,

369

purity, 104–105, 230

resolve, 78–79, 81, 82, 83–84, 85

seclusion, 42, 419n40

stability, 173–174

See also mind(s); thought(s) merit/meritorious, 194, 242, 250, 251,

319–320, 383, 436n297, 437n315

acts/deeds, 242, 250, 364, 365

field(s) of, 383–385, 388

of generosity/giving, 9, 371, 372, 378,

389

great, 69, 73, 86, 93, 98, 99, 129, 274,

290, 341, 385, 404, 405

Middle Kingdom, 371, 372

middle way, 173–174

mind(s), xvi, 5, 6, 16, 18, 19, 37, 42, 43,

44, 54, 55, 56, 79, 88, 90, 92, 93, 94,

98, 99, 105, 109, 123, 124, 133–134,

140, 142–143, 148, 160–163, 166, 167,

170, 171, 180–181, 182, 183, 185–186,

188, 190, 193, 194, 195, 226, 227, 228,

230, 234–235, 239, 246, 247, 248, 257,

258, 260, 261, 262, 270, 276, 278, 279,

280, 281–282, 286, 291, 293, 294,

295–298, 322, 330, 331, 332, 348, 351,

354, 364, 365, 366, 369, 377, 391–392,

393, 419n42, 434n265

afflictions/defilements/unwholesome states in, 20, 21–28, 31, 44, 56, 92,

93, 101, 102, 103, 104, 105, 106,

107, 108, 112–113, 115–121, 124,

125, 142–145, 153, 154, 155–158,

180–181, 182, 190, 234–235, 239,

246, 247, 248, 260, 304, 351, 365,

387, 388, 391–393, 402, 407, 408,

409, 410

agitation/lack of ease in/restless/troubled/ upset, 124–125, 261, 365, 445n432


boundless/broad/expansive, 44, 53, 79,

94, 109, 110, 111, 112, 138, 194,

234, 283, 408, 409

calmed/established/settled/pacified/un- troubled, 50, 123, 132–139, 141,

142, 146–148, 226, 227, 237, 261,

368, 369, 387, 388, 389, 420n56

concentrated/concentration of, 28, 29,

37, 38, 41, 42, 43, 94, 101, 102, 103,

104, 105, 106, 107, 108, 120, 121,

136, 140, 141, 180, 234, 254, 255,

256, 257, 258, 262, 286, 295, 296,

297, 298, 348, 350, 354, 423n91

consciousness, 137, 329, 330

contact, 134, 212

control of/guarding/taming, 44, 50, 51,

52, 53, 92, 102, 153–154, 228, 257,

258

cultivating, 189–190, 412, 428n170

defiled/impure, 152, 153, 154, 191–192,

201, 203, 234, 304, 305, 443n410

of deva(s), 82, 84, 86, 399

distracted, 37, 38, 41, 42, 234

examining one’s own, 302–304, 304–306 free of indolence/negligence, 21–28,

32–36, 43, 50, 54, 101, 102, 103,

104, 105, 106, 107, 108, 259, 260,

292, 366

full of/imbued with compassion, 53, 79,

89, 194, 283, 386, 408–409

full of/imbued with loving-kindness, 53, 79, 89, 137–138, 194, 283, 386, 408

higher state(s) of, four, 38–40, 184,

253–258, 385, 386–388

imperturbability of, 94, 95, 366, 367,

369, 378

liberated/liberation of, 43, 49, 78–79,

81–82, 94, 95, 114, 139, 140, 141,

143, 235, 263, 287, 292, 350, 353,

367, 368, 369, 378, 422n78

narrow, 94, 109, 110, 111, 234

 

 

mind(s) (continued):

and objects (mental/mind), 92, 235,

324, 329, 330, 368, 369

purified/purifying/purity of, 28, 31, 45,

46, 47, 89–92, 93–94, 95, 247, 262,

286, 386

and sense of identity, 145–146 single/unified, 19, 99, 100, 254, 255,

256, 257, 258

tranquility, 254, 255, 256, 257, 258, 429–430n195

undefiled/without defilement(s), 94, 95,

105, 152, 153, 154, 155, 192–193,

202, 203, 225, 226, 230, 234, 353

without dejection, 50, 51, 52, 53

without desire(s), 38, 39, 94, 142,

160–163, 182, 183, 234, 262

See also body, mental/mind-made; body, speech, and mind; knowledge(s), supernormal (six), of the minds of others; sense bases/ objects, six; sense organs; thought(s)

mindful/mindfulness, 92, 93, 105, 141,

146, 148, 170, 185, 186, 187, 188,

201, 202, 203, 204, 226, 228, 230,

231, 234–237, 261, 262, 304, 305,

321, 322, 348, 403, 419n41,

437nn303, 311; 441n371

of the body, 99–114, 227–237, 423nn89,

103; 431n218

of breathing, 102, 228, 423n89,

431nn218, 224

as factor of awakening, 146, 236

right, 20, 37, 38, 41, 42, 43, 50, 51, 52,

83, 88, 124, 147, 159–160, 164–154,

166, 195, 201, 202, 203, 204, 262,

278, 279, 282, 295–298, 302–303,

305, 353, 405, 406

wrong, 37, 38, 41, 42

See also awakening, factors of (seven)/ seven treasures of; eightfold path;


five faculties; four establishments of mindfulness/four satipaṭṭhānas

miserliness, 208, 209–210

monastic(s), 424n112, 425n123, 426n147, 429n187, 432n231, 435n282

See also monk(s); nun(s)

monk(s), xvii, 13–14, 17, 32, 37, 40–48,

50, 54–56, 59–63, 65, 87–89, 97–99,

109–115, 122, 124–126, 128, 132,

136–141, 156–158, 160–170, 174, 175,

180, 184, 188–191, 195, 196, 200–202,

204, 217, 222–228, 235–238, 243–246,

253–260, 262–264, 269, 270, 288,

290–312, 314, 321–326, 331–333, 342,

343, 345, 349–350, 352, 354–360, 364,

366, 367, 369–371, 374–375, 378, 383,

385, 390, 391, 395, 402, 403, 408,

410–413, 415, 417n2, 419n38, 420n53,

421n60, 422n77, 426n148, 427nn156,

160; 429n186, 431n212, 433n231,

436nn296–298, 301; 437n304,

441nn373–375, 379; 442nn382, 383

and Ānanda, 313, 438n323 arahant, 225, 226, 376

and Cunda, 180–183

and Dhammika, 395–396, 399

elder, 114, 422n77

and heterodox practitioners, 238, 265–

267, 432n239

and householders, 124, 157, 162, 445nn433,435

of Kosambī, quarreling among, 3, 13–14,

16, 418n13

and Mahākaccāna, 327, 328, 329–331

and Mahāmoggalana, 175–180, 360, 442n381

and Mahāpajāpatī Gotamī, 337–339 and Māra, 66–67, 415, 445n432

and mindfulness of the body, practice/ cultivation of, 99–108, 112–114,

227–234, 423n103

 

 

and nuns, 336–337, 340

and Sāriputta, 151, 155–158, 160, 161–

165, 170, 173–174, 202–204,

427n162, 429n193

younger, teaching to, 132–139, 141,

146–149, 340

See also disciple(s); four assemblies; monastic(s)

moral habits, 367, 368

See also precepts

morality, 127, 146, 189–190, 195, 388,

389, 420n56, 443n411

mountain(s), 57, 58, 66, 87, 88, 93, 97,

99, 103, 104, 118, 119, 124, 131, 149,

188, 229, 242, 250, 251, 264, 271,

272, 287, 288, 321, 324, 331, 347,

368, 369, 376, 405, 433nn243, 250

Crocodile Hill/Mount Crocodile/Suṃ- sumāragiri/Suṃsumāra Mountain, 37, 40, 122, 151, 122, 403

Mount Sumeru, 412

Mount Vebhāra, 251

Mount Vulture Peak, 165, 433n252, 442nn384, 386; 444n420

See also cave(s) Mūgapakkha, 401, 402

See also brahmin chaplains, seven music, 5, 6, 10, 11, 346, 412, 414, 417n4

N

Nādika, 333 Naḷakapāna, 421n61

name-and-form, 135, 212, 213–214,

430nn199, 207

See also dependent arising Nandiya, 17, 18, 19, 32, 54

Nātaputta, 251, 433n253

negligence, 20, 173, 259, 260, 292, 366

as mental defilement, 192, 193, 194

Nigaṇṭhas, 251–253, 433nn253, 254

See also heterodox, practitioner(s)/ wanderers


Nigrodha, 271–289, 435nn280, 281, 287,

288; 436n290

Nikāyas, xv, xvii Aṅguttara-nikāya, xvii Saṃyutta-nikāya, xvii See also Āgamas

nirvana, 99, 168, 169, 217, 255, 259, 260,

261, 295, 296, 297, 298, 322, 332, 347,

367, 390, 429nn187, 192; 430n196

acts/attitudes/qualities conducive to, 198, 199

acts/attitudes/qualities not conducive to, 196, 197, 198

final/remainderless/without remainder, 42, 44, 47–48, 49, 113, 125, 181,

182, 183, 270, 291, 320

in the Pure Abodes, 60, 61, 62, 64

unsurpassable, 139, 140, 141, 171

See also extinction; penetration, awak- ening, and nirvana

noble one(s), 75–76, 95, 262, 285, 350,

351, 352, 388, 403, 414

four pairs/eight classes of, 387–388, 443n411

noble silence, 17 nonaffliction, 442n388

devas of, 71, 72, 293, 294

See also affliction(s) nonanxiety/nonvexation, 71, 72, 293, 294

nonconfusion/unconfused, 352, 442n388

nonexistence, 267–268, 325, 326

nonperception, 323, 325, 326

See also sphere(s), of neither-perception- nor-nonperception

nonreturners/nonreturning, 40, 54, 60,

61, 62, 64, 113, 139, 237, 291, 384,

387, 423–424n106, 436n297

See also four fruits

nose, 92, 133, 134, 235, 241, 247, 250,

263, 309, 324, 329, 330, 332, 368

See also odors; sense bases/objects, six

 

 

no-self/not-self, 139, 148, 322, 352–353

Numerical Discourses of the Buddha

(Bodhi), 437n311, 440nn361, 362 nun(s), 61–62, 138, 139, 140, 141, 158,

163, 202, 203, 233, 234, 235, 236,

237, 336–340, 371, 432n231, 439n348

ordination of, 336, 337, 338, 339

See also eight garudhammas/rules of respect; four assemblies; Mahāpajā- patī Gotamī; monastic(s); woman/ women

nymph(s), 67, 73, 74, 413

O

obstacle(s), eight, 370–372

obstruction(s), 44, 142, 143, 144, 145, 357

odors, 92, 133, 247, 263, 309, 310, 324,

368, 369

See also nose; sense bases/objects, six offense(s), 360, 396, 397

serious (saṅghādisesa), 337, 338, 402,

403

See also transgression(s)

offering(s), 124, 276, 277, 280, 281, 289,

336, 348, 367, 371, 372, 379, 380,

381, 382, 383, 384, 385, 388, 422n86,

436n292

old age, 311, 344, 345, 440n357

and death, 135, 206–207, 345

See also birth, old age, disease, and death; dependent arising

omniscience, 323, 433n253, 438n333 once-returner(s)/once-returning, 60, 62,

63, 64, 113, 139, 291, 384, 387, 423–

424n106, 433n245, 436n297

See also four fruits

one-seeder, 384, 443n404

See also stream-enterer(s)/stream-entry

P

pain, 94, 174, 206, 215, 216, 239, 242,


243, 250, 251, 252, 262, 268, 284,

438n319

of devas, 33, 34, 35, 36, 419n34

extreme/severe, 112, 242, 243, 250,

251, 290, 311

See also feeling(s), three types of Pajāpati, 67, 69, 71, 72, 293, 294

Pāli, xvi, xvii, 418n23, 420n55 discourses/parallel(s)/versions, xv, xvii,

417nn1, 2; 419nn31, 36; 420nn45,

54, 57; 421nn60, 61, 65, 70;

422nn74, 88; 423n103, 424nn111,

117, 118; 425nn125, 129; 426n141,

427nn155, 163; 428nn169, 174, 176,

177; 429nn185, 187, 188, 193;

430n197, 431n215, 432n238,

433n244, 434nn259, 264, 265, 267,

270; 435nn276, 281, 286; 436nn292,

294, 300; 437nn302, 305, 309, 313;

438nn322, 329, 331; 439nn338, 345,

346; 440nn354, 358, 361; 441nn364,

369, 372, 378; 442nn384, 391, 393;

443nn398, 402, 406; 444nn415, 420;

445nn428, 432

Vinaya, 417nn3–12

See also sutta(s) Pali Text Society, xvii Pañcakaṅga, 422n75 Paṇḍuputta, 427n152

parents, 55, 364, 365, 386, 417n11, 444n418

See also family(ies); relatives

parinirvāṇa. See nirvana, final/remainder- less/without remainder

Pasenadi, King, 346

path, 15, 16, 37, 38, 41–42, 55, 226, 247,

264, 266, 306–307, 308, 309, 310,

311, 332, 335, 347, 355, 384, 387,

401, 434n268

of/to awakening, 255, 288, 370, 371,

372, 435n289

 

 

bad/evil/false/wrong, 186, 263, 264, 434n268

ceasing/stopping practice of, 115, 116,

117, 118, 119, 120, 121, 122, 364,

365

to the cessation of dukkha, 95, 137, 262,

286, 307, 312

to the cessation of taints, 95, 263, 287,

306, 307

companions on, 265, 286, 269, 270

of Dharma, leader on, 269, 286, 370,

371, 372, 387

going forth/becoming homeless/leaving home to train in, 13, 43, 50, 54, 55,

89, 99, 128, 174, 191, 246, 247,

292, 295, 296, 299, 300, 301, 322,

326, 327, 329, 330, 332, 333, 334,

335, 337, 339, 341, 343, 366

heterodox, 265, 270

to pure imperturbability, pure neither- perception-nor-nonperception, pure nothingness, 44–49

requisites of/what is needed for, 15, 16, 32, 295–301

right, 186, 263, 264, 434n268

tenfold, 354

See also eightfold path patience, 3, 13, 14, 148

pātimokkha. See rules, code of; Vinaya peace, 166, 169, 170, 171, 195, 251, 253,

272, 287, 288, 341, 352, 353, 364,

378, 391, 397, 409

of dispassion, 345

of nirvana, 295, 296, 297, 298, 367

of tranquility, 56, 57

penetration, 227, 228, 229, 230, 231,

232, 233, 234, 235, 236, 238

penetration, awakening, and nirvana, 173, 174, 191, 255

See also understanding, awakening, and realization


perception(s), 45–46, 47, 49, 71, 81, 82,

133, 148, 221, 222, 223, 224, 225,

293, 306, 308–309, 321, 322, 326,

327, 329, 330, 345, 353, 405, 406,

420nn48, 52; 424–425n120,

425nn122, 128; 439n340

bodily inertia affecting, 21, 22, 23, 24,

25, 26, 27, 28, 31, 418n23

of diversity, 27, 28, 31

five, 139

of form(s), 45, 46, 47, 49, 127, 138,

184, 221, 223, 225, 309

of foulness/impurity, 127, 139, 159,

164, 322

four, 137, 308

of imperturbability, 45, 47, 49

of light, 81, 82, 88, 105, 123, 170, 230, 424–425n120, 425n122

of nothingness, 46, 47, 49, 127, 138, 308

of purity, 159, 164, 293

sensual, 45, 46, 47, 49, 420nn46, 47

six, 134, 437n317

Perception (disciple), 405, 406

phenomena, 183, 321–322, 326, 327, 329,

331

impermanent/rise and fall of, 215, 216,

368, 369

insight into, 302–303, 429–430n195 pleasure(s), 94, 180, 215, 216, 239, 243,

245, 262, 284, 379, 380, 381 382, 412

born of the absence of rapture, 104, 229–230

born of concentration, 103, 104, 229

born of seclusion, 103, 229

of devas, 33, 34, 35, 36, 413, 419n34

See also sensual pleasure(s) poverty, 55, 374–377

power(s), 126, 265, 270, 341, 344, 347,

404, 405, 411

five, 141–142

seven, 146

 

 

power(s) (continued):

supernormal, 15, 69, 72, 86, 93, 97–98,

99, 113, 136, 274, 289, 292, 399,

400, 404, 405, 414

four bases of, 136–137

See also will-power

precepts, 59, 60, 61, 62, 63, 64, 65, 89,

96, 97, 196, 198, 200–201, 266, 290,

291, 292, 335, 336, 367, 375, 390

abandoning, 115, 116, 117, 118, 119,

120, 121, 122, 364, 365

breach of/breaking/transgressing, 96–97,

155, 160, 196, 198

five, 443n409

virtue(s) of, 265, 266, 269, 270

See also moral habits; rules, code of;

Vinaya

pride, 173, 185, 186, 187, 188, 344, 345,

351, 352, 358, 425n123, 440n357

ground(s) for, 425nn130–132; 426nn134–137

as mental defilement, 192, 193, 194

proliferation, 38, 41, 42, 43, 419n42 conceptual, 434n272, 439nn340, 341

Puṇṇaputta, 165–166

Pure Abodes, 60, 61, 62, 64

purification, by bathing, 191, 194, 195

See also heterodox

purity, 31, 71, 72, 125, 127, 225, 262,

273, 293, 294, 306, 319, 333, 334

of conduct, 168, 169

mental/of the mind, 45–47, 104–105,

230

perception(s) of, 159, 160, 293

Q

qualities, 175, 176, 303–304, 305–306, 414, 425n132, 427n165, 428nn172,

175; 429n190

attractive and repulsive, 106, 231

bad/evil, 197, 198, 317, 318, 429n187


eight extraordinary, 442n383 pure, 315, 316, 318, 320,

roots of, 316, 317, 318, 319, 320

that make a person difficult/easy to admonish, 175–177, 427n166, 428n167

unwholesome, 315–320, 438n325

wholesome, 199, 200, 315–320, 438n327

quarrel(s)/quarreling, 3, 14, 16, 44, 138,

208, 209, 240, 248–249, 325, 326,

327, 329, 330, 331

See also argumentation; disputatious(ness)

R

rains retreat, 40, 43, 175, 332, 333, 354, 427n164

and nuns, 336, 338

rapture, 103, 104, 127, 180, 229–230,

262, 344, 425n128, 434n266

concentration conjoined with, 51, 52,

53, 262, 419n30, 421nn58, 59

realization, 286, 287, 292, 323, 366, 367,

368, 371, 372, 373

of awakening, 20, 32, 36, 37, 226, 227 of destruction of the taints, 286

of higher/of supernormal knowledge, powers, 92, 93, 97, 98, 262

realm(s), 65, 66, 68, 113, 291, 415, 418n14, 426n143

bad, 95, 152, 153, 154, 186, 191, 192,

242, 251, 285, 307, 312, 313, 314,

317, 318, 320, 376, 385, 389, 393,

404, 405, 407

Brahmā, 73

desire, 221, 222

of devas of radiance, 80–81, 82–83, 84,

86

good, 95, 153, 154, 192, 193, 285, 290,

291, 307, 320, 392, 409

 

 

heavenly, 113, 192, 193, 285, 290, 291, 421n68, 444n425

hell, 191, 192

human, 113, 252, 291

lower, 444n425 of animals, 370

of hungry ghosts, 370 of nothingness, 224

rebirth, 43, 345, 407, 419n34, 426n143, 438n334, 444n425, 445n438

among/as animal(s), 307, 310, 376, 385,

388

in bad realms, 385

in the Brahmā world, 400, 401

in heaven, 307, 311

in the Heaven of Streaming Radiance, 400, 401

in hell, 307, 310, 385, 388

among/as human being(s), 307, 311

among/as hungry ghost(s), 307, 310,

376, 385, 388

among nymphs, 73, 74

See also birth

recitation, 355, 371, 372, 424n119

refuge, 242, 250

in the Buddha, Dharma, and Sangha, 195, 335–336

regret, 49, 149, 188, 242, 251, 264, 321,

324, 377, 433n250

relatives, 55, 89, 181, 182, 240, 248, 290,

386, 428n173, 436n297

See also family(ies); parents release, 65–66, 68–69

five elements of, 142–146 Reṇu, King, 444n426

renunciant(s), 18, 36, 37, 67, 68, 69, 71,

73, 74–75, 78, 79, 81, 82, 83, 84, 85,

158–159, 164–165, 239, 243, 245,

246, 263, 274, 285, 293, 311, 313,

325, 326, 341, 346, 397, 398, 399,


400, 406, 407, 422n77, 427n153

acts/attitudes conducive for, 198–199 acts/attitudes not conducive for, 196–197 and ascetic practices, 276–277, 278, 280,

281–282

corrupt/disgraced, 361, 362, 363 and types of clinging, 268–269 Dharma of, 397, 399, 400

diligent, 341, 407, 408, 409, 410

four fruits of, 139, 439n346

women’s attainment of, 332–333, 334

four levels of, 265, 270

four practices of, 283, 284, 285

goal of, 299–301

and Māra, 404–405, 445n432

and the māra Corrupter, 406–408, 409–

410

and mindfulness of the body, 109–112 offerings to, 379–382

true, 265, 270

and views, 267–268

wise, 158–159, 160, 164, 165

See also disciple(s); Gotama; monas- tic(s); monk(s); nun(s); Perception;

Soṇa Kolivīsa renunciation, 242–243, 442n388

happiness of, 56, 57

See also household/household life, giving up/leaving

reputation, 277, 281

bad, 392, 393

good/high, 167, 271, 392

requisite(s), 15, 16, 32, 93, 158, 163,

290, 295–296, 297–298, 299, 300,

301, 336, 425n133, 426n147,

436nn297, 301; 437n304

resentment, 8, 12, 14, 53, 79, 138, 173,

175, 176, 177, 178, 179, 194, 283,

326, 327, 329, 330, 331, 408, 409

resistance, 213, 221, 223, 225, 430n206

 

 

restlessness, 184, 185, 186, 187, 201,

202, 203, 429n191, 429–430n195

See also agitation

restlessness-and-worry, 85, 93, 236, 358

as mental defilement, 191, 192, 193

restraint, 14, 92, 168, 169, 196, 197, 198,

199, 200–201, 271, 421nn62, 63;

425n128

See also four practices/restraints Revata, 167

right comprehension, 20, 43, 50, 51, 52,

53, 88, 92, 93, 124, 138, 139, 159,

160, 164, 165, 166, 195, 201, 202,

203, 204, 262, 302, 303, 305, 361,

362, 363, 367, 442n383

and practice of asceticism, 278, 279, 282

river(s), 109, 407

Aciravatī River, 312

Bāhukā River, 194, 195

Eastern River, 346

Ganges River, 50

Nerañjarā River, 191

robe(s), 17, 41, 87, 88, 92, 99, 101, 125,

130, 138, 152, 155, 165, 227, 247,

272, 275, 290, 295, 296, 299, 300,

303, 305, 312, 326, 346, 355, 357,

359, 361, 362, 363, 396, 400, 405,

406, 407, 408, 410, 437n312

of Anuruddha, 38, 43, 77, 87, 87–88,

97, 99

of the Buddha/World-honored One, 15, 17, 18, 88, 99, 170, 324, 325, 333

cloth for, 87, 88, 98–99

coarse/patchwork/rag, 38, 130, 138,

274–275, 426n135

excellent, 158, 163, 426n147

three, 87, 88, 130

inner, 88, 123, 170

outer, 15, 18, 88, 92, 101, 123, 170,

227, 361, 362, 363


yellow, 43, 50, 54, 55, 89, 174, 191,

292, 332, 333, 334, 366, 439n347

See also requisite(s)

rules, 268, 269, 430n205, 436n292

code of, 89, 355, 359, 360, 361, 442n380

See also eight garudhammas/rules of respect

S

Sahajāti, 428n169 Sāketa, 54

Sakka, 342, 398–399, 412–414, 444n424

Sakyan(s), 15, 246, 247, 253, 324, 325,

326, 332, 333

See also Bhagu; Daṇḍapāṇi; Mahānāma

Samīti, 427n152

Sandhāna, 435nn277, 281, 288

sangha, 14, 100, 155, 160, 325, 360, 363,

387–388, 389

See also Buddha, Dharma, and Sangha Sañjīva, 445n431

Sāriputta, 167, 174, 385, 390, 427nn158–

160, 162; 443n407

and the Buddha/World-honored One, 355–357, 385–389

on defilements, 151–155

and Mahāmoggallāna, 165–167 on middle way, 173–174

on pure states, 202–204, 429n193

on a teacher of the Dharma, 170–173 Sarvāstivāda, 443n405

seclusion, 37, 38, 41–42, 68, 93, 166,

168, 169–171, 172–173, 205, 290,

346, 369, 419n40, 421n60, 425n128,

435n286, 440n363, 442nn385, 388

delight in/rapture and happiness/plea- sure born of, 103, 171, 172, 173,

229, 344, 348, 366, 367

See also solitary place(s)

 

 

self, 46, 71–72, 183, 214, 215–221, 293–

294, 420n50, 430nn203, 208, 209;

431nn211, 213, 214

clinging to, 268–270, 430n208, 434n273

immaterial and material, boundless/ unlimited and limited, 218–221

See also “I”-conceit; view(s), related to personality/of self

self-mastery/self-restraint, 258, 271

See also restraint

self-mortification, 273–275, 279, 283–

285, 292, 435nn283, 285, 287

See also asceticism/ascetic practice(s) sense(s)/sense faculties/sense spheres,

92, 93, 123, 127, 166, 243, 368, 405,

406, 430n202, 432n235, 439n336 six, 57, 133, 135, 148, 432n235

See also sense bases/objects, six; sense organs

sense bases/objects, six, 133, 324, 368, 430n204, 432n235, 437n317

See also bases; consciousness(es), six types; dependent arising

sense organs, 439n342

See also body(ies); ear(s); eye(s); mind(s); nose; tongue

sensual passion, anger/hatred, and delu- sion/ignorance, 60, 62, 63, 64, 113,

128, 129, 130, 131, 291, 350, 425n128

See also defilement(s), three, of greed, hatred, and delusion

sensual pleasure(s), 44, 45, 47, 238–239,

240–243, 247, 248–251, 253, 268–

269, 306–307,309–310, 324, 344, 345,

347, 349, 364, 365, 377, 378–383,

420nn46, 48; 432n240, 433nn246,

247, 251; 435n286, 437nn314, 316

five cords of, 239, 263

See also sensual passion, anger/hatred, and delusion/ignorance; sexual


seven treasures:

of awakening, 354

of kings, 97, 397

seven wholesome states, 354, 441n371 sexual, 89

desire(s), 89, 349

misconduct, 335, 336, 386

See also desire(s); sensual pleasure(s) shame and scruple(s), 89, 173, 175, 176,

177, 179, 180, 181, 182–183, 184, 185,

186, 187, 189, 190, 191, 192, 193, 194,

196, 197, 198, 199, 394, 428n172

sign(s), 20, 30, 194, 254, 255, 256, 257,

258, 386

for concentration/meditation, 123, 140–

141

five, 254–258

language, 371, 372

reviewing, 105, 231

silence, 238, 252, 253, 271, 418n20, 441n379

obstinate, 351, 363

See also noble silence skeleton(s), 107–108, 233, 244

See also cemetery(ies); charnel grounds; corpse

skillful means, 16, 40, 87, 289, 385

sloth-and-torpor, 22, 23, 24, 25, 26, 27,

28, 31, 56, 85, 93, 184, 185, 186, 187,

201, 202, 203, 236, 304, 305

as mental defilement, 191, 192, 193

See also drowsiness

solitary place(s), 20, 21, 22, 23, 24, 25, 26,

27, 28, 32, 33, 34, 35, 36, 43, 50, 54

See also seclusion

Soṇa Kolivīsa, 364–366, 369–370, 442nn385–387

sound(s), 6, 8, 92, 94, 114, 120–121,

133, 247, 263, 309, 310, 324, 362,

365, 368, 369, 425n128

See also ear(s); sense bases/objects, six

 

 

speech, 56, 90, 91, 188, 189, 352, 377,

393, 414

divisive, 90, 185, 186, 187, 188, 208,

209, 278, 282, 326, 327, 329, 330,

331

false, 89–90, 185, 186, 187, 187, 188,

326, 327, 329, 330, 331, 335, 336,

386

frivolous, 90, 185, 186, 187, 188, 278,

282

harsh, 90, 185, 186, 187, 188, 278, 282

right, 147

See also body, speech, and mind; eight- fold path

sphere(s), 45, 46, 47, 70, 221–222, 224–

225, 431n213

of boundless/infinite consciousness, 127, 131, 221, 223, 224, 225, 293, 294

of boundless/infinite space, 127, 131,

221, 223, 224, 293, 294

of neither-perception-nor-nonpercep- tion, 47, 48, 127, 131, 132, 138, 184,

222, 224–225, 293, 294, 323, 353

of nothingness, 46, 47, 48, 49, 127, 131,

221, 222, 224, 225, 293, 294, 308

See also sense(s)/sense faculties/sense spheres

spirit(s), 67, 69, 71, 72, 206, 207, 275,

293, 294

stealing, 283, 284, 285, 386, 435n286

See also taking what is not given stingy/stinginess, 278, 282, 351, 363,

378, 386

stream-enterer(s)/stream-entry, 60, 62,

63, 65, 113, 139, 291, 384, 385, 387,

414, 423–424n106, 436n297,

443n404

See also four fruits; one-seeder stupidity, 278–279, 282

See also ignorance Suddhodana, 343, 344


suffering, 39, 53, 57, 90, 160, 165, 168,

226, 239, 247, 317, 318, 377, 403,

407, 432n240, 433n247

extreme/immeasurable, 240, 241, 242,

249, 250, 251, 253, 275, 290, 312,

404, 405

See also dukkha

Sundarika, 194–195

Sunetta, 400–401, 402, 444n425

See also brahmin chaplain(s), seven superhuman state, 19–20

supernormal means, 442n386, 444n424

See also knowledge(s), supernormal; power(s), supernormal

suttas:

Adhikaraṇa-sutta, 429nn185–187 Ākhaṅkheyya-sutta, 436nn294, 296–298 Akkhaṇa-sutta, 442nn391–392 Anaṅgaṇa-sutta, 426nn141–149;

427nn150–152, 154

Āneñjasappāya-sutta, 420nn45–48, 50–

53

Anumāna-sutta, 427nn163–167, 428n168

Anuruddha-sutta, 419nn36–42, 420n43, 422nn74–75, 77–86

Arahanta-sutta, 441nn369–371

Bālapaṇḍita-sutta, 433nn243, 250

Bhikkhu-sutta, 420nn54, 56

Brahmanimantaṇika-sutta, 421nn65–69, 71; 422n73

Chachakka-sutta, 426n140

Cūḷadukkhakkhandha-sutta, 433nn244– 248, 250–256; 433–434n257,

434n258

Cūḷasīhanāda-sutta, 434nn270, 272; 435nn273–275

Dakkhiṇāvibhaṅga-sutta, 439n349 Dakkiṇeyyā-sutta, 443nn402, 403 Dhammadāyāda-sutta, 427nn155–160,

162

 

 

Dhammika-sutta, 444nn420–426 Dvedhāvitakka-sutta, 434nn264–269 Gayā-sutta, 419nn31–35

Gihī-sutta, 443nn406–414

Gotamī-sutta, 439nn345, 347–349; 440nn350–352

Hatthisāriputta-sutta, 424nn111–113, 115–117

Iṇa-sutta, 442nn393–395, 397

Kāmabhogī-sutta, 443nn398, 399, 401

Kaṇṭaka-sutta, 425nn125, 127, 128 Kāraṇḍava-sutta, 441n378, 442n383 Kathāvatthu-sutta, 441nn364–368 Kāyagatāsati-sutta, 422n88, 423nn89–

93, 96–98, 101–103, 105; 423–

424n106, 431n225, 432n228

Kodhana-sutta, 444nn415, 416, 418

Madhupiṇḍika-sutta, 439nn338, 340–

343

Mahācunda-sutta, 428nn169, 170, 172,

173

Mahādukkhakkandha-sutta, 432nn238– 241, 433nn243, 246

Mahāgovinda-sutta, 444n426

Mahānidāna-sutta, 430nn197, 199,

201–209; 431nn211–214

Māratajjanīya-sutta, 445nn428–439 Mūlaka-suttas, 438nn329, 330 Mūlapariyāya-sutta, 436n299

Nāga-sutta, 440nn358–361, 363 Naḷakapāna-sutta, 421nn61–64 Nibbedhika-sutta, 437nn313–317,

438nn318, 319, 221

Pacalāyamāna-sutta, 424nn118, 119; 424–425n120, 425nn121–124

Parihāna-sutta, 429nn193–195; 430n196

Pavāraṇā-sutta, 441nn372–377 Purisindriyañāṇa-sutta, 438nn322–328 Sacitta-sutta, 437nn309–312


Sallekha-sutta, 428nn174, 175 Samatha-sutta, 437nn305–307 Saṅgīti-sutta, 441n371

Saṅkhitta-sutta, 420nn54, 56; 421nn58, 59

Sappurisa-sutta, 425nn129–133; 426nn134–139

Satipaṭṭhāna-sutta, 423n100, 431nn215– 222, 224, 225; 432nn226, 229–235,

237; 437n316

Soṇa-sutta, 442nn384–390 Sukhumāla-sutta, 440n354, 356, 357 Ṭhiti-sutta, 429nn188–192

Uddaka-sutta, 438nn331–334; 439nn335–337

Udumbarika-sutta, 435nn276, 277,

280–283, 285–289; 436nn290–293

Upakkilesa-sutta, 417n1, 2; 418nn13–17, 19–21, 22, 24–26; 418–419n27,

419nn28, 30

Uposatha-sutta, 441nn378–380; 442nn381–383

Vanapattha-sutta, 436nn300, 301; 436–

437n302, 437nn303, 304

Vatthūpama-sutta, 428nn177–180; 429nn181–184

Vitakkasaṇṭhāna-sutta, 434n259, 261, 263

See also Pāli, discourses/parallel(s)/ versions

sword(s), 5–6, 7–8, 11, 89, 208, 209,

240, 241, 249, 386, 397, 417n11

T

taint(s), 57, 95, 113, 127, 142–146, 226,

262–263, 287, 292, 295, 296, 297,

298, 306, 307, 349, 352, 354, 356,

358, 366, 367, 368, 395, 421nn62, 63;

437n314

cessation of, 95, 263, 287, 295, 296,

297, 298, 306, 307, 374

 

 

taint(s) (continued ): destruction/eradication of, 95, 97, 98,

139, 140, 141, 262, 286, 303, 305,

351, 349, 376, 422n73, 424n110,

434n267, 436n303

freedom/liberation from, 353, 364, 365 and six sense bases, 324, 438n336 three, of existence, ignorance, and

sensual desire, 49, 95, 263, 287,

307, 387, 353, 358

taking what is not given, 89, 186, 187,

195, 335, 336, 386

See also stealing

tangible(s), 92, 133, 247, 263, 309, 310,

324, 368–369

See also body(ies); sense bases/objects, six

taste(s), 133, 309, 310, 331–332

See also flavor(s); sense bases/objects, six; tongue

tathāgata(s,) 72, 190, 226, 227, 265, 269,

287, 288, 342, 370, 371, 372, 405,

415, 431n216

See also buddha(s)

Tathāgata, 38, 57, 58, 59, 65, 88, 147,

189–190, 217, 239, 264, 286, 288,

313, 314–320, 347, 360–361, 387,

388, 404, 440n361

See also Buddha; World-honored One teaching(s), 41, 43, 49, 56, 57, 58, 59,

114, 123, 149,161, 166, 170, 171, 180,

181, 182 183, 188, 197, 199, 202, 203,

214, 217, 218, 219, 246, 264, 266,

269, 273, 292, 306, 321, 324, 325,

328, 332, 348, 352, 374, 408, 410,

414, 422n73, 424n119, 425n122,

426n144, 427n159, 429n187, 444n425

eight extraordinary qualities of, 442n383 faith in, 265, 266, 269, 270

to householders, 157, 162, 436n293


on the nature of the cloth for robes, 98– 99

noble/true/wholesome, 195, 340, 376,

389

wrong, 191, 192, 193

thought(s), 293, 294, 329, 330, 377, 434n265

evil/unwholesome, 102, 113, 155–158,

160–163, 227–228, 254–258

three, 113, 269, 291, 376

of anger/ill-will, 113, 259, 260, 263,

291, 376

of cruelty/harming, 113, 259, 262,

263, 269, 291, 376

of (sensual) desire, 92, 113, 173, 175,

176, 177m 178, 184, 185, 259,

260, 263, 269, 279, 291, 376

inclined toward Dharma, 261–262 mastery over, 258

two types, wholesome and unwhole- some, 259–261, 264, 434n268

See also mental; mind(s); sense bases/ objects, six

three characteristics, of impermanent nature, dukkha, and subject to cessa- tion, 45, 46, 47, 49, 441n370

tongue, 92, 133, 134, 212, 235, 247, 263,

309, 324, 329, 330, 332, 368

See also flavor(s); sense bases/objects, six; taste(s)

training, 14, 15, 44–47, 89, 92, 195, 274,

275, 340, 367–368, 384, 417n6,

429n187, 439n350, 442n389,

443n405

acts/qualities conducive to, 198–199 acts/qualities not conducive to, 196–197 beyond, 354, 367, 368, 384, 443n405

in the Dharma, 178, 179, 180

in the path, 55, 295–301, 330

threefold, 354

with utmost diligence, 302, 303, 305

 

 

tranquility, 38, 39, 56, 57, 83, 84

abiding/dwelling in, 19–20, 29–32

awakening factor of, 146, 236

of the body, 140, 141

inner/internal, 254–258, 261, 302–303, 429–430n195

See also awakening, factors of (seven)/ seven treasures of

transgression(s), 175, 176, 177, 178. 179.

337, 338, 436n290

See also offense(s)

tree(s), 16, 39, 49,57, 58, 67, 78–79, 81–

82, 83, 85, 93, 99, 124, 131, 149, 188,

264, 271, 187, 288, 321 324, 325,

346, 362, 376, 399, 405, 426n137

ajapāla-nigrodha, 191

banyan/royal banyan, 444nn422, 424 Well-established, 397–399

palm, 422n73 rose-apple, 344

sāla, 16, 87, 88, 97, 99

See also forest(s)

True Mind, 270–273, 287, 289

turbidity, 142, 143, 144, 145

See also sloth-and-torpor

U

Udāyin, 346–347, 349

Uddaka Rāmaputta, 323 understanding, awakening, and realiza-

tion, 366, 367, 368, 371, 372, 373

See also penetration, awakening, and nirvana

unwholesome/unwholesomeness, 167,

253, 318, 350, 376, 377, 436n28

action(s)/conduct/deeds/karma, 189,

195, 251, 252, 371, 372, 373, 377,

394, 395, 415

qualities, 303, 306, 315–316, 317, 318,

319–320, 438n326

roots, 318, 319, 320, 438nn325, 326


states, 38, 42, 44, 92, 93, 113, 136, 137,

138, 155–158, 184, 201–202, 203,

208–209, 245, 253, 259, 260, 261,

262, 286, 291, 303, 304, 305, 326,

327, 329, 330, 331, 344, 387, 388,

407, 408, 409, 410, 434n266

thought(s), 227, 228, 254–258

three, 264, 291, 376, 423–424n106, 424n107, 434n268

See also wholesome Upacāla, 125

Upariṭṭha, 125

V

Vajjīs, 312

Vaṅgīsa, 357, 441n377

Vejayanta Palace, 412, 413–414 Vidhura, 445n430

view(s), 49, 183–184, 215, 216, 217, 218,

219, 220, 267, 351, 371, 372, 414–415,

435n285

clinging to/conducive to clinging, 268, 269, 270–271, 278, 281, 282,

430n203

evil, 180–183, 189, 190, 363

extreme 278, 281–282,

false/perverted/wrong, 65, 95, 264,

278, 281, 282, 285, 371, 372, 403,

442n392

as mental defilement, 191, 192, 193

related to personality/of self, 214, 215–

217, 218–219, 220–221, 278, 282,

282, 430nn208, 209; 431nn211, 213

right/straight, 95, 147, 174, 264, 285,

307, 308, 309, 310, 311, 312, 372,

402, 420n56

two, of existence and nonexistence, 267–268

underlying tendency to, 326, 327, 329,

330, 331

See also eightfold path

 

 

Vinaya, 417nn2–12, 426n134, 439n351 virtue(s), 271, 348, 351, 402, 428n170,

429n190, 441n379

great, 69, 73, 86, 93, 98, 99, 274, 341,

404, 405

noble aggregate of, 92, 93

of precepts, 265, 266, 269, 270

Voice (disciple), 405, 410–411

volition/volitional, 148, 256, 257, 258,

353

W

wealth/wealthy, 9, 10, 11, 12, 89, 93, 181,

182, 183, 239, 247, 248, 364, 365,

373, 374, 377, 379, 381, 382, 383,

392, 393, 397, 442–443n400, 443n416

in accordance with and contrary to the Dharma, 378–383

seven types of, 146

Well-gone One, 18, 68, 133, 147, 195,

314, 347, 357, 370, 371, 372, 387, 390

See also Buddha; Tathāgata; World- honored One

wheel-turning monarch(s), 342, 356, 358,

397, 444n423

wholesome, 15, 167, 254, 255, 256, 257,

258, 288, 289, 315, 316, 350, 436n292

actions/deeds, 189, 371, 372, 373

factors/dharmas, 50, 227, 228

mental aspirations, 164–165

qualities, 199, 200, 303, 306, 315–316,

317, 318, 319–320, 438n327

roots, 42, 315, 316, 317m 438n327

state(s), 39–40, 42, 53–54, 55, 93, 102,

109, 136, 138, 160–163, 185, 186,

187, 188, 200–202, 204, 302, 303,

305, 375, 419n37, 429n189, 442n394

seven, 354, 441n371

teachings, 195, 389

thoughts, three, 264, 434n268 wisdom, 186, 187, 188


will-power, 102, 228

wisdom, 37, 38, 41, 42, 59, 60, 61, 62, 63,

64, 65, 93, 113, 141, 146, 166, 189,

200, 201, 202, 203, 226, 227, 259,

267, 268, 272, 286, 292, 321, 322,

323, 335, 336, 348, 356, 375, 377,

383, 388, 390, 395, 415, 429n190,

437n311, 441n371, 442n394, 443n411

cultivating/developing, 166, 189–190.

260, 261, 428n170

eye of, 414

faulty, 185, 186, 187, 188, 201, 202, 203,

204, 304, 305

higher/supreme, of insight into phe- nomena, 302–303, 429–430n195

liberation by/for the sake of liberation, 45, 46, 47, 112, 225, 292, 357, 367,

368, 369, 384, 441n375

noble/true/unsurpassable, 42, 96, 97, 356

penetrating/penetrative, 43, 356

power of, 141, 146

wholesome, 186, 187, 188

See also five faculties woman/women, 77, 271, 274, 339, 344,

386, 391, 392, 393, 397, 427n154,

429n191, 429–430n195, 432n242,

437n310

arahantship/awakening of, 332, 333, 334, 439n349

eight rules of respect for, 336–337, 338–339

five positions not attainable by, 342 and leaving home to practice the path,

332–333, 334–335, 337, 341

See also Mahāpajāpatī Gotamī; nun(s) world(s), 8, 20, 36, 37, 43, 46, 53, 60, 61,

63, 64, 70, 71, 79, 90, 97, 113, 125,

138, 139, 151, 169, 170, 171, 183, 190,

194, 205, 217, 239, 269, 283, 286, 291,

293, 294, 313, 322, 323, 325, 326, 346,

349, 353, 354, 370, 371, 372, 373, 374,

 

 

375, 377, 379, 383, 386, 387, 388, 394,

397, 405, 408, 413, 415, 425n124,

431n217, 445n436

Brahmā, 65, 73, 93, 400, 401, 405, 414

eon(s), of contraction and expansion, 94, 284

heavenly, 392, 409

World-honored One, 17–18, 32, 44, 50,

54, 55, 82, 84, 86, 98, 99–101, 109,

110, 111, 112, 115, 116, 126–128, 131–

132, 156, 161, 167–171, 174, 188–190,

191, 196, 200, 226, 238, 253, 259,

264–265, 270–272, 287, 290, 293, 295,

299, 302, 304, 306, 321, 323–332,

337–339, 343, 345, 349, 351, 352, 355,

359–360, 363, 364, 369, 370, 373–377,

383, 384, 389, 391, 393

and Ānanda, 40–41, 47–49, 87–88, 97,

132–149, 190, 205–214, 217–218,

219, 312–321, 334–337, 340

and Anāthapiṇḍika, 379–382, 383–384

and Anuruddha, 18–32, 37–40, 55–65,

88, 97–98

and Bhagu, 15–16

and Brahmā, 66, 68–73

and Cunda, 183

and Daṇḍapāṇi, 325

and Dhammika, 396–402

and Isidatta, 75–76

and the Kosambī monks, 3–15 and the Licchavis, 126

and Mahāmoggallāna, 88, 122–125,

360–363


and Mahānāma, 246–253

and Mahāpajāpatī Gotamī, 332–334 and Māra, 66, 67–68, 73–75

and Nigrantha, 272–289

and Sāriputta, 170, 174, 355–357, 385–

390

and Soṇa Kolivīsa, 364–368 and Sundarika, 1912–195

and True Mind, 270, 289

and Udāyin, 346–347

and Vaṅgīsa, 357

See also Buddha; Tathāgata worldly/worldliness, 44, 124, 190, 234,

271, 308, 390

worldly person/worldling(s), 311, 344,

345, 374, 377, 433n245, 440n357,

444n418

worship/worshiper:

of fire/fire-, 99, 275

of the sun and moon, 275 of water, 275

See also ascetic(s)/asceticism/ascetic practice(s); heterodox, practitioner(s)/ wanderers

Y

Yasa, 125 Yaśomitra, 443n405

Z

Zhong ahan jing. See Madhyama-āgama

 

 

 

 

 

 

BDK English Tripiṭaka (First Series)

 

Abbreviations

Ch.: Chinese Skt.: Sanskrit Jp.: Japanese

Eng.:   Published title

 

Title  Taishō No.

Ch. Skt. Eng.

Chang ahan jing (長阿含經) Dīrghāgama

The Canonical Book of the Buddha’s Lengthy Discourses

(Volume I, 2015)

The Canonical Book of the Buddha’s Lengthy Discourses

(Volume II, 2016)

The Canonical Book of the Buddha’s Lengthy Discourses

(Volume III, 2018)

1

Ch. Skt. Eng.

Zhong ahan jing (中阿含經) Madhyamāgama

The Madhyama Āgama (Middle-length Discourses)

(Volume I, 2013)

The Madhyama Āgama (Middle-length Discourses)

(Volume II, 2020)

26

Ch.

Dasheng bensheng xindi guan jing (大乘本生心地觀經)

159

Ch. Skt. Eng.

Fo suoxing zan (佛所行讃) Buddhacarita

Buddhacarita: In Praise of Buddha’s Acts (2009)

192

Ch. Eng.

Zabao zang jing (雜寶藏經)

The Storehouse of Sundry Valuables (1994)

203

Ch. Eng.

Faju piyu jing (法句譬喩經)

The Scriptural Text: Verses of the Doctrine, with Parables (1999)

211

 

 

485

 

 

 

 

 

 

Ch.

Xiaopin banruo boluomi jing (小品般若波羅蜜經)

227

Skt.

Aṣṭasāhasrikā-prajñāpāramitā-sutra

 

Ch.

Jingang banruo boluomi jing (金剛般若波羅蜜經)

235

Skt.

Vajracchedikā-prajñāpāramitā-sutra

 

Ch.

Daluo jingang bukong zhenshi sanmoye jing

243

Skt.

Adhyardhaśatikā-prajñāpāramitā-sutra

 

Eng.

The Sutra of the Vow of Fulfilling the Great Perpetual

 

 

Enjoyment and Benefiting All Sentient Beings Without

 

 

Exception (in Esoteric Texts, 2015)

 

Ch.

Renwang banruo boluomi jing (仁王般若波羅蜜經)

245

Skt.

*Kāruṇikārājā-prajñāpāramitā-sutra

 

Ch.

Banruo boluomiduo xin jing (般若波羅蜜多心經)

251

Skt.

Prajñāpāramitāhṛdaya-sutra

 

Ch.

Miaofa lianhua jing (妙法蓮華經)

262

Skt.

Saddharmapuṇḍarīka-sutra

 

Eng.

The Lotus Sutra (Revised Second Edition, 2007)

 

Ch.

Wuliangyi jing (無量義經)

276

Eng.

The Infinite Meanings Sutra (in Tiantai Lotus Texts, 2013)

 

Ch.

Guan Puxian pusa xingfa jing (觀普賢菩薩行法經)

277

Eng.

The Sutra Expounded by the Buddha on Practice of the Way

 

 

through Contemplation of the Bodhisattva All-embracing

 

 

Goodness (in Tiantai Lotus Texts, 2013)

 

Ch.

Dafangguang fo huayan jing (大方廣佛華嚴經)

279

Skt.

Avataṃsaka-sutra

 

Ch.

Shengman shizihou yisheng defang bianfang guang jing

353

 

 

(大樂金剛不空眞實三麼耶經)

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

(勝鬘師子吼一乘大方便方廣經) Skt. Śrīmālādevīsiṃhanāda-sutra

Eng. The Sutra of Queen Śrīmālā of the Lion’s Roar (2004)

Ch.   Wuliangshou jing (無量壽經)    360

Skt. Sukhāvatīvyūha

Eng. The Larger Sutra on Amitāyus (in The Three Pure Land Sutras,

Revised Second Edition, 2003)

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Ch.

Guan wuliangshou fo jing (觀無量壽佛經)

365

Skt.

*Amitāyurdhyāna-sutra

 

Eng.

The Sutra on Contemplation of Amitāyus

 

 

(in The Three Pure Land Sutras, Revised Second Edition, 2003)

 

Ch.

Amituo jing (阿彌陀經)

366

Skt.

Sukhāvatīvyūha

 

Eng.

The Smaller Sutra on Amitāyus (in The Three Pure Land Sutras,

 

 

Revised Second Edition, 2003)

 

Ch.

Da banniepan jing (大般涅槃經)

374

Skt.

Mahāparinirvana-sutra

 

Eng.

The Nirvana Sutra (Volume I, 2013)

 

Ch.

Fochuibo niepan lüeshuo jiaojie jing (佛垂般涅槃略説教誡經)

389

Eng.

The Bequeathed Teaching Sutra (in Apocryphal Scriptures, 2005)

 

Ch.

Dizang pusa benyuan jing (地藏菩薩本願經)

412

Skt.

*Kṣitigarbhapraṇidhāna-sutra

 

Ch.

Banzhou sanmei jing (般舟三昧經)

418

Skt.

Pratyutpanna-buddhasammukhāvasthita-samādhi-sutra

 

Eng.

The Pratyutpanna Samādhi Sutra (1998)

 

Ch.

Yaoshi liuli guang rulai benyuan gongde jing

450

Skt.

Bhaiṣajyaguru-vaiḍūrya-prabhāsa-pūrvapraṇidhāna-viśeṣavistara

 

Eng.

The Scripture of Master of Medicine, Beryl Radiance

 

 

Tathāgata (2018)

 

Ch.

Mile xiasheng chengfo jing (彌勒下生成佛經)

454

Skt.

*Maitreyavyākaraṇa

 

Eng.

The Sutra that Expounds the Descent of Maitreya Buddha

 

 

and His Enlightenment (2016)

 

Ch.

Wenshushili wen jing (文殊師利問經)

468

Skt.

*Mañjuśrīparipṛcchā

 

Eng.

The Sutra of Mañjuśrī’s Questions (2016)

 

Ch.

Weimojie suoshuo jing (維摩詰所説經)

475

Skt.

Vimalakīrtinirdeśa-sutra

 

Eng.

The Vimalakīrti Sutra (2004)

 

 

 

(藥師琉璃光如來本願功徳經)

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Ch. Skt. Eng.

Yueshangnü jing (月上女經) Candrottarādārikā-paripṛcchā

The Sutra of the Girl Candrottarā (2018)

480

Ch. Eng.

Zuochan sanmei jing (坐禪三昧經)

The Sutra on the Concentration of Sitting Meditation (2009)

614

Ch.

Damoduoluo chan jing (達磨多羅禪經)

618

Ch. Skt.

Yuedeng sanmei jing (月燈三昧經) Samādhirāja-candrapradīpa-sutra

639

Ch. Skt. Eng.

Shoulengyan sanmei jing (♛楞嚴三昧經) Śūraṅgamasamādhi-sutra

The Śūraṅgama Samādhi Sutra (1998)

642

Ch. Skt.

Jinguang ming zuishengwang jing (金光明最勝王經) Suvarṇaprabhāsa-sutra

665

Ch. Skt.

Dasheng rulengqie jing (大乘入楞伽經) Laṅkāvatāra-sutra

672

Ch. Skt. Eng.

Jie shenmi jing (解深密經) Saṃdhinirmocana-sutra

The Scripture on the Explication of Underlying Meaning (2000)

676

Ch. Skt. Eng.

Yulanpen jing (盂蘭盆經)

*Ullambana-sutra

The Ullambana Sutra (in Apocryphal Scriptures, 2005)

685

Ch. Eng.

Sishierzhang jing (四十二章經)

The Sutra of Forty-two Sections (in Apocryphal Scriptures, 2005)

784

Ch.

Dafangguang yuanjue xiuduoluo liaoyi jing

842

 

 

(大方廣圓覺修多羅了義經)

Eng. The Sutra of Perfect Enlightenment

(in Apocryphal Scriptures, 2005)

Ch.   Da Biluzhena chengfo shenbian jiachi jing    848

(大毘盧遮那成佛神變加持經)

Skt. Mahāvairocanābhisambodhi-vikurvitādhiṣṭhāna-vaipulyasūtrendra- rājanāma-dharmaparyāya

Eng. The Vairocanābhisaṃbodhi Sutra (2005)

Ch. Jinggangding yiqie rulai zhenshi she dasheng xianzheng dajiao

wang jing (金剛頂一切如來眞實攝大乘現證大教王經)    865

Skt. Sarvatathāgata-tattvasaṃgraha-mahāyānā-bhisamaya-mahākalparāja Eng. The Adamantine Pinnacle Sutra (in Two Esoteric Sutras, 2001)

Ch.   Suxidi jieluo jing (蘇悉地羯囉經)893

Skt. Susiddhikara-mahātantra-sādhanopāyika-paṭala

Eng. The Susiddhikara Sutra (in Two Esoteric Sutras, 2001)

Ch.   Modengqie jing (摩登伽經)1300

Skt. *Mātaṅgī-sutra

Eng. The Mātaṅga Sutra (in Esoteric Texts, 2015)

Ch.   Mohe sengqi lü (摩訶僧祇律)  1425

Skt. *Mahāsāṃghika-vinaya

Ch.   Sifen lü (四分律) 1428

Skt. *Dharmaguptaka-vinaya

Ch.   Shanjianlü piposha (善見律毘婆沙)1462

Pāli Samantapāsādikā

Ch.   Fanwang jing (梵網經) 1484

Skt. *Brahmajāla-sutra

Eng. The Brahmā’s Net Sutra (2017)

Ch.   Youposaijie jing (優婆塞戒經) 1488

Skt. Upāsakaśīla-sutra

Eng. The Sutra on Upāsaka Precepts (1994)

Ch.   Miaofa lianhua jing youbotishe (妙法蓮華經憂波提舍)1519

Skt. Saddharmapuṇḍarīka-upadeśa

Eng. The Commentary on the Lotus Sutra (in Tiantai Lotus Texts, 2013)

Ch.   Shizha piposha lun (十住毘婆沙論)1521

Skt. *Daśabhūmika-vibhāṣā

Ch.   Fodijing lun (佛地經論)    1530

Skt. *Buddhabhūmisutra-śāstra

Eng. The Interpretation of the Buddha Land (2002)

Ch.   Apidamojushe lun (阿毘達磨倶舍論)1558

Skt. Abhidharmakośa-bhāṣya

 

Ch. Skt.

Zhonglun (中論) Madhyamaka-śāstra

1564

Ch. Skt.

Yüqie shidilun (瑜伽師地論) Yogācārabhūmi-śāstra

1579

Ch. Eng.

Cheng weishi lun (成唯識論)

Demonstration of Consciousness Only

(in Three Texts on Consciousness Only, 1999)

1585

Ch. Skt. Eng.

Weishi sanshilun song (唯識三十論頌) Triṃśikā

The Thirty Verses on Consciousness Only

(in Three Texts on Consciousness Only, 1999)

1586

Ch. Skt. Eng.

Weishi ershi lun (唯識二十論) Viṃśatikā

The Treatise in Twenty Verses on Consciousness Only

(in Three Texts on Consciousness Only, 1999)

1590

Ch. Skt. Eng.

She dasheng lun (攝大乘論) Mahāyānasaṃgraha

The Summary of the Great Vehicle (Revised Second Edition, 2003)

1593

Ch. Skt.

Bian zhongbian lun (辯中邊論) Madhyāntavibhāga

1600

Ch. Skt.

Dasheng zhuangyanjing lun (大乘莊嚴經論) Mahāyānasūtrālaṃkāra

1604

Ch. Skt. Eng.

Dasheng chengye lun (大乘成業論) Karmasiddhiprakaraṇa

A Mahayana Demonstration on the Theme of Action (in Three Short Treatises by Vasubandhu, Sengzhao, and Zongmi, 2017)

1609

Ch. Skt.

Jiujing yisheng baoxing lun (究竟一乘寳性論) Ratnagotravibhāga-mahāyānottaratantra-śāstra

1611

Ch. Skt.

Yinming ruzheng li lun (因明入正理論) Nyāyapraveśa

1630

Ch. Skt.

Dasheng ji pusa xue lun (大乘集菩薩學論) Śikṣāsamuccaya

1636

Ch. Skt.

Jingangzhen lun (金剛針論) Vajrasūcī

1642

Ch.

Zhang suozhi lun (彰所知論)

1645

Eng.

The Treatise on the Elucidation of the Knowable (2004)

 

Ch.

Putixing jing (菩提行經)

1662

Skt.

Bodhicaryāvatāra

 

Ch.

Jingangding yuqie zhongfa anouduoluo sanmiao sanputi xin lun

1665

Eng.

The Bodhicitta Śāstra (in Esoteric Texts, 2015)

 

Ch.

Dasheng qixin lun (大乘起信論)

1666

Skt.

*Mahāyānaśraddhotpāda-śāstra

 

Eng.

The Awakening of Faith (2005)

 

Ch.

Shimoheyan lun (釋摩訶衍論)

1668

Ch.

Naxian biqiu jing (那先比丘經)

1670

Pāli

Milindapañhā

 

Ch.

Banruo boluomiduo xin jing yuzan (般若波羅蜜多心經幽賛)

1710

Eng.

A Comprehensive Commentary on the Heart Sutra

 

 

(Prajñāpāramitā-hṛdaya-sutra) (2001)

 

Ch.

Miaofalianhua jing xuanyi (妙法蓮華經玄義)

1716

Ch.

Guan wuliangshou fo jing shu (觀無量壽佛經疏)

1753

Ch.

Sanlun xuanyi (三論玄義)

1852

Ch.

Dasheng xuan lun (大乘玄論)

1853

Ch.

Zhao lun (肇論)

1858

Eng.

Essays of Sengzhao (in Three Short Treatises by Vasubandhu,

 

 

Sengzhao, and Zongmi, 2017)

 

Ch.

Huayan yisheng jiaoyi fenqi zhang (華嚴一乘教義分齊章)

1866

Ch.

Yuanren lun (原人論)

1886

Eng.

Treatise on the Origin of Humanity (in Three Short Treatises

 

 

by Vasubandhu, Sengzhao, and Zongmi, 2017)

 

Ch.

Mohe zhiguan (摩訶止觀)

1911

Ch.

Xiuxi zhiguan zuochan fayao (修習止觀坐禪法要)

1915

Ch.

Tiantai sijiao yi (天台四教儀)

1931

Eng.

A Guide to the Tiantai Fourfold Teachings

 

 

(in Tiantai Lotus Texts, 2013)

 

 

 

 

 

 

 

 

 


(金剛頂瑜伽中發阿耨多羅三藐三菩提心論)

Ch.

Guoqing bai lu (國清百録)

1934

Ch.

Zhenzhou Linji Huizhao chanshi wulu (鎭州臨濟慧照禪師語録)

1985

Eng.

The Recorded Sayings of Linji (in Three Chan Classics, 1999)

 

Ch.

Foguo Yuanwu chanshi biyan lu (佛果圜悟禪師碧巖録)

2003

Eng.

The Blue Cliff Record (1998)

 

Ch.

Wumen guan (無門關)

2005

Eng.

Wumen’s Gate (in Three Chan Classics, 1999)

 

Ch.

Liuzu dashi fabao tan jing (六祖大師法寶壇經)

2008

Eng.

The Platform Sutra of the Sixth Patriarch (2000)

 

Ch.

Xinxin ming (信心銘)

2010

Eng.

The Faith-Mind Maxim (in Three Chan Classics, 1999)

 

Ch.

Huangboshan Duanji chanshi chuanxin fayao

2012A

Eng.

Essentials of the Transmission of Mind (in Zen Texts, 2005)

 

Ch.

Yongjia Zhengdao ge (永嘉證道歌)

2014

Ch.

Chixiu Baizhang qinggui (勅修百丈清規)

2025

Eng.

The Baizhang Zen Monastic Regulations (2007)

 

Ch.

Yibuzonglun lun (異部宗輪論)

2031

Skt.

Samayabhedoparacanacakra

 

Eng.

The Cycle of the Formation of the Schismatic Doctrines (2004)

 

Ch.

Ayuwang jing (阿育王經)

2043

Skt.

Aśokāvadāna

 

Eng.

The Biographical Scripture of King Aśoka (1993)

 

Ch.

Maming pusa zhuan (馬鳴菩薩傳)

2046

Eng.

The Life of Aśvaghoṣa Bodhisattva

 

 

(in Lives of Great Monks and Nuns, 2002)

 

Ch.

Longshu pusa zhuan (龍樹菩薩傳)

2047

Eng.

The Life of Nāgārjuna Bodhisattva

 

 

(in Lives of Great Monks and Nuns, 2002)

 

Ch.

Posoupandou fashi zhuan (婆藪槃豆法師傳)

2049

Eng.

Biography of Dharma Master Vasubandhu

 

 

(in Lives of Great Monks and Nuns, 2002)

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


(黄檗山斷際禪師傳心法要)

Ch. Datang Daciensi Zanzang fashi zhuan (大唐大慈恩寺三藏法師傳) 2053 Eng. A Biography of the Tripiṭaka Master of the Great Ci’en

Monastery of the Great Tang Dynasty (1995)

Ch.   Gaoseng zhuan (高僧傳)   2059

Ch.   Biqiuni zhuan (比丘尼傳) 2063

Eng. Biographies of Buddhist Nuns

(in Lives of Great Monks and Nuns, 2002)

Ch.   Gaoseng Faxian zhuan (高僧法顯傳)2085

Eng. The Journey of the Eminent Monk Faxian

(in Lives of Great Monks and Nuns, 2002)

Ch.   Datang xiyu ji (大唐西域記)    2087

Eng. The Great Tang Dynasty Record of the Western Regions (1996)

Ch.   Youfangjichao: Tangdaheshangdongzheng zhuan2089-(7) (遊方記抄: 唐大和上東征傳)

Ch.   Hongming ji (弘明集)2102

Eng. The Collection for the Propagation and Clarification of Buddhism (Volume I, 2015)

The Collection for the Propagation and Clarification of Buddhism (Volume II, 2017)

Ch.   Fayuan zhulin (法苑珠林) 2122

Eng. A Forest of Pearls from the Dharma Garden (Volume I, 2019) Eng. A Forest of Pearls from the Dharma Garden (Volume II, 2019) Eng. A Forest of Pearls from the Dharma Garden (Volume III, 2020)

Ch.   Nanhai jigui neifa zhuan (南海寄歸内法傳)  2125

Eng. Buddhist Monastic Traditions of Southern Asia (2000)

Ch.   Fanyu zaming (梵語雑名) 2135

Jp.Shōmangyō gisho (勝鬘經義疏) 2185

Eng. Prince Shōtoku’s Commentary on the Śrīmālā Sutra (2011)

Jp.Yuimakyō gisho (維摩經義疏)   2186

Eng. The Expository Commentary on the Vimalakīrti Sutra (2012)

Jp.Hokke gisho (法華義疏) 2187

Jp.Hannya shingyō hiken (般若心經秘鍵)    2203

 

Jp.

Daijō hossō kenjin shō (大乘法相研神章)

2309

Jp.

Kanjin kakumu shō (觀心覺夢鈔)

2312

Jp. Eng.

Risshū kōyō (律宗綱要)

The Essentials of the Vinaya Tradition (1995)

2348

Jp. Eng.

Tendai hokke shūgi shū (天台法華宗義集)

The Collected Teachings of the Tendai Lotus School (1995)

2366

Jp.

Kenkairon (顯戒論)

2376

Jp.

Sange gakushō shiki (山家學生式)

2377

Jp. Eng.

Hizōhōyaku (秘藏寶鑰)

The Precious Key to the Secret Treasury (in Shingon Texts, 2004)

2426

Jp. Eng.

Benkenmitsu nikyō ron (辨顯密二教論)

On the Differences between the Exoteric and Esoteric Teachings (in Shingon Texts, 2004)

2427

Jp. Eng.

Sokushin jōbutsu gi (即身成佛義)

The Meaning of Becoming a Buddha in This Very Body

(in Shingon Texts, 2004)

2428

Jp. Eng.

Shōji jissōgi (聲字實相義)

The Meanings of Sound, Sign, and Reality (in Shingon Texts, 2004)

2429

Jp. Eng.

Unjigi (吽字義)

The Meanings of the Word Hūṃ (in Shingon Texts, 2004)

2430

Jp. Eng.

Gorin kuji myōhimitsu shaku (五輪九字明秘密釋)

The Illuminating Secret Commentary on the Five Cakras and the Nine Syllables (in Shingon Texts, 2004)

2514

Jp. Eng.

Mitsugonin hotsuro sange mon (密嚴院發露懺悔文)

The Mitsugonin Confession (in Shingon Texts, 2004)

2527

Jp. Eng.

Kōzen gokoku ron (興禪護國論)

A Treatise on Letting Zen Flourish to Protect the State

(in Zen Texts, 2005)

2543

Jp. Eng.

Fukan zazengi (普勧坐禪儀)

A Universal Recommendation for True Zazen

(in Zen Texts, 2005)

2580

 

Jp. Eng.

Shōbōgenzō (正法眼藏)

Shōbōgenzō: The True Dharma-eye Treasury (Volume I, 2007) Shōbōgenzō: The True Dharma-eye Treasury (Volume II, 2008) Shōbōgenzō: The True Dharma-eye Treasury (Volume III, 2008) Shōbōgenzō: The True Dharma-eye Treasury (Volume IV, 2008)

2582

Jp. Eng.

Zazen yōjin ki (坐禪用心記)

Advice on the Practice of Zazen (in Zen Texts, 2005)

2586

Jp. Eng.

Senchaku hongan nenbutsu shū (選擇本願念佛集) Senchaku Hongan Nembutsu Shū: A Collection of Passages on the Nembutsu Chosen in the Original Vow (1997)

2608

Jp. Eng.

Kenjōdo shinjitsu kyōgyō shōmon rui (顯淨土眞實教行証文類) Kyōgyōshinshō: On Teaching, Practice, Faith, and Enlightenment (2003)

2646

Jp. Eng.

Tannishō (歎異抄)

Tannishō: Passages Deploring Deviations of Faith (1996)

2661

Jp. Eng.

Rennyo shōnin ofumi (蓮如上人御文)

Rennyo Shōnin Ofumi: The Letters of Rennyo (1996)

2668

Jp.

Ōjōyōshū (往生要集)

2682

Jp. Eng.

Risshō ankoku ron (立正安國論)

Risshōankokuron or The Treatise on the Establishment of the Orthodox Teaching and the Peace of the Nation (in Two Nichiren Texts, 2003)

2688

Jp. Eng.

Kaimokushō (開目抄)

Kaimokushō or Liberation from Blindness (2000)

2689

Jp. Eng.

Kanjin honzon shō (觀心本尊抄)

Kanjinhonzonshō or The Most Venerable One Revealed by Introspecting Our Minds for the First Time at the

Beginning of the Fifth of the Five Five Hundred-year Ages

(in Two Nichiren Texts, 2003)

2692

Ch. Eng.

Fumu enzhong jing (父母恩重經)

The Sutra on the Profundity of Filial Love

(in Apocryphal Scriptures, 2005)

2887

 

 

Jp.Hasshūkōyō (八宗綱要)   extracanonical Eng. The Essentials of the Eight Traditions (1994)

Jp.Sangō shīki (三教指帰) extracanonical

Jp.Mappō tōmyō ki (末法燈明記)   extracanonical Eng. The Candle of the Latter Dharma (1994)

Jp.Jūshichijō kenpō (十七條憲法) extracanonical