阿耨風經

Thus have I heard:

At one time the Bhagavān was dwelling in the city of Vajjī, at a place called Anupiya. At that time the World-Honored One, after midday, rose from his meditative sitting and said to the Venerable Ānanda:

"Ānanda, let us go together to the bank of the Aciravatī pool to bathe."

The Venerable Ānanda replied:

"Yes, World-Honored One."

The Venerable Ānanda assented to the World-Honored One's instruction. Then the World-Honored One, together with the Venerable Ānanda and the attending bhikṣus, went to the bank of the Aciravatī pool. Having arrived, upon the bank of the Aciravatī pool they removed their robes and laid them on the bank, then went down into the Aciravatī pool and bathed. Having bathed, they came up onto the bank and wiped their bodies (and put on their robes).

At that time the World-Honored One said to the Venerable Ānanda:

"Ānanda, a person as heedless as Devadatta, when he departs from this place, must fall into the evil destiny of Niraya, being born in the hells for an entire kalpa, and can hardly be rescued. Ānanda, have you heard the bhikṣus speak these words: 'I have recorded with certainty that Devadatta must fall into the evil destiny of Niraya, being born in the hells for an entire kalpa, and can hardly be rescued'?"

The Venerable Ānanda answered:

"Yes indeed, World-Honored One. Why is that? Because I have heard this. World-Honored One, I have heard a certain bhikṣu say to me: 'How is it, Venerable Ānanda, does the World-Honored One clearly know the thoughts and the actions within the mind of Devadatta? Or does he employ some other means to know, that he has thus recorded with certainty: Devadatta must fall into the evil destiny of Niraya, being born in the hells for an entire kalpa, and can hardly be delivered?'"

The World-Honored One said:

"Ānanda, that bhikṣu—whether he is a senior, or a youth, or still young—is one lacking in wisdom. Why is that? Because the Tathāgata has recorded it with certainty, yet that one still harbors doubt. Ānanda, I do not see any deva, Māra, Brahmā, śramaṇa, brāhmaṇa, host of devas, or any human being in this world concerning whom I have recorded with certainty in this way—that he must fall into the evil destiny of Niraya, being born in the hells for an entire kalpa, and can hardly be rescued—as I have concerning Devadatta.

Why is that? Ānanda, I record with certainty that: Devadatta must surely fall into the evil destiny of Niraya, being born in the hells for an entire kalpa, and can hardly be delivered. Ānanda, I do not see in Devadatta even the slightest pure and bright dharma, even as small as a single hair. If I saw in him even a little pure and bright dharma, I would not have recorded with certainty that: Devadatta must surely fall into the evil destiny of Niraya, being born in the hells for an entire kalpa, and can hardly be delivered.

Therefore, Ānanda, because I do not see in Devadatta even the slightest pure and bright dharma, even as small as a single hair—for if I saw in him a little pure and bright dharma I would not—I have recorded with certainty that: Devadatta must surely fall into the evil realm, being born in the hells for an entire kalpa, and can hardly be delivered.

"Ānanda, suppose that not far from a certain village there is a great cesspit full of foul-smelling filth, and a man falls into it and sinks down to the very bottom. And suppose someone sees this and thinks thus: 'I have compassion and wish that man to gain benefit; I wish to rescue him so that he may be at peace.' That person stands at the edge of the great cesspit and looks all around to see whether there is any spot on that man not smeared with filth, even as small as a single hair, by which to grasp him and pull him up.

That person stands at the edge of the great cesspit and looks over the entire body of that man, but does not find a single spot, even as small as a single hair, that is not smeared with filth, by which he might grasp and pull him up. Just so, Ānanda, I do not see in Devadatta even the slightest pure and bright dharma equal to a single hair. If he had even a little pure and bright dharma, I would not have recorded with certainty that: Devadatta must fall into the evil place of Niraya, being born in the hells for an entire kalpa, and can hardly be delivered.

Therefore, Ānanda, I do not see in Devadatta even the slightest pure and bright dharma, even as small as a single hair; and therefore I record with certainty that: Devadatta must fall into the evil place, being born in the hells for an entire kalpa, and can hardly be delivered."

At that time the Venerable Ānanda shed tears and wept, joined his palms toward the World-Honored One, and said:

"Reverently, World-Honored One, this is truly wondrous. Now the World-Honored One has recorded with certainty that: Devadatta must fall into the evil place of Niraya, being born in the hells, dwelling there for an entire kalpa, and can hardly be delivered."

The World-Honored One said:

"It is so, Ānanda. It is so, Ānanda. I record with certainty that: Devadatta must fall into the evil place of Niraya, being born in the hells, dwelling there for an entire kalpa, and can hardly be delivered. Ānanda, listen to the Tathāgata's Discernment of the Characteristics of the Faculties of the Great Person, and you will surely have faith, and your mind will give rise to the supreme joy toward the Tathāgata."

Then the Venerable Ānanda joined his palms toward the World-Honored One and said:

"World-Honored One, now is indeed the right time. I humbly pray that the World-Honored One will expound to the bhikṣus the Discernment of the Characteristics of the Faculties of the Great Person. When they have heard the World-Honored One expound it, the bhikṣus will well receive and uphold it."

The World-Honored One said:

"Ānanda, listen attentively and reflect well upon it; I shall explain it for you."

The Venerable Ānanda said:

"Yes, World-Honored One."

The Venerable Ānanda assented to the Buddha's teaching, and the Buddha said:

"Ānanda, the Tathāgata knows the thoughts of another, knowing that this person is associated with wholesome dharmas and also associated with unwholesome dharmas. Thereafter the Tathāgata knows the mind of that person to extinguish the wholesome dharmas and give rise to the unwholesome dharmas. That person, having extinguished the wholesome dharmas and given rise to the unwholesome dharmas, yet still has wholesome roots remaining that have not been severed.

From those wholesome roots, wholesome dharmas will again arise. Thus, this person will attain the dharma of a pure mind. Ānanda, it is like early in the morning: when the sun has just appeared, the darkness is at once extinguished and the light arises. Ānanda, what do you think? As the sun rises higher until the time of the midday meal, has not the darkness been extinguished, so that there is the light appearing?"

The Venerable Ānanda said:

"World-Honored One, it is so."

"Just so, Ānanda, the Tathāgata knows the things reflected upon within the mind of another, knowing that this person is associated with wholesome dharmas and also associated with unwholesome dharmas. Thereafter the Tathāgata knows the things thought within that person's mind, knowing that this person extinguishes the wholesome dharmas and gives rise to the unwholesome dharmas. This person, having extinguished the wholesome dharmas and given rise to the unwholesome dharmas, yet still has wholesome roots remaining that have not been severed.

From those wholesome roots wholesome dharmas will again arise. Thus, this person will attain the dharma of a pure mind. Ānanda, it is like a seed grain that is not spoiled, not broken, not rotten, not cracked, not damaged by wind, kept safely in a granary. When that lay farmer has prepared and plowed and harrowed his field even and ready, and sows the grain into it, and the rain falls in due season—then, Ānanda, what do you think?

Will that person reap many grains?"

The Venerable Ānanda said:

"World-Honored One, he will reap many grains."

"Just so, Ānanda, the Tathāgata knows the things thought within the mind of another, knowing that this person is associated with wholesome dharmas and associated with unwholesome dharmas. Thereafter the Tathāgata knows the things thought within that person's mind, knowing that they extinguish the wholesome dharmas and give rise to the unwholesome dharmas. That person, having extinguished the wholesome dharmas and given rise to the unwholesome dharmas, then still has wholesome roots remaining that have not been severed.

From those wholesome roots the wholesome dharmas will again arise. Thus, this person will attain the dharma of a pure mind. Ānanda, this is called the Tathāgata's teaching on the Characteristics of the Faculties of the Great Person. Just so, the Tathāgata clearly knows the destination to which the dharmas return.

"Furthermore, Ānanda, the Tathāgata knows the things thought within the mind of another, knowing that this person is associated with wholesome dharmas and associated with unwholesome dharmas. Thereafter the Tathāgata knows the things thought within this person's mind, knowing that this person extinguishes the wholesome dharmas and gives rise to the unwholesome dharmas. This person, having extinguished the wholesome dharmas and given rise to the unwholesome dharmas, still has wholesome roots from before that are not severed, but all those wholesome roots will then be severed.

Thus, this person has the dharma of severance. Ānanda, it is like the time of late afternoon when the sun sets: the light is wholly extinguished and the darkness arises. Ānanda, what do you think? After the sun has set, when it is not the time for the meal and the light has been wholly extinguished, does the darkness then arise?"

The Venerable Ānanda said:

"World-Honored One, it is so."

"Just so, Ānanda, the Tathāgata knows the thoughts within the mind of another, knowing that this person is associated with wholesome dharmas and associated with unwholesome dharmas. Thereafter the Tathāgata knows the thoughts within that person's mind: this person extinguishes the wholesome dharmas and gives rise to the unwholesome dharmas. This person, having extinguished the wholesome dharmas and given rise to the unwholesome dharmas, already has wholesome roots remaining that are not yet severed, but then all of them will be severed.

Thus, this person goes toward the dharma of severance. Ānanda, it is like a seed grain that is not spoiled, not broken, not rotten, not cracked, not damaged by wind, kept safely in a granary. If that lay farmer prepares and plows and harrows the field even and well, then sows the grain into it, but the rain does not come in due season—then, Ānanda, what do you think? Will he reap many grains?"

The Venerable Ānanda said:

"World-Honored One, he cannot reap many grains."

"Just so, Ānanda, the Tathāgata knows the thoughts within the mind of another, knowing that this person is associated with wholesome dharmas and associated with unwholesome dharmas. Thereafter the Tathāgata knows the mental conceptions of that person extinguishing the wholesome dharmas and giving rise to the unwholesome dharmas. That person, having extinguished the wholesome dharmas and given rise to the unwholesome dharmas, yet the wholesome roots present before are not severed, but now they will be severed. Thus, this person has the dharma of severance. Ānanda, in this way is the Tathāgata's teaching on the Characteristics of the Faculties of the Great Person. Such are the dharma-characteristics of the Tathāgata; the dharma-characteristics that give rise to him he all clearly knows.

"Furthermore, Ānanda, the Tathāgata knows the mental conceptions of another: I do not see in this person even the slightest pure and bright dharma, even as small as a single hair. This person is wholly and entirely bound by evil, unwholesome dharmas, and in turn suffers the retribution of vexation, heat, and misery, and must undergo birth, old age, sickness, and death. Thus, when this person's body breaks up and his life ends, he must be born in the hells. Ānanda, it is like a seed grain that is spoiled, broken, rotten and decayed, damaged by wind, and not carefully stored away.

If that lay farmer does not exert himself to plow the soil, does not make the soil mellow and level, and then sows the seed down, and the rain does not come in due season—then, Ānanda, what do you think? Will that person reap much grain?"

The Venerable Ānanda said:

"World-Honored One, no."

"Just so, Ānanda, the Tathāgata knows the mental conceptions of another. I do not see in this person even the slightest wholesome dharma, even as small as a single hair. This person is wholly and entirely bound by evil, unwholesome dharmas, and so in turn suffers the retribution of burning heat and affliction, and must undergo birth, old age, sickness, and death. Thus, this person, after his body breaks up and his life ends, must be born in the hells. In this way, Ānanda, the Tathāgata teaches on the Characteristics of the Faculties of the Great Person thus. The Tathāgata, with regard to the dharmas that mutually give rise to him, all clearly knows."

Then the Venerable Ānanda joined his palms toward the Buddha and said:

"World-Honored One, you have expounded concerning these three kinds of persons. Can the Tathāgata expound concerning yet another three kinds of persons?"

The Buddha said:

"Ānanda, I can speak of them. Ānanda, the Tathāgata may know the mental conceptions of another, knowing that this person is associated with wholesome dharmas and also associated with unwholesome dharmas. Thereafter the Tathāgata knows the mind of this person: this person has extinguished the unwholesome dharmas and given rise to the wholesome dharmas. This person, having extinguished the unwholesome dharmas and given rise to the wholesome dharmas, yet still has unwholesome roots remaining that have not been severed.

From those wholesome dharmas wholesome dharmas again arise. Thus, this person will, with regard to the unwholesome dharmas, sever them. Ānanda, it is like a blazing fire: the flame of itself naturally burns, and someone pushes dry grass onto it and then heaps dry firewood upon it. Ānanda, what do you think? Does the flame blaze up all the more strongly?"

The Venerable Ānanda said:

"World-Honored One, it is so."

"Just so, Ānanda, the Tathāgata knows the mind of another, this person being associated with unwholesome dharmas and associated with wholesome dharmas. Thereafter the Tathāgata knows the mind of this person: this person has extinguished the unwholesome dharmas and given rise to the wholesome dharmas. This person, having extinguished the unwholesome dharmas and given rise to the wholesome dharmas, yet still has unwholesome roots remaining that have not been severed. From those unwholesome dharmas unwholesome dharmas again arise. Thus, this person goes toward the dharma of destruction. Ānanda, this is called the Tathāgata's teaching on the Characteristics of the Faculties of the Great Person. Just so, the Tathāgata knows the dharmas that mutually give rise to him, all clearly.

"Furthermore, Ānanda, the Tathāgata knows the mind of another, this person being associated with unwholesome dharmas and also associated with wholesome dharmas. Thereafter the Tathāgata knows the mind of this person: this person has extinguished the unwholesome dharmas and given rise to the wholesome dharmas. This person, having extinguished the unwholesome dharmas and given rise to the wholesome dharmas, yet still has unwholesome roots remaining that have not been severed, but all of them will then be severed.

Thus, this person goes toward the dharma of an utterly pure mind. Ānanda, it is like kindling a fire: the flame naturally rises up, and someone takes the burning fire and places it upon dry ground, or places it upon stone. Ānanda, what do you think? Does the flame blaze up strongly?"

The Venerable Ānanda said:

"World-Honored One, it cannot blaze up strongly."

"Just so, Ānanda, the Tathāgata knows the mental conceptions of another, this person being associated with unwholesome dharmas and also associated with wholesome dharmas. Thereafter the Tathāgata knows the mental conceptions of this person: this person has extinguished the unwholesome dharmas and given rise to the wholesome dharmas. This person, having extinguished the unwholesome dharmas and given rise to the wholesome dharmas, the unwholesome roots remaining from before are still not severed, but then all of them will be severed. Thus, this person attains the dharma of complete purity. Ānanda, in this way the Tathāgata has taught on the Characteristics of the Faculties of the Great Person. Just so, the Tathāgata knows the dharmas that mutually give rise to him, all clearly.

"Furthermore, Ānanda, the Tathāgata knows the mental thoughts of another. I do not see in that person any dark karma, even as small as a single hair. That person wholly and fully possesses wholesome dharmas, wholesome conduct, and wholesome retribution; his person is associated with the wholesome. Thus, that person, in this very life, will surely realize Nirvāṇa. Ānanda, it is like a fire that has gone out, cool and cold, no longer hot; and someone takes dry grass and puts it into it—Ānanda, what do you think? Can it blaze up?"

The Venerable Ānanda said:

"World-Honored One, it cannot."

"Just so, Ānanda, the Tathāgata knows the mental conceptions of another. I do not see in this person any dark karma, even as small as a single hair. That person wholly and fully possesses wholesome dharmas, wholesome conduct, and wholesome retribution; his person is associated with the wholesome. Thus, that person, in this very life, realizes Parinirvāṇa. Ānanda, in this way the Tathāgata teaches on the Characteristics of the Faculties of the Great Person. Just so, the Tathāgata, with regard to the dharmas that mutually give rise to him, all clearly knows.

"Ānanda, of the first three kinds of persons spoken of above: the first kind attains the dharma of purity; the second kind has the dharma of deterioration; the third kind, when his body breaks up and his life ends, will surely fall into the evil place and be born in the hells. Of the three kinds of persons I spoke of afterward: the first kind has the dharma of destruction; the second kind has the dharma of purity; the third kind, in this very life, realizes Parinirvāṇa.

"Ānanda, I have spoken on the Characteristics of the Faculties of the Great Person. As the World-Honored One loves his disciples and wishes them to gain benefit, I have spoken this for you to hear. Now you must dwell in a secluded place, sit beneath the foot of a tree, and practice meditative concentration, contemplating; do not be heedless, lest afterward you should come to regret. This is my instruction. This is my admonition."

When the Buddha had thus expounded the Dharma, the bhikṣus, having heard what the World-Honored One taught, rejoiced and respectfully practiced it.

THE BUDDHA SPEAKS THE ANUPIYA SŪTRA