佛般泥洹經
Chinese title:佛般泥洹經
Save your scripture progress
Create a free account to save scriptures, track progress, and continue your daily learning path.
UPPER FASCICLE[2]
Thus have I heard[3]:
At one time the Buddha was dwelling on Mount Yao[4], in the kingdom of Rajagriha[5], together with one thousand two hundred and fifty bhikkhus.
At that time, the king of Magadha[6], named Ajatashatru[7], was displeased with the kingdom of Vajji[8] and wished to send an army to conquer it. The king summoned his ministers to deliberate together:
“The kingdom of Vajji is wealthy, its population is numerous, and it produces many precious treasures, yet it refuses to submit to me. Therefore, let us send troops to conquer it.”
In that kingdom there was a wise minister named Vassakara[9], of the Shixin lineage[10]. Vassakara said to the king:
“I shall obey your command!”
The king told Vassakara:
“The Buddha is not far from here. Convey my words to the Buddha, bow your head and pay homage at his feet, and inquire after his health: ‘Is his body at ease? Is his eating and drinking as usual?’ After inquiring after the Buddha and paying homage to him, present my intention to him: ‘Vajji is a great kingdom and treats the king with contempt. The king wishes to send an army to conquer it. Can he obtain victory?’”
Having received the king’s command, Vassakara prepared five hundred chariots, two thousand horsemen, and two thousand foot soldiers, and traveled to Rajagriha. Upon reaching the footpath, he descended from his chariot, approached the Buddha, bowed his head, and paid homage at his feet. The Buddha indicated a seat and told him to sit, then asked:
“From where has the prime minister come?”
He replied:
“The king ordered me to come here, bow at the Buddha’s feet, and inquire after his health: Is his body at ease? Is his eating and drinking as usual?”
The Buddha then asked:
“Are the king and the people of his kingdom peaceful and harmonious? Have the harvests been abundant or poor?”
He replied:
“Through the Buddha’s grace, all are peaceful and harmonious, the rains and winds come at the proper times, and the kingdom is prosperous.”
The Buddha asked:
“During your journey, were all the people and horses safe?”
He replied:
“Through the Buddha’s grace, all traveled safely, and nothing happened.”
He then addressed the Buddha:
“The king bears a grievance against the kingdom of Vajji and therefore wishes to send an army to conquer and destroy that kingdom. What does the Buddha think? Can he prevail?”
The Buddha taught:
“If the people of Vajji uphold these seven dharmas, the king cannot defeat them. If they do not uphold these seven dharmas, the king can defeat them.”
The Buddha taught:
“In the past, I once went to the kingdom of Vajji. In that kingdom was the Jiji Spirit Shrine[11], where I occasionally stayed. All the elders of Vajji came and said to me: ‘King Ajatashatru wishes to come and conquer our kingdom. We must therefore guard our kingdom with the utmost care.’”
The Buddha said:
“I then told the elders not to grieve and not to be afraid. If you uphold the following seven dharmas, even if King Ajatashatru comes, he will not be able to defeat you.”
Vassakara asked the Buddha:
“What are those seven dharmas?”
At that time, the Buddha was seated, while Venerable Ananda stood behind him and fanned him. The Buddha said to Venerable Ananda:
“Have you heard that the people of Vajji frequently assemble together to explain and discuss affairs of state, make reforms, and prepare their defenses?”
Ananda replied:
“I have heard that they frequently assemble together to explain and discuss affairs of state, make reforms, and prepare their defenses.”
The Buddha taught:
“In this way, that kingdom cannot decline.”
“Have you heard that the ruler and ministers of Vajji are always harmonious, and that its loyal and upright officials assist one another?”
He replied:
“I have heard that in that kingdom the ruler and ministers are always harmonious, and that its loyal and upright officials assist one another.”
“Have you heard that the people of Vajji together respect the laws, clearly understand the prohibitions of the kingdom, and dare not violate them?[12]”
He replied:
“I have heard that the people of that kingdom together respect the laws, clearly understand the prohibitions of the kingdom, and dare not violate them.”
“Have you heard that the people of Vajji respectfully observe rites and propriety, that men and women dwell separately, and that the elder and younger honor one another?”
He replied:
“I have heard that the people of Vajji respectfully observe rites and propriety, that men and women dwell separately, and that the elder and younger honor one another.”
“Have you heard that the people of Vajji are filial toward their parents, revere their teachers and elders, and heed their instruction?”
He replied:
“I have heard that the people of that kingdom are filial toward their parents, revere their teachers and elders, and heed their instruction.”
“Have you heard that the people of Vajji honor heaven and earth[13], reverently regard the altars of the land and grain, and duly observe the four seasons?”
He replied:
“I have heard that the people of Vajji honor heaven and earth, reverently regard the altars of the land and grain, and duly observe the four seasons.”
“Have you heard that the people of Vajji honor virtue and the Way, and that whenever shramanas and arhats[14], whether dwelling in the kingdom or arriving from elsewhere, are present, they are offered clothing, beds, bedding, and medicines?”
He replied:
“I have heard that the people of that kingdom honor virtue and the Way, and that whenever shramanas and arhats, whether dwelling in the kingdom or arriving from elsewhere, are present, they are offered clothing, beds, bedding, and medicines.”
The Buddha taught:
“Any kingdom that practices these seven dharmas is difficult to harm.”
Vassakara said:
“Even if the kingdom of Vajji practiced only one of these dharmas, it could not be conquered, much less when it practices all seven.”
He then addressed the Buddha:
“Because affairs of state are exceedingly numerous, I now ask leave to depart from the World-Honored One.”
The Buddha taught:
“You should know the proper time.”
Vassakara then rose from his seat, paid homage to the Buddha, and withdrew. Not long after he had departed, the Buddha said to Ananda:
“Go throughout Mount Yao and summon all the bhikkhus of the Sangha to assemble in the lecture hall.”
Ananda immediately obeyed the instruction, went to Mount Yao, and told the bhikkhus of the Sangha:
“The Buddha summons the bhikkhus.”
All the bhikkhus came and paid homage to the Buddha. The Buddha then proceeded ahead of them into the lecture hall. Everyone arranged their seats and sat down. The Buddha told the bhikkhus:
“You should uphold seven disciplinary dharmas[15]. What are the seven?
“Bhikkhus should frequently assemble together to recite the scriptures; then the true Dharma will long endure[16].
“When sitting and when standing, seniors and juniors should defer to and obey one another[17]; then the true Dharma will long endure.
“When sitting and when standing, you must not think of homes, wives, or children; then the true Dharma will long endure[18].
“Whether in mountain caves, deep forests, beneath the shade of trees, or among burial grounds, you should personally contemplate the five matters of destruction[19]; then the true Dharma will long endure.
“Those who are young in their training in the Way should first inquire of the elder bhikkhus, revere and attend upon them[20], and learn from them without weariness; then the true Dharma will long endure.
“In your hearts, you must respectfully uphold the Dharma and stand in reverent awe of the scriptures and precepts; then the true Dharma will long endure.
“Observe the two hundred and fifty precepts and ultimately attain the path of arhatship. Do not refuse anyone who wishes to come and learn. Fellow practitioners[21] should assist one another. Share clothing, blankets, food, and drink with newcomers; when anyone is sick or infirm, care for one another.
“When bhikkhus uphold these seven dharmas, the true Dharma will long endure.
“There are also seven further dharmas. Listen attentively.”
The bhikkhus respectfully listened.
“Bhikkhus must not delight in lying down. When lying down, they must not think of other matters[22]; then the true Dharma will long endure.
“Delight in maintaining purity and do not delight in conditioned dharmas[23]; then the true Dharma will long endure.
“Delight in sitting together with the virtuous, maintain the practice of patience, and take care not to engage in disputes; then the true Dharma will long endure.
“Do not wish for people to come and pay homage. When expounding the scriptures to others, do not regard it as a favor bestowed upon them; then the true Dharma will long endure.
“Though you may understand a little of the path or possess some ability, do not become arrogant; then the true Dharma will long endure.
“Do not entertain thoughts of sensual desire, and let the mind remain unaffected by residual karmic formations[24]; then the true Dharma will long endure.
“Do not crave offerings and material support. Always delight in dwelling in seclusion, taking grass and straw as your bed. If bhikshus conduct themselves thus, the true Dharma will long endure.[25]”
“There are also seven teachings. Listen carefully.”
The bhikshus said:
“We respectfully receive your instruction.”
“When someone gives material possessions to others, do not on that account give rise to resentment; then the true Dharma will long endure.
“One must possess a sense of shame; then the true Dharma will long endure.
“Do not be negligent regarding the scriptures and precepts[26]; then the true Dharma will long endure.
“Whether standing or sitting, let the mind never forget the teachings of the scriptures[27]; then the true Dharma will long endure.
“Whether sitting or standing, do not grow weary of hardship; then the true Dharma will long endure.
“Whether sitting or standing, clearly understand the teachings of the scriptures; then the true Dharma will long endure.
“When reading and studying the scriptures, seek their profound meaning; then the true Dharma will long endure[28].
“There are also seven teachings:
“While the Buddha dwells in the world as the teacher of the bhikshus, the bhikshus should revere the precepts established by the Buddha, receive and uphold the precepts, constantly remember the kindness of their teacher, and observe their teacher’s precepts; then the true Dharma will long endure.
“Before attaining even the lesser stages of the path[29], discipline yourselves in accordance with the Buddha-Dharma; then the true Dharma will long endure.
“Revere the Bhikshu Sangha and receive their admonitions. You must respectfully attend upon them[30] without weariness; then the true Dharma will long endure.
“Honor those who observe the precepts and are capable of patient endurance; then the true Dharma will long endure.
“Conform to the scriptures and precepts, let the mind be free from craving and attachment, and reflect that human life is impermanent; then the true Dharma will long endure.
“By day, do not indulge in food and drink; when lying down to sleep at night, do not covet a fine bed; then the true Dharma will long endure.
“Constantly reflect for yourselves that the world is in turmoil. Let your mindfulness be unremitting; do not follow evil thoughts or perverse thoughts. When perverse thoughts arise, restrain yourselves and do not allow them to control you; keep the mind upright. People in the world are deceived by their own minds. Bhikshus, do not ingratiate yourselves by following the minds of fools under heaven.
“If you receive and uphold these seven teachings, the true Dharma will long endure.”
“There are also seven teachings.”
The assembly of bhikshus replied:
“We respectfully receive your instruction.”
“Bhikshus should treasure the scriptures[31] as foolish people treasure jewels, and regard the scriptures as their parents, for the scriptures are the parents who give birth to us. A person lives for only one lifetime, but the scriptures liberate beings throughout countless lifetimes and enable them to attain the path of nirvana. For this reason, the true Dharma will long endure.
“Do not crave the flavors of food and drink, and do not eat excessively. Eating too much causes illness, while eating too little causes hunger; cease eating when moderately full. Do not become attached to food; then the true Dharma will long endure.
“Regard the body as earth, reflect by day upon death, and take no delight in dwelling within the course of birth and death. Life contains many anxieties: anxiety over parents, brothers, wives and children, relatives, servants, acquaintances, livestock, fields, and houses. All such anxieties are the anxieties of fools. It is like a criminal seized by the authorities: although he has relatives, he cannot rely upon them. Because of this impurity, compare this body to earth: one comes alone and departs alone[32]. Strive against this body; then the true Dharma will long endure.
“Practice diligently and energetically, maintaining dignity in body, speech, and mind, acting without fault, and not regarding the keeping of the path as difficult; then the true Dharma will long endure.
“With vigilant fear, subdue the mind and do not obey the six senses[33]. Restrain lust, anger, and delusion, and engage in no improper conduct; then the true Dharma will long endure.
“When seated amid the assembly, have no cause to feel ashamed before it, and you will be respected by the people of the world. Because the mind is upright and pure, you will be unafraid, maintaining the path and committing no wrongful deed. It is like a person falsely accused by another and seized by the authorities. Although held in custody, that person is not afraid, because he has committed no offense. Those who observe the precepts purely, who fear violating the Buddha’s words concerning the precepts, sit amid the great assembly without fear because their minds are pure. Through this, the true Dharma will long endure.
“Be circumspect and free from arrogance. Receive and uphold the scriptures and precepts under wise people. When you encounter foolish people, teach them the scriptures and precepts.
“If bhikshus uphold these seven teachings, the true Dharma will long remain in the world.
“There are also seven teachings.”
The bhikshus replied:
“We respectfully receive your instruction.”
“Bhikshus should constantly recollect the scriptures, abandon the disposition toward lust and craving, and continually contemplate the path of liberation from the world. They should personally contemplate the body; then the true Dharma will long endure.
“Always receive and uphold the scriptures taught by the Buddha and preserve them perpetually in your minds. Having preserved them in your minds, cause your minds always to remain upright, abandoning unwholesome thoughts and maintaining wholesome thoughts. It is like a person’s garment stained with much grime: it is washed two or three times with ash-water until every stain has been removed. Recollect the Buddha’s teachings, observe the precepts, abandon evil, and follow goodness; then the true Dharma will long endure.
“Subdue the mind[34] and do not follow it. When the mind inclines toward lust, anger, or delusion, do not obey it. Always restrain your own mind and do not follow it. It is like a person who joins the army: the strong lead everyone, serving in the vanguard, and can hardly turn back; should they regret their decision and wish to retreat, they would immediately feel ashamed before those behind them. One who has received the pure precepts should keep the mind upright and the intention honest. Stand before everyone and do not remain behind; such a person can attain the path first. In this way, the true Dharma will long endure.
“You should know whether your own practice of the path has penetrated much or little, deeply or shallowly, and bring your initial resolve to maturity. With each passing day, take ever greater joy in the scriptural teachings. Do not fear hardship, be fastidious about food, or choose your bed. Encourage yourselves through the path and personally delight in it; through this, the true Dharma will long endure.
“You should honor your fellow practitioners and regard them as brothers. Maintain rectitude both inwardly and outwardly: outward faults are faults of body and speech, while inward faults are faults of the mind. Reflect upon these two matters; then the true Dharma will long endure.
“When sitting, reflect within yourselves: the nine apertures continually discharge filth. One aperture acts as master within, while all nine apertures discharge impurities. Hunger, fullness, heat, and cold all cause us extreme suffering. The body is difficult to keep at ease and is entirely impure. Within, it contains impurities; hot winds and cold winds manifest outwardly. All is impure, though it conceals itself. When the nostrils reveal cold or heat, let there be no delight within the mind; if there is a foul odor, neither detest it nor rejoice in it. Bhikshus should thus keep the mind upright both inwardly and outwardly; then the true Dharma will long endure.
“Contemplate the people under heaven: kings and rulers also die. None among the poor or rich, noble or lowly, can escape death; all alike dwell upon the path of birth and death. It is like a person dreaming of a beautiful house, a lovely garden, wealth, rank, and happiness; upon awakening, nothing at all can be seen. Wealth and poverty, nobility and lowliness in the world are likewise like a person’s dream. Reflect for yourselves that the world is merely like a dream.
“If bhikshus receive and uphold these seven teachings, contemplating them without forgetfulness, the true Dharma will long endure.”
“There are also seven teachings:
“The Sangha of bhikshus[35] must cherish loving-kindness toward everyone and loving-kindness toward the Buddha. When others revile them, they must not revile them in return or become angry. Maintain a mind of loving-kindness toward everyone.
It is like people in prison, who commonly feel kindness toward one another. People in the world should likewise care for one another with loving-kindness. Bhikshus, guard your minds: when reviled by others, do not become angry; remain equanimous and do not become elated.
By cultivating such a mind, you can be free from anxiety and thus avoid contention with worldly people. It is like a cow that eats tender grass and produces milk; from milk comes curd, from curd comes butter, and from butter comes ghee. Guard your minds as though they were ghee, and uphold the Buddha’s precepts; then the true Dharma can endure for a long time.
“Let your tongues utter no falsehood; let your words cause no injury to others. Mind and tongue must be upright. A tongue that is not upright prevents one from attaining the path. The tongue can bring about knives and clubs, or even lead to destruction. Therefore, those who train in the path must always speak upright words; then the true Dharma will endure for a long time.
“Keep your minds upright. Do not entertain evil thoughts or thoughts of lust. If you harbor lustful desire, you cannot attain arhatship. If, while lying asleep at night, lustful desire is about to arise in your mind, contemplate the impurities of a woman, and the lustful thought will immediately be eliminated. When anger arises, reflect: ‘How long do human beings live upon this earth?’ By doing so, the true Dharma will endure for a long time.
“If someone invites a bhikshu to receive a meal while the others are not invited, they must not think: ‘Only this bhikshu was invited, while I was not.’ Do not entertain such thoughts. If a bhikshu is ill and someone brings him medicine, the other bhikshus who receive none must not think: ‘They care only for that person and not for me.’ Do not entertain such thoughts. If someone brings robes to a bhikshu while the others receive none, they should not think: ‘I alone received nothing; why must I go begging before I can obtain any?’ When a faithful donor places food in one’s bowl, one must not complain that it is too much or too little. Guarding the mind in this way, the true Dharma will endure for a long time.
“Receive and uphold the precepts, and observe them carefully. If you do not understand something concerning the precepts, you should ask a bhikshu who knows them. Be mindful of the Buddha, mindful of the Dharma, and mindful of the Sangha of bhikshus without resting for even a moment. Respect and serve one another as teachers. If there are lice or nits in your robes, you should give rise to compassion for them. In this way, the true Dharma will endure for a long time.
“When seeing someone who has died, we say: ‘This person has died without knowing the sutras or the path. The entire family weeps, and none of the relatives or acquaintances knows where the deceased has gone.’ Yet a bhikshu who has attained the path can know where the consciousness of the deceased has gone. The scriptures must be read, and the path must be studied.
There are many byways throughout the world, but the king’s road is the greatest. The Buddha’s path is likewise the supreme path. It is like several dozen people, each holding a bow and arrows and shooting at a mound of earth to practice archery.
Some strike it sooner and others later. If they continue shooting, an arrow will eventually strike the very center of the mound. Those who practice the Buddha’s scriptures and path are likewise.
Do not be indolent or think: ‘People in the past attained the path, but now I cannot attain it.’ You must not harbor such discouragement. It is like an archer who shoots without ceasing and eventually strikes the target. If bhikshus practice the path without ceasing, the true Dharma will endure for a long time.
“Whether walking or standing, you must always honor and make offerings to the Buddha’s sutras; read, recite, and contemplate their meaning.
“If bhikshus[36], faithful laymen, and faithful laywomen practice these seven dharmas, the true Dharma will endure for a long time.
“Uphold these seven sets of seven, these forty-nine dharmas, just as water pours down from the sky, the water of a small stream flows into a large stream, the water of the large stream flows into a river, and the water of the river flows into the sea. Bhikshus, be like streams flowing into the sea. If you practice the path without ever ceasing, you will attain the fruit of arhatship.”
From the city of Rajagriha, the Buddha said to Ananda:
“Let us go to the village of Ba-lân[37].”
Venerable Ananda replied:
“Yes.”
They then departed from the kingdom of Magadha. Before reaching the village of Ba-lân, they came along the way to the village of La-trí[38]. There the Buddha told the Sangha of bhikshus to listen attentively, and the bhikshus respectfully obeyed his instruction. The Buddha said:
“There are four kinds of suffering[39] in the world. The Buddha clearly knows them, but human beings do not. Because human beings do not know them, they continually undergo birth and death without ever ceasing.
What are the four? Birth is suffering, aging is suffering, illness is suffering, and death is suffering. Because people do not know how to contemplate and courageously accept these four kinds of suffering, they undergo birth and death perpetually, without ever ceasing.
Therefore, the Buddha reveals these four kinds of suffering so that everyone may know them. Though people have parents, spouses, and children, they must all eventually be separated, grieving together and weeping without end. Each day, distressing events appear directly before their eyes.[40] Therefore, the Buddha proclaims the teaching to eliminate the four kinds of suffering.
Uphold the eight precepts, and regard this body as wearisome.
The Buddha taught:
“First, they accept the Buddha’s teaching. Second, they abandon craving and desire and approach the path without any desire for contention. Third, they do not speak falsely, speak frivolously, engage in divisive speech, or utter harsh words. Fourth, they do not kill living beings, steal, or violate another person’s wife. Fifth, they are free from jealousy, anger, and delusion. Sixth, while sitting, they themselves contemplate the four kinds of suffering within their minds. Seventh, they reflect that the body is entirely impure. Eighth, they contemplate birth and death, knowing that this body will eventually become earth.
“The Buddha also contemplated the arising and passing away of the four kinds of suffering. The Buddha has also taught these eight precepts, and he will teach the eight precepts again. Contemplate the profound meaning of the Buddha’s sutras.
“If bhikshus think of their parents, wives, and children, or think about worldly livelihoods, they cannot attain the path of liberation from the world. If they delight in the world, their minds will not delight in the path. The path arises from the mind; only with an upright mind can one attain the path. With even a little uprightness of mind, one can be reborn in the heavens; by understanding the sutras and the Dharma, one can be reborn as a human being. Cut off the paths to hell, the animal realm, and the realm of hungry ghosts. For the sake of the world, the Buddha sets right the course of birth and death. Bhikshus, you should contemplate this.”
From the village of La-trí[41], the Buddha told Venerable Ananda to accompany him to the village of Ba-lân[42]. Ananda replied:
“Yes, indeed.”
He then followed behind the Buddha. At that time, the Sangha numbered one thousand two hundred and fifty bhikshus. The Buddha arrived at the village of Ba-lân and sat beneath a tree. The spirits[43] of Ba-lân immediately informed the householders[44], who all brought chairs, woolen cushions, and lamps to the Buddha’s dwelling place. They bowed at the Buddha’s feet and then sat to one side. The Buddha told the householders:
“Among people in the world, those who are ruled by craving and indulge themselves incur five evils.[45] What are the five? First, their wealth diminishes day by day. Second, they do not understand the meaning of the path. Third, no one respects them, and at death they are filled with regret. Fourth, their ill repute spreads everywhere and is heard throughout the world. Fifth, at death they fall into hell, among the three evil realms.”
“If anyone can subdue his own mind and refrain from heedlessness, there are five wholesome benefits. What are the five? First, his wealth increases day by day. Second, he possesses virtuous conduct. Third, he is respected by everyone and has no regrets at the time of death. Fourth, his good reputation spreads far and wide and is heard by all. Fifth, at death he is reborn in a higher realm, endowed with merit and virtue.
“Refraining from heedlessness oneself has these five wholesome benefits. You should reflect upon this yourselves.”
The Buddha taught the Dharma to the householders and lay devotees. They all rejoiced, bowed to the Buddha, and departed.
The Buddha went to the village of A-vệ[46] and sat beneath a tree. With his Dharma-eye, he saw the devas in the heavens dispatching benevolent spirits[47] to protect that land. The Buddha rose from his seat, left the village of A-vệ, and sat down again at another place. The Venerable Ānanda adjusted his robes properly, rose from his seat, bowed to the Buddha, and stood to one side. The Buddha asked Ānanda:
“Who is planning and constructing the fortified city in this village of Ba-lân?”
He replied:
“The great minister Vũ Xá of the kingdom of Magadha is constructing this city to hold back the forces of the Vṛji kingdom.”
The Buddha said:
“Excellent! Ānanda, Vũ Xá is indeed a wise man to have devised this plan. I see wondrous devas and spirits in the Trāyastriṃśa Heaven all protecting this land. Any land protected by the devas of heaven will certainly be peaceful and prosperous. Moreover, this region is the center of the heavens. The deva who presides over these four celestial divisions[48] is named Nhân Ý[49]. Any kingdom protected by Nhân Ý will long endure and become increasingly prosperous. That kingdom will certainly have many sages and worthies whose wisdom and strategies other kingdoms cannot equal, and it will be impossible to destroy. This city of Ba-lân will be destroyed by three things: first, a great fire; second, a great flood; and third, collusion between people inside and outside the city.”
The great minister Vũ Xá heard that the Buddha and the assembly of bhikṣus had journeyed there from the kingdom of Magadha. Relying upon the king’s authority, he adorned five hundred carriages, departed from the village of Ba-lân, and went to the Buddha. Upon arriving, he bowed at the Buddha’s feet, sat to one side, and addressed him:
“Tomorrow, may you and the entire assembly of bhikṣus come to my home to partake of a light meal[50].”
The Buddha remained silent and did not reply. Vũ Xá repeated his invitation three times. In the Buddha’s Dharma, silence signifies acceptance. Vũ Xá then returned home and made preparations, arranging beds and seats, lighting oil lamps, and providing abundant food and drink to receive the Buddha and the Sangha of bhikṣus. The next morning, Vũ Xá came to invite the Buddha. The Buddha then went together with the complete assembly of one thousand two hundred and fifty bhikṣus. When the meal was finished, the Buddha pronounced this aspiration:
“May the faithful donor attain the path and not delight in the rank of a minister of state. Although in this life the donor cannot relinquish official duties[51], since he has now offered a meal to the Buddha and the Sangha of bhikṣus, may he in a future life be freed from official duties. Those in the world who possess discernment should offer food to virtuous practitioners of the path.
Such practitioners make an aspiration on their behalf: if they cannot relinquish the desire to hold office, then as officials they should not harbor a mind of greed, a mind of cruelty, a mind that curries favor, a mind that delights in sensual pleasure, or a mind that urges others to commit evil[52]. By abandoning these five states of mind, those who conduct the affairs of the royal court may remain free from fault; after death, they may also be freed from the evil consequences of hell.
Vũ Xá, reflect upon this yourself.”
He replied:
“Yes, I respectfully accept your teaching.”
The Buddha and the Sangha of bhikṣus all rose and departed. When the Buddha went out through a gate of the city, Vũ Xá followed behind him, observing through which gate the Buddha departed so that he might name it the Buddha City Gate[53]. The small stream crossed by the Buddha was called the Buddha Stream[54].
The Buddha went to the riverbank. At that time, many people wished to cross the river. Some used large boats, some used small boats, and some used bamboo rafts to cross. The Buddha sat and reflected: “Before I attained Buddhahood, when I crossed this river, I boarded a bamboo raft to make the crossing. Now this body of mine will no longer board a bamboo raft to cross the river.” The Buddha further reflected: “I am the ferryman of beings, carrying them across the paths of the world; I no longer need anyone to ferry me across.” After he had reflected in this way, all the bhikṣus crossed over.
The Buddha called Ānanda:
“All of us shall go to the village of Câu-lân[55].”
Ānanda replied:
“Yes, Blessed One.”
The Buddha and the one thousand two hundred and fifty bhikṣus then went to the village of Câu-lân. The Buddha told the bhikṣus:
“All of you, listen. Guard your minds well and do not contend with the world. Reflect within yourselves so as to understand impermanence; attend to the body[56] with wisdom.
Guard the mind well and do not contend with the world. By reflecting within yourselves, you will immediately attain clarity. One who has clarity can cast off the states of sensual craving, anger, and delusion.
Having cast off these three states, one crosses beyond the path of the world, is not reborn again, and the mind no longer wanders. The mind becomes unified and remains unattached. It is like a king who delights in being the sole sovereign[57] and thinks: ‘Among this great multitude, I alone am the master.’ One who has attained the path and crossed beyond the world likewise reflects inwardly: ‘Though there may be hundreds of thousands of entanglements, the mind alone is their master, just as a king presides over and governs the myriad people.’”
From Câu-lân, the Buddha again told Ānanda:
“All of us shall go to the kingdom of Hỷ Dự[58].”
Ānanda replied:
“Yes, Blessed One.”
The Buddha and the bhikṣus went together to the kingdom of Hỷ Dự and sat beneath a Kiền-đề tree[59]. The Buddha told the Sangha of bhikṣus:
“You should go on almsround in the kingdom of Hỷ Dự.”
When the bhikṣus returned after completing their almsround, they addressed the Buddha:
“The kingdom of Hỷ Dự is afflicted by many illnesses, and therefore many of its people have died. Among them were the upāsakas[60] named Huyền Điểu, Thời Tiên, Sơ Động, Thức Hiền, Thục Hiền, Khoái Hiền, Bá Tông, Kiêm Tông, Đức Cử, and Thượng Tịnh. These ten men[61] were all upāsakas who observed the five precepts, and now they have all passed away.”
The bhikṣus asked the Buddha:
“Where were these upāsakas reborn after death?”
The Buddha replied:
“These ten men, Huyền Điểu and the others, were reborn after death among those who have attained the state of non-returning[62].”
The Buddha told the Sangha of bhikṣus:
“You know only of the deaths of these ten men. With his divine eye, the Buddha has observed and seen that five hundred deceased upāsakas were all reborn among those who have attained the state of non-returning. There were also three hundred upāsakas, including Nan-đề, who while alive had already become free from the states of sensual desire, anger, and delusion[63]. At death, they were reborn in the Trāyastriṃśa Heaven and attained the fruit of Câu Cảng[64]. They have only seven more births and seven more deaths before realizing the fruit of arhatship. As for Huyền Điểu and the others, all five hundred attained the fruit of non-returning and will themselves attain the state of the Worthy One[65] in the heavenly realm.”
The Buddha told the bhikṣus:
“When you returned from seeking alms[66], why did you ask about those ten upasakas? If you deliberately wished to trouble the Buddha, thinking that the Buddha would not want to hear such ill tidings, know that the Buddha has nothing to fear. Whoever is born must die.
All Buddhas of the past, future, and present enter parinirvana. Now that I have attained Buddhahood, I too shall enter parinirvana. It was through this body that I attained Buddhahood.
For many kalpas I sought Buddhahood in order to bring the path of birth and death to an end. Upon attaining Buddhahood, I uprooted the roots of birth and death entirely. I understood that the root of human existence originally arises from ignorance[67]; from ignorance arise formations; from formations arises consciousness; from consciousness arise name-and-form[68]; from name-and-form arise the six sense bases; from the six sense bases arises contact[69]; from contact arises feeling[70]; from feeling arises craving; because of craving there is grasping[71]; from grasping arises becoming; from becoming arises birth; and from birth arise aging and death, anxiety, sorrow, suffering, distress, grief, and frustration.
Such is the arising and accumulation of this entire great mass of suffering[72].
“Therefore, the Buddha contemplated the source of birth and death. It is like a cart with wheels: when the cart moves, its wheels cannot remain still. Because of ignorance, human beings undergo birth and death.
If ignorance is abandoned, ignorance ceases. 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, becoming ceases; with the cessation of becoming, birth ceases; with the cessation of birth, aging and death cease; and with the cessation of aging and death, anxiety, sorrow, suffering, distress, and frustration cease.
Thus the arising and accumulation of this entire great mass of suffering are brought to an end.
“Therefore, the Buddha first told you that birth and death exist because of ignorance. Those who possess wisdom and uphold the Way no longer undergo birth and death.”
The Buddha taught:
“Be mindful of and uphold the Buddha, the Dharma, the noble Sangha, and the pure precepts. Respect and serve one another, and instruct one another in the Buddha’s sutras. Contemplate well and maintain right mindfulness; then you will not return again to the paths of birth and death, nor will anxiety and sorrow remain.”
From the village of Hy-du, the Buddha summoned Ananda to accompany him to the country of Duy-da-le[73]. Venerable Ananda replied:
“Yes, Lord.”
The Buddha departed from the village of Hy-du and traveled toward the country of Duy-da-le. When he was still seven miles away, he stopped in the Nai Grove[74]. There was a courtesan named Lady Nai[75], who had five hundred courtesans as disciples. Within the city, she heard that the Buddha had arrived and was presently staying in the Nai Grove. She immediately ordered her courtesan disciples to adorn themselves, put on their garments, and prepare their carriages. They then left the city and went to the Buddha, wishing to behold and pay homage to the Blessed One.
At that time, the Buddha was in the Nai Grove with thousands of bhikshus, expounding the sutras to them. The Buddha saw Lady Nai approaching with her five hundred courtesan disciples, all dressed in beautiful garments and adorned with ornaments. The Buddha told the bhikshus:
“You see Lady Nai and her five hundred courtesan disciples. All of you should lower your heads and keep your minds upright. Although they come adorned and dressed in beautiful garments, they are like painted vessels: beautifully decorated on the outside, but filled within entirely with filth.
They have been tightly sealed and are not worth opening; if anyone opens them, there will be nothing but foul and impure things. Such is Lady Nai; all of them are painted vessels. Therefore, bhikshus, you must be capable of contemplation[76].
What should you contemplate? Abandon evil and follow what is wholesome. Do not pursue the lustful impulses of sexual desire.
You should sooner allow your bones to be split, your hearts to be crushed, and your bodies to be burned than ever, throughout your lives, conspire with deluded thoughts to commit evil. It is not only a strongman who possesses great strength; one who personally maintains right mindfulness surpasses even a strongman. For innumerable kalpas until the present, the Buddha has mastered his own mind, never followed deluded thoughts, and diligently exerted himself until he personally attained the fruit of Buddhahood.
Therefore, bhikshus, make your own minds upright and dignified. Though the mind has long dwelt amid impurity, you can now uproot it yourselves. Personally contemplate the five viscera within the body; by doing so, you can also bring the dharma of birth and death to an end.
Contemplate how there is suffering outside and suffering within, and cause your minds always to remain righteous[77].”
Lady Nai arrived, descended from her carriage, and approached the Buddha. After bowing at his feet, she sat to one side. All the bhikshus lowered their heads. The Buddha asked:
“For what reason have you come here?”
Lady Nai replied:
“I have often heard that the Buddha is more honored than all the devas, and so I have come to pay homage.”
The Buddha said:
“Lady Nai, do you enjoy having the body of a woman?”
Lady Nai replied:
“Heaven caused me to have the body of a woman, but I do not enjoy it.”
The Buddha taught:
“If you do not enjoy having the body of a woman, who then caused you to support as many as five hundred courtesan disciples?”
Lady Nai replied:
“They are all poor people. I provide for and protect them.”
The Buddha said:
“That is not so! If you were truly disenchanted with the afflictions and sufferings of women—the impurity of menstruation and the many kinds of bonds and beatings they endure, without freedom—then, not only would you be disenchanted with your own female body, but why would you also maintain as many as five hundred women?”
Lady Nai replied:
“I acted in this way because I was ignorant. A person of wisdom would not do so.”
The Buddha said:
“It is good that you understand and reflect in this way.”
Lady Nai immediately knelt and prostrated herself, saying to the Buddha:
“Tomorrow morning, I invite the Buddha and the Sangha of bhikshus to come to my home and accept a meal.”
The Buddha remained silent and did not reply. Lady Nai was overjoyed. She then rose, bowed at the Buddha’s feet, and departed.
Not long after Lady Nai had left, the noble Licchavi clansmen[78] of the city of Duy-da-ly heard that the Buddha and the entire Sangha of bhikshus had arrived and were staying in the Nai Grove, seven miles from the city. Relying upon the authority and splendor of the king, they prepared their carriages and set forth, wishing to behold and make offerings to the Buddha. Among them was a company riding blue horses, with blue carriages, blue robes, blue parasols, and blue banners; all the officials were dressed in blue.
Another company rode yellow horses, with yellow carriages, yellow robes, yellow parasols, and yellow banners; all the officials in their retinue were dressed in yellow. Another company rode red horses, with red carriages, red robes, red parasols, and red banners; all the officials in their retinue used red. Another company rode white horses, with white carriages, white robes, white parasols, and white banners; all the officials in their retinue used white.
Another company rode black horses, with black carriages, black robes, black parasols, and black banners; all the officials in their retinue were dressed in black. From afar, the Buddha saw this procession of carriages and horses, numbering about one hundred thousand people, approaching. He then told the bhikshus:
“If you wish to see how Indra’s attendants throng in and out of his garden in the Heaven of the Thirty-Three, then behold these Licchavi clansmen. They are alike, without any difference.”
When the Licchavi clansmen reached the head of the road, they all descended from their carriages and walked to the Buddha. Those who arrived first and drew near the Buddha knelt; those in the middle bowed their heads; and those at the rear all joined their palms and then sat down.
The Buddha asked:
“From where have you come?”
The Licchavi clansmen replied:
“We heard that the Buddha was staying here, and so we have come to pay homage.”
Among the procession was a man named Tan Tu[79]. He rose, approached the Buddha, and gazed intently at him. The Buddha asked:
“What do you see in me?”
Tan Tu replied:
“Throughout heaven and earth, all tremble and turn toward you. Therefore, I gaze upon the Buddha and never grow weary.”
The Buddha said:
“Tan Tu, look carefully upon the Buddha. Only after a long time will another Buddha appear in the world. When a Buddha is present, one should follow the Buddha’s teachings.”
Among the assembly were four or five hundred Licchavis, who said:
“Tan Tu possesses great merit and virtue, for he has been able to converse with the Buddha.”
Tan Tu said:
“From afar, I heard of the Buddha’s sutras. I had long thought about those sutras, but only today have I encountered them. I cherish filial kindness toward the Buddha.”
The Buddha said:
“Among the people of the world, few are like Tan Tu in showing filial kindness toward their teacher.”
The Buddha told Tan Tu:
“When a Buddha appears in the world, he clearly knows the paths of birth and death of all people and expounds the sutras to reveal, instruct, and transform them. Throughout heaven and under heaven, among ghosts, dragons, and all other beings, none fails to bow before him. This is the first awe-inspiring spiritual power of the Buddha.
“If anyone reads and recites the Buddha’s sutras and personally maintains an upright mind, that person will attain the Way. This is the second awe-inspiring spiritual power of the Buddha.
“The Buddha expounds the sutras for all people. All who are virtuous and wise rejoice. None who comes to listen fails to be delighted. Those who study and practice instruct one another, guide one another, and help one another make their minds upright. This is the third awe-inspiring spiritual power of the Buddha.
“All who study the Buddha’s sutras rejoice, as though a poor and ignorant person had obtained gold. Those of the highest wisdom attain arhatship. Those of the second rank may attain the fruit of non-returning; those of the third rank may attain the fruit of once-returning[80]; those of the fourth rank may attain stream-entry[81]; those of the fifth rank are upasakas who observe the five precepts and may be reborn in the heavens, while those who observe three precepts may be reborn as human beings. When the Buddha appeared in the world, this Way consequently appeared as well. This is the fourth awe-inspiring spiritual power of the Buddha.”
The Buddha told Tan Tu:
“Come and look carefully upon the Buddha. You said that you had heard the Buddha’s name before but had seldom seen the Buddha. At that time, among the hundreds of thousands of people seated there, none questioned the Buddha; you alone questioned him. This is the fifth awe-inspiring spiritual power of the Buddha.”
The Buddha told Tan Tu:
“People of wisdom in the world are very few, while those who do not understand the Way[82] are many. If one receives and upholds the Buddha’s scriptural teachings, receives and upholds the teacher’s wholesome words, and observes the teacher’s precepts and Dharma, then among ghosts, spirits, and dragons, none will fail to protect and care for that person, allowing no one to deceive or defraud them[83]. Be filially kind toward your teacher.
A teacher should not comply with the demands of disciples. In the teacher’s presence, one should be respectful; in the teacher’s absence, one should praise the teacher. After the teacher dies, one should always remember the teacher.
Tan Tu is now an outstanding person among humankind, one who skillfully delights in the Dharma and whose observance of the precepts is pure.”
The Licchavis of resolute mind[84] in Vaisali invited the Buddha and the bhiksus to enter the city the following morning to receive offerings. The Buddha said:
“The Lady Nai has already invited the Buddha and the Bhiksu Sangha for tomorrow morning.”
The Licchavis of resolute mind all returned home.
Early the next morning, the Lady Nai went to the Buddha and said:
“I have arranged the seats, and the food and drink have also been prepared. I pray that the Heaven-Honored One will manifest his awe-inspiring spiritual power and graciously come.”
The Buddha said:
“Return home. I shall come!”
The Buddha rose, donned his robe, took up his alms bowl, and entered the city together with the entire assembly of bhiksus. Hundreds of thousands of people in the city came to see them. Among them were virtuous upasakas, who all praised them, saying, ‘The Buddha is like the radiant moon, and his disciples are like bright stars surrounding the moon.’
The Buddha arrived at the Lady Nai’s house, sat down, and used water to wash his hands and feet. After the Buddha and the Bhiksu Sangha had taken their meal and washed their hands, the Lady Nai took a small stool and sat before the Buddha. The Buddha told the Lady Nai:
“The noble ones and those who are wealthy, honored, and respected in the world delight only in pure precepts and clearly understand the Buddha’s sutras. When they speak in an assembly, everyone delights in listening; whatever they do, everyone respects and cherishes. Now that you have been born as a human being in this world, do not crave wealth or sensual beauty. Follow the Buddha’s instruction and transformation, and when you die, you will certainly be reborn in the heavens.”
The Buddha told the Lady Nai:
“Guard yourself well and receive and uphold the five precepts.”
The Buddha and the assembly of bhiksus then departed.
After the Buddha had left the state of Vaisali, he told Ananda:
“Let everyone go to Bamboo Direction Village[85].”
Venerable Ananda replied:
“Yes, Blessed One.”
It was also heard that grain was scarce at that time in Bamboo Direction Village, and the bhiksus had difficulty obtaining alms. The Buddha sat in contemplation, thinking, “The state of Vaisali is suffering a famine. Grain is scarce and expensive, while this village is small and cannot provide enough alms for the bhiksus.” The Buddha thought of instructing the bhiksus to disperse to another state where grain was more abundant and seek alms there. The Buddha told the Bhiksu Sangha:
“In this Bamboo Direction Village, grain is not plentiful, and obtaining alms is difficult. The state of Salati[86], however, is more prosperous and abundant. Throughout the region surrounding Vaisali, grain is extremely expensive. Ananda and I alone will remain in Bamboo Direction Village.”
The bhiksus followed the Buddha’s instruction and all went to the state of Salati, while the Buddha and Ananda went to Bamboo Direction Village. At this time, the Buddha became gravely ill and wished to enter nirvana. The Buddha thought to himself, “All the bhiksus have departed. Could I enter nirvana alone without leaving them any instruction?”
Ananda, who was beneath a tree, went to the Buddha and inquired:
“The holy body is unwell. Has it improved today?”
The Buddha said:
“It has not improved. The illness is very grave. I wish to enter nirvana.”
Ananda said:
“I pray that the Buddha will delay entering nirvana. Please wait until all the bhiksus have assembled.”
The Buddha told Venerable Ananda:
“I have the scriptures and the Vinaya[87]. If you follow the scriptures and precepts in your practice, it will be as though I were still present within the Bhiksu Sangha. The Bhiksu Sangha already knows the Buddha’s instructions. I have taught my disciples how to attend upon their teachers. The disciples should receive and uphold these teachings and apply themselves wholeheartedly to study and practice. My entire body is now in pain. I have employed the Buddha’s awe-inspiring spiritual power to treat the illness and prevent it from recurring. By steadying my mind and subduing the illness, it seems to have eased somewhat.”
The Buddha told Ananda:
“I am now old, having reached the age of eighty. I am like an old cart that is no longer sturdy. My body is likewise no longer strong.
Have I not told you before, ‘Nothing upon this earth escapes death’? There is an exceedingly high heaven called the Sphere of Neither Perception Nor Non-Perception[88], where the lifespan extends to eight billion forty million kalpas, yet in the end its beings must also die. Therefore, I expounded the sutras and instructed people so that they might sever the root of birth and death.
After I have entered parinirvana[89], you must not abandon these scriptures and precepts. Treat one another with reverence and respect. Contemplate your own body inwardly, maintain right mindfulness, and practice correctly.
Preserve the precepts and Dharma so that inwardly and outwardly you remain as steadfast as ever. Among the four assemblies of disciples, all who receive and uphold the precepts and Dharma are disciples of the Buddha. All who study the Buddha’s scriptural teachings are likewise disciples of the Buddha.
The Buddha renounced the station of a wheel-turning king who cares for all the people of the world; he also attends to his own illness and perpetually relinquishes every state of lust, anger, and delusion.”
From Bamboo Direction Village, the Buddha told Ananda:
“Let us return to the state of Vaisali[90].”
Ananda followed the instruction. The Buddha returned to the kingdom of Vaisali, took up his alms bowl, and entered the city to beg for food. He then went and sat in an open place beneath a tree belonging to the deity Cap Tat[91], contemplating birth and death. Ananda sat beneath another tree some distance away, pondering the things that troubled him[92]. He then arose, went to the Buddha, bowed in homage, and stood before him, saying:
“Why have you not yet entered nirvana[93]?”
The Buddha told Ananda:
“Blissful indeed is the kingdom of Vaisali. Blissful indeed is the land of Viet-da.[94] Blissful indeed is the ground of the deity Cap Tat. Blissful indeed is the city gate of Sa-dat-tranh. Blissful indeed are the roads within the city. Blissful indeed is the shrine of Danh-phu-phat. Blissful indeed is the realm of Jambudvipa. Blissful indeed is the kingdom of Viet-ky. Blissful indeed is the kingdom of Gia-ba. Blissful indeed is the gate of Tat-thanh. Blissful indeed is the kingdom of Magadha. Blissful indeed is Man-phat. Blissful indeed is Uat-de. Blissful indeed is the Tay-lien stream. Blissful indeed is Mount Xuat Kim. The five colors[95] arise throughout the interior of Jambudvipa like a painted picture; blissful indeed are those born therein.”
The Buddha told Ananda:
“If any bhiksu or bhiksuni receives and upholds the four dharmas[96], reflects upon them until fully proficient, maintains a right mind without being governed by deluded thought, cultivates wholesome thoughts outwardly and inwardly, no longer clings to sensual pleasures, is unafraid, and no longer wanders restlessly, then that bhiksu or bhiksuni has firmly established their resolve. Cultivating these four dharmas in this way is called the four bases of spiritual power[97]; one who wished to live for an entire kalpa could do so.”
At that time, Mara had entered Ananda’s belly[98]. The Buddha again told Ananda:
“Such a thing could still be done.”
Ananda again said:
“Why has the Buddha not yet entered nirvana? Now is the proper time for nirvana!”
The Buddha again said:
“Blissful indeed is Jambudvipa. Whoever knows these four bases of spiritual power can remain in this world for an entire kalpa, or even longer.”
He spoke thus to Ananda as many as three times, yet Ananda still made no response concerning the four bases of spiritual power. The Buddha told Ananda:
“You should sit beneath the tree and reflect by yourself.”
The Buddha arose, went to the bank of the He-lien stream[99], and sat beside a tree. Mara[100] came to the Buddha and said:
“Why do you not enter nirvana?”
The Buddha replied:
“Evil Mara[101], I cannot yet enter nirvana, for I am still waiting until the four assemblies of my disciples possess lucid wisdom and attain the Path; until the devas in heaven, the people of the world, and the various classes of ghosts and spirits acquire wisdom and attain the Path; and until my sutras and Dharma have spread everywhere. Therefore, I cannot yet enter nirvana.”
Knowing that the Buddha would enter nirvana, Mara departed rejoicing. The Buddha sat in contemplation, thinking, ‘I can now relinquish my remaining lifespan[102].’ When he resolved to relinquish his remaining lifespan, heaven and earth shook violently, and all the ghosts and spirits were terrified. At that time, Ananda was sitting beneath a tree. Alarmed, he hurriedly arose and went to where the Buddha was dwelling. He bowed his head at the Buddha’s feet, then stood to one side and said:
“As I was sitting beneath the tree, heaven and earth suddenly shook violently. I was so terrified that all the hairs on my body stood on end. I do not know why the great earth shook in this way.”
The Buddha told the Venerable Ananda:
“In general, there are eight causes and conditions for the shaking of the great earth. What are the eight? The earth rests upon water, water rests upon wind, and wind sustains the water. As one looks upward from the earth toward the sky, there are times when the wind stirs the water, the water stirs the great earth, and the great earth consequently shakes. This is the first cause.
“Or there may be a venerable arhat who wishes to test his spiritual might and intends to make the great earth shake. Pressing two fingers upon the ground, he causes heaven and earth to shake violently. This is the second cause.
“Or there may be a deva of great spiritual might in the sky who intends to make the great earth shake, whereupon the great earth immediately shakes violently. This is the third cause.
“When the Buddha, while still a bodhisattva, descended from Tusita Heaven[103] and entered his mother’s womb, heaven and earth shook violently.
“When the bodhisattva was born from his mother’s right side, heaven and earth shook violently.
“When the bodhisattva attained the Path and became a Buddha, heaven and earth shook violently.
“When the Buddha first expounded the sutras and taught sentient beings, heaven and earth shook violently.”
The Buddha told Ananda:
“Three months from now, the Buddha will enter parinirvana, and heaven and earth will shake once again. This is the eighth cause that makes the great earth shake.”
When Ananda heard the Buddha say that he would enter nirvana in three months, he wept and asked:
“Have you relinquished your remaining lifespan?”
The Buddha told Ananda:
“I have already relinquished my remaining lifespan.”
Ananda said to the Buddha:
“I once heard from the Buddha’s own golden mouth: ‘If a bhiksu possesses these four dharmas, called the four bases of spiritual power, he can, if he wishes, extend his life for an entire kalpa.’ The Buddha’s majestic virtue surpasses even the four bases of spiritual power; why do you not extend your life for more than a kalpa?”
The Buddha told Ananda:
“This is your fault; it is what you have done. Three times I said to you, ‘Blissful indeed is the realm of Jambudvipa!’ Yet you remained silent and did not respond. I knew your capabilities[104]; why did you allow Evil Mara to enter your body? I cannot remain. Three months from now, I shall enter nirvana.”
Ananda immediately arose and told the Sangha of bhiksus:
“Three months from now, the Buddha will enter nirvana.”
The Buddha told Ananda:
“Gather all the bhiksus in the great assembly hall.”
Ananda replied:
“All the bhiksus of the Sangha are already in the great assembly hall.”
The Buddha then arose and entered the great assembly hall. All the bhiksus rose and bowed reverently. The Buddha told the bhiksus:
“All things in heaven and on earth are impermanent; nothing is enduring. People still crave birth and death and do not seek the path of liberation from the world; this is entirely due to delusion. Parents, too, must eventually part from us, and recalling them brings grief and sorrow.
The greater people’s affection and attachment to one another, the greater their sorrow. In the world, nothing that is born can escape death. I have previously taught in the sutras: Whatever is born must die; after death, one is born again, and mutual sorrow and weeping never cease.
Even Mount Sumeru will one day collapse. The devas in heaven must also die. Kings die as well; the poor and the rich, the noble and the lowly, and even animals are the same.
Nothing is born without dying. Do not be astonished to learn that the Buddha will enter nirvana three months from now. Even when the Buddha is no longer present, you must receive and uphold the sutras of precepts.
While the Buddha remains in the world, you must also receive and uphold the precepts, discipline, sutras, and Dharma, seeking liberation from worldly existence so that you never again return to the paths of birth and death and no longer undergo sorrow and suffering. So that the Buddha’s sutras may long endure, after the Buddha’s passing, worthy ones everywhere should together receive and uphold the precepts and sutras.
When people in the world make their own minds upright and proper, all the devas in heaven rejoice and assist them, enabling them to gain merit. The Buddha’s sutras must be read, recited, studied, received, upheld, and contemplated. You must cause your minds always to remain true and upright, and you should transmit and teach them to one another.
“There are four matters: dignity of body, dignity of mind, dignity of resolve, and dignity of speech.”
“There are also four matters: when anger is about to arise, practice patience; when an evil thought arises, eliminate it; when craving arises, cast it away; and one should constantly contemplate death.
“There are also four matters: when the mind inclines toward perversity, do not follow it; when the mind inclines toward lust, do not follow it; when the mind wishes to do evil, do not follow it; and when the mind desires wealth, honor, and high status, do not follow it either.
“There are also four matters: the mind should contemplate death; when the mind wishes to do evil, do not follow it, but restrain the mind; the mind should follow the person, and the person should not follow the mind. The mind deludes a person; the mind destroys the body; the mind makes one an arhat; the mind causes one to ascend to heaven; the mind makes one a human being; the mind makes one an animal, an insect, an ant, a bird, or a beast; the mind causes one to enter hell; and the mind makes one a hungry ghost. All forms and appearances are created by the mind.
“Mind, vitality, and lifespan—these three follow one another. The mind is the foremost guide. Vitality follows the mind, and lifespan follows vitality. Thus these three follow one another. That I have now become a Buddha and am honored throughout heaven and earth has also arisen entirely from the mind. You should contemplate the suffering of birth and death and abandon all the bonds of family life. You should keep eight matters in mind when reflecting upon the Buddha’s teachings:
“First, leave behind wife and children to seek the path that transcends the world; do not contend with worldly people; and harbor no greed.
“Do not engage in divisive speech, harsh speech, false speech, embellishing speech, chanting poems, or singing songs.
“Do not kill living beings, steal another’s property, or entertain thoughts of sexual desire.
“Do not harbor anger, delusion, or greed.
“Do not envy or look down upon others.
“Do not contemplate evil deeds that would increase the suffering of others.
“Do not conduct yourself heedlessly; do not be indolent, lie about idly, or think about food and drink.
“You should remain mindful that once the body is born, it will grow old, fall ill, and die.
“Uphold these eight matters, discipline and dignify your own mind, and do not contend with anyone; thus you will be liberated from the world.
“O bhikkhus! You should reflect upon these eight matters and the four sources of suffering; then the Buddha’s teachings will long endure.”
Departing from the country of Vaiśālī, the Buddha told Ānanda to proceed to the village of Câu-lân[105]. Ānanda replied:
“Yes, indeed!”
As the Buddha departed from the country of Vaiśālī, he turned and looked back at the city. Ānanda immediately approached and said:
“The Buddha would not turn and look back at this city without a reason, would he?”
The Buddha told Ānanda:
“I have never turned to look back without a reason. A Buddha does not turn to look back without a reason.”
Ānanda asked:
“What, then, does the Buddha mean by looking back in this way?”
The Buddha said:
“Today my lifespan has come to its end. I shall never again return to enter this city; therefore, I turned to look back.”
A bhikkhu came forward, approached the Buddha, and asked:
“From this day onward, will the Blessed One no longer enter this city?”
The Buddha said:
“I am about to enter nirvana and shall never again see the country of Vaiśālī. I shall proceed to the homeland of Hoa thị[106].”
The Buddha arrived at the village of Câu-lân, where there was a garden named Thi-xá-hoàn[107]. The Buddha told the bhikkhus:
“Keep your minds pure, sit peacefully, and constantly contemplate for yourselves. Know that in this life, one who possesses wisdom makes the mind upright; because the mind is upright, the three poisons of lust, anger, and delusion are completely eliminated. That bhikkhu may declare that he has severed the root of birth and death, attained the fruit of arhatship, become single-minded and free from all anxiety, and no longer fears birth and death. Although suffering[108] still remains, he has nevertheless attained the path beyond birth and death[109].”
From the village of Câu-lân, the Buddha instructed the Venerable Ānanda to proceed to the village of Kiền-lêâ[110].
The Venerable Ānanda replied:
“Yes, indeed.”
The Buddha and the Sangha of bhikkhus proceeded to the village of Kiền-lê. From the village of Kiền-lê, the Buddha instructed Ānanda to accompany him to Kim tụ[111], together with the entire Sangha of bhikkhus. The Buddha told the bhikkhus:
“If a bhikkhu has a pure mind, a contemplative mind, a wise mind, and a mind that contemplates itself, then that person possesses the wisdom to understand the scriptures; this is the foundation of the wisdom-mind. His thoughts of lust, hatred, and delusion are all eliminated. Once these three aspects of the mind have been purified, it is not difficult to escape from this life. Upon attaining the fruit of arhatship, all lust, anger, and delusion are extinguished. He should declare: ‘Having eliminated these three, I shall no longer create the conditions of birth and death.’”
From Kim tụ, the Buddha instructed Ānanda to proceed next to the village of Thọ thủ[112]. Ānanda replied:
“Yes, indeed.”
He then proceeded to the village of Thọ thủ together with the entire assembly of bhikkhus. The Buddha told the bhikkhus:
“Keep the mind pure, contemplative, and wise[113]. If anyone’s mind and thoughts are purified, the mind immediately becomes upright, the wisdom-mind immediately arises, and the knowing mind immediately understands clearly and opens forth. One no longer thinks of lust, hatred, or delusion; the mind has opened forth.”
The bhikkhus declared to themselves:
“What we aspired to attain has been achieved; through this, we have beheld the path of arhatship.”
From the village of Thọ thủ, the Buddha instructed Ānanda to proceed to the village of Yêm-mãn[114]. Ānanda replied:
“Yes, indeed.”
The Venerable then proceeded to the village of Yêm-mãn together with the entire assembly of bhikkhus. The Buddha told the Sangha of bhikkhus[115]:
“The method of a pure mind, a contemplative mind, and a wisdom-mind leads to the complete ending of lust and anger. Upon attaining the path of a pure mind, together with a contemplative mind, the wisdom-mind immediately gives rise to the path by which the mind contemplates[116]. When the mind is pure, the wisdom-mind immediately opens the path of wisdom.
When the mind is pure, the contemplative mind immediately becomes lucid[117]. People in the world dye felt cloth with colors. If the felt is clean, the dyed color is beautiful; this is because the felt is clean.
A bhikkhu has three aspects of mind: the pure mind, the contemplative mind, and the wisdom-mind. The pure mind is thi-đại[118]; the contemplative mind is samādhi[119]; and the wisdom-mind is băng-mạn-nhã[120]. The mind of thi-đại is free from lust, anger, and greed.
Samādhi is the collected mind, which no longer wanders. Băng-mạn-nhã is the mind that is free from craving.
“One who receives and upholds the Buddha’s scriptures and precepts is like a person who possesses a piece of felt cloth. If that cloth is soiled and one wishes to dye it with a color, the color will not be bright and beautiful. If a bhikkhu is not firmly established in a pure mind, a contemplative mind, and a wisdom-mind, yet wishes to attain the path, it will indeed be difficult, for his mind has not opened.
When a bhikkhu’s mind opens of itself, through his own mental contemplation he immediately sees all matters in the heavens, clearly knows the thoughts in the minds of others, and also sees whether they will be born in the realms of hell beings, hungry ghosts, or animals, and whether their destinies will be wholesome or unwholesome. It is like clear water beneath which there are grains of sand and stones of blue, yellow, white, black, and other colors; all are clearly visible because the water is clear.
One who seeks the path of liberation from the world must likewise keep the mind pure. Suppose, however, that the water in a stream is turbid: the sand and stones beneath it cannot be seen, nor can one know whether the water is shallow or deep. If a bhikkhu’s mind is impure, he cannot attain the path of liberation, because his mind is constantly defiled.”
From the village of Yêm-mãn, the Buddha instructed the Venerable Ānanda to accompany him to the village of Hỷ dự[121]. Ānanda replied:
“Yes, indeed.”
He then proceeded to the village of Hỷ dự together with the entire assembly of bhikkhus. The Buddha told the bhikkhus:
“If one has a pure mind, a contemplative mind, and a mind of wisdom, then the disciple should learn the teachings imparted by the teacher. Otherwise, the teacher’s reflections cannot enter the disciple’s mind and cause it to become upright and dignified. Bhikkhus, purify yourselves; only an upright and dignified mind is truly a mind. When the mind is upright and dignified, one is liberated from the world. One should declare: ‘I have been liberated from the world and have severed the root of birth and death.’”
The Buddha said to the Venerable Ananda:
“Go to the village of Hoa-thi[122].”
Ananda replied, “Yes, Blessed One!” He then went with the full assembly of bhikkhus to the village of Hoa-thi. The Buddha said to the bhikkhus:
“The mind has three kinds of defilement: the defilement of lustful craving, the defilement of anger, and the defilement of delusion. Maintaining purity of mind removes the defilement of lustful craving; maintaining contemplative awareness removes the defilement of anger; and maintaining the mind of wisdom removes the defilement of delusion. A bhikkhu may then declare: ‘I have escaped from the world and severed the root of the many sufferings and afflictions of birth and death.’”
The Buddha then departed from the village of Hoa-thi and instructed Ananda to accompany him to the city of Phu-dien[123].
Ananda replied, “Yes, Blessed One!” He then went with the full assembly of bhikkhus to the north of the city of Phu-dien and sat beneath a tree. Ananda sat beside the tree, concentrating upon contemplative observation of his inner mind, when the great earth shook violently. Ananda immediately rose, went to the Buddha, and asked:
“Why did the great earth shake so violently?”
The Buddha replied:
“There are four causes for the shaking of the great earth:
“The earth rests upon water, water rests upon wind, the movement of wind causes the water to move, and the movement of water causes the earth to shake. Thus the great earth trembles. This is the first cause.
“If an arhat wishes to test his own spiritual power, he may press two fingers upon the ground and cause the great earth to shake. This is the second cause.
“If a deity dwelling in space and possessing great majestic power wishes to cause the great earth to shake, the great earth immediately shakes. This is the third cause.
“The Buddha will soon enter nirvana, and so the great earth again shakes violently. These are the four causes that make the great earth tremble[124].
Ananda asked:
“Is it because of the Buddha’s majestic power and because the Buddha is entering nirvana that the great earth has shaken so violently?”
The Buddha said to Ananda:
“The Buddha’s majestic power is lofty and exceedingly honored, transforming, guiding, and illuminating immeasurable sentient beings. Do you wish to know the Buddha’s majestic power?”
Ananda replied:
“I wish to hear and understand it.”
The Buddha said:
“I travel everywhere. When I arrive among the people of a district or county, those who know of it come to the Buddha. The Buddha’s body spontaneously transforms in accordance with the language and clothing of the people of that land. I observe which teachings the people of that land practice and which sutras and precepts they know; the Buddha then expounds the sutras and precepts to benefit them. Yet none of those people know who I am, nor do they know whether I have come from heaven or from beneath the earth. The people all show me the utmost reverence.
“I also transform myself and go before the kings of various realms. A king asks me, ‘Who are you?’ I reply, ‘I am a practitioner of the Way from this land.’ The king then asks, ‘Which sutras do you expound?’ I say, ‘Whatever sutra you wish to ask about, please ask, and I shall answer everything.’ The king is greatly delighted. After I have extensively expounded the teachings for the king, I immediately vanish from sight. Even afterward, the king does not know who I am.
“I travel to the lands of the The-tam people[125], where I likewise transform myself into one of the The-tam people, with clothing and speech like theirs. I ask, ‘Which precepts and sutras do you teach?’ I know their minds and understand their speech. I teach and transform them through the sutras and precepts, and then vanish. Afterward, those people reflect upon my words and appearance, asking, ‘What sort of being was that? Was he a deity, a ghost, or a spirit?’ None of them know who I am. Nor do I tell them that I am the Buddha.
“After traveling throughout the world and transmitting the sutras and the Way everywhere, I ascend to the first heaven, the abode of the Four Heavenly Kings. There I likewise wear the clothing of the devas and speak their language. I ask a deity, ‘Which sutras do you uphold?’ The deity replies, ‘I know no sutras.’ I then expound the sutras for them and afterward vanish, and the deity does not know who I am.
“I then ascend to the second heaven, the Trayastrimsa Heaven, assuming the clothing and speech of the Trayastrimsa devas. I ask a Trayastrimsa deity, ‘Which sutras have you taught?’ The Trayastrimsa deity replies, ‘I know no sutras.’ I then expound the sutras for them and afterward vanish. The deity does not know who I am.
“I then ascend to the third heaven, the Yama Heaven[126], assuming the clothing and speech of the Yama devas. I ask a Yama deity, ‘Which sutras do you uphold?’ The deity replies, ‘I know no sutras.’ I expound the sutras for them.
“I then ascend to the fourth heaven, the Tusita Heaven[127], assuming the clothing and speech of its devas. I ask, ‘Which sutras do you uphold?’ That deity replies, ‘Maitreya expounds the sutras for me.’ I, too, expound the sutras for them.
“I ascend to the fifth heaven, the Heaven Free from Arrogant Delight[128], likewise wearing the clothing and speaking the language of that heaven. I ask a deity there, ‘Do you know the sutras?’ That deity replies, ‘I know no sutras.’ I then expound the sutras for that deity and afterward vanish, and the deity does not know who I am.
“I then ascend to the sixth heaven, the Heaven of Responsive Transformations[129], likewise wearing the clothing and speaking the language of that heaven. I ask a deity, ‘Which sutras do you uphold?’ The deity replies, ‘I know no sutras.’ I then expound the sutras for them and afterward vanish once more. Thereafter, the beings in the sixth heaven do not know who I am, and I do not tell them that I am the Buddha.
“I then ascend to the Brahma heavens: the Heaven of the Brahma Hosts, the Heaven of the Brahma Ministers, the Great Brahma Heaven, the Water-Coursing Heaven, the Subtle-Water Heaven, the Immeasurable-Water Heaven, the Water-Sound Heaven, the Limited-Purity Heaven, the Pervasive-Purity Heaven, the Pure-Radiance Heaven, the Foremost-Wondrous Heaven, the Ultimate Heaven, the Joyful-Vision Heaven, and the Heaven Free from the Bonds of Craving[130].
The devas of those heavens all come to meet me. I ask, ‘Do any of you know the sutras?’ Among them, some know the sutras and some do not. I expound to them the path of birth and death, and I also expound the path of severing the root of birth and death.
To all who delight in hearing the sutras, I expound them. I also wear clothing and speak in the same manner as the devas of those heavens.
“In addition, there are four heavens where language cannot be used[131]. I wish to ascend to those heavens, but their beings cannot answer what I ask. These are the twenty-fifth heaven, the Heaven of the Wisdom of Emptiness; the twenty-sixth heaven, the Attainment of the Wisdom of Consciousness; the twenty-seventh heaven, the Attainment of the Wisdom of Nothing Whatever to Be Thought Of; and the twenty-eighth heaven, the Attainment of Non-Perception.[132]”
The Buddha taught:
“There is nowhere that I do not see and know, but nirvana alone is the ultimate bliss.”
The Buddha said to the Venerable Ananda:
“The Buddha’s majestic power not only causes the great earth to shake, but also causes all those twenty-eight levels of heaven[133] to tremble violently. The Buddha attains this through a rightly directed mind.”
The Buddha said to Ananda:
“After I have entered nirvana, regarding the sutras, precepts, and teachings of the masters that Ananda heard from the Buddha’s own lips, Ananda should say: ‘I heard this Dharma from the Buddha’s own lips[134].’ Thus should you recount it to the Sangha of bhikkhus in later generations. Ananda, the Buddha’s sutras must not be concealed; you must exert yourself to expound and disseminate them widely. There is nothing in the sutras that should be doubted.
After I enter nirvana, the bhikkhus should together preserve the true Dharma. If there are other bhikkhus who deceitfully seek to act as Dharma teachers, yet whose teachings contain none of the precepts and prohibitions found in the sutras, those teachings should be discarded and not retained, for they destroy the Buddhadharma. Or there may be other bhikkhus who arbitrarily add to or subtract from the Buddha’s sutras and precepts.
Ananda, you should say: ‘I formerly followed the Buddha, but I never heard the Buddha teach this sutra or Dharma. Why do you arbitrarily add to or subtract from the Buddha’s teachings?’ If a bhikkhu does not understand the Buddha’s sutras, he should ask the venerable elder bhikkhu Ananda. Having fully learned the Buddha’s sutras and precepts, heard them directly from the Buddha’s own lips, he shall recite them for the Sangha of bhikkhus without adding or subtracting anything.
If anyone seeks to add to or subtract from the sutras and precepts, you should correct him; whatever is contrary to the Dharma should be discarded and not used.
“Ananda, if someone says, ‘The Buddha did not speak these words,’ you should say to him: ‘Why do you seek to destroy the Buddha’s precepts and sutras?’ Or there may be ignorant bhikkhus who do not understand the precepts and sutras; they should ask the venerable elder bhikkhus, and those bhikkhus must not become angry. If a bhikkhu does not understand a sutra and among them there is a bhikkhu who knows the sutras and precepts and knows what the Buddha taught, he should go to him and learn.
If a bhikkhu who has doubts about the sutras and precepts comes to question the Sangha of bhikkhus, they should ask him: ‘From which teacher did you hear this?’ He shall then state the name of his teacher. A bhikkhu who expounds the precepts and sutras must not doubtfully declare: ‘That was not taught or prohibited by the Buddha.’ The Sangha of bhikkhus was present in its entirety when the sutras were compiled. Sutras included in the compilation should be used; whatever lies outside the compilation should be discarded and not used.
Anyone who does not understand the sutras and precepts should inquire where there is an elder bhikkhu thoroughly versed in them, then go there and ask about the meaning of the sutras. When asking about a sutra, one must not declare it right or wrong. If anyone has doubts, Ananda should explain: ‘I myself heard the Buddha teach this.’ A sutra that was not included in the compilation and was not recited by the elder bhikkhus should be discarded and not used.
The bhikkhus should accurately expound the precepts and sutras. Having expounded them, the bhikkhus should uphold them together. If a bhikkhu, harboring doubts, says, ‘This is not a genuine sutra of the Buddha,’ and takes no delight in the sutras, the bhikkhus should expel him.
Throughout the world, weeds grow among rice. Weeds are destructive, while rice is genuine; people must uproot all the weeds before the rice can yield sound grain. Evil bhikkhus who take no delight in the sutras, do not observe the precepts, and corrupt good bhikkhus should be expelled by an assembly of the bhikkhus.
If there are virtuous bhikkhus who thoroughly understand the sutras and precepts, the bhikkhus should go to them to learn and practice.”
The Buddha said:
“Bhikkhus who have upheld, understood, and studied the precepts and sutras should, when transmitting them to other bhikkhus, say: ‘While the Buddha was still in the world, at such-and-such a place, in such-and-such a village, district, and country, a certain bhikkhu was then accompanying him when he expounded this sutra and these precepts. Therefore, in upholding this sutra and these precepts, do not angrily raise your voice and claim that they were not spoken by the Buddha.’ Concerning the teachings that have been proclaimed, you should instruct one another, honor and make offerings to one another, and let seniors and juniors exercise mutual restraint.
Do not fail to honor and make offerings to one another after the Buddha has entered parinirvana. If you honor and make offerings to one another, devas and people will offer their support and rejoice, all will gain merit, and the Buddha’s sutras may long remain in the world. After I enter nirvana, Ananda should say: ‘In such-and-such a place there is a bhikkhu who understands the sutras and observes the precepts.
This newly ordained bhikkhu should go to that elder bhikkhu who understands the sutras and study the sutras and precepts under him.’ When newly ordained bhikkhus come to hear the sutras and precepts, they must not say: ‘This is not one who upholds the Buddha’s sutras and precepts,’ but should honor and make offerings to one another. If the bhikkhus live in harmony and together correctly observe the precepts and Dharma, then laymen and laywomen of pure faith outside the Sangha, hearing that the Sangha of bhikkhus lives harmoniously and observes the Buddha’s precepts, will all rejoice and provide the Sangha of bhikkhus with food, robes, and medicines for treating illness.
In this way, the Buddha’s sutras may long remain in the world. The Sangha of bhikkhus should live in harmony, honor and serve one another, and seniors and juniors alike should conform to the precepts and Dharma. Throughout the human realm, beings fall into the three evil destinies—the paths of hell beings, animals, and hungry ghosts—because of discord.
Bhikkhus who uphold the sutras and precepts should live in harmony and must not dispute with one another, mockingly saying: ‘I possess great wisdom, while you possess little.’ Whether their wisdom is great or little, all must practice. If the bhikkhus live in harmony and diligently uphold the Buddha’s sutras, causing the true Dharma to endure for a long time and enabling the people of the world to gain merit, then the devas in the heavenly realms will all rejoice.
In regard to the sutras and precepts, one should not abandon the Buddha’s teachings. Bhikkhus who have received and upheld the Buddha’s teachings should reverently put them into practice.”
The Buddha told Ananda that they should return to the country of Pa-tuan[135]. Ananda replied:
“Yes, Blessed One.”
The Buddha and the Sangha of bhikkhus journeyed from the country of Phu-dien to the country of Pa-tuan and stayed in the Thien-dau Garden[136]. The inhabitants of Pa-tuan were called the Chu Hoa people[137]. When the Chu Hoa people heard that the Buddha had arrived and was staying in the Thien-dau Garden, they all came forward, bowed at the Buddha’s feet, and sat down together. The Buddha expounded the sutras to them. At that time, there was a man named Thuan[138]. Thuan’s father was named Hoa Thi[139]. Hoa Thi’s son remained seated after everyone else had departed. Thuan stayed alone for a short while, then rose, circumambulated the Buddha three times, joined his palms, and said:
“Tomorrow morning, may you and the Sangha of bhikkhus come to my home to receive a meal.”
The Buddha remained silent and gave no reply. Thuan then came before the Buddha, bowed at his feet, circumambulated him three times, and returned home, where he arranged seats and lit lamps in preparation to receive the Buddha and the bhikkhus.
The next morning, Thuan went to inform the Buddha that everything was ready. The Buddha rose, took his alms bowl, and went with the full assembly of bhikkhus to Thuan’s home to receive the meal. Among the bhikkhus accompanying him was one ill-intentioned bhikkhu who poured away the drinking water in his alms bowl. The Buddha immediately knew of this, and Thuan also saw it. After the Buddha had finished eating, Thuan took a low seat, sat before him, and said:
“I wish to ask about one matter. Throughout heaven and beneath heaven, no one possesses wisdom surpassing that of the Buddha. How many kinds of bhikkhus are there in the world?”
The Buddha taught:
“There are four kinds of bhikkhus: First, one who practices the supreme path. Second, one who understands the path and is able to expound it. Third, one who relies upon the path for his livelihood. Fourth, one who defiles the path.”
“What is meant by a bhikkhu who practices the path with distinction? It means that the principles of the path he expounds are beyond measure. He practices the great path, supreme and incomparable; he has subdued the fearful mind, mastered the dharmas, and guides the world. Such is a śramaṇa who practices the path with distinction.
“What is meant by a śramaṇa who understands the path and is able to expound it? It means that he can elucidate the foremost noble teaching of the Buddha, faithfully practices it without doubt, and is also able to expound the Dharma of the path for others to hear. Such a śramaṇa is said to understand the path and to be able to expound it.
“What is meant by one who relies upon the path for his livelihood? It is one who is always mindful of preserving himself alone, diligently studies continuously without retreating, and applies himself tirelessly, yet is obscured by attachment to self and dharmas. Such is a śramaṇa who relies upon the path for his livelihood.
“What is meant by one who defiles the path? It is one who does only what pleases him, relies upon the status of his clan, and continually commits impure deeds that cause others to criticize him, while neither remembering the Buddha’s teachings nor fearing wrongdoing. Such a śramaṇa defiles the path. When ordinary people hear of such a person, they take him to be among the disciples of pure wisdom.
“Thus, among śramaṇas there are good people and evil people; they are not all of the same kind. Those who are unwholesome are censured by those who are wholesome. It is like weeds growing among rice: the weeds are bad, while the rice is good. Among households in the world, if there is a wicked child, that one child affects the entire family. One wicked bhikkhu brings ruin upon the other bhikkhus, causing many people to think that all bhikkhus are wicked.”
The Buddha taught:
“A person should not regard physical beauty and clothing as beautiful. A dignified and pure mind is what is truly beautiful. People should not allow themselves to be deceived by outward appearances.”
The Buddha said to Cunda:
“If anyone offers a meal to the Buddha and the Bhikkhu Sangha, upon death that person will be reborn in a heavenly realm. One who understands the scriptures casts off lustful thoughts, angry thoughts, and deluded thoughts. One should not condemn everyone because of a single person.
Notes:
[1]. Chinese version: Fo Ban Ni Huan Jing, translated by Bai Fazu during the Western Jin dynasty, Taishō I, No. 5, pp. 160b–168a. Cf. Fo Shuo Chang A Han Jing, fascicle 2, jointly translated by Buddhayaśas and Zhu Fonian during the Hongshi era of the Later Qin dynasty (Taishō I, No. 1(2), pp. 11a–16b).
[2]. Chinese version: Upper Fascicle, No. 1(2), ibid.: ‘First Section, Second Scripture: The Journey, Beginning.’
[3]. Chinese: Wen ru shi 聞 如 是.
[4]. Yao Mountain, 鷂 山 (Vulture Mountain); No. 1(2), ibid.: Gṛdhrakūṭa, 耆 奢 崛.
[5]. Chinese: Kingdom of Rājagṛha, 王 舍 國; No. 1(2), ibid.: City of Luoyue, 羅 閱 城; or Luoyuezhi, 羅 閱 祇, that is, the city of Rājagṛha, the capital of Magadha at that time.
[6]. Magadha, 摩 竭.
[7]. Ajātaśatru, 阿 闍 世; likewise in No. 1(2).
[8]. Yueqi, 越 祇; No. 1(2), ibid.: Vṛji, 跋 祇, the name of a clan and of a clan-state at that time.
[9]. Yushe, 雨 舍; as in No. 1(2).
[10]. Shixin, 逝 心; No. 1(2), ibid.: of Brahmin lineage, 婆 羅 門.
[11]. Chinese: Shrine of the Swift Deity, 急 疾 神 舍; see note 91. In the Pāli version, the Buddha teaches these seven principles of non-decline to the Vajjīs at the shrine of the deity Sārandada.
[12]. Chinese: wu shou wu yuan 無 取 無 願. Compare Pāli: apaññattaṃ na paññāpenti, “they do not institute what has not been instituted.”
[13]. Chinese: cheng tian ze di 承 天 則 地.
[14]. Chinese: yingzhen, 應 真, referring to the noble arhat.
[15]. Chinese: precepts and principles, 戒 法; No. 1(2), ibid.: principles of non-decline, 不 退 法. There are seven principles of non-decline for kings and seven principles of non-decline for bhikkhus.
[16]. “The Dharma can long endure,” 法 可 久; No. 1(2), ibid.: “The Dharma cannot be destroyed,” 法 不可 壞.
[17]. Chinese: shang xia xiang cheng yong qi zuo 上 下 相 承 用 起 坐; the Chinese passage is obscure. It may correspond to the standard Pāli: sakkaroti garukaroti māneti pūjeti: to honor, respect, serve, and make offerings.
[18]. Compare Pāli: (...) uppannāya taṇhāya ponobhavikāya na vasaṃ gacchanti, “the bhikkhus do not come under the sway of craving that leads to renewed existence...”
[19]. Chinese: wu mie 五 滅 (?)
[20]. Chinese: jing wei cheng yong 敬 畏 承 用; see note 17.
[21]. Chinese: ru zhe 入 者.
[22]. Chinese: ta shi 他 事, the affairs of others.
[23]. Conditioned phenomena, 有 為, here referring to worldly dharmas or worldly affairs. Cf. Pāli: (...) na kammārāmā bhavissanti.
[24]. Chinese: bu tou yu xing 不 投 餘 行: not being drawn toward residual formations that produce another existence and lead to rebirth. Cf. Pāli: na pāpicchā bhavissanti na pāpikāṇāṃ icchānaṃ vasaṃ gatā.
[25]. These seven principles are entirely different in versions No. 5 and No. 1(2).
[26]. Chinese: jing jie 經 戒, referring to the noble precepts.
[27]. Chinese: jing fa 經 法, referring to the noble Dharma.
[28]. No. 2 and No. 1(2), ibid., contain a few similar details but are otherwise entirely different.
[29]. Chinese: bu de xia dao 不 得 下 道; perhaps corresponding to the Pāli: na oramattakena (...) āpajjanti.
[30]. See note 17.
[31]. Chinese: jing 經, here referring to the Buddha’s teaching.
[32]. Chinese: dang yu shen jing 當 與 身 競.
[33]. Chinese: liu qing 六 情, or the six sense objects, referring to the six external objects.
[34]. Chinese: dang yu xin zheng 當 與 心 諍, “one should contend with the mind.”
[35]. The complete passage may be “The Bhikkhu Sangha said, ‘We accept the teaching,’” 比 丘 言 受 教, as in the preceding passages.
[36]. Chinese: chu jin 除 饉, “to eliminate famine.” Pāli: dubhikkha (?), sharing the same etymological root as bhikkhu.
[37]. The village of Balin, 巴 鄰, also called Balianfu, 波 連 弗, or the City of Flowers, 華 氏 城. In No. 1(1), the Buddha departs from Magadha and travels to the Kalandaka Bamboo Grove, and from there continues to Pāṭaliputra. In the Pāli version, the Buddha travels from Rājagaha to Ambalaṭṭhikā; from there he goes to Nālandā and stays in the Pāvārikambavana grove; then from there he proceeds to Pāṭaligāma (Pāṭaliputra).
[38]. Luozhi, 羅 致 (?), perhaps Ambalaṭṭhikā in the Pāli version; there, however, the Buddha teaches the attainment of morality, concentration, and wisdom rather than the four kinds of suffering found in this Chinese version.
[39]. Chinese: si tong, 四 痛.
[40]. Original Chinese: Zhu suo e jian ri zai mu qian, 諸 所 惡 見 日 在 目 前. This refers to what Chinese Buddhist terminology commonly calls “the suffering of encountering what one hates”: having to associate every day with things one detests. Of the eight kinds of suffering, only four natural kinds of suffering are enumerated here, together with two forms of social suffering: separation from those one loves and association with those one hates.
[41]. Luozhi, 羅 致. In No. 1(2), the Buddha travels from the Bamboo Grove, 竹 園, to Pāṭaliputra.
[42]. Balin, 巴 鄰; in No. 1(2), Pāṭaliputra, 波 陵 弗. See note 25.
[43]. No. 5: spirits, 鬼 神; absent from version No. 1(2).
[44]. No. 5: shixin lijia, 誓 心 理 家, referring to Brahmins and laypeople (or householders); see note 10. No. 1(2): faithful laymen, 清 信 士. Cf. Pāli: assosuṃ kho pāṭāligāmikā upāsakā, “the lay devotees of the village of Pāṭaligāma heard it said that.”
[45]. Cf. Pāli: paññcime gahapatayo ādīnavā dussīlassa sīlavipattiyā, “Householders, there are these five dangers for those who are immoral and deficient in morality.”
[46]. Awei, 阿 衛; the identity of this place is uncertain.
[47]. Benevolent deities, 賢 善 神; this probably denotes a class of deities rather than a proper name. Other versions do not contain this detail.
[48]. The four divisions of the celestial fields, 四 分 野, that is, the celestial stations, a term from Chinese astronomy.
[49]. Chinese: ren yi 仁 意; its meaning has not yet been determined.
[50]. Chinese: “small meal,” 小食. More precisely, the midday meal. The Buddha and the Sangha ate only one meal (one-seated meal).
[51]. Chinese: district official, 縣官.
[52]. Chinese: quan bu ke you tan xin, ku xin, jin xin, le xin, quan xin 官不可有貪心酷心進心樂心勸心.
[53]. Buddha City Gate, 佛城門; No. 1(2): Gautama Gate, 瞿曇門.
[54]. Buddha Stream, 佛溪; No. 1(2): the ferry crossing used by the Buddha was named “Gautama Ford,” 瞿曇渡.
[55]. Kauṇḍinya, 拘鄰; No. 1(2): Câu-lị, 拘利.
[56]. Chinese: yi hui you shen 以慧憂身, meaning: contemplate the body with wisdom.
[57]. Chinese: le du 樂獨, delighting in solitude or solitary dwelling.
[58]. The kingdom of Hỷ Dự, 喜豫國; No. 1(2): Nādikā Village, 那陀村.
[59]. Kiền-đề Tree, 揵提樹; No. 1(2): Kiền-chùy Place, 揵椎處; Pāli: Giñjakāvasatha, the brick house.
[60]. Upāsaka, 優婆塞; Skt.: Upāsaka; No. 1(2), ibid.: householder, 居士; Pāli: Gahapati; Skt.: Gṛhapati.
[61]. The list of ten upāsakas in the kingdom of Hỷ Dự: Huyền Điểu, 玄鳥; Thời Tiên, 時仙; Sơ Động, 初動; Thức Hiền, 式賢; Thục Hiền, 淑賢; Khoái Hiền, 快賢; Bá Tông, 伯宗; Kiêm Tông, 兼尊; Đức Cử, 德舉; and Thượng Tịnh, 上淨. The list of twelve householders in Nādikā, according to No. 1(2): Già-già-la, 伽伽羅; Gia-lăng-gia, 加陵加; Tỳ-già-đà, 毗伽陀; Già-lị-thâu, 伽梨利輸; Giá-lâu, 遮樓; Bà-da-lâu, 婆耶樓; Bà-đầu-lâu, 婆頭樓; Tẩu-bà-đầu-lâu, 藪婆頭樓; Đà-lê-xá-nậu, 陀梨舍耨; Tẩu-đạt-lê-xá-nậu, 藪達利舍耨; Da-thâu, 耶輸; and Da-thâu-đa-lâu, 耶輸多樓.
[62]. Non-returner, 不還; this refers to householders who had attained the fruit of non-returning and, after death, were reborn in the Pure Abodes, where they entered nirvana.
[63]. More precisely, it means only suppressing and attenuating them, rather than eradicating them completely.
[64]. Câu-cảng, 溝港, literally “ditch and channel,” refers to the path and fruit of stream-entry, 預流, or śrotāpanna.
[65]. Worthy One, 應真, also called arhat, 阿羅漢, who attains arhatship and enters nirvana in the heavens of the Pure Abodes.
[66]. The original Chinese has fenwei, 分衛, a transcription of the Pāli piṇḍapāta.
[67]. Chinese: chi 癡, that is, ignorance.
[68]. The original Chinese has zise, 字色.
[69]. The original Chinese has zai, 栽, “to cultivate.”
[70]. Chinese: tong 痛, “pain.”
[71]. Chinese: qiu 求, “to desire (or seek).”
[72]. Chinese: he da ku yin duo xi 合大苦陰墮習.
[73]. The kingdom of Duy-da-lê, 維耶梨國; No. 1(2): Vaiśālī, 毗舍離, or Tỳ-da-ly, 毗耶離.
[74]. Mango Grove, 柰園 (a mango grove, though some sources say it was a jujube grove); this refers to the garden of the courtesan Ambapālī, or Āmrapālī. No. 1(2): at Vaiśālī, the Buddha sat beneath a tree. The courtesan Ambapālī came to hear the Dharma. She subsequently took refuge and offered her garden to the Buddha.
[75]. Mango Woman, 柰女; No. 1(2), ibid.: Am-bà-bà-lê, 菴婆婆梨; variant transcriptions: Am-bà-ba-lị, 菴婆波利; Am-bà-la-bà-lị, 菴婆羅婆利; Am-bà-la, 菴婆羅; Pāli: Ambapāli-gaṇikā.
[76]. Chinese: jianli 見力, that is, Pāli: vipassanā.
[77]. The translation is unclear. The preceding passage, however, is a discourse on how bhikṣus cultivate a life of right mindfulness and right knowledge by practicing the four foundations of mindfulness: contemplating the body internally and externally, and so forth. The discourse was intended to enable the bhikṣus to collect their minds so that they would not be affected by the beauty of the courtesan Ambapālī.
[78]. Lý gia, 理家, means householder; it is phonetically close to Lệ-xa, 隸車, in No. 1(2), a powerful tribe at that time whose capital was at Vaiśālī. See notes 10 and 44.
[79]. Tân tự, 賓自 (?); No. 1(2), ibid.: Tịnh ký, 并暨 (?).
[80]. Tần lai, 頻來, once-returner, 一來 (transcribed as sakṛdāgāmin, 斯陀含), “one who is reborn in the desire realm several times (more precisely, once more) before attaining arhatship and entering nirvana.”
[81]. The foregoing are the four fruits of the śramaṇa, 四果沙門: stream-enterer, once-returner, non-returner, and arhat (śrotāpanna, sakṛdāgāmin, anāgāmin, and arhat). These are stages attained through cultivation by the śrāvakas of early Buddhism.
[82]. The original Chinese has fanfu, 反復, perhaps borrowing from the Book of Changes, in the hexagram Return: fanfu zhi wei dao 反復之謂道, “Going forth and returning: this is called the Way.”
[83]. Chinese: bu gan wang zhaohu 不敢妄召呼, perhaps meaning “not possessed or harassed by demons or spirits.”
[84]. Thệ-tâm lý gia, that is, a Brahmin layman, or Brahmin householder. See note 10.
[85]. Bamboo Fragrance, 竹芳; No. 1(2), ibid.: Bamboo Grove, 竹林.
[86]. Sa-la-đề, 沙羅提; No. 1(2), ibid.: to the two countries of Vaiśālī, 毗舍離, and Vṛji, 越祇.
[87]. Chinese: jingjie 經戒, referring to the Dharma and Vinaya.
[88]. The attainment of neither-perception, 不想入, that is, the sphere of neither perception nor non-perception.
[89]. See note 52.
[90]. Duy-da-lê, 維耶梨; No. 1(2), ibid.: proceeded to the Cāpāla Stupa, 遮婆羅塔.
[91]. Chinese: beneath the tree of the Swift Deity, 急疾神樹下 (see note 4), perhaps referring to the foot of a tree near the Cāpāla Stupa. Pāli: Cāpāla-cetiya. No. 1(2), ibid.: this name does not occur.
[92]. The original text reads: “reflecting upon the matter of the darkened chamber,” 思惟陰房之事; literally, “thinking about the root of the room shrouded in darkness.” It means that Ānanda’s mind was obscured by Māra, so he did not know to request that the Buddha remain in the world longer. No. 1(2), ibid.: “obscured by Māra,” 魔所蔽.
[93]. There is an error in this Chinese translation. It was Māra Pāpīyān, not Ānanda, who spoke these words.
[94]. The list of places through which the Buddha passed and whose beauty he praised, as an indication that he was about to enter nirvana: the kingdom of Việt-da, 越耶國; Danh-phù-phất, 名浮沸; Diêm-phù-lợi, 閻浮利; Vṛji, 越祇; the kingdom of Giá-ba, 遮波國; Tát City, 薩城; Magadha, 摩竭; Uất-đề, 鬱提; Tây-liên Stream, 醯連溪; and Xuất-kim Mountain, 出金山. Compare the list in the Pāli version: the city of Vesālī, the Udena shrine, the Gotamaka shrine, the Sattambaka shrine, the Bahuputta shrine, the Sārandada shrine, and the Cāpāla shrine. No. 1(2) does not give this list.
[95]. Chinese: five colors, 五色; this does not merely refer to visual colors, but more precisely to skin color—that is, to five peoples, a factor in the division of social classes in ancient India.
[96]. The four dharmas, 四法, refer to the four bases of spiritual power, 四神足.
[97]. See note 88.
[98]. The original Chinese reads: “Ānanda’s belly,” 阿難腹.
[99]. Hê-liên Stream, 醯連溪; another transcription is Hy-liên-thuyền River, 希[熙]連禪河; that is, in Pāli, the Hiraññavatī River (Golden River) at Kusinārā.
[100]. Māra, 魔; No. 1(2), ibid.: Māra Pāpīyān, 魔波旬; Pāli: Māra pāpimant, the evil Māra, or the deity who controls those who commit evil and incites others to do evil.
[101]. Evil Māra, 弊魔, refers to the wicked Māra; see note 100.
[102]. The original text reads: “One may also relinquish the lifespan,” 亦可放棄壽命; No. 1(2), ibid.: “relinquish life and sustain the lifespan,” 捨命住壽.
[103]. Tuṣita, 兜術; No. 2(1), ibid.: Tuṣita, 兜率; Pāli: Tusita; Skt.: Tuṣita.
[104]. The original text reads: Wo jian ruo tou jue, 我見若頭覺.
[105]. Kauṇḍinya, 拘鄰; see note 55.
[106]. The homeland of the Flower Clan, 華氏鄉土, is perhaps identical with the Birthplace of the Strongmen, 力士生地, that is, “the homeland of the strongmen,” also called the kingdom of Malla, whose capital was the city of Kuśinagara, where the Buddha would enter nirvana. Sanskrit: malla, “strongman”; mālya, “garland.”
[107]. Thi-xá-hoàn, 尸舍洹. No. 2(2), ibid.: Thi-xá-ba, 尸舍婆, the name of a kind of tree; Pāli: Siṃsāpa; scientific name: Dalbergia sissoo. No. 1(2): the Buddha stopped in the Thi-xá-bà grove north of the city of Phụ-di. (According to Pāli sources, there was a Sinsāpavana grove at Kosambī.)
[108]. Chinese: sui geng ku ku 雖更枯苦; the meaning is unclear.
[109]. The translation is imprecise regarding the standard formula associated with the attainment of arhatship. A commonly encountered Chinese translation is: “Birth is exhausted, the holy life has been established, what had to be done has been accomplished, and there will be no further existence” 生 已 盡 梵 行 已 立 所 作 已 辨 不 受 後 有.
[110]. Kiền-lê, 揵 梨; No. 1(2), op. cit.: The Buddha went from the Cāpāla stupa to the village of Am-bà-la, then to the village of Chiêm-bà, and then to the village of Kiển-đồ. In the Pāli version: from the Cāpālā-cetiya shrine, the Buddha returned to the city of Vesāli; from there he went to Bhandagāma, then to Hatthigāma, Ambagāma, and Jambugāma, and stopped at the town of Bhoganagara...
[111]. Kim tụ, 金 聚; namely, No. 2(2), op. cit.: the village of Chiêm-bà, 瞻 婆; Pāli: Jambugāma. Here, jambu is understood as jambunada or jambodana, the gold of Jambudvīpa, the name of a kind of gold obtained from the sands at Jambu; it is therefore translated as “Heap of Gold” or “Golden Hamlet.”
[112]. Thọ thủ, 授 手. Pāli: Hatthigama.
[113]. More precisely, in this passage the Buddha teaches the simultaneous cultivation of the three disciplines of morality, concentration, and wisdom.
[114]. Yêm-mãn, 掩 滿. Pāli: Ambagāma.
[115]. Cf. No. 1(2): at the village of Am-bà-la, the Buddha teaches that cultivating morality, concentration, and wisdom leads to liberation from the influx of sensual desire, the influx of existence, and the influx of ignorance. In the Pāli version, at the village of Bhandagāma, the content is likewise similar.
[116]. Cf. No. 1(2): by cultivating morality, one attains concentration and receives great merit. Pāli: concentration cultivated together with morality leads to great fruit.
[117]. Cf. No. 1(2): when mind (concentration) and knowledge (wisdom) are cultivated together, one will be liberated and completely eradicate the influxes: the influx of sensual desire, the influx of existence, and the influx of ignorance. The Pāli version is the same.
[118]. Chinese: thi đại 尸 大; the usual transcription is thi-la 尸 羅, corresponding to the Pāli term for morality.
[119]. Chinese: tam-ma-đề 三 摩 提; the usual transcription is tam-ma-địa or samādhi, meaning concentration or right concentration.
[120]. Chinese: băng-mạn-nhã 崩 曼 若; the usual transcription is prajñā, meaning wisdom or knowledge.
[121]. Hỷ-dự, 喜 豫; Pāli: Ānanda-cetiya, not Nādika—No. 1(1), the village of Na-đà—as seen in note 58.
[122]. Hoa-thị tụ 華 氏 聚. No. 2(2), op. cit.: Ba-bà, 波 婆; Pāli: Pāvā. According to Pāli sources, Pāvā was a town of the Malla people (see note 106). The Buddha went from Bhogagāma to Pāvā. In No. 1(2), the Buddha went from Phù-di (Pāli: Bhogagāma?) to Pāvā.
[123]. Phu-diên, 夫 延; No. 2(2), op. cit.: Phụ-di 負 彌. That is, Pāli: Bhogagāma.
[124]. The four causes that make the earth tremble are repeated here as above.
[125]. Thệ tâm quốc refers to the assembly of brahmins.
[126]. The third Yama heaven, 第 三 鹽 天: Yama, the third of the six heavens of the desire realm, is also transcribed as Diễm-ma heaven, 焰 摩 天.
[127]. The fourth Tuṣita heaven, 第 四 兜 術 天: Tuṣita, the fourth of the six heavens of the desire realm, is commonly called Đẩu-suất heaven, 兜 術 率 天.
[128]. The fifth Bất-kiều-lạc heaven, 第 五 不 憍 樂 天: Bất-kiều-lạc, the fifth of the six heavens of the desire realm, is also called the Heaven of Enjoying Transformations, 化 自 在 天.
[129]. The sixth Ứng-hóa-thinh heaven, 第 六 應 化 聲 天: Ứng-hóa-thinh is the sixth of the six heavens of the desire realm, also called the Heaven of Mastery over Others’ Transformations, 他 化 自在 天.
[130]. This lists the names of the heavens belonging to the form realm, 色 界: Brahmā Heaven 梵 天, Heaven of Brahmā’s Assembly 梵 眾 天, Heaven of Brahmā’s Ministers 梵 輔 天, Great Brahmā Heaven 大 梵 天, Water-Coursing Heaven 水 行 天, Subtle Water Heaven 水 微 天, Immeasurable Water Heaven 無 量 水 天, Water-Sound Heaven 水 音 天, Approximate Purity Heaven 約 淨 天, Pervasive Purity Heaven 遍 淨 天, Pure Radiance Heaven 淨 明 天, Guardian of Wonders Heaven 守 妙天, Near-Limit Heaven 近 際 天, Joyful Vision Heaven 快 見 天, and Heaven Free from the Bonds of Craving 無 結 愛天.
Cf. Dīrgha Āgama Sūtra 20 (No. 1(20)), where the form realm is divided into twenty-two heavens, namely: Brahmā-Body Heaven 梵 身 天, Heaven of Brahmā’s Ministers 梵 輔 天, Heaven of Brahmā’s Assembly 梵 眾 天, Great Brahmā Heaven 大 梵 天, Radiant Heaven 光 天, Wondrous Radiance Heaven 光 妙 天, Immeasurable Radiance Heaven 無 量 光 天, Heaven of Radiant Sound 光 音 天, Pure Heaven 淨 天, Heaven of Lesser Purity 少 淨 天 五, Heaven of Immeasurable Purity 無 量 淨 天, Heaven of Pervasive Purity 遍 淨 天氣, Adorned Heaven 嚴 飾 天, Lesser Adorned Heaven 小 嚴 飾 天, Immeasurably Adorned Heaven 無 量 嚴 飾 天, Heaven of the True Fruit of Adornment 嚴 飾 果 實 天, Heaven of Non-Perception 無 想 天, Uncreated Heaven 無 造 天, Heat-Free Heaven 無 熱 天 才, Heaven of Excellent Vision 善 見 天, Heaven of Great Excellent Vision 大 善 見 天,
and Akaniṣṭha Heaven 阿 迦 尼 吒 天.
[131]. This refers to the four heavens belonging to the formless realm.
[132]. The list of the four heavens belonging to the formless realm is: Heaven of the Wisdom of Space 空 慧 天, Entrance into the Wisdom of Consciousness 識 慧 入 獄, Entrance into the Wisdom of Nothing Being Thought Of 無 所 念 慧 入, and Entrance into Non-Perception 不 想 入. Their best-known names are: Heaven of the Sphere of Infinite Space 空 無 邊 處 天, Heaven of the Sphere of Infinite Consciousness 識 無 邊 處 天, Heaven of the Sphere of Nothingness 無 所 有 處 天, and Heaven of the Sphere of Neither Perception nor Non-Perception 非 想 非 非 想 處 天.
[133]. The twenty-eight heavens, 二 十 八 天: the six heavens of the desire realm, the eighteen heavens of the form realm, and the four heavens of the formless realm, as described in the notes above.
[134]. The Buddha instructs Ānanda that, when the scriptures are compiled, a sutra should begin with “Thus have I heard.” The Chinese translation here is unclear.
[135]. Ba-tuần, 波 旬; No. 2(2), op. cit.: Ba-bà 波 婆; Pāli: Pāvā.
[136]. Thiền-đầu, 禪 頭; No. 2(2), op. cit.: Xà-đầu, 闍 頭 圓.
[137]. This refers to the Malla people; Malla is a Sanskrit term commonly translated as “wrestler.” In this Chinese version, Malla is understood to mean “flower” because of its association with the word mallikā: the mallikā flower, or jasmine.
[138]. Thuần, 純; No. 2(2), op. cit.: Châu-na, 周 那; No. 7: Thuần-đà, 純 陀.
[139]. Hoa-thị 華 氏; No. 1(2), op. cit.: Châu-na, the son of a craftsman; Pāli: kammāraputta Cunda, Cunda the son of a blacksmith.
The version you're viewing was faithfully rendered by Inti AI in keeping with the tradition. Switch to the other language tab to read a human translation.
Translations belong to the translator/source credited above. The bilingual compilation, presentation, and AI translations compiled by Inti are © Inti Foundation. Please attribute when quoting; do not bulk-copy or use commercially without permission.