般泥洹經

UPPER FASCICLE^[2]

Thus have I heard^[3]:

At one time, the Buddha was traveling and teaching on Mount Yao^[4], near the city of Rajagriha, together with a great assembly of one thousand two hundred and fifty bhiksus.

At that time, King Ajatasatru of Magadha was at odds with the state of Vajji. The king assembled his ministers and deliberated with them:

“The state of Vajji relies upon its wealth, its numerous population, its fertile lands, and its abundance of precious treasures, and therefore refuses to submit to me. Let us therefore send an army to conquer it.”

Among the worthy and virtuous men of Magadha was a great minister named Vassakara, who belonged to the brahmin caste. King Ajatasatru sent him to pay homage to the Buddha, respectfully inquire after him—whether sitting and standing were comfortable for him, whether he was healthy in his movements, and whether his virtuous teaching grew ever more excellent—and to say:

“King Ajatasatru of Magadha is at enmity with the state of Vajji. The king and his ministers have deliberated together and wish to send an army against it. May the Blessed One^[5] be pleased to offer some instruction.”

Obeying the king’s command, the great minister Vassakara immediately set out for Mount Yao with five hundred chariots, two thousand foot soldiers, and two thousand horsemen. Upon reaching the place where the narrow road began, Vassakara descended from his chariot and proceeded on foot. Seeing the Buddha joyful, his countenance humble and serene, his bearing dignified yet modest, Vassakara greeted him according to proper etiquette, knelt and prostrated himself, and said:

“King Ajatasatru of Magadha has sent me to pay homage to the Buddha and respectfully inquire after him: Is sitting and standing comfortable for you? Are you healthy in your movements? Does your virtuous teaching grow ever more excellent each day?”

The Buddha replied:

“Very well! Are the king, the people of his realm, and you yourself all at peace?”

Vassakara said:

“The king is at enmity with the state of Vajji. The king and his ministers assembled and deliberated: ‘That state relies upon its wealth, numerous population, fertile lands, and abundance of precious treasures, and therefore refuses to submit to Magadha. For this reason, the king of Magadha wishes to send an army against it.’ May the Buddha be pleased to instruct us.”

The Buddha said to the great minister:

“Once in the past, while traveling and teaching in the state of Vajji, I stayed at the shrine of the deity Zhengzao^[6] and saw that the people of that state wholeheartedly obeyed the king’s commands. At that time, I taught seven principles for governing a state, which constitute the path by which it avoids destruction. Those who are able to practice them will prosper more with each passing day and never decline.”

The great minister Vassakara immediately joined his palms and said:

“I wish to hear those seven principles and how they are to be practiced.”

The Buddha said:

“Listen attentively!”

He replied:

“I respectfully receive your teaching.”

At that time, the Venerable Ananda stood behind the Buddha, fanning and attending upon him. The Buddha said to the Venerable Ananda:

“Have you heard that the people of Vajji frequently assemble together to deliberate upon affairs of state and strengthen their defenses for their own protection?”

He replied:

“I have heard that the people of that state frequently assemble together to deliberate upon affairs of state and strengthen their defenses for their own protection.”

The Buddha said:

“If that is so, their state cannot decline.”

“Have you heard that in the state of Vajji, the rulers and ministers are always harmonious, faithful to their responsibilities, and mutually respectful and supportive^[7]?”

He replied:

“I have heard that the rulers and ministers of that state are always harmonious, faithful to their responsibilities, and mutually respectful and supportive.”

“Have you heard that the people of Vajji together respect the laws, do not sanction what ought not to be sanctioned, and dare not violate them^[8]?”

He replied:

“I have heard that the people of that state respect the laws, do not sanction what ought not to be sanctioned, and dare not violate them.”

“Have you heard that the people of Vajji reverently observe proper decorum, that men and women dwell separately, and that elders and juniors respect and defer to one another?”

He replied:

“I have heard that the people of Vajji reverently observe proper decorum, that men and women dwell separately, and that elders and juniors respect and defer to one another.”

“Have you heard that the people of Vajji are filial toward their parents, honor their teachers and elders, and always heed the instructions of their seniors?”

He replied:

“I have heard that the people of that state are filial toward their parents, honor their teachers and elders, and always heed the instructions of their seniors.”

“Have you heard that the people of Vajji obey the ordinances of heaven, follow the patterns of earth, revere and stand in awe of spirits, and respectfully accord with the four seasons?”

He replied:

“I have heard that the people of that state obey the ordinances of heaven, follow the patterns of earth, revere and stand in awe of spirits, and respectfully accord with the four seasons.”

“Have you heard that the people of Vajji honor and uphold virtue, and that whenever there are sramanas and arhats^[9] in their state, or whenever such venerable ones come from the four directions, they always offer them clothing, food and drink, bedding, and medicine?”

He replied:

“I have heard that the people of that state honor and uphold virtue, and that whenever there are sramanas and arhats in their state, or whenever such venerable ones come from the four directions, they always offer them clothing, food and drink, bedding, and medicine.”

The Buddha said:

“Any state that practices these seven principles will be difficult to bring into peril.”

Vassakara said:

“If the people of Vajji practiced even one of these principles, they could not be conquered, much less when they practice all seven.”

Vassakara further said:

“Because affairs of state are exceedingly pressing, I now beg leave to depart.”

The Buddha said:

“You should know the proper time.”

Vassakara then rose from his seat, paid homage to the Buddha, and departed.

The Buddha then told the Venerable Ananda to inform all the bhiksus on Mount Yao to assemble in the lecture hall.

The Venerable Ananda immediately summoned all the bhiksus to the lecture hall. The assembly respectfully paid homage to the Buddha and sat to one side.

The Buddha said:

“Bhiksus! Listen as I speak, reflect well upon it, and comprehend it.”

All the bhiksus said:

“We respectfully receive your teaching.”

The Buddha said:

“When bhiksus possess seven teachings, the true Dharma will not decline. What are the seven?

“First, regularly assemble to recite and expound the sutras and the Way, without becoming indolent.

“Second, be harmonious, upright, and just; instruct one another; and mutually show respect and support.

“Third, do not sanction what ought not to be sanctioned, and delight in secluded places^[10].

“Fourth, abandon sexual desire, preserve the proper order between senior and junior, and treat one another according to proper decorum.

“Fifth, with loving and filial hearts, honor and serve teachers and elders, and heed their instructions.

“Sixth, uphold the precepts, revere the scriptural teachings and precepts, and cultivate pure conduct.

“Seventh, follow the Dharma of the Way, make offerings to the noble Sangha, and provide guidance for those newly undertaking the training. Those who come to train should be provided with clothing, food and drink, bedding, and medicine.

“These are the seven principles that can cause the true Dharma to abide for a long time.

“Furthermore, there are seven things that bhiksus must preserve so that the true Dharma will not decline. They should reflect well upon them and put them into practice:

“First, preserve purity and take no delight in conditioned dharmas^[11].

“Second, preserve freedom from desire and do not covet material gain and support.

“Third, preserve patience and engage in no disputes.

“Fourth, preserve the practice of emptiness^[12] and do not enter crowded places.

“Fifth, preserve mindfulness of the Dharma and do not give rise to conceptualizations.

“Sixth, preserve one-pointedness of mind, practice seated meditation, and stabilize the mind.

“Seventh, preserve frugality, dress and eat simply, and use grass as one’s bedding.

“These seven principles can cause the true Dharma to abide for a long time.”

“Furthermore, bhikshus, there are seven kinds of reverence through which the true Dharma will not decline. You should carefully contemplate and practice them:

“First, revere the Buddha; wholeheartedly pay homage to him and rely on nothing else.

“Second, revere the Dharma; direct your resolve toward the path and rely on nothing else.

“Third, revere the Sangha; follow its teachings and rely on nothing else.

“Fourth, revere the training; honor those who uphold the precepts and rely on nothing else.

“Fifth, revere knowledge and understanding; honor those who impart the teachings and rely on nothing else.

“Sixth, revere purity and freedom from desire, and rely on nothing else.

“Seventh, revere meditative concentration; devote yourselves to seated meditation and tranquility, and rely on nothing else.

“By practicing these seven dharmas, the true Dharma can long abide.

“Furthermore, bhikshus possess seven kinds of wealth^[13] through which the true Dharma will not decline. You should carefully recollect and practice them:

“1. You should possess faith and rejoice upon seeing and knowing what is true and right.

“2. You should possess the Dharma of the precepts, carefully guarding them without transgression.

“3. You should possess a sense of moral shame, resolutely correcting your faults and feeling remorse for the wrongs you have committed.

“4. You should possess a sense of moral dread, ensuring that your words and deeds accord with one another.

“5. You should diligently study to acquire understanding and never weary of reading and recitation.

“6. You should possess wisdom so that your practice and teaching may reach what is profound and subtle.

“7. You should give the Dharma freely and not seek the homage of others.

“By practicing these seven dharmas, the true Dharma can long abide.

“Furthermore, when bhikshus possess the seven factors of awakening^[14], the true Dharma will not decline. You should carefully recollect and practice them:

“1. The factor of awakening of mindful resolve: pure and free from sensuality, tranquil, with the mind dispersed.

“2. The factor of awakening of discerning the Dharma: pure and free from sensuality, abandoning the dispersed mind.

“3. The factor of awakening of diligence: pure and free from sensuality, relinquishing the dispersed mind.

“4. The factor of awakening of joyful delight: pure and free from sensuality, relinquishing the dispersed mind.

“5. The factor of awakening of one-pointed direction: pure and free from sensuality, relinquishing the dispersed mind.

“6. The factor of awakening of sustaining concentration: pure and free from sensuality, relinquishing the dispersed mind.

“7. The factor of awakening of protective equanimity: pure and free from sensuality, relinquishing the dispersed mind.

“Practicing these seven dharmas can cause the true Dharma to abide in the world for a long time.

“Furthermore, bhikshus have seven things they must understand^[15] by which the true Dharma may long abide in the world. You should carefully recollect and practice them:

“1. You should understand the teachings. You must accept, retain, and thoroughly recite the Buddha’s twelve divisions of scripture.

“2. You should understand their meaning, seeking the teachings in order to expand your wisdom and gain a broad understanding of their essential points.

“3. You should understand the proper times and circumstances: when to recite the scriptures, when to practice walking meditation, when to engage in meditation, and when to lie down and rest. Do not disrupt the schedule.

“4. You should know yourselves, discerning whether you have entered the way of practice in accordance with the Dharma to a greater or lesser degree, whether deeply or shallowly, whether you have matured or are merely beginning to practice; resolve to improve with each passing day.

“5. You should know moderation. Do not crave fine possessions; understand what is suitable for the body, be moderate in food and drink, and do not allow your body to become ill.

“6. You should clearly understand the various assemblies. When entering gatherings of bhikshus, brahmins, noble ones, virtuous persons, or crowds of ordinary people, you should discern where reverence is due, where to stand, where to sit, when to remain silent, and when to speak.

“7. You should understand people. Observe their good qualities and examine each person’s aspirations and abilities; encourage and guide them accordingly, enabling everyone to understand the noble ones’ way of teaching and transformation.

“Practicing these seven dharmas can cause the true Dharma to long abide.

“Furthermore, bhikshus have seven contemplations^[16] through which the true Dharma will not decline. You should carefully comprehend and practice them:

“1. Recollect the scriptures and teachings of the path as one remembers one’s parents. Parents give birth to their children and labor anxiously for them throughout their lives, but the true Dharma saves people throughout countless lifetimes and leads them beyond birth and death.

“2. Recollect human life, in which no one is free from suffering. People worry about their spouses and children, yet after death each one scatters in a different direction, not knowing where they may fall! If this body of mine bears wrongdoing, even my relatives cannot save me. Knowing life to be impermanent, you should thus recollect and practice the path.

“3. Recollect diligence. You must ensure that body, speech, and mind are always upright and dignified; then it will not be difficult to uphold the path.

“4. Recollect humility. Do not be arrogant or conceited. You should follow the guidance of the wise and respectfully heed admonitions you have never heard before, for they are imparted out of compassion.

“5. Recollect the subjugation of the mind. Do not pursue the six sense faculties; restrain the three poisons of sensual craving, anger, and delusion, and do not engage in improper conduct.

“6. Recollect and understand that the body is entirely filled with foul substances, consisting only of cold breath and warm blood. What is there to crave or cling to?!

“7. Recollect self-examination. The bodily form is like dust and earth; reflect that it may die on any given day. Since the formation of heaven and earth, throughout the course of human life from ancient times until now, no one has escaped death. The world is like a dream: upon seeing something lovely, how can one know that it is merely a transformation? Only upon awakening does one realize that it is nonexistent. Know it to be an illusion, and do not let your eyes deceive you.

“By practicing these seven dharmas, the true Dharma will long abide.

“Furthermore, bhikshus, there are six dharmas worthy of reverence^[17]. If you carefully recollect and practice them, the true Dharma can long abide.

“1. Cultivate bodily conduct with a loving mind^[18]. In fulfilling this important responsibility, always uphold the noble ones’ purity and harmony. Treat your fellow practitioners with concord and respect, unite without contention, support one another, and together preserve the conduct of the path^[19].

“2. Cultivate wholesome conduct of speech^[20] and give rise to a loving mind.

“3. Cultivate the mind and give rise to loving-kindness.

“4. When receiving robes, food and drink, alms bowls, and other requisites in accordance with the Dharma^[21], you should neither begrudge nor conceal them.

“5. Uphold the precepts without transgression. Only when you do not violate the precepts can you instruct others.

“6. Through right view, accomplish the essential means of deliverance^[22], escape birth and death, end suffering, and attain ultimate knowledge and vision. In fulfilling this important responsibility, always uphold the noble ones’ purity and harmony. Treat your fellow practitioners with concord and respect, unite without contention, support one another, and together preserve the conduct of the path^[23].

“Furthermore, bhikshus must cherish all insects and creatures, extending loving-kindness even to worms and ants. You should feel sorrow and compassion when a person dies. Such a person attained human birth, but if they did not understand the path, they merely cause the entire family to weep; nor does anyone know where their consciousness goes after death.

Only one who has attained the path can know this. For the sake of all people, the Buddha clearly explained it in the scriptures and teachings. Therefore, the scriptures must be studied, and the path must be practiced.

There are many paths under heaven, but only the Royal Way is great. In the same manner, the Buddha’s path is supreme. It is like several dozen people shooting together at a target: some strike it sooner and some later, but if they continue shooting without pause, they will certainly hit the target.”

“Again, just as all the streams of water throughout heaven and earth flow ceaselessly and all pour into the sea, so too do bhikkhus who practice the path without rest attain liberation.

“Revere and make offerings to one another in accordance with the Buddha’s teaching. Recite and study the words taught by the Buddha, and admonish one another at appropriate times. The four assemblies of disciples should instruct one another. In this way, the Buddha’s scriptural teachings can long endure.

At that time, the Buddha told the Venerable Ananda to accompany him to the village of Pataliputra^[24]. The Venerable Ananda respectfully obeyed. The Buddha gathered his robe and bowl and passed through the city of Rajagriha. Halfway through the journey, he suddenly stopped in the royal garden^[25]. The Buddha told the bhikkhus:

“All of you, listen attentively! Those who practice the path must clearly understand the Four Truths. Those who do not clearly understand the Four Truths continue endlessly to wander back and forth through birth and death, never coming to rest. Therefore, I wish to open and illuminate your minds. What are the four? First is knowing the suffering of suffering. This is a noble truth. Second is that suffering arises from its accumulation. This is a noble truth. Third is the cessation of the accumulated causes of suffering. This is a noble truth. Fourth is the path leading to the cessation of the accumulated causes of suffering. This is a noble truth^[26].

“Because suffering is not clearly understood, beings wander endlessly along the paths of birth and death without rest. Therefore, one must clearly understand the truth of suffering. Suffering is this: birth is suffering; aging is suffering; illness is suffering; death is suffering; grief and distress are suffering; separation from those one loves is suffering; and not obtaining what one seeks is suffering. In brief, the five flourishing skandhas are suffering^[27].

“Once suffering has been clearly understood in this way, one can eliminate its accumulated cause, namely craving. This is called obtaining the eye^[28]; after the end of this present life, there will be no further suffering. The accumulated cause arises from craving, while the truth of the path is the path leading to the cessation of the accumulated causes of suffering. One possesses the eye that sees the Dharma and realizes the Dharma: birth has ended, and there will be no further birth in a future life. Upon seeing the noble truth, one immediately attains the eye of the path and no longer returns to the paths of birth and death; that long journey is forever ended. Thus, bhikkhus, you must further know that the path consists of eight practices^[29]. What are the eight?

“1. With concentrated mind, receive and uphold the Buddha’s scriptural Dharma.

“2. Abandon sensual craving and do not contend with the world.

“3. Throughout your lives, do not commit killing, stealing, or sexual misconduct.

“4. Do not deceive, flatter, revile, or insult others.

“5. Do not be jealous, greedy, miserly, or faithless.

“6. Be mindful of impermanence, suffering, emptiness, and non-self^[30].

“7. Contemplate that the human body is entirely filled with foul and impure substances.

“8. Do not cling to the body or life, knowing that in the end they return to dust and earth.

“All Buddhas of the past clearly saw these Four Truths. All Buddhas of the future will likewise clearly see these Four Truths. Those who cling to intimate affections, homes, longevity, worldly splendor, wealth, and honor can never ultimately attain liberation. The path arises from the mind. When the mind is pure, the path is attained. Furthermore, those who keep their minds upright and do not violate the five precepts will be reborn in the heavenly realm. Next, those who have faith in the path and delight in studying the scriptural Dharma can later be reborn as human beings. Those who wish to put an end to the evil realms of hell beings, animals, and hungry ghosts must single-mindedly practice the scriptures and precepts.

“Now, for the sake of all people in the world, the Buddha reveals the right path so that they may be liberated from birth and death. Those who wish to study the path must reflect correctly.”

The Buddha and the Venerable Ananda first arrived at Pataliputra and stopped beneath a sacred tree^[31] outside the city. When the brahmins and householders heard that the Buddha and his disciples had arrived, they all went outside the city, wishing to see and make offerings to the Buddha. Some carried mats, some carried cushions, some brought water, and others carried lamps as they proceeded to the Buddha’s dwelling place. They reverently bowed and then stood to one side. The Buddha said to the brahmins and householders:

“People in the world who crave sensual pleasures and allow their minds to become heedless suffer five kinds of loss:

“1. Through their own heedlessness, their wealth diminishes day by day.

“2. Through their own heedlessness, they harm their bodies and lose the path.

“3. Through their own heedlessness, others cease to respect them, and at death they are filled with regret.

“4. Through their own heedlessness, they stain their reputations and acquire an ill name that becomes known throughout the world.

“5. Through their own heedlessness, when they die, their consciousness falls into the three evil realms.

“Those who subdue their minds and are not heedless possess five kinds of merit and virtue:

“1. By knowing how to restrain and guard themselves, their wealth increases day by day.

“2. By knowing how to restrain and guard themselves, they draw near to the intention of the path.

“3. By knowing how to restrain and guard themselves, they are respected and loved by others, and at death they have no regrets.

“4. By knowing how to restrain and guard themselves, they acquire a good reputation and an honorable name known to everyone.

“5. By knowing how to restrain and guard themselves, when they die, their consciousness is reborn in the heavenly realm, a realm of merit and virtue.

“Those who are not heedless possess these five wholesome qualities and should always remain mindful of them.”

The Buddha taught the Dharma to the assembly, guided them along the right path, and imparted the essential teachings, causing everyone to rejoice. Those who had listened came forward, bowed at the Buddha’s feet, circumambulated him three times, and then withdrew.

At that time, the Buddha went to the village of Awei^[32] and sat beside a tree. With his wondrous spiritual awareness and the eye of the path, he saw devas in the heavenly realm directing worthy spirits to protect that region.

The Venerable Ananda rose from his meditation seat, bowed to the Buddha, and stood to one side. The Buddha asked the Venerable Ananda:

“Who is overseeing the construction of the fortifications here at Pataliputra?”

He replied:

“They are being built by the great minister Vassakara of Magadha to prevent incursions by the Vajji state.”

The Buddha said:

“Excellent! Excellent! Vassakara is indeed a worthy official to have made such careful provisions.

I see wondrous devas of the Heaven of the Thirty-Three joining together to protect this land. Any land protected by heavenly spirits is both secure and honored. Moreover, this place lies in close proximity to the heavenly realm.

Renyi^[33], the spirit who presides over this land, constantly protects this state so that it may long endure and flourish ever more greatly. Certainly, this region will have more sages, worthy ones, benevolent and wise people, and heroes than other states; therefore, it cannot be destroyed. In the distant future, if this city is to be destroyed, it can happen only through three causes: first, a great fire; second, a great flood; and third, a conspiracy between people within the state and those outside it.

Only then can it be destroyed.”

When Vassakara heard that the Buddha and the assembly of disciples had arrived there, he relied upon the king’s authority to prepare five hundred carriages and departed from the city to pay homage and make offerings to the Buddha. Upon arriving, Vassakara descended from his carriage and entered the garden on foot. When he saw the Buddha, he rejoiced. The Buddha’s countenance was humble and serene, his bearing gentle, and his appearance worthy of reverence. Vassakara greeted him according to proper etiquette and then stood to one side. The Buddha expounded the Dharma to him, guided him along the right path, and imparted many essential teachings. Rejoicing, Vassakara shifted forward from his seat and addressed the Buddha:

“I wish to offer a modest meal^[34]. I humbly beseech you and the noble assembly to condescend to accept my invitation.”

The Buddha silently accepted.

He then rose, bowed at the Buddha’s feet, circumambulated him three times, and returned home. After the minister returned home, he spent the entire night preparing all manner of delicious and nourishing food and drink. He also put the rooms in order and placed seats inside. Early the next morning, he went to the Buddha and said:

“The meal has been prepared. May the Buddha take heed.”

The Buddha then donned his robe, took up his alms bowl, and went together with the assembly of disciples to Vũ-xá’s house. He sat in the highest place before the assembly. Vũ-xá personally brought forth the food and served it into the Buddha’s bowl. When the meal was finished and hands had been washed, he rose and addressed the Buddha:

“I have created this blessed affinity. May the Buddha bestow a blessing so that the people and all devas and humans in this land may always dwell in peace and happiness.”

The Buddha bestowed this blessing:

“The Buddha rejoices in your merit. You have made offerings for devas and humans and guided the people of this land. To all who offer food to the Buddha and the Bhikshu Sangha, praise the true Dharma, receive the teachings of wisdom, and uphold the sutras and precepts, I bestow this blessing: ‘May they know to honor those worthy of honor and venerate those worthy of veneration; may they give generously and extend loving-kindness universally; may they possess a compassionate heart of mercy and wish that all beings may always obtain blessings and benefit and behold the true path.’”

The minister Vũ-xá rejoiced. The Buddha further taught:

“Although in this life you are occupied with affairs of state, through this merit and virtue you will certainly attain liberation in the future. If anyone offers a meal to the Buddha and to truly virtuous and good observers of the precepts, then, through the blessing bestowed by the śramanas, that person will receive benefit throughout life.

“You should also know that whether one wishes to serve as an official or merely to be a householder, one should harbor no greed, no extravagance, no arrogance, no tyranny, and no craving for pleasure. By abandoning these five states of mind, one will afterward have no remorse over one’s faults; upon death, one will be reborn in a heavenly realm and be freed from the transgressions that lead to evil destinies.”

When the Buddha had finished teaching, he rose from his seat and departed through the eastern gate of the city. Vũ-xá summoned an attendant and said:

“Let this city gate be called the Gautama Gate^[35], and let the ferry crossing by which he passes be called the Gautama Crossing^[36].”

At that time, great numbers of people were crossing the river: some in large boats, some in small boats, some on bamboo rafts, and some on wooden rafts. The Buddha sat in meditative concentration and reflected: “In the past, before I attained Buddhahood, when I wished to cross here, I traveled on wooden rafts countless times. Now that I have attained liberation, I no longer make use of those wooden rafts, and I shall also enable my disciples to leave them behind.” The Buddha emerged from concentration and spontaneously spoke this verse:

The Buddha is the pilot upon the sea;

The Dharma is the bridge across the river.

It is the vehicle of the Mahayana,

Delivering all devas and humans.

He is also the Liberated One,

Who crossed to the further shore and fulfilled the Buddha path;

He enables all his disciples

To attain liberation and reach nirvana^[37].

The Buddha then told the venerable Ānanda:

“Let us all go to the village of Câu-lợi^[38].”

The venerable one obeyed and went with him. Upon arriving, they sat beneath a tree, and the Buddha told the bhikshus:

“Listen attentively, all of you. Uphold the pure precepts; concentrate your minds in contemplation; and cultivate yourselves so that wisdom may unfold. Once these three things^[39] have been fully cultivated^[40], and one has also become free from the defilements of lust, anger, and delusion, this is called truly overcoming the calamity of desire^[41].

Thus, through one’s own strength, one attains liberation and knows with one-pointed mind: ‘Birth has been exhausted, the pure life has been firmly established, and what had to be done has been done’^[42]. Being virtuous and good by nature, one does not contend with the world. Having understood worldly affairs, one must attend to oneself, dwell in a secluded place, and contemplate inwardly.

The mind will then become luminous; the three defilements will be removed; and one will immediately attain the path. The mind will no longer wander, nor will it crave or cling. Just as a king is the lord of the multitude of his subjects, a bhikshu capable of inward contemplation sees that the mind is the master of the myriad objects of experience.”

The Buddha and the venerable Ānanda went to the village of Hỷ Dự^[43] and stopped beneath a Kiền-kỳ tree^[44] near the riverbank. The disciples then entered the town to seek alms, bathed, and returned to bow at the Buddha’s feet, saying:

“An epidemic is presently causing many deaths in this land. This morning we heard that ten faithful laymen—Huyền Đảm, Thời Tiên, Sơ Động, Hoặc Chấn, Thục Lương, Khoái Hiền, Bá Tông, Kiêm Đốc, Đức Xứng, and Tịnh Cao—have all passed away^[45]. Now that their bodies have died, where will their consciousness go?”

The Buddha told the bhikshus:

“Those ten people have naturally relinquished consciousness and have been reborn above the eighteen heavenly realms^[46]. They have entered the stage of non-returners and will no longer be reborn to experience the conditioned things of the world. Moreover, those who have died in this land are not limited to these alone. With his divine eye, the Buddha has observed five hundred faithful laymen, all of whom, like Nan-đề and the others, have become free from the three defilements and cut off the five destinies^[47]. Upon death, they were all reborn above in the state of non-returners and will attain nirvana there.

“There were also three hundred faithful laymen who had eliminated the three fetters^[48] and were no longer subject to lust, anger, or delusion^[49]. They ascended to the fruition of once-returners^[50]; after descending to be reborn once more in the lower realm, they will behold the final limit of suffering.

“There were also five hundred faithful laywomen who had all attained the four joys^[51] and completely severed the three fetters. They attained the fruition of stream-enterers^[52] and became free from the three evil realms^[53]. After no more than seven births among devas or humans, they will attain the fruition of arhatship^[54].”

The Buddha then told the bhikshus:

“By speaking to me in this way about the deaths of those people, you disturb me! Yet I am already a Buddha and therefore no longer undergo such things, nor do I have any fear. How wondrous! Birth and death invariably occur at their appointed times.

“Whenever Buddhas appear, although this is called being born into the world, even in the absence of a Buddha the nature of the Dharma remains just so^[55]. Why is this? The Tathagata abides securely in the nature of the Dharma; therefore, there is nothing he does not know. Having fully understood this arising and explained it distinctly, it is therefore called wondrous. When this exists, that exists; when this does not exist, that does not exist. When this arises, that arises; when this ceases, that ceases. Why is this?

“Because craving arises, there is ignorance. Conditioned by ignorance are formations; conditioned by formations is consciousness; conditioned by consciousness are name and form; conditioned by name and form are the six sense bases; conditioned by the six sense bases is contact; conditioned by contact is feeling; conditioned by feeling is craving; conditioned by craving is grasping; conditioned by grasping is existence; conditioned by existence is birth; and conditioned by birth are old age and death, sorrow, suffering, dissatisfaction, and distress.

Thus the entire mass of suffering comes into being^[56]. Existence is the root of birth and death; it revolves like a wheel, operating without ever ceasing. Because of the delusion of ignorance^[57], there is birth and death.

If ignorance is made to vanish without a trace and there is freedom from desire, then with the cessation of ignorance, formations cease; with the cessation of formations, consciousness ceases; with the cessation of consciousness, name and form cease; with the cessation of name and form, the six sense bases cease; with the cessation of the six sense bases, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, grasping ceases; with the cessation of grasping, existence ceases; with the cessation of existence, birth ceases; and with the cessation of birth, old age and death, sorrow, anguish, and the entire mass of suffering that has arisen are all extinguished.

“Therefore, I previously said that the deluded undergo birth and death, whereas the wise, by maintaining the path, no longer undergo birth and death. Contemplate this well. You must restrain your minds so that you no longer fall into the course of birth and death.

“Furthermore, if you wish to draw near to the path, you should possess four kinds of joy^[58], contemplate them well, and put them into practice:

1. Recollect the Buddha, with a joyful mind, without abandoning this recollection^[59].

2. Recollect the Dharma, with a joyful mind, without abandoning this recollection.

3. Recollect the Sangha, with a joyful mind, without abandoning this recollection.

4. Recollect the precepts, with a joyful mind, without abandoning this recollection.

“Recollect these four sources of joy, always bringing them to fulfillment and clearly seeing them for yourselves. Aspire to attain the right path and earnestly seek liberation. You will assuredly be able to cut off the three evil paths—hell beings, animals, and ghosts and spirits^[60]—and consequently attain the fruit of Câu-cảng. You will not fall into the evil realms, but will be reborn among gods and humans no more than seven times, and then be liberated from all suffering.

The Buddha told the Venerable Ananda to go to the country of Vaiśālī^[61]. The venerable one immediately obeyed and accompanied him. The Buddha entered the city of Câu-lợi-lịch^[62] and then stayed in the courtesan’s mango grove^[63] outside the city.

The Lady Āmra^[64] heard that the Buddha and his disciples had come from the country of Vṛji. She immediately prepared carriages and garments and, together with five hundred female disciples, left the city and went to the mango grove, wishing to see the Buddha and pay homage to him. Seeing the five hundred women approaching from afar, the Buddha told the bhikshus: ‘When you see them, you must all collect your minds, contemplate inwardly, and maintain dignified composure.

Their garments and ornaments resemble painted vessels: although outwardly adorned with beautiful colors, inwardly they are filled entirely with filthy, foul-smelling things. You should understand that beautiful women are like the painted vessels just described. Those who practice the path must not allow themselves to be deluded by them.

Therefore, you must diligently restrain yourselves^[65], concentrate your contemplation^[66], and discern clearly^[67]. This Lady Āmra has also come here to hear my instruction.

“What is meant by diligent restraint? If an unwholesome quality has already arisen, one must immediately eliminate it, practice diligently, and keep one’s mind composed. If an unwholesome quality has not yet arisen, one must prevent it from arising, practice diligently, and collect one’s mind in composure.

If a wholesome quality has not yet arisen, one must cause it to arise, practice diligently, and firmly maintain one’s mind in composure. If a wholesome quality has already arisen, one must establish one’s resolve and not forget it, cause it always to increase, practice diligently, and keep one’s mind composed. This is what must be done.

One should sooner allow one’s sinews and bones to be severed and one’s body shattered than follow the deluded mind and commit evil. This is called resolutely restraining the deluded mind.

“What is meant by concentrated contemplation? It is to contemplate the body in the internal body^[68] and contemplate the body in the external body; to contemplate the body internally and externally, mindfully examine and discern it, eliminate defilements, and remain undistracted^[69]. Contemplate feelings in internal feelings^[70]; contemplate feelings in external feelings; contemplate feelings internally and externally, mindfully examine and discern them, eliminate defilements, and remain mentally undistracted.

Contemplate mind in the internal mind^[71]; contemplate mind in the external mind; contemplate mind internally and externally, mindfully examine and discern it, eliminate defilements, and remain mentally undistracted. Contemplate dharmas in internal dharmas; contemplate dharmas in external dharmas; contemplate dharmas internally and externally, mindfully examine and discern them, eliminate defilements, and remain mentally undistracted.

This is called focused contemplation.

“What is meant by discernment^[72]? It is knowing what ought to be done and what ought not to be done. Practicing distinctly in accordance with what is right in each circumstance is called discernment.

“Whoever is able to exercise diligent restraint, concentrated contemplation, and discernment is a person of strength. It is not only robust warriors endowed with great physical power who are people of strength. Whoever can abandon evil and follow the good is called a person of supreme strength.

“From the time I began seeking Buddhahood until now, throughout innumerable kalpas, I have contended with my own mind^[73]. Because I did not obey the deviant mind, I have now attained Buddhahood in this world and can also come to rest. Your minds have long dwelt amid impurity. You must rouse yourselves and completely put an end to such states of mind so as to escape all suffering. When you see women approaching, act according to my instruction.”

At that time, the Lady Āmra arrived, respectfully bowed her head at the Buddha’s feet, and stood to one side. The Buddha asked:

“What is now in the minds of you women?”

They replied:

“We have received the Buddha’s great benevolence and have heard the teachings that awaken the foolish and deluded. Morning and evening, we constantly admonish our own minds and dare no longer harbor deviant thoughts.”

The Buddha told the Lady Āmra:

“Those who delight in sexual misconduct suffer five kinds of harm:

1. They acquire much ill repute.

2. They are subject to investigation under the king’s law.

3. They harbor fear and many suspicions.

4. At death, they fall into hell.

5. When their offenses in hell have been exhausted, they must take birth in the bodies of animals. All these things arise from sensual desire; you must eradicate the mind of desire yourselves.

“Those who refrain from sexual misconduct have five things that cause their merit and virtue to increase:

1. They are praised by many people.

2. They do not fear investigation under the laws of the realm.

3. Their bodies abide in peace and security.

4. At death, they are reborn in heaven.

5. They attain the pure path of nirvana.

“Therefore, you yourselves must become disenchanted with the calamities produced by sensual desire. Women give rise to illness and undergo the impurity of their monthly courses; they are constantly constrained, bound, and beaten, and have no freedom. If they accept and practice the sutras and the Vinaya, they can attain the pure path just as the Buddha did.”

The Buddha expounded the Dharma and explained many essential teachings for the Lady Āmra. She rejoiced greatly, rose from her seat, knelt and prostrated herself, and addressed the Buddha:

“I wish to prepare an abundant offering of various foods and beverages. I humbly pray that the Buddha and the holy Sangha will manifest their majestic spiritual power and graciously condescend to attend.”

The Buddha silently accepted her invitation. The Lady Āmra bowed her head in homage and withdrew. Not long after she had departed, the noble clans of Vaiśālī, including the Licchavis^[74], heard that the Buddha and his disciples had arrived seven miles from the city.

In accordance with the king’s august authority, they prepared four-colored carriages and set out, wishing to have an audience with the Buddha. Among the Licchavis, some rode blue horses and had blue carriages, blue garments, blue parasols, and blue banners, while all their attending officials were also arrayed in blue. Some rode yellow horses and had yellow carriages, yellow garments, yellow parasols, and yellow banners, while all their attending officials were also arrayed in yellow.

Some rode red horses and had red carriages, red garments, red parasols, and red banners, while all their attending officials were also arrayed in red. Some rode white horses and had white carriages, white garments, white parasols, and white banners, while all their attending officials were also arrayed in white.

Seeing the procession of carriages and horses, together with a multitude of one hundred thousand people filling the road as they approached, the Buddha told the bhikshus:

“If you wish to see what the retinues entering and leaving the garden of Śakra, Lord of the Gods^[75], in the Heaven of the Thirty-Three are like, the assembly here is just the same, without any difference.”

When the Licchavis arrived, they all descended from their carriages and proceeded on foot. They entered the mango grove, bowed their heads at the Buddha’s feet, and then sat to one side. The Buddha expounded the Dharma, teaching and revealing its essential principles to the assembly. A man named Tịnh Ký^[76] rose from his seat, adjusted his robes, faced the Buddha, and declared:

“Whenever I hear of the Buddha’s merit and virtue, so lofty and immense, I know that no one in the heavens or beneath the heavens fails to look up to him with reverence and admiration. While dwelling in my own place, morning and evening I have always revered and looked up to him. Moreover, I have received instruction in the path of purity, and therefore I dare not fail to keep it in mind.”

The Buddha told Tịnh Ký:

“Only the wise and virtuous people of the world know to revere the Buddha. Whoever reveres the Buddha thereby acquires merit and virtue. At death, such people are all reborn in the heavenly realms and do not fall into the evil paths.”

At that time, Tịnh Ký spoke this verse in praise of the Buddha:

Reverently beholding the Dharma King,

Whose mind is upright, whose power of the path brings peace,

The Buddha is the Supremely Victorious One,

His renown rises like a snow mountain,

Like a pure flower, free from doubt,

Like drawing near to a joyful fragrance,

We never tire of beholding his body,

Radiant as the full moon.

The Buddha’s wisdom is truly sublime,

Shining forth without the slightest dust.

Please uphold the pure precepts with faith,

And take refuge in the Triple Gem.

At that time, among the great assembly seated around them were five hundred elders, all of whom removed their precious cloaks and presented them to Tịnh Ký. Tịnh Ký accepted those precious cloaks, approached the Buddha, and said:

“These householders heard the Buddha’s teaching on wholesome dharmas and became exceedingly joyful. Together they offer these five hundred precious cloaks to the Blessed One. May he compassionately accept them.”

After accepting them, the Buddha said:

“Worthy ones, you should know this! The Buddha is the Tathagata, the Worthy and Truly Awakened One, Perfect in Knowledge and Conduct, the Well-Gone One, Knower of the World, Unsurpassed One, Tamer and Guide, Teacher of Gods and Humans, Buddha, Blessed One. When he appears in the world, there are five naturally occurring things that are exceedingly difficult to encounter. What are these five?

1. The Buddha appears and teaches beings everywhere, including Śakra, Brahmā kings, śramanas, brahmins, dragons, spirits, and sovereigns. Through innate wisdom, he manifests his realization in the world, opens and expounds the true path. His words are wholesome at the beginning, wholesome in the middle, and wholesome at the end; complete in essential meaning, pure, and ultimate. Everything is clearly expressed. This is the first naturally occurring thing that is difficult to encounter.

2. The Buddha teaches the sutras to beings of every kind. Those who hear them rejoice, faithfully study and recite them, and cause their body, speech, and mind to become upright and dignified, abandoning what is wrong and following what is right. This is the second naturally occurring thing that is difficult to encounter.

3. When people everywhere hear the Buddha’s Dharma teachings, their minds are opened, their contemplation grows increasingly profound, and they all attain lucid wisdom. This is the third naturally occurring thing that is difficult to encounter.

4. Of the multitudes who hear the Buddha’s instructions, most revere and put them into practice. Thereby they escape the three evil realms, are born among gods and humans, and obtain great benefit. This is the fourth naturally occurring thing that is difficult to encounter.

5. When multitudes hear the Buddha’s profound, subtle, and abstruse Dharma, they understand the origin and causes of birth and death, eradicate sensual desire forever, and all attain liberation. Those of the first degree of diligence attain the fruit of arhatship; those of the second degree attain the fruit of non-returning; those of the third degree attain the fruit of once-returning; and those of the fourth degree attain the fruit of stream-entry. This is the fifth naturally occurring thing that is difficult to encounter.

“People should remain mindful of the Buddha and seek to repay his kindness. Even if they make only a small offering or perform a minor wholesome deed, they will obtain great merit, and it will never be fruitless. Therefore, Tịnh Ký, strive to study and attain this for yourself.”

When the Buddha had given this teaching, the Licchavis rose from their seats, adjusted their robes, joined their palms, and said:

“We wished to invite the Buddha and the noble Sangha to accept a meal, but the Lady Nại has already invited you. We hope that we may invite the Buddha on a later occasion. We now have many matters requiring us to return home, so we respectfully take our leave.”

The Buddha said:

“You should know the proper time.”

The Licchavis then reverently bowed at the Buddha’s feet, circumambulated him three times, and departed.

The Lady Nại spent the entire night preparing special foods and adorning the rooms. In the morning, after arranging places for sitting and reclining, she went to the Buddha and said:

“The meal is ready. May the Noble One know that the time has come.”

The Buddha and his disciples went together to the Lady Nại’s house. He took the high seat before the assembly, and the Lady Nại personally served and offered the food. When the meal was finished, she brought water for washing their hands. She then took a small stool and sat before the Buddha, wishing to inquire about the Dharma.

The Buddha taught:

“Because throughout my lives I delighted in giving, afterward I was never beset by enmity or fear. I was widely praised, my good reputation increased day by day, and everyone respected and cherished me. When people are not miserly and take loving-kindness as wisdom, they remain undefiled, attain peace and security, are reborn in the heavenly realms, and share every happiness with the gods.”

The Buddha expounded the teaching for the Lady Nại, revealing and explaining the essentials of the Dharma, and caused everyone to rejoice.

The Buddha told the worthy Ānanda to accompany him to the hamlet of Trúc-phương^[77], where they stopped beside a grove north of the city. That year, the village of Trúc-phương was afflicted by famine, and grain was scarce. The Buddha told the bhikshus:

“There is presently a famine here, and obtaining almsfood is difficult. You should disperse among the villages in the lands of Duy-da and Việt-kỳ, where grain may be more abundant. Heed these instructions and act accordingly.”

The Buddha taught:

“Bhikshus! You should know the Dharma by which to subdue your own minds. Do not rejoice when you encounter favorable things, nor grieve when you encounter adverse things. Food and drink are taken to sustain the body; do not crave fine foods or cling to flavors. Because of craving and the pursuit born of sensual desire, birth and death never come to an end.

“Those who know how to maintain bodily moderation and restrain themselves can attain mental concentration.”

The Buddha expounded this teaching to the bhikshus, revealing the essentials of the Dharma and causing them all to rejoice. They bowed and withdrew.

The bhikshus dispersed among the surrounding regions, while the Buddha and the worthy Ānanda went together to the village of Vệ-sa^[78]. At that time, the Buddha fell ill, and his entire body was racked with pain. The Buddha reflected: ‘I am now gravely ill, but my disciples are not here. I shall wait until they have all returned and assembled before I enter nirvana. I should therefore use the power of diligence to overcome this illness by entering the gate of concentration in which no perceptions are contemplated.^[79]’ He then contemplated by means of such right absorption in samadhi^[80],^[81] and entered the gate of concentration in which no perceptions are contemplated. Through this patient resolve, he attained mastery over himself.

The worthy Ānanda rose from beneath another tree and went to the Buddha. After bowing, he stood to one side and asked whether the Buddha’s illness had abated.

The venerable one said:

“When I heard that the Noble One’s body was ill, I was truly filled with worry and fear. Could it be that the Blessed One intends to enter nirvana? I humbly beseech the Blessed One to give instructions to us disciples.”

The Buddha told the worthy Ānanda:

“Has the Buddha ever been apart from the assembly? I have always remained among the community of bhikshus. Everything that needed to be revealed and taught, I have already explained fully to the Sangha from beginning to end.

You should diligently practice in accordance with the sutras. My entire body is now afflicted by painful illness, so I contemplate the gate of concentration in which no perceptions are contemplated. My mind does not attach itself to the illness, and I endure it resolutely until the pain subsides. Ānanda!

Everything I have expounded, inwardly and outwardly, is complete. The Buddha is a teacher of the Dharma and has omitted nothing. As for the things that must be done, each of you should clearly understand them for yourselves.

I am now old, having reached the age of eighty, like a worn-out cart that is no longer sturdy. I have previously said: birth and death have their appointed times; nothing that is born can fail to come to an end. There is a celestial realm called the Entrance into Non-Perception^[82], where the lifespan reaches eight hundred and forty million kalpas, yet in the end its beings must still die.

Therefore, the Buddha expounds the sutras and Dharma to the multitudes to point out the great path of nirvana and sever the root of birth and death. I now discipline the body, taking the body as a lamp^[83] and making the body my refuge; taking the Dharma as a lamp and making the Dharma my own refuge.”

“What is called a lamp? What is called taking refuge in oneself? It is to concentrate the mind upon the four foundations of mindfulness^[84]. First, contemplate the body. Second, contemplate feelings. Third, contemplate the mind. Fourth, contemplate dharmas—diligent and mindful, with the mind never distracted^[85]. This is called taking the entirety of the Dharma as a radiant lamp and as one’s own refuge. For this reason, I repeat it once more. If you wish to understand clearly, you must diligently practice the precepts inwardly and outwardly, ensuring that they are always fulfilled. Those who themselves take refuge in the Dharma and understand the Buddha’s scriptural teachings are all descendants of the Tathagata.

“Now I have relinquished the position of a wheel-turning king and, for the sake of all living beings, become an Awakened One, devoting Myself to teaching and liberating them so that they may escape birth and death within the three realms. You too should attend to yourselves and put an end to all suffering.”

It was then the summer rains retreat^[86]. After His robes had been sewn and mended, the Buddha told the worthy Ananda to accompany Him to Vaishali. The worthy one obeyed, and they set out and stayed at the Monkey Grove monastery^[87]. After going for alms, washing His bowl, and bathing, the Buddha again went with the worthy Ananda to the shrine of Capala^[88]. The Buddha said:

“Ananda! The land of Vaishali is delightful. The land of Vriji is also delightful. In this world there are now sixteen great kingdoms, and all those lands are delightful. The Hiranyavati River^[89] yields much pure gold, and Jambudvipa is like a painting in five colors. People in the world regard long life as happiness. If bhikshus and bhikshunis understand the four bases of spiritual power, completely eliminate suffering, cultivate and practice them extensively, and constantly bear them in mind without forgetting, then, should they so wish, they can attain freedom from death and live not merely for a single kalpa.

“Thus, Ananda, the Buddha has cultivated the four bases of spiritual power for a long time, keeping them constantly in mind without forgetting. According to His wish, the Tathagata could prolong His lifespan for more than a kalpa.”

The Buddha said this a second and a third time.

At that time, the worthy Ananda’s mind seemed submerged in distraction. Obscured by Mara, he was confused and unable to understand, and so remained silent without replying.

The Buddha said:

“Ananda! Go beneath a tree, sit quietly, and contemplate.” The worthy one immediately followed the instruction, went to a tree, and sat down. At that moment Mara Papiyan^[90] came and said:

“The Buddha should enter parinirvana. The work of teaching and transforming beings has been completed, so You may now pass into extinction. Long ago, when the Buddha traveled and taught on the bank of the Uruvilva River^[91], You instructed the elders, saying^[92]:

“‘I am the Buddha. Although I have attained mastery, I do not crave a long life.’ Is this not now the proper time? The work of teaching and transforming beings has been completed, and You may enter parinirvana.”

The Buddha said to Papiyan:

“The reason I have not yet passed into extinction is that I am still waiting for My communities of bhikshus and bhikshunis to become fully endowed with wisdom, so that they may inherit the true Dharma, exhort and guide those who have not yet reached the path of liberation, and enable those who are training to attain accomplishment. I am also waiting for the faithful laymen and laywomen to become fully endowed with wisdom, so that they may help perpetuate the sutras and precepts.

Those who have not yet entered shall enter, and those who have received the Dharma shall attain accomplishment. Thus, Papiyan, I must wait until the four assemblies of disciples have all realized the wondrous principle of the teaching, instructing one another and enlightening those sentient beings who remain deluded, enabling those who are training to attain accomplishment. For this reason, I have not yet passed into extinction.”

Mara said:

“It is enough. The time has come.”

The Buddha said:

“Be silent! Before long, three months from now, the Tathagata will enter nirvana.”

Mara’s heart was filled with joy, and he departed rejoicing. The Buddha then sat upright, entered samadhi, and contemplated within Himself. Abiding in the Dharma-samadhi, He ceased to sustain His life faculty and relinquished the remaining vital formations. At that very moment, the great earth shook violently. The sky became perfectly clear, the Buddha’s radiance illuminated the ten directions, and devas and spirits appeared throughout the sky. Emerging from samadhi, the Buddha spontaneously spoke this verse:

Among the immeasurable conditioned formations,

I now relinquish the conditioned;

Those near and far who required liberation,

I have liberated them all.

The worthy Ananda was terrified, and the hairs on his body stood on end. He hurried to the Buddha, bowed, stood to one side, and said:

“How extraordinary, World-Honored One! What is the cause and condition for the great earth to shake in this way?”

The Buddha said to the worthy Ananda:

“There are eight causes for the earth in this world to shake. What are the eight?

1. Throughout the world, the earth rests upon water, water rests upon wind, and wind rests upon empty space. At times, great winds arise within empty space and disturb the vast waters; then the entire great earth shakes. This is the first cause.

2. At times, a shramana who has attained the path, or a wondrous deva of great majestic virtue, wishes to display his spiritual power and presses the ground with his hand; the great earth immediately shakes. This is the second cause.

3. When a bodhisattva has just descended from the fourth heaven and entered His mother’s womb, He is wise and radiant and wishes to reveal the great path so as to teach and enlighten those who are deluded. He then emits a wondrous radiance that shakes heaven and earth, causing Brahma devas, Shakra, Mara, shramanas, brahmins, and all others to behold that light. This is the third cause.

4. When the bodhisattva emerges from His mother’s womb, His virtue influences the devas. The sky becomes clear without the least cloud, and wondrous radiance shines everywhere, causing the entire great earth to shake. This is the fourth cause.

5. When the bodhisattva attains the unsurpassed path and realizes Buddhahood, He causes the entire great earth to shake violently, while devas and spirits in the four directions extol the name of the Buddha. This is the fifth cause.

6. After attaining Buddhahood, at the first Dharma assembly, He turns the Dharma wheel three times. Devas and humans understand that the bodhisattva has accomplished the great path, and radiance shines everywhere; then the entire great earth shakes. This is the sixth cause.

7. When the Buddha’s work of teaching and transforming beings is nearing completion and He intends to relinquish His lifespan and cease sustaining His life faculty, He emits a great radiance, as though announcing this to devas and humans, causing the entire great earth to shake. This is the seventh cause.

8. When the Buddha, the Blessed One, is about to relinquish His body and enter parinirvana, radiance shines everywhere, and devas and spirits all come to attend, causing the great earth to shake. This is the eighth cause.”

Venerable Ananda said:

“Has the Buddha now relinquished His life faculty?”

The Buddha replied:

“I have relinquished it.”

Ananda said:

“In the past, I heard the Buddha teach: ‘If a disciple understands the four bases of spiritual power, repeatedly cultivates and practices them, and keeps them constantly in mind without forgetting, then, according to his wish, he can live for a kalpa or longer.’ Yet the Buddha’s majestic virtue is far more excellent—why, then, did You not prolong Your lifespan?”

The Buddha said to Ananda:

“Are not the words you now speak mistaken? I told you about those four bases of spiritual power as many as two or three times, but you remained silent, immersed in delusion, your thoughts unclear and obscured by Mara. What is the use of asking now? Could the Buddha ever go back on words He has spoken?”

Ananda said:

“No, He could not.”

“Thus it is, Ananda! Those without wisdom may go back on their own words after speaking them, but I am not like that.”

Ananda shed tears and said:

“Why is the Buddha about to enter nirvana so soon! Why is the eye of the world so suddenly extinguished!”

The Buddha said to the venerable Ananda:

“Summon all the bhikkhus who are traveling and teaching in the country of Vaisali, and have them assemble here.”

The venerable one immediately obeyed and went to summon them. All the bhikkhus returned and assembled in the lecture hall, respectfully bowed at the Buddha’s feet, and stood to one side.

The Buddha said to the bhikkhus:

“The world is impermanent and unstable; all things will eventually disperse. Amid such impermanence, allowing consciousness to roam unchecked is merely self-deception. How could meetings born of affection and attachment endure for long?

Even heaven and earth and Mount Sumeru must collapse—to say nothing of human beings and other things. How could one wish them to last forever! Birth and death, sorrow and suffering, are only worthy of disenchantment.

Three months from now, the Buddha will enter nirvana. Do not be astonished, and do not grieve. Moreover, all Buddhas of the past, future, and present attain accomplishment through the Dharma.

If the teachings of the sutras remain complete, you should exert yourselves, diligently and earnestly cultivate and study, and keep your minds pure; then you will certainly attain liberation. When the impulses of consciousness have ceased, there is no death and no further birth; one no longer has to revolve through the five destinies, relinquishing one body and taking another. When the five skandhas have been eliminated, there will no longer be the afflictions of hunger, thirst, cold, heat, sorrow, and anguish.

“When a person knows how to maintain a righteous mind, all the devas in the heavens rejoice for that person. Subdue the mind and cause it always to be well trained; restrain yourselves and do not follow the mind’s impulses. There is nothing the mind’s activity will not do.

Attainment of the Path also comes from the mind. The mind makes one a deva; the mind makes one a human being; the mind makes one a ghost or spirit. Animals and hell beings are likewise all created by the mind.

From the mind’s activity all dharmas arise. The mind produces consciousness, consciousness produces thought, and thought turns back and enters the mind. This mind is the forerunner.

Mental resolve produces action, and action produces the life faculty^[93]. Whether one is virtuous or foolish depends upon action; whether one lives long or dies young depends upon the life faculty. These three—resolve, action, and the life faculty—are all interdependent.

Whether one’s deeds are good or bad, one’s own body must receive their results. If a father commits an unwholesome deed, his child does not bear it in his place. If a child commits an unwholesome deed, the father likewise does not bear it in the child’s place.

If one does good, one personally receives the merit; if one does evil, one personally receives the calamity. The Buddha is now honored by devas and humans alike, and this too arose from resolve. Therefore, one must practice the Dharma with a righteous mind.

Only those who practice correctly in accordance with the true Dharma attain tranquility in this very life^[94] and security in this very life. Thus, carefully receive and uphold, recite and read the sutras and precepts, and keep your minds and thoughts tranquil in contemplation. Only then will my pure teaching abide for a long time, manifesting loving-kindness and compassion by taking pity upon and delivering beings from the sufferings of the world, and guiding devas and all people to attain peace and happiness.

“Bhikkhus, you should know what these teachings are. They are the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the four meditative practices, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path^[95]. By practicing in accordance with what you have received, you can attain liberation and prevent the true Dharma from declining.

“What are the four foundations of mindfulness? They are contemplating the whole body within the body; contemplating the whole body externally; and contemplating the whole body both internally and externally, discerning it, maintaining focused mindfulness, and eliminating deluded and confused thoughts. The contemplation of feelings, mind, and dharmas is likewise practiced as stated above.

“What are the four right efforts? When an unwholesome dharma has arisen, one should immediately eliminate it, train one’s nature toward diligence, and collect and rectify one’s own mind. When an unwholesome dharma has not yet arisen, one should restrain it and prevent it from arising, train one’s nature toward diligence, and collect and rectify one’s own mind. When a wholesome dharma has not yet arisen, one should cause it to arise, train one’s nature toward diligence, and collect and rectify one’s own mind. When a wholesome dharma has already arisen, one should establish one’s resolve without forgetting it, cause it continually to increase, and diligently rectify one’s mind.

“What are the four bases of spiritual power? They are contemplating concentration based on aspiration in order to extinguish formations, and fully perfecting the mindfulness that is a base of spiritual power^[96]. That aspiration is neither perverse nor attached to acceptance or rejection, but constantly maintains pure conduct. Contemplating concentration based on diligence, contemplating concentration based on mental resolve, and contemplating concentration based on the accumulation of discipline^[97] are all likewise as explained above.

“What are the four dhyanas? Abandoning sensual desire and unwholesome dharmas, with only applied thought and sustained thought remaining^[98], one’s mind and resolve dwell in the unconditioned joy of peace^[99]; this constitutes the first meditative practice. When applied thought and sustained thought have ceased, one inwardly maintains one-pointedness, with one’s resolve abiding in tranquility^[100]; this constitutes the second meditative practice. Contemplating and discerning, free from lust, with a peaceful mind, upright composure, and clear discernment, constitutes the third meditative practice. Having eliminated suffering and pleasure, with no further perception of sadness or joy and with purified thought, constitutes the fourth meditative practice^[101].

“What are the five faculties?

1. The faculty of faith: directing the mind toward the four sources of joy^[102].

2. The faculty of diligence: developing the four right efforts.

3. The faculty of mindfulness: mindfulness of the four foundations of mindfulness.

4. The faculty of concentration: contemplating the four meditative practices.

5. The faculty of wisdom: seeing the Four Noble Truths.

“What are the five powers?

1. The power of faith: unshakable joy of mind.

2. The power of diligence: constantly exercising courageous restraint.

3. The power of mindfulness: attaining contemplation of the foundations of mindfulness.

4. The power of concentration: a meditative mind free from distraction.

5. The power of wisdom: personally realizing attainment through the Path.

“What are the seven factors of awakening? They are the awakening factor of mindfulness, the awakening factor of investigation of dharmas, the awakening factor of diligence, the awakening factor of joyful delight, the awakening factor of wholehearted direction, the awakening factor of concentration, and the awakening factor of equanimity.”

“What is the Eightfold Path? It is Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration. These are the pure teachings for transcending the world.

At that time, the Buddha told the venerable Ananda to accompany him to the settlement of Koti^[103]. The venerable one obeyed and went with him. The Buddha cherished Vaisali. As he passed through that country and departed through the city gate, he turned to his right, looked back at the gate, and smiled. The venerable Ananda immediately adjusted his robes, placed his right knee upon the ground, knelt, and said:

“For more than twenty years, from the time I began attending upon the Buddha until now, I have never seen the Buddha do anything without a cause. What is the reason that you turned back, looked at the city gate, and smiled?”

The Buddha replied:

“So it is, so it is. Ananda! It is never the Buddha’s customary Dharma to turn around impulsively and smile without reason. This is the last time I shall behold the city of Vaisali; therefore, I looked upon it and smiled.”

The Buddha then uttered this verse:

This is the final time

I shall behold Vaisali.

I am about to enter nirvana

And shall never be reborn again.

Another bhikkhu also praised him in verse:

The Buddha says this is the end;

The body’s activity ceases here.

If the mind forever roams unchecked,

How can it ever behold the Buddha?!

The Buddha and the venerable Ananda together arrived at Koti and stopped beside a forest north of the city. The Buddha said to the bhikkhus:

“Safeguard the pure precepts, contemplate with a concentrated mind, and develop wisdom. Whoever observes the precepts and possesses both concentration and wisdom becomes a greatly virtuous one of great renown^[104], forever abandoning and eliminating lust, anger, and delusion, and can attain the fruit of arhatship. If you wish to attain true liberation in this present life, strive to liberate yourselves, so that birth is exhausted, the pure life has been established, what had to be done has been done, and you know for yourselves that after this body you will take no further body^[105].”

The Buddha then told the venerable Ananda to accompany him to the settlement of Gandha^[106]. When they arrived, he sat beneath a tree north of the city. He said to the bhikkhus:

“Maintain the precepts in purity and contemplate with concentrated mind, so that you may develop wisdom. Those who maintain the precepts in purity do not pursue the three states^[107]; those who contemplate with concentrated mind do not allow their minds to become heedless and scattered; and those who have developed wisdom abandon craving and desire, and their actions meet with no obstruction. Those who possess the fullness of Precepts, Concentration, and Wisdom have great virtue and far-reaching renown; moreover, they completely abandon the three defilements^[108] and ultimately attain the fruit of the Worthy One.

If you wish to attain true liberation in this very life, strive to liberate yourselves, so that birth is ended, the pure life has been established, what had to be done has been done, and you know for yourselves that after this body there will be no further embodiment.”

The Buddha then traveled with the Venerable Ananda through the settlements of Yêm-mãn, Xuất-kim, Thọ-thủ, and Hoa-thị, and afterward arrived at the settlement of Thiện-tịnh^[109]. Wherever he went, he taught his disciples these three fundamental matters: one should maintain the precepts, one should contemplate in meditative concentration, and one should develop wisdom. By maintaining these three, one’s majestic virtue and good reputation spread afar, and lust, anger, and delusion are eliminated. This is called true liberation.

“When the precepts are established, the mind becomes concentrated; when concentration of mind has been perfected, wisdom immediately shines forth. It is like dyeing a clean cloth: its color will be bright and beautiful. Those who possess these three qualities of mind can easily attain the Way. With single-minded devotion, seek liberation, so that birth is ended, the pure life has been established, what had to be done has been done, and you know for yourselves that after this body there will be no further embodiment. If anyone does not fully cultivate Precepts, Concentration, and Wisdom, yet wishes to escape birth and death in the world, it will indeed be difficult.

“If these three are complete, the mind naturally opens, and while sitting peacefully in contemplation one clearly sees the five destinies: gods, human beings, hell beings, animals, and hungry ghosts^[110]; one also clearly knows the thoughts and recollections within the minds of sentient beings^[111]. It is like a clear stream in which all the blue, yellow, white, and black sand and stones at the bottom can be seen. Those who attain the Way, because their minds are pure, fully comprehend every object of cognition. Those who wish to attain the Way should purify their minds. Just as nothing can be seen in dirty, turbid water, if one does not keep the mind pure, one cannot be liberated from the world^[112].

“What the Teacher has seen and then expounded, the disciples should put into practice. The Teacher cannot practice on behalf of the disciples, so you should maintain right mindfulness. If anyone keeps the mind’s thoughts upright, that person will immediately attain the Way. The Buddha has attained peace and happiness in the pure and wholesome Dharma.”

The Buddha then told the Venerable Ananda to accompany him to the settlement of Phu-diên^[113], where they sat beneath a tree north of the city. Late in the afternoon, the Venerable Ananda arose from his meditation seat, approached the Buddha, bowed at his feet, joined his palms, and said:

“I truly wish to understand clearly: how many causes are there for the great earth to quake?”

The Buddha told the Venerable One:

“There are three causes:

1. The earth rests upon water, water rests upon wind, and wind rests upon empty space. When a great wind arises, it causes the water to tremble; when the water trembles, it causes the great earth to quake.

2. When a Shramana who has attained the Way or a spiritually wondrous deity wishes to manifest a responsive sign, the great earth quakes.

3. It occurs through the Buddha’s spiritual power. From the time I attained Buddhahood until now, the great earth has quaked both before and afterward. Three thousand suns and moons and twelve thousand realms of heaven and earth all responded; nearly all gods, human beings, ghosts, and spirits were awakened^[114].”

The Venerable Ananda praised him, saying:

“How wondrous! None can compare with the Buddha! Through the spontaneous Dharma, there is nowhere that does not respond and quake. His virtue is supreme and his Way ultimate—how lofty indeed!”

The Buddha taught:

“So it is! So it is, Ananda! The Buddha’s majestic virtue is exceedingly great, for he accumulated merit through innumerable kalpas, upheld and practiced wholesome dharmas, cultivated them himself, and attained Buddhahood, thereby possessing such spiritually wondrous and spontaneous transformative powers.

He is one who knows all and sees all; there is nothing into which he does not enter and nothing he cannot transform. I recall that long ago, with a mind of loving-kindness and compassion, I met together with hundreds of thousands of people throughout the world, including kings, rulers, and noble persons, in order to teach and transform them. Adapting to their appearances, I comforted them, expounded the sutras and Dharma, and taught them universally, enabling them to attain wholesome intentions.

In this way I manifested bodies and taught throughout all eight directions^[115]. In accordance with the speech, clothing, and customs of each land, I knew which teachings they practiced and which scriptures were suitable for them; I therefore expounded and transmitted them, leading those people onto the right path. For those who delighted in words rich in meaning, I presented the teaching clearly and made it easy to understand.

For those who understood the principles of the Way, I explained its essential points so that their resolve would become firmer, and then I departed. None of the kings or noble persons knew who I was, yet afterward they wholeheartedly and respectfully followed that teaching in accordance with the Dharma. This is the Buddha’s spontaneous, pure, subtle, and wondrous Dharma.

“Furthermore, Ananda, I possess the Buddha’s power to enter all places, manifest bodies, and teach. Bearing the dignified conduct of a Buddha, I enter assemblies of Shramanas and serve as their teacher. I then transform myself and enter assemblies of Brahmins, afterward entering assemblies of householders as well as various other schools of learning. Adapting to their clothing, sounds, and languages, I teach them the sutras and Dharma, enabling them all to attain accomplishment. I establish exemplary teachings for them and then disappear. They all follow my instructions without knowing who I am. This is the Buddha’s rare and spontaneous Dharma.

“I also enter the first heaven, that of the Four Heavenly Kings; the second heaven, Trayastrimsha; the third heaven, Yama; the fourth heaven, Tushita; the fifth heaven, Bất kiêu lạc; and the sixth heaven, Hóa ứng thinh^[116], surrounded by the realm of Mara.

“I then ascend to the seventh heaven, Brahma Heaven; the eighth heaven, the Brahma Assembly; the ninth heaven, the Ministers of Brahma; the tenth heaven, Great Brahma; the eleventh heaven, Thủy hành; the twelfth heaven, Thủy vi; the thirteenth heaven, Immeasurable Thủy; the fourteenth heaven, Thủy âm; the fifteenth heaven, Ước tịnh; the sixteenth heaven, Universal Purity; the seventeenth heaven, Radiant Light; the eighteenth heaven, Wondrous Thủy; the nineteenth heaven, Mysterious Wonder; the twentieth heaven, Merit and Virtue; the twenty-first heaven, Pure and Harmonious Mind; the twenty-second heaven, Near the Ultimate; the twenty-third heaven, Joyful Vision; and the twenty-fourth heaven, Freedom from the Bonds of Craving^[117].

I travel throughout all these realms, meeting hundreds of thousands of beings and transforming my appearance to resemble that of the gods so that I may meet with them. To those who delight in purity, I speak of purity. Those who comprehend the intent of the Way, I exhort to teach and liberate beings widely.

Those who are benevolent and spiritually mature, I establish upon the Great Way. To those who clearly understand the dharmas, I immediately transmit the essential teaching. I exhort, guide, and transform them in swift and harmonious accord.

Once I have enabled them to attain the Way, I immediately disappear, and none among those gods knows who I am. This is the Buddha’s rare and spontaneous Dharma.”

“Because the remaining four heavenly realms above are without form and sound, the Buddha did not go there. These are the twenty-fifth heavenly realm, the Sphere of the Entrance into the Wisdom of Emptiness; the twenty-sixth heavenly realm, the Sphere of the Entrance into the Wisdom of Consciousness; the twenty-seventh heavenly realm, the Sphere of the Entrance into the Wisdom of Nothingness; and the twenty-eighth heavenly realm, the Sphere of the Entrance into Neither-Perception^[118].

“Thus, Ananda, the beneficence and virtue of the Buddha are truly vast. There is no one whom the Buddha does not deliver, yet it is exceedingly difficult to encounter him. The appearance of a Buddha in the world is like the udumbara flower^[119], which blooms only at the proper time. The Dharma taught by the Buddha is likewise difficult to hear; having heard the Dharma of the sutras, one should receive, uphold, and preserve it.

“How should it be upheld and preserved? After my nirvana, suppose a bhikkhu says:

“‘I saw the Buddha, and I received this Dharma, this Vinaya, and this instruction directly from his own lips.’ Yet if that person’s words do not accord with the scriptures and constitute a deficient teaching that causes harm, then the passages of the teaching found in the sutras and the Vinaya that one has seen and understood should be used to explain the matter to that bhikkhu. If, upon comparison, those words do not agree with the sutras and the Vinaya, he should be admonished: ‘Worthy one, listen! The Buddha did not teach this. You received it incorrectly, so it does not accord with the meaning of the Dharma. It is not the Dharma, it is not the Vinaya, and it does not resemble the Buddha’s teaching. You should recognize this and discard it.’

“Suppose a bhikkhu says:

“‘In such-and-such a place, relying upon the noble Sangha, which possessed the Dharma and the precepts, I directly received this Dharma, this Vinaya, and these instructions.’ Yet if that person’s words do not accord with the scriptures and cause harm to the true Dharma, the teachings found in the sutras and the Vinaya should be used to explain the matter to him. If those words do not agree with the teachings found in the sutras and the Vinaya, he should be admonished: ‘Worthy one, listen!

The bhikkhus know the Dharma and understand the Vinaya, but what you have spoken is neither the teaching nor the Vinaya. You received it incorrectly, and it does not accord with the meaning of the sutras and the Dharma. This does not resemble the Buddha’s teaching.

You should recognize this and discard it.’

“Suppose a bhikkhu says:

“‘I personally followed senior elders of long standing and heard them speak from their own lips concerning this Dharma, this Vinaya, and this teaching.’ Yet if what is alleged to be scriptural teaching does not accord with the scriptures and harms the true Dharma, the teachings found in the sutras should be used to explain the matter to him. If those words do not accord with the meaning of the sutras and the Vinaya, he should be admonished: ‘Worthy one, listen!

The senior elders of long standing are those who know the Dharma and understand the Vinaya, but what you have spoken is neither the teaching nor the Vinaya. You received it incorrectly; it does not accord with the sutras, contradicts the meaning of the Dharma, and is not as the Buddha taught. You should recognize this and discard it.’

“Suppose a bhikkhu maintains:

“‘I dwelt near worthy and eminent ones who possessed penetrating wisdom and merit and were revered by many, and from them I received these teachings concerning the sutras, the Vinaya, and the Dharma.’ Yet if that person’s words do not accord with the sutras and harm the true Dharma, the meaning of the teachings found in the sutras should be used to explain the matter to him. If those words do not accord with the meaning of the Dharma in the sutras and instead contradict it and lead to disputes, he should be admonished: ‘Worthy one, listen!

Eminent sages understand the teachings of the sutras and the Vinaya, but these words are not the teachings of the sutras and the Vinaya. You received this incorrectly; it does not accord with the sutras, contradicts the meaning of the teaching, and is not as the Buddha taught. You should recognize this and discard it.’

“Furthermore, Ananda, suppose someone says:

“‘I received this teaching while following the Buddha.’ Yet his words are erroneous and do not accord with the Dharma of the sutras. Or someone may say: ‘I once relied upon the noble Sangha and thus received this teaching.’ Yet his words are erroneous and do not accord with the Dharma of the sutras. Or someone may say: ‘I heard this directly from the lips of senior elders of long standing.’ Yet his words are erroneous and do not accord with the Dharma of the sutras.

Or someone may say: ‘I received these words from worthy and eminent persons of great wisdom and abundant merit.’ Yet his words are erroneous and do not accord with the Dharma of the sutras. The Buddha’s teachings should then be set forth and explained to such people, enabling them to enter into and correctly understand the sutras and the Vinaya. Through clearly expounding the Buddha’s teachings of the sutras and the Vinaya, the noble Sangha puts them into practice, the elders perceive them clearly, worthy persons come to know them, and virtuous people receive them correctly.

As the Vinaya teaches that there should be no contention, one should understand and uphold these four principles.

“Ananda, there may also be four dark teachings^[120] that harm the true Dharma. One must know how to distinguish them, cast aside what is perverse, and uphold the four right intentions^[121]. This is called upholding and preserving the true Dharma. If anyone does not follow the sutras and precepts, the community of bhikkhus should expel that person. If harmful weeds are not uprooted, they will damage the flourishing rice shoots. Unwholesome disciples harm my path and Dharma. Examine and encourage one another, and do not allow the teaching to be left without successors after the Buddha’s nirvana.

“If there are sravanas in the world who practice the sutras and precepts, blessings will spread everywhere, and devas and spirits will all rejoice. If bhikkhus hear that somewhere there is a bhikkhu well versed in the sutras, then even if they are advanced in years but have only recently entered the path, they must seek him out to learn from him and receive and uphold the teachings. They will then delight faithful laymen and laywomen, who will make offerings to them of robes, food and drink, beds, and medicines.

Bhikkhus who follow the same path should not be in discord. Those who fall into hell and the three evil realms do so because of discord. Bhikkhus should not jest with one another, saying: ‘I know many sutras, while you know few!’ Whether one knows much or little, one must personally put it into practice.

Words that accord with the sutras should be accepted; words that do not accord with the sutras should be discarded. Whatever was spoken by the Buddha and has been received and upheld by bhikkhus should be carefully preserved. From this time onward, whenever a sutra is expounded, one should say: ‘Thus have I heard!

At one time, the Buddha was dwelling at such-and-such a place, in such-and-such a country, together with such-and-such a great assembly of bhikkhus, and he taught this sutra.’ If that sutra is authentic, one must not carelessly say: ‘That sutra was not spoken by the Buddha.’ If the bhikkhus all respectfully practice in this way, the true Dharma will long endure^[122].”

At that time, the Buddha said to the worthy Ananda:

“Let everyone go to the country of Ba-tuan^[123].”

The disciples respectfully obeyed and traveled together. The Buddha wished to enter the city of Phu-dien-lich^[124], and then stopped at the Thien-dau Grove^[125] outside the city. Among the wealthy clans of Ba-tuan were people belonging to the Hoa-thi community^[126]. When they heard that the Buddha had arrived, they came together to see him. They bowed in reverence and then sat to one side. The Buddha said to the Hoa-thi people:

“Wise householders should observe frugality and practice four duties so that they may always enjoy happiness:

1. Support their parents and care for their wives and children.

2. Attend to guests and servants.

3. Provide for and give alms to relatives, friends, and acquaintances.

4. Render service to kings, devas, spirits, sravanas, and ascetics.”

If one can do this, one will know that in this present life the body will be at ease, the household will be secure, one will enjoy good health, a radiant appearance, abundant wealth and prosperity, and broad understanding; and at death, one will be reborn in a heavenly realm.”

The Buddha taught the Dharma and instructed the people of Hoa Thị with essential words, causing them all to rejoice, after which they asked leave to depart. Only Thuần^[127], a son of the Hoa Thị people, remained behind. He rose, adjusted his robes, knelt, and addressed the Buddha:

“I wish to prepare a sumptuous meal. I humbly pray that the Buddha and the great assembly will together manifest their majestic presence and deign to attend.”

Out of compassion, the Buddha silently accepted the invitation.

Thuần rejoiced, bowed in homage, and returned home to prepare delicious foods and adorn the rooms. Early the next morning, after arranging the seats, he went to the Buddha and said:

“The preparations are complete. I humbly pray that the Holy One will know that the time has come.”

The Buddha and his disciples went together to his home. The Buddha sat upon the high seat before the great assembly.

Thuần personally served the food and apportioned it into the alms bowls. One ill-natured bhikkhu, though he had already eaten, still held out his bowl. The Buddha knew of this. Thuần bore in mind the Holy One’s contemplation and made his offering with sincere devotion. When the washing water had been cleared away, he took a small stool, sat before the Buddha, and asked in verse:

I ask the Holy Sage,

Who has reached the farther shore,

The Dharma Master free of all doubt:

How many kinds of śramaṇas are there?

The Buddha told Thuần:

“There are four classes of śramaṇas, which one should know and distinguish:

1. Those who practice the supreme path.

2. Those who have attained the path and are able to expound it.

3. Those who depend upon the path for their livelihood.

4. Those who defile the path.

“What is meant by a śramaṇa who practices the supreme path? The Buddha expounds innumerable teachings of the scriptures and Dharma, and such a person is able to practice them in an incomparable manner, subduing the mind that is ever anxious concerning the true Dharma. Such a one is a guide who leads the world. This is the foremost kind of śramaṇa, one who practices the supreme path.

“What is meant by a śramaṇa who has attained the path and is able to expound it? Such a person is able to comprehend thoroughly all the profound and wondrous teachings expounded and praised by the Buddha, to practice them without the slightest doubt, and also to expound the scriptures and Dharma for others to hear. This is the kind of śramaṇa who has attained the path and is able to expound it.

“What is meant by a śramaṇa who depends upon the path? Such a person is ever mindful and self-disciplined, diligently studies without regressing, constantly strives without weariness, and sustains himself by the Dharma. This is the kind of śramaṇa who knows how to depend upon the path for his livelihood.

“What is meant by a śramaṇa who defiles the path? Such a person allows his mind to run heedlessly after sensual pleasures, relies upon his clan and lineage, habitually defiles the path, is censured by the assembly, does not revere the Buddha’s teachings, and does not fear wrongdoing. This kind of śramaṇa defiles the path.

“Whenever people hear or see something, they should compare it with the path and learn from the wise until they become as pure as they are. They should know that among such things there are what is right and what is wrong, what is wholesome and what is unwholesome; these cannot be regarded as identical or as belonging to the same class. The unwholesome will be reproved by the worthy; therefore, within the Buddha’s discipline, evil persons are always cast out. It is like weeds growing among young rice shoots: if the weeds are not pulled out, the rice will be harmed.

“There are very many such people in the world. Inwardly, they harbor defilement, while outwardly they appear just like pure persons. If someone understands merit and virtue, possesses faith, and devotes himself wholeheartedly to serving the path and the Dharma, he will never ultimately give rise to anger on account of those evil persons. One who knows what is wholesome cultivates himself, stays far from evil, and casts off desire, anger, and delusion; therefore, he quickly attains the path.”

When the Buddha had finished teaching in this way, Thuần rejoiced exceedingly.

Notes:

^[1]. Chinese text: Bát-nê-hoàn kinh, upper fascicle, anonymously translated during the Eastern Jin. Taishō I, No. 6, pp. 176a–183b. Cf. Phật thuyết Trường A-hàm kinh, fascicle 2, jointly translated by Buddhayaśas and Zhu Fonian during the Hongshi era of the Later Qin, “Part One, Section One: The Second Scripture on the Journey.” Taishō I, No. 2⁽¹⁾, pp. 11a–16b.

^[2]. Chinese text: Upper Fascicle of the Bát-nê-hoàn Scripture.

^[3]. Original text: “Thus have I heard” 聞 如 是.

^[4]. Diêu Mountain 鷂 山. In No. 1⁽²⁾, Mount Gṛdhrakūṭa. Most proper names are the same as in No. 5. See the related notes 4–7 in No. 5, Kinh Phật bát-nê-hoàn, upper fascicle.

^[5]. Chúng hựu 眾 祐; commonly translated as the Blessed One.

^[6]. Chánh táo thần xá 正 躁 神 舍. In the corresponding Pāli text, the Buddha had previously taught the seven principles of non-decline to the Vajjis at the Sārandada-cetiya shrine. See note 11 in No. 5, the work cited above.

^[7]. Chinese: chuyển tương thừa dụng 轉 相 承 用. See note 11 in No. 5, the work cited above.

^[8]. Chinese: vô thủ vô nguyện 無 取 無 願. See note 12 in the work cited above; same as above.

^[9]. Chinese: Ứng chơn 應 真, that is, arhat.

^[10]. Mountains and marshlands, 山 澤.

^[11]. Chinese: bất lạc hữu vi 不 樂 有 為, not delighting in worldly activities. Pāli: na kammārāmā bhavissanti.

^[12]. Chinese: không hạnh 空 行; this perhaps refers to the practice of an araṇya-dweller, that is, delighting in living in a secluded forest. Pāli: bhikkhū na saṅgaṇikārāmā bhavissanti, if the bhikkhus do not delight in congregating.

^[13]. The seven treasures 七 財, also called the seven noble treasures. Compare the Pāli: satta-ariya-dhanāni: bhikkhū saddhā bhavissanti (the bhikkhus possess faith), ... hirimanā (possess moral shame), ... ottappī (possess moral dread), ... bahussutā (are greatly learned), ... āraddhaviriyā (possess diligent energy), ... upatthitassatī (abide in right mindfulness), ... paññāvanto (possess wisdom).

^[14]. The seven factors of awakening 七 覺 意 (that is, the seven limbs of awakening 七 覺 支, or factors pertaining to bodhi 菩 提 分): 1. Chí niệm giác ỷ 志 念 覺 倚; 2.

Pháp giải giác ỷ 法 解 覺 倚; 3. Tinh tấn giác ỷ 精 進 覺 倚; 4. Ái hỷ giác ỷ 愛 喜 覺 倚; 5.

Nhất hướng giác ỷ 一 向 覺 倚; 6. Duy định giác ỷ 惟 定 覺 倚; 7. Hành hộ giác ỷ 行 護 覺 倚.

Compare the Pāli: satta-sambojjhaṅgā: bhikkhū satisambojjhaṅgaṃ bhāvessanti (the bhikkhus cultivate the awakening factor of mindfulness); ... dhamma-vicayasambojjhaṅgaṃ (the awakening factor of investigation of Dharma); ... viriyasambojjhaṅgaṃ (the awakening factor of energy); ... pītisambojjhaṅgaṃ (the awakening factor of joy); ... passaddhi-sambojjhaṅgaṃ (the awakening factor of tranquility); ... amādhisambojjhaṅgaṃ (the awakening factor of right concentration), ... upekkhāsamboj-jhaṅgaṃ ... (the awakening factor of equanimity).

^[15]. Cf. No. 26⁽¹⁾, Madhyama Āgama, “Scripture on Wholesome Qualities”; No. 27, Scripture on the Seven Knowledges; Pāli: A.vii. 64 Dhamaññū.

^[16]. The seven contemplations 七 惟. The Pāli text has satta-saññā, the seven perceptions, but the content differs somewhat.

^[17]. The six weighty principles 六 重 法, commonly called the six principles of harmony, or the six principles of reverent harmony. Cf. No. 1⁽¹⁰⁾, Dīrgha Āgama, “10. Scripture on the Ten Supreme Qualities,” under the section on the six principles of accomplishment. Pāli: cha sārāiṇīyā dhammā, the six memorable principles that should be kept in mind.

^[18]. Chinese: tu thân dĩ khởi tâm từ tâm 修 身 以 起 慈 心, meaning always maintaining a loving attitude or gestures toward fellow practitioners. Pāli: mettaṃ kāyakammaṃ, loving bodily conduct, or bodily action imbued with loving-kindness.

^[19]. See note 22.

^[20]. Tu khẩu thiện hành dĩ khởi từ tâm 修 口 善 行 以 起 慈 心; Pāli: metteṃ vacīkammaṃ paccupaṭṭhāpenti, conducting one’s verbal actions toward fellow practitioners with loving-kindness and harmony.

^[21]. Chinese: vị sở kiến pháp tế 為 所 見 法 際; cf. No. 1⁽¹⁰⁾, Dīrgha Āgama, “10. Scripture on the Ten Supreme Qualities,” under the section on the six principles of accomplishment. Compare the Pāli: labhā dhammikā dhamma-laddhā ...

^[22]. Đắc xuất chánh yếu 得 出 正 要; “emergence from what is essential,” or “liberation”; Pāli: nissaraṇīya.

^[23]. This discusses the meaning of the six principles of cordiality; cf. No. 1⁽¹⁰⁾: “They are called important principles, worthy of reverence and esteem; they bring harmony to the assembly, without disputes, and are practiced independently without admixture” 名曰重法可敬可重和合於眾無有諍訟獨行無雜. Pāli: ayaṃ pi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya.

^[24]. The settlement of Ba-liên-phất 巴連弗邑; No. 1⁽²⁾, op. cit.: the city of Ba-lăng-phất. Pāli: Pāṭaliputta.

^[25]. Royal Park 王園. No. 1⁽²⁾, op. cit.: Bamboo Grove; Pāli: Veluvana. The famous bamboo grove in Magadha.

^[26]. The Four Noble Truths: 1. knowing the suffering of suffering 知苦苦; 2. suffering arises from accumulation 苦由習生; 3. the complete cessation of the accumulation of suffering 苦習盡滅; 4. undertaking the path that completely ends the accumulation of suffering 苦習盡受道.

^[27]. The suffering of the five flourishing aggregates 五盛陰苦; the five flourishing aggregates are the five aggregates subject to clinging (Pāli: pañca upādānakkhamdhā).

^[28]. Chinese: “attaining the eye” 得眼, that is, obtaining the eye that sees the Dharma. Pāli: dhamma-cakkhuṃ paṭilabhati.

^[29]. Eight practices 八行. Strictly speaking, these should be the eight factors (Pāli: aṭṭhaṅgika), but the content given here does not correspond to the commonly known eight factors.

^[30]. Original Chinese: “not-self” 非身.

^[31]. Chinese: Divine Tree 神樹; in No. 1⁽²⁾, the Buddha sits beneath a pāṭala tree (Pāli: pāṭala) outside the city.

^[32]. A-vệ settlement 阿衛. This place-name is unidentified.

^[33]. Human intention 人意 (?)

^[34]. Original Chinese: subtle food 微食.

^[35]. Gotama Gate 瞿曇門. Pāli: Gotama-dvāra.

^[36]. Gotama Ford 瞿曇津. Pāli: Gotama-titthaṃ.

^[37]. The verse is entirely identical to the verse in No. 1⁽²⁾, op. cit.; only a few written characters differ, while the meaning is the same.

^[38]. As in No. 1⁽²⁾.

^[39]. Those three refer to morality, concentration, and wisdom.

^[40]. Chinese: 禪譽既豐, meaning unclear. However, cf. Pāli: sīlaparibhāvito samādhi mahapphalo hoti: concentration cultivated together with morality bears great fruit.

^[41]. Chánh độ dục tật 正度欲疾; probably equivalent to the Pāli: (...) sammadeva āsavehi vimuccati seyyathidaṃ kāmāsavā bhavāsavā avijjāsavā, “is rightly liberated from the taints, namely, the taint of sensual desire, the taint of becoming, and the taint of ignorance.”

^[42]. Chinese: “Having exhausted this birth, one enters the pure conduct, performs what ought to be done, and knows the one-pointed mind” 用盡是生。入清淨行。務如應作。而知一心. This is the standard formula concerning one who has attained arhatship; it declares four things, but the Chinese translation here contains only three. The standard Chinese formula commonly encountered is: “One knows for oneself: birth has been exhausted, the holy life has been established, what had to be done has been accomplished, and there will be no further existence” 自知生已盡梵行已立所作已辨不受後有. khīṇā jāti vusitaṃ brahmacariyaṃ kataṃ karaṇīyaṃ nāparaṃ itthattāyāti pajānāti.

^[43]. The settlement of Hỷ-dự 喜豫邑; Pāli: Nādikā.

^[44]. Chinese: beneath the Kiền-kỳ tree 揵祇樹下. Pāli: Ginjakāvasatha, a tiled house or brick house.

^[45]. Above is a list of ten people who died at Hỷ-dự: Huyền Đảm 玄黮, Thời Tiên 時仙, Sơ Động 初動, Hoặc Chấn 或震, Thúc Lương 叔良, Khoái Hiền 快賢, Bá Tông 伯宗, Kiêm Đốc 兼篤, Đức Xứng 德稱, and Tịnh Cao 淨高. Cf. No. 1⁽²⁾, op. cit.: at Na-đà there were twelve people: Già-già-la, Già-lăng-già, Tỳ-già-đà, Già-lị-thâu, Giá-lâu, Bà-da-lâu, Bà-đầu-lâu, Tẩu-bà-đầu-lâu, Đà-lê-xá-nậu, Tẩu-đạt-lê-xá-đậu, Gia-thâu, and Gia-thâu-đa-lâu. See No. 1⁽²⁾, n. 41.

^[46]. This refers to the eighteen heavens belonging to the Form Realm.

^[47]. Severing the five paths 五道斷; this refers to eliminating the five lower fetters, namely the five kinds of afflictive fetters that cause rebirth in the Desire Realm. One is then called a noble non-returner because one will no longer be reborn in the Desire Realm. Pāli: orambhāgiya-samyojana.

^[48]. Severing the three fetters 斷三結, eliminating the three fetters (Pāli: tiṇṇam samyojanaṃ parikkayā): identity view (Pāli: sakkāya-diṭṭhi), attachment to precepts and observances (Pāli: sīlabbataparāmāsa), and doubt (Pāli: vicikicchā), thereby attaining the fruit of stream-entry, or entering the stream.

^[49]. Without lust, anger, or delusion 無婬怒癡: these have been suppressed and no longer operate, rather than being eradicated entirely. (Pāli: rāgadosamohānam tanuttā).

^[50]. “Frequent returner” 頻來, also called a once-returner, or Sakadāgāmin (Pāli: Sakadāgāmi; Skt.: Sakṛdāgāmi), one who is reborn in the Desire Realm once more before entering nirvana.

^[51]. The four joys 四喜, that is, the four kinds of confirmed confidence, the four kinds of unshakable faith, or the four factors of stream-entry.

^[52]. “Entering the channel” 溝港 means a stream-enterer, or Sotāpanna (Pāli: Sotapanna).

^[53]. The three evil destinies 三惡道.

^[54]. “Worthy and true one” 應真 means arhat.

^[55]. Original text: 不佛法情矣. “Nature of the Dharma” 法情 means Dharma-nature; Pāli: dhammatā.

^[56]. The terminology for the twelve links of dependent origination according to this Chinese recension is: conditioned by non-illumination are formations 緣不明行; conditioned by formations is consciousness 緣行識; name-and-form 名色; the six entrances 六入; contact 更樂; feeling 痛; craving 愛; grasping 受; existence 有; birth 生; aging and death, sorrow, lamentation, suffering, distress, and anguish 老死憂悲苦懣惱; thus the entire mass of suffering arises 具足苦性習.

^[57]. Original Chinese: delusion and non-illumination 癡不明.

^[58]. See n. 51.

^[59]. Chinese: “joyful intention that does not depart” 意喜不離, a different translation and interpretation of unshakable faith, or confirmed confidence. Pāli: avecca-pasāda.

^[60]. Chinese: ghosts and spirits 鬼神; here it refers to hungry ghosts.

^[61]. The kingdom of Duy-da-ly 維耶離國. No. 1⁽²⁾: Tỳ-xá-ly.

^[62]. The city of Câu-lợi-lịch 拘利歷城; No. 1⁽²⁾: Câu-lợi.

^[63]. Chinese: Nại Woman’s Park 奈氏園, the park belonging to the Nại woman; see the note below.

^[64]. The Nại woman 奈女. In No. 1⁽²⁾, the courtesan Am-bà-bà-lê. Pāli: Ambapāli.

^[65]. Chinese: vigorously restraining 健制; this refers to the four right efforts, also called the four right abandonments—the energy applied in cultivation. Pāli: cattāro sammappadhānā.

^[66]. Mindful contemplation 志惟; this refers to the four foundations of mindfulness. Pāli: Cattāro sati-paṭṭhānāni.

^[67]. See the note below.

^[68]. Chinese: “Contemplate the inner body by observing the body” 惟內身循身觀.

^[69]. Chinese: “Discern, abandon, and do not allow the mind” 思念分別斷不使意. Cf. No. 1⁽²⁾: strive diligently without indolence, remain mindful without forgetfulness, and remove craving and sorrow regarding the world.

^[70]. Chinese: “Contemplate inner feeling by observing feeling” 惟內痛循痛觀, that is, “contemplate feeling in relation to internal feeling.”

^[71]. Chinese: “Contemplate the inner mind by observing the mind” 惟內意循意觀. It should be noted that elsewhere, regarding the four foundations of mindfulness, only contemplation of the body distinguishes contemplation of the internal body, the external body, and both the internal and external body. The remaining three foundations of mindfulness do not distinguish between internal and external.

^[72]. Chinese: discernment 分別. Cf. No. 1⁽²⁾, “10. Discourse on the Ten Ascending Factors”: What are the two things to be understood? Knowing what is possible and what is impossible. Cf. Pāli, D. iii, Sangīti-sutta: ṭhānakusalatā ca aṭṭhānakusalatā ca.

^[73]. Chinese: contending with the mind 與心諍.

^[74]. Ly-xa 離車; No. 1⁽²⁾: Lệ-xa. Pāli: Licchavi, a member of the Vajji clan, a powerful clan at that time in Vesāli (Tỳ-xá-ly).

^[75]. Lord of the Devas 天帝, that is, Śakra, Lord of the Devas. Pāli: Sakka Devā Indānam.

^[76]. Tịnh-ký 淨暨 (?)

^[77]. Trúc phương 竹芳; No. 1⁽²⁾: Bamboo Grove. In the Pāli recension, the Buddha traveled from Ambapāli’s park to the village of Beluva.

^[78]. Vệ-sa settlement 衛沙聚; this place-name has not been identified. It may be a transcription of Trúc phương, or of the Pāli Beluvagāma. According to the Pāli recension, the Buddha and Ānanda spent that year’s rains retreat in this village.

^[79]. The concentration of not attending to manifold perceptions 不念眾想之定; this is not mentioned in the other recensions. It may refer to the attainment of the cessation of perception and feeling (Pāli: saññāvedayita-nirodha-samāpatti), or to the attainment of non-perception (Pāli: asaññā-samāpatti); the latter, however, is a concentration of non-Buddhist practitioners that the Buddha criticized.

^[80]. Right attainment and samādhi 正受三昧: right attainment and samādhi, or equipoised attainment 等至 and equipoised concentration 等持. Pāli: samāpatti and samādhi.

^[81]. “Like its image” 如其像; Pāli or Skt. evarūpam: an adjective meaning “having such a form” or “being like this.”

^[82]. “Entry into Non-Perception” 不 想 入, that is, the heavenly realm of neither-perception-nor-non-perception.

^[83]. 都 為 有 身 作 錠 令 身 歸. More explicitly: be a lamp unto yourself; be your own refuge.

^[84]. See n. 66.

^[85]. This final sentence is the standard formula for all three preceding foundations of mindfulness.

^[86]. Chinese: “the time of avoiding the rain” 避 雨 時, meaning the period of the rains retreat.

^[87]. Monkey Hall 猿 猴 館; this place-name is unidentified.

^[88]. Land of the Swift Deity 急 疾 神 地. In No. 1⁽²⁾, the Cāpāla Shrine. Pāli: Cāpāla-cetiya.

^[89]. Hiraṇñavatī River 熙 連 然 河. Pāli: Hiraṇñavatī, at Kusinārā, where the Buddha entered nirvana.

^[90]. Māra Pāpimant 魔 波 旬. Pāli: Māra pāpimant, the Evil One, or the death-deity who commits evil and incites others to do evil.

^[91]. Uruvelā River 傴 留 河. Pāli: Uruvelā; however, this was a locality on the bank of the Nerañjarā River, near the bodhi tree where the Buddha attained awakening. Compare No. 1⁽²⁾: “Formerly, the Buddha dwelt on the bank of the Nerañjarā River, in the region of Uruvelā.”

^[92]. The Chinese text reads: “explaining to the elders” 解 說 諸 老. Might there be some error here?

^[93]. Intention, formations, and life 志 行 命; referring to volition, karma, and the life faculty. Compare the Abhidharmakośa, fascicle 5: consciousness initiates karma, and karma establishes the life faculty, that is, the lifespan.

^[94]. Chinese: peace 休, denoting tranquility; Pāli: santi.

^[95]. The four contemplations 四 志 惟 are the four foundations of mindfulness; the four bases of intention 四 意 端 are the four right efforts or right abandonments; the four bases of spiritual power 四 神 足; the four practices of meditation 四 禪 行, or the four dhyānas; the five faculties 五 根; the five powers 五 力; the seven factors of awakening 七 覺; and the eight truths of the path 八 道 諦, or the Noble Eightfold Path. Apart from the four dhyānas, are the foregoing the thirty-seven factors of awakening?

^[96]. “Contemplating concentration through desire, in order to bring formations to cessation, one perfects the mindful basis of spiritual power” 思 惟 欲 定, 以 滅 眾 行, 具 念 神 足. Xuanzang’s standard formula is: “the basis of spiritual power accomplished through the excellent practice of chanda-samādhi.” Pāli: chanda-samādhi-padhāna-saṅkhāra-samanvāgata-iddhipāda: spiritual power attained through unremitting effort in concentrating thought upon what is desired. The subsequent stages are concentration of mind (citta), concentration of energy (viriya), and concentration of investigation (vīmaṃsā).

^[97]. “Concentration through energy, concentration through intention, and concentration through cultivated discipline” 精 進 定, 惟 意 志 定, 惟 戒 習 定. See n. 96.

^[98]. “Only thought and only examination” 但 念 但 行, that is, with applied thought and sustained thought, or with initial application and examination. Pāli: savitakka, savicāra.

^[99]. “Joy and happiness of the unconditioned” 志 樂 無 為, meaning joy and happiness arising from seclusion from sensual desire.

^[100]. “The mind abiding in tranquility” 志 在 恬 靜, that is, the state of joy and happiness arising from concentration.

^[101]. For the standard formula of the four dhyānas, compare No. 1⁽²⁾, Vietnamese edition, “9. The Discourse on the Communal Recitation,” “10. The Discourse on the Tenfold Progression,” and the notes scattered throughout.

^[102]. This refers to the four kinds of unshakable confidence.

^[103]. Koṭigāma Village 拘 利 邑; Pāli: Koṭigāma. In the Pāli text, however, after departing Vesāli, the Buddha went to the village of Bhaṇḍagāma.

^[104]. Compare the Pāli: sīlaparibhāvito samādhi mahapphalo hoti—concentration cultivated together with morality bears great fruit.

^[105]. The declaration made by one who has attained arhatship: “This birth is ended; the path of purity has been entered; what ought to be done has been done; one knows for oneself that after the breakup of this body there will be no further existence” 盡 是 生 入 清 淨 道 如 應 行 乃 自 知 身 後 不 復 受. For the standard formula, see the passages scattered throughout the Vietnamese edition of No. 1⁽²⁾.

^[106]. Kiện-trì Village 健 持 邑. Its transcription resembles Giñjakāvasatha (Pāli: Giñjakāvasatha), the brick dwelling through which the Buddha had previously passed at Nādika, that is, the village of Hỷ-dự.

^[107]. The three states 三 態 refer to greed, hatred, and delusion.

^[108]. The three defilements 三 垢 here refer to the three taints: the taint of sensual desire, the taint of existence, and the taint of ignorance.

^[109]. The places through which the Buddha passed were Yêm-mãn Village 掩 滿 邑, Xuất-kim Village 出 金 邑, Thọ-thủ Village 授 手 邑, Hoa-thị Village 華 氏 邑, and Thiện-tịnh Village 善 淨 邑. No. 1⁽²⁾: from Am-bà-la he passed through Chiêm-bà, Kiển-trà, Bệ-bà-la, and the city of Phụ-di. Pāli: from Bhaṇḍagāma he went through Hatthigāma, Ambagāma, Jambugāma, and Bhoganagara.

^[110]. This refers to the attainment of the knowledge of the divine eye.

^[111]. This refers to the attainment of the knowledge of others’ minds, rather than the knowledge of past lives.

^[112]. According to the sequence, this passage concerns the knowledge of the destruction of the taints, but the translated text is unclear.

^[113]. Phu-diên Village 夫 延 邑; No. 1⁽²⁾, cited above: the city of Phụ-di. Pāli: Bhoganagara.

^[114]. This repeats three of the eight causes stated above that make the earth quake.

^[115]. The eight directions. No. 1⁽²⁾ and the Pāli text both speak of eight assemblies.

^[116]. The foregoing are the six heavens of the Desire Realm: the Four Great Kings 四 天 王; the Heaven of the Thirty-Three 忉 利 天; Yāma Heaven 焰 天; Tuṣita Heaven 兜 術 天; the Heaven of Delight in Creation 不 憍 樂 天; and the Heaven of Mastery over Others’ Creations 化 應 聲 天. Compare the Dīrgha Āgama, fascicle 20; the Abhidharmakośa, fascicles 8 and 21; the Mahāprajñāpāramitā Śāstra, fascicle 9; and the Cheng Weishi Lun, fascicle 5.

^[117]. The foregoing are the eighteen heavens of the Form Realm: Brahmā Heaven 梵 天, the Heaven of Brahmā’s Retinue 梵 眾 天, the Heaven of Brahmā’s Ministers 梵 輔 天, the Great Brahmā Heaven 大 梵 天, the Heaven of Streaming Light 水 行 天, the Heaven of Subtle Light 水 微 天, the Heaven of Immeasurable Light 水 無 量 天, the Heaven of Radiant Sound 水 音 天, the Heaven of Limited Purity 約 淨 天, the Heaven of Purity 淨 天, the Heaven of Clear Radiance 清 明 天, the Heaven of Exquisite Guardianship 守 妙 天, the Heaven of Sublime Mystery 玄 妙 天, the Heaven of Meritorious Virtue 福 德 天, the Heaven of Pure Intent 愨 淳 天, the Near Heaven 近 天, the Heaven of Excellent Vision 快 見 天, and the Heaven Free from the Bonds of Craving 無 結 愛 天. Compare the Abhidharmakośa, fascicle 8.

^[118]. The foregoing are the four heavens of the Formless Realm: the Heaven of Entry into the Sphere of Infinite Space 空 慧 入 天, the Heaven of Entry into the Sphere of Infinite Consciousness 識 慧 入 天, the Heaven of Entry into the Sphere of Nothingness 不 用 慧 入 天, and the Heaven of Entry into Neither-Perception-nor-Non-Perception 不 想 入 天. Compare the Dīrgha Āgama, fascicle 20, and the Mahāvibhāṣā Śāstra, fascicle 84.

^[119]. Au-ba-la 漚 波 羅; the common transcription is udumbara, translated as “the flower of an auspicious portent.”

^[120]. The four darknesses 四 暗; unclear.

^[121]. The four right intentions 四 正 意; unclear.

^[122]. No. 6, the passage beginning, “At that time, the Buddha addressed the Venerable Ānanda...” and ending, “then the True Dharma will long endure.” Besides the agreements and differences between the teachings on the Dharma in the two versions, as indicated in the notes above, there are also other divergences: some events occur in this version but not in the other, and vice versa.

^[123]. The land of Ba-tuần 波 旬 國; No. 1⁽²⁾, cited above: Ba-bà. Pāli: Pāvā.

^[124]. The city of Phu-diên-lịch 夫 延 歷 城; No. 1⁽²⁾, cited above: Phụ-di; Pāli: Bhoganagara. See n. 113.

^[125]. Thiền-đầu Grove 禪 頭 園; No. 2⁽²⁾, cited above: Xà-đầu Grove; Pāli: Pāvāyaṃ viharati Cundassa kammāraputtassa ambavane—the dwelling at Pāvā in the mango grove of Cunda, the smith’s son.

^[126]. Hoa-thị 華 氏; that is, the Malla clan (Pāli: Malla), the rulers of the towns of Pāvā and Kusinārā.

^[127]. Chinese: “Thuần, son of the Hoa clan” 華 氏 子 淳, the son of the Malla clan named Thuần (that is, Thuần-đà, or Châu-na); No. 1⁽²⁾, cited above: Châu-na, the son of a craftsman. Pāli: Cundo kammāraputto, Cunda, the metalworker (or the metalworker’s son).