生經

Sutra 12: The Buddha’s Discourse on the Story of an Uncle and His Nephew

Thus have I heard:

At one time, the Buddha was journeying and teaching in Prince Jeta’s Grove, Anathapindika’s Park, in the kingdom of Sravasti, together with a great assembly of bhikkhus.

The Buddha said to the bhikkhus:

“Innumerable kalpas ago, there were two sisters. The elder sister had a son who, together with his maternal uncle, was responsible for supplying kings and officials with precious, beautiful, and rare garments, such as silks, brocades, and embroidered fabrics. When the nephew saw the rare and marvelous objects in the storehouse, greed arose in his heart, and he said to his uncle:

“‘We always work diligently and laboriously, never daring to be negligent. We know clearly which objects in the storehouse are good or inferior and how many or few there are. Why should we not take some to relieve our own poverty and hunger?’

“As they had planned, when night came, he dug a tunnel into the storehouse and stole a great many objects, beyond reckoning. In the morning, the keeper of the storehouse saw that its contents had diminished and reported the matter to the king. The king said:

“‘Do not make a commotion and let outsiders know that the uncle and nephew committed the theft. Simply act as though the king were occupied with many affairs and knew nothing of it. Tomorrow, lie in wait; he will certainly return once more. You must remain strictly vigilant and await him. As soon as he comes, seize him and do not let him escape.’

“The keeper of the storehouse received the royal command and intensified the guard, knowing that the thief would certainly return. The nephew said to his uncle:

“‘Uncle, you are advanced in years and frail of body. If the keeper of the storehouse catches you, you will be unable to escape by yourself. Therefore, enter through the tunnel. If they discover you, I am still strong and vigorous and will rescue you at once.’

“The uncle followed his words, but just as he crawled into the tunnel, the men lying in wait seized him. They raised an alarm but were unable to catch the nephew. Fearing that by the next morning everyone would learn what had happened, the nephew cut off his uncle’s head and carried it away. Early the next morning, the keeper of the storehouse reported the entire affair to the king. The king then ordered:

“‘Place this corpse at a crossroads. If anyone comes to claim it and mourn over it, that person must be the ringleader of the thieves.’

“After placing the corpse there, the men dispersed along the four roads and kept watch for many days. At that time, a large caravan approached from afar. Its people, horses, and carts made a great clamor, filling and obstructing the road, and then suddenly surged forward all at once. The nephew feigned confusion amid the tumult and had two carts loaded with firewood carry away the corpse. The guards then entered the royal court and reported everything to the king. The king said:

“‘You must carefully and secretly investigate everywhere. If you encounter them cremating the corpse, arrest them all and bring them here.’

“The nephew then had some children carry torches and dance and play. Everyone joined in the noisy merriment and threw fire onto the wood, which burst into blazing flames. When the men following them saw this, they did not know what to do, so they reported the matter to the king. The king again ordered:

“‘Since the body has already been cremated, you must strengthen the guard and keep strict, secret watch over those remains. Whoever comes to retrieve the bones is the ringleader of the theft.’

“When the nephew learned of this, he brewed a great quantity of fine wine and sent an honest-looking man to carry it directly to the guards and offer it for sale. The guards had been hungry and thirsty for many nights. When they saw the wine arrive, they all bought and drank it. Having drunk far too much, they fell into a drunken stupor, as though submerged in a jar of wine. The wine seller then gathered up the bones and departed. The guards knew nothing of it. When they awoke, they once again went and reported the matter fully to the king. The king said:

“‘Though you kept vigilant guard from beginning to end, you have allowed him to escape every time. This thief is exceedingly cunning; we must use a stratagem to capture him.’

“The king then had his daughter adorned with jade, jeweled necklaces, and precious gems until she was exceedingly beautiful, and sent her to dwell in a house beside a great river. He also dispatched many guards to keep watch and conduct an unceasing search. Thus, he used her beauty as bait to entice the thief to come to her dwelling. The king explicitly instructed his daughter that if she encountered the culprit, she should find a way to seize him and cry out so that everyone could arrest him.

“One night, the nephew secretly approached. Taking advantage of the river’s current, he released a raft and let it drift downstream, shouted loudly, and then submerged himself and disappeared. Hearing the cry, the guards went fearfully to investigate, thinking that a stranger had come, but they saw only a wooden raft. This happened for many nights without variation. The guards came to regard it as ordinary and slept peacefully without fear. The nephew then rode the raft to the young woman’s house... She immediately grasped his robe. The nephew said:

“‘Why clutch my robe? Take hold of my hand here!’

“The nephew was naturally intelligent and full of schemes, and he had brought with him the severed arm of a dead man. He handed it to the young woman, who released his robe and seized the dead arm, then raised a great outcry. The guards were slow to awaken, so the nephew escaped. They again reported the entire affair to the king. The king said:

“‘This man’s skill is truly without equal; that is why we have been unable to capture him for so long.’

“While the king still did not know what to do, the young woman became pregnant. After ten months, she gave birth to a plump and handsome boy. The king ordered a wet nurse to carry him throughout the kingdom. If anyone saw the child and addressed him, that person was to be bound and brought before the king. The wet nurse carried the child about for the entire day, but no one addressed him. At that time, the nephew was working as a baker. The child became hungry and cried, so the wet nurse carried him to the bakery to buy him something to eat. When the nephew saw the child, he immediately gave him a cake and, taking the occasion, addressed him. The wet nurse returned and reported to the king:

“‘I carried the child throughout the entire day, and no one approached him. He became hungry, and as we passed a bakery, the baker came over, gave him a cake, and addressed him.’

“The king said:

“‘Why did you not bind him and bring him here?’

“The wet nurse replied:

“‘The little child was hungry and crying. The baker gave him a cake and addressed him on that account. He had no intention of committing a crime, so on what grounds could I have arrested him?’

“The king ordered the wet nurse to take the child out again and sent attendants to follow secretly and keep watch. If they saw anyone approach the child, they were to bind that person immediately and bring him back.

“The nephew brewed fine wine and invited the wet nurse and those secretly following her to gather at the wine shop. He gave them wine until they were utterly drunk, then secretly took the child away. When they awoke and saw that the child was missing, they could do nothing but return and report everything to the king. The king said:

“‘You fools were all greedy for wine. Not only did you fail to capture the thief, but you also lost the child.’

“Once the nephew had obtained the child, he took him to another kingdom and requested an audience with its king. In speaking and discussing matters with the king, he was always measured and gentle and supported his explanations with passages from the scriptures, greatly delighting the king. The king immediately bestowed rank and stipend upon him and appointed him a high minister, remarking:

“‘In my kingdom, no one can equal you in wisdom and ability. I now wish to give you my daughter in marriage. What do you think?’

“He replied:

“‘Your servant would not dare! If Your Majesty truly favors me, then please obtain the daughter of the king of my native kingdom as my wife.’

“The king replied:

“‘Excellent! I shall grant your wish.’

The king immediately accepted him as his son and sent an envoy to ask the other king for his daughter’s hand in marriage. That king agreed to give him his daughter, but then thought, “He has repeatedly been a thief and has been exceedingly cunning from beginning to end.” The king told the envoy that if he wished to escort his daughter to the wedding, the crown prince must have five hundred horse-drawn carriages, all properly arrayed.

The king immediately ordered that all the carriages be swiftly prepared for the journey. The nephew, having formerly been a brigand, was apprehensive of the king and thought to himself, “If I go to that kingdom and the king recognizes me, he will certainly seize me at once!” He therefore told the envoy to return and report to the king there:

“If the king provides men and horses for all five hundred carriages, with their clothing, saddles, and harnesses all exactly alike without the slightest difference, only then can the bride be welcomed.”

The king agreed to this demand and had them go to escort the bride. The bride’s father instructed his daughter to entertain them joyfully with food and drink. Two hundred and fifty horse-drawn carriages went in front, and two hundred and fifty followed behind, with the nephew in the middle. Yet the bridegroom remained seated on horseback and did not dismount amid the five hundred carriages. The young woman’s father had to come out personally to inspect them. He then entered the midst of the procession, personally led the nephew out, and said:

“You have devised schemes from beginning to end and employed every possible means. How could anyone capture you?”

The nephew bowed his head and said:

“Is that truly so?”

The king said:

“Your wisdom is indeed unequaled under heaven. I shall comply with your wish.”

The king gave him his daughter in marriage, and they became husband and wife.

The Buddha told the bhikshus:

“The nephew at that time was I in a former life. The father of the young woman was the present Shariputra, and the maternal uncle is now Devadatta. The king who accepted the nephew as his son is now Shuddhodana; the nephew’s mother is my mother, Maya; his wife is now Gopi; and the child is Rahula...”

When the Buddha had taught this, all the bhikshus rejoiced and received the teaching.

Sutra 13: The Sutra on Dwelling in Seclusion, Spoken by the Buddha

Thus have I heard:

At one time, the Buddha was traveling through the land of Kuru together with a community of five hundred great bhikshus.

When the Buddha and the noble assembly arrived at a village within the city, auspicious sounds spontaneously resounded there. The Buddha then entered the village. At that time, an elder Brahmin and countless inhabitants of that village all clearly heard the following: “There is a greatly resolute and tranquil one named Gautama, renowned among the Shakya clan, who has left his homeland and is now coming to the village within the city together with five hundred great bhikshus.

The fame of this great and holy Buddha resounds throughout the ten directions, and none fail to praise and extol him. Those who harbor doubts shrink back and tremble with fear, while everyone else rejoices and looks upon him with reverence. His honored titles are Tathagata, Worthy One, Perfectly and Completely Awakened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Those to Be Tamed, Teacher of Gods and Humans, Buddha, and Blessed One.

He always extends compassion toward maras, Brahmas, shramanas, Brahmins, and all beings in the heavens and among humankind, instructing and transforming gods and humans. He has realized the six superknowledges and alone passes freely through the three realms. He teaches the Dharma and expounds the sutras, his instructions remaining consistent from beginning to end.

He always reveals what is wholesome and guides beings toward good paths, elucidating subtle and wondrous meanings so that they may perceive the truth and purely cultivate the holy life. Excellent indeed! How immeasurable his merit and virtue!

If one can draw near and attend upon that Tathagata, Worthy One, Perfectly and Completely Awakened One, and reverently receive and uphold his Dharma, one’s merit and virtue will truly be immeasurable.”

At that time, the elder Brahmin went directly to the Buddha, bowed his head at the Buddha’s feet, and sat to one side. From his seat, facing the Tathagata, the elder respectfully joined his palms and inquired after the Buddha’s well-being. The Blessed One said to the elder Brahmin:

“Suppose someone were to ask you, ‘What kind of shramana should not be attended upon or honored with offerings?’”

He replied:

“I do not know. I humbly beseech the Buddha to instruct me!”

The Buddha said:

“They are those shramanas and Brahmins whose eyes still cling greedily to beautiful forms, whose ears remain captivated by pleasing sounds associated with the five skandhas, whose noses still delight in fragrant scents, whose mouths still crave delicious flavors, whose bodies are attached to smooth and delicate contact, and whose minds pursue dharmas. They have not abandoned desire, greed, or jealousy; they remain bound to the path of sensual affection, seek insatiably, and are constantly scorched by the fire of desire amid suffering. Such shramanas and Brahmins should not be revered, attended upon, or honored with offerings.”

The elder said to the Buddha:

“If someone were to ask me as above, I would have to answer in this way for my reply to accord with the excellent meaning and the course of practice taught by the Dharma. Why is this? It is because we still cling to the dharmas of form, sound, scent, taste, and touch. We remain intoxicated by sensual affection, seek insatiably, and engage in other such things. We are still deluded by the five skandhas and six sense objects, and tirelessly pursue official rank, stipends, property, wealth, and honor. If the shramanas and Brahmins described by the Blessed One are no different from worldly people such as ourselves, then such persons should not be attended upon or honored with offerings.”

The Buddha said to the elder:

“Suppose someone were to ask you which shramanas and Brahmins should be respected, attended upon, and honored with offerings. How would you answer?”

The Brahmin said to the Blessed One:

“Offerings should be made to those who no longer cling greedily to the five skandhas and six sense objects, who are free from lust, anger, and ignorance, and who are not defiled by deluded thoughts concerning form, sound, scent, taste, and pleasant sensations. They also accumulate virtues and always display gentleness, refinement, and harmony. These indeed are the Brahmins and shramanas who should be honored with offerings and attended upon.”

The Buddha said to the elder Brahmin:

“Why do you say these words? On what basis do you know that those shramanas and Brahmins have abandoned lust, anger, and ignorance, and that they teach others likewise to abandon attachment to form, sound, scent, taste, and pleasant sensations, extinguishing the fire of afflictions within their hearts and their boundless sensual desires?”

The elder replied to the Buddha:

“We have often seen certain ascetics and brahmins who are upright and virtuous. They have relinquished every desire for sights, sounds, fragrances, flavors, and pleasant sensations. They dwell in secluded places, either sitting beneath trees or staying alone in open fields or upon high mounds.

Having abandoned every evil fault, their minds are wholly free of craving, and they abide peacefully and at ease by themselves. They have forever eliminated deluded thoughts concerning form, feeling, perception, formations, and consciousness, dispelled all demands, and preserved the emptiness and tranquility of their minds. We have continually observed and recognized that these ascetics and brahmins have freed themselves from lust, anger, and delusion, and that they also instruct everyone to relinquish deluded thoughts concerning the six sense objects.

Those who receive such instruction all rejoice; consequently, their intoxication with sensual passion is entirely eliminated. Once their cravings for sensual pleasures are clearly understood, they abandon them as well, and thus properly restrain the gratification of all their desires. The same is true of the five skandhas and the six sense faculties.

I have observed these ascetics and brahmins dwelling in pure, secluded, and tranquil places, seated beneath trees or alone amid broad fields and upon high mounds, always peacefully concentrated. They have forever eliminated the eye’s attachment to forms, the ear’s infatuation with sounds, the nose’s infatuation with fragrances, the mouth’s fondness for delicious flavors, the body’s fondness for pleasant contact, and the mind’s attachment to dharmas.

They continually cultivate the roots of virtue and manifest respectfulness, gentleness, and harmony.

“Having abandoned lust, anger, and delusion, these ascetics and brahmins instruct everyone else to distance themselves from those things as well. We have observed and compared these phenomena. Therefore, today we take refuge in the Buddha, the Dharma, and the Sangha, undertake the Five Precepts, and become lay followers.”

When the Buddha had given this teaching, all the bhikshus rejoiced and received it.

Sutra 14: The Buddha’s Teaching on the Venerable Sariputra’s Entry into Nirvana

Thus have I heard:

At one time, the Buddha was traveling and teaching in the Kalanda Bamboo Grove near the city of Rajagriha.

At that time, the Venerable Sariputra was staying in the village of Nala. He had become gravely ill and was confined to bed, constantly attended by venerable monks and novices. When the Venerable Sariputra had just entered nirvana, his attendant, named Cunda, performed all the required acts of service and offerings in accordance with the Dharma. He then took the Venerable Sariputra’s alms bowl and robes and returned to the Bamboo Grove in Rajagriha, arriving when the sun was already declining. That very evening, the novice Cunda brought the Venerable Sariputra’s robe and bowl to the Venerable Ananda, respectfully bowed, and sat to one side. The novice Cunda said to the Venerable:

“Venerable sir, do you know that the Venerable Sariputra has entered nirvana? Today I have brought back the relics of my preceptor, together with his robe and bowl.”

The Venerable Ananda said to Cunda:

“Let you and me now go together to the Buddha, respectfully pay homage to him, and perhaps thereby hear the Blessed One expound an important teaching of the Dharma.”

The novice Cunda replied:

“Yes, I shall follow the Venerable’s instruction.”

The two then went directly to the Buddha. After bowing their heads in homage, they sat to one side. With palms joined, Ananda addressed the Buddha:

“My body seems utterly weakened, without the least strength remaining. I am entirely overcome and feeble, as though I were no longer capable of practicing the Dharma. Why is this so? Just now, the novice Cunda came to me, bowed his head in homage, and said: ‘Venerable sir, do you know that the Venerable Sariputra has passed into final nirvana? I gathered his robe, bowl, and relics and brought them back here.’”

The Buddha said to the Venerable Ananda:

“Do you and Cunda think that the bhikshu Sariputra took with him the aggregates of virtue, concentration, wisdom, liberation, and the knowledge and vision of liberation as provisions when he entered the realm of cessation? Furthermore, having fully comprehended this Dharma and attained unsurpassed perfect awakening, I analyzed and taught the paths of cultivation: the Four Foundations of Mindfulness, the Four Right Efforts, the Four Bases of Spiritual Power, the Five Faculties, the Five Powers, the Seven Factors of Awakening, and the Noble Eightfold Path—the teachings in which faith in the Buddha is manifested.

Yet now, merely upon hearing that the bhikshu Sariputra has entered nirvana, you lament and weep, unable to restrain yourself! It is as though you had said to the Blessed One: ‘The bhikshu Sariputra did not take with him the aggregates of virtue, concentration, wisdom, liberation, and the knowledge and vision of liberation when he entered nirvana.’ The Blessed One has fully comprehended that teaching, attained the fruit of unsurpassed perfect awakening, and analyzed and expounded it according to the capacities of beings.

Nor did the Venerable Sariputra take with him such practices as the Four Foundations of Mindfulness, the Four Right Efforts, the Four Bases of Spiritual Power, the Five Faculties, the Five Powers, the Seven Factors of Awakening, and the Noble Eightfold Path when he entered the realm of quiescence.”

The Venerable Ananda said to the Buddha:

“Yes, it is so, Blessed One! The bhikshu Sariputra wholeheartedly upheld the precepts of the path of liberation. He possessed penetrating eloquence, never wearied of expounding the Dharma of the path, enabled the fourfold assembly to receive the teaching without ever growing weary, and discussed it without the slightest indolence.

Through this, they encouraged and supported one another. He instructed and guided those who had not yet attained realization, gladdening their hearts, and thus there was no one who did not follow the Venerable’s teachings. The Venerable was always restrained and content, resolute in diligent effort, practiced meditative concentration, and possessed the vast wisdom of a great sage.

Whenever anyone asked him a question, the Venerable always chose his words according to that person’s capacity and gave instruction that revealed profound understanding. He answered in accordance with each question and enabled everyone to comprehend fully. Wisdom was his treasure, and he was complete in every virtue.

Because the bhikshu Sariputra was so exalted, when I heard that the Venerable had entered the realm of quiescence, I became sorrowful and grief-stricken, my heart filled with compassion, and I could not restrain myself.”

The Buddha said to the Venerable Ananda:

“Once born into this world, how can anyone remain forever? Dharmas arise in dependence upon conditions through thought and recollection; they must inevitably return to complete cessation, disintegration, and final disappearance. Before my very eyes, dharmas are disintegrating and disappearing. Even if one wished them not to disappear, that would be impossible.”

The Buddha further said to the Venerable Ananda:

“The Buddha has taught before that all who are bound by affection must part. Whatever is born must perish; whatever is accomplished must fail; whatever comes together must disperse. All things must be destroyed and decay completely. How could one make them otherwise merely according to one’s wishes? You should know that all dharmas perish and return to impermanence. When dharmas must part, how could one wish that they not separate and disperse?”

The Buddha continued, saying to the Venerable Ananda:

“The Buddha is entirely at peace regarding the Venerable Sariputra’s passing into the realm of quiescence; there is nothing about which to worry. For when the time comes for separation and dissolution in accordance with impermanence, even if one wished it not to come, there would be no way to prevent it! Dharmas that arise must cease; whatever is accomplished must decay; those who are born must die; whatever flourishes must decline.

Dharmas must follow the law of impermanence and separation. How could one wish that these things not occur? It is like a great mountain of precious substances: one day, even its lofty summit will collapse.

Ananda, the bhikshu Sariputra was likewise within the Sangha. Now that the Venerable has entered cessation, it is as though the summit of a precious mountain had collapsed. All dharmas are subject to the law of impermanence and therefore must disintegrate and part.

How could one prevent it merely according to one’s wishes?”

The Buddha said to the Venerable Ananda:

“It is like a great jeweled tree, its roots, shoots, trunk, boughs, branches, leaves, flowers, and fruits all complete and flourishing, when suddenly a large part of the tree breaks and falls, causing it to appear diminished and no longer majestic. Ananda, the bhikkhu Sariputra was likewise within the Sangha. Now that this bhikkhu has entered cessation, the Sangha too has lost some of its strength.

All phenomena must follow the law of impermanence, decline, and destruction. How could one wish that these things never come to pass? Therefore, Ananda, from now on you must cultivate and discipline yourselves, having earnestly taken refuge in the path and the Dharma.

To attain realization, you must take the scriptures as your refuge and rely upon nothing else. Bhikkhus, what must you do? As bhikkhus, you must contemplate yourselves: inwardly and outwardly, all is non-self.

You must examine yourselves so as to subdue your deluded minds, and contemplate that all worldly phenomena arise through ignorance. Contemplate that inwardly and outwardly, all continually undergo suffering and are non-self. To attain this is excellent!

Subdue the deluded mind and perceive that all worldly phenomena arise through ignorance. Examine the mind inwardly and outwardly; within and without, there is nothing whatsoever. To attain this is most excellent!

Subdue your deluded minds and contemplate that the world is without the light of wisdom. Observe the sun and moon high above, and contemplate external phenomena as well, yet do not cling to either the internal or the external. To attain that state is most excellent!

Subdue the deluded mind and contemplate that the world, submerged in ignorance, must be freed from it…”

The Buddha said to the Venerable Ananda:

“Those are precisely the teachings that should be cultivated and practiced. Cultivate yourselves, relying upon the realm of Dharma; entrust your lives to the true Dharma, abide in no other realm, and rely upon no other person.”

The Buddha told the Venerable Ananda:

“The bhikkhus, bhikkhunis, faithful laymen, and faithful laywomen who have followed me and received the teachings must cultivate themselves, seek refuge within themselves, stand firmly in the realm of Dharma, return to the realm of Dharma, entrust their lives to the true Dharma, abide in no other realm, and follow no other person. Bhikkhus who have gone forth as disciples of the Buddha and who obey this teaching thereby accord with the Buddha’s path and Dharma.”

When the Buddha had delivered this teaching, the Venerable Ananda, the novice Cunda, and the bhikkhus rejoiced upon hearing the sutra, received and understood the teaching, and then withdrew.

Sutra 15: The Buddha’s Teaching on the Death of a Man’s Son

Thus have I heard:

At one time, the Buddha was traveling and teaching in Jeta’s Grove, Anathapindika’s Park, in the kingdom of Sravasti.

At that time, there was in the city of Sravasti a follower of an outside path whose son had just died. Because the parents loved their son so deeply, they could not bear to think that he was dead and kept gazing upon him without cease. His love for his son drove the man mad, and he ran everywhere, inside the house and through the alleys and roads, searching for his son and hoping that his son would come to meet him. “Where is my son? How can I see his form again?” The man then wandered along the road out of the city of Sravasti until he reached Jeta’s Grove, Anathapindika’s Park. He went directly to the Buddha and stood silently before him. The Buddha asked him:

“Why have you come here? You should know how to restrain your own mind. At present, your faculties are abnormally altered, and you look utterly haggard and emaciated!”

The man said to the Buddha:

“You ask why my faculties have become so abnormal! Venerable Sir, it is because I had only one son. Everyone in the household loved him beyond measure; there was no one who did not cherish him, and we never tired of gazing upon him. But now he has died. Because of my love for my son, I have become crazed and deluded. My mind is confused, and so I have rushed everywhere searching for him, hoping that he will meet me again. But now I do not know where to find my son.”

The Buddha taught:

“O man, because of excessive attachment to the bonds of affection, separation brings sorrow, weeping, and grief; this is the affliction born of anguish. Wherever there is union, there must be separation; wherever there is something beloved, sorrow and suffering must inevitably follow.”

When the man heard the Buddha’s teaching, he suddenly understood within his heart: life is impermanent, and the three times are like an illusion. He then received the precepts from the Buddha, bowed, and departed.

Sutra 16: The Buddha’s Teaching on the Views of the Bhikkhus

Thus have I heard:

At one time, the Buddha was traveling and teaching in the Viet Ky Am Thanh Grove together with venerable bhikkhus. All those noble sages had attained the supernormal powers and were advanced in years. They were the Venerable Sariputra, the Venerable Mahamaudgalyayana, the Venerable Kasyapa, the Venerable Revata, the Venerable Purnamaitrayaniputra, the Venerable Subhuti, the Venerable Katyayana, the Venerable Upali, the Venerable Vimala, the Venerable Yasas, the Venerable Gavampati, the Venerable Rahula, and the Venerable Ananda. Such were the principal venerable ones, accompanied by a great assembly of five hundred bhikkhus.

At that time, the Venerable Maudgalyayana and the other great disciples of the Buddha saw that dawn was approaching. They rose from their seats and went to the Venerable Sariputra. Seeing his fellow practitioners approaching from afar, the Venerable Sariputra immediately went to the Venerable Revata and said:

“Revata, come out and see! The great assembly of noble ones is approaching together, with Maudgalyayana and many others!”

At that moment, the Venerable Revata went to the Venerable Sariputra holding a fan in his hand and thought to himself, “Why are so many venerable ones coming together to the Venerable Sariputra? Perhaps today, because the Venerable Sariputra and the other great disciples have heard the Buddha expound the path and the Dharma, they are of one mind in wishing to meet together at this time.”

When the Venerable Sariputra met the Buddha’s great disciples, he stepped forward to exchange greetings, welcomed the Venerable Ananda, and said:

“Ananda! It is truly good that you have come! You have devoted yourself reverently to serving as the Buddha’s attendant, remaining close to the Blessed One and hearing him clearly expound the noble teaching. I therefore wish to ask you, Venerable Ananda, about matters concerning which doubts still remain in my mind. Is the Viet Ky Am Thanh Grove a peaceful and delightful place? Its majestic spiritual presence is imposing; its flowers and fruits flourish abundantly; fragrances spread everywhere; and its atmosphere and scenery always gladden the human heart. What lofty and refined virtue, then, should the bhikkhus dwelling in that grove display?”

The Venerable Ananda replied:

“They should always use the proper times to cultivate all practices fully, analyze the meaning of the teachings so as to penetrate their profundity, purely cultivate the holy life, discover many truths, accomplish many deeds, become widely learned, clearly understand the teachings, broaden their minds, and delight in right view. They should then expound the scriptures for the fourfold assembly, speaking simply while presenting the essential points, and relieving the anxieties of those who practice in wildernesses and deep caves. Venerable Sariputra, such are the bhikkhus dwelling in the Viet Ky Am Thanh Grove!”

The Venerable Sariputra then asked the Venerable Revata:

“What do you think, Venerable One? Venerable Ananda’s wise exposition was like a lion’s roar. Now I would like to ask Venerable Revata: as you see it, is the Grove of Sound truly a place of supreme peace and happiness? Its majestic splendor is lofty, its flowers and fruits luxuriant, its fragrance pervasive, and its atmosphere always gentle and pleasing to the human heart. How, then, should the bhikkhus dwelling in that grove manifest noble virtue?”

Venerable Revata replied:

“Venerable Sariputra, suppose a bhikkhu dwells in a secluded and peaceful place, happily living alone; has forever relinquished thoughts of home and family and is free of sensual desire; lives among others without heedlessness; takes no delight in frivolity; always displays composure and serenity; has an undisturbed mind; and aspires to the practice of tranquil emptiness. The bhikkhus dwelling in the Wondrous Sound Grove should manifest noble virtue in this way.”

Venerable Sariputra then asked Venerable Anuruddha:

“What do you think, Venerable One? Is the Grove of Sound a place of supreme peace and happiness? Its majestic splendor is exalted, its trees, flowers, and fruits are dense and luxuriant, its fragrance is pervasive, and its atmosphere is always gentle and pleasing to the human heart. How, then, should the bhikkhus dwelling in that grove manifest their noble virtue?”

Venerable Anuruddha replied:

“Venerable Sariputra, in my view, if a bhikkhu has attained the divine eye and possesses penetrating vision and knowledge, that eye of the Way should be pure, enabling him to behold, without obstruction, the realms of devas and humans, as well as the lands of all Buddhas throughout the trichiliocosm. It is like a person with keen eyesight who ascends a lofty tower and looks down from above: he clearly sees every road by which people travel, enter, depart, and come and go, as well as the people living and resting in their settlements. In short, a bhikkhu who possesses the divine eye has unobstructed knowledge of the three realms. Venerable Sariputra, the bhikkhus dwelling in the Grove of Sound should manifest such extraordinary noble virtue.”

Venerable Sariputra asked Venerable Mahakasyapa:

“What do you think, Venerable One? Is living in the Wondrous Sound Grove most delightful? Its majestic splendor is lofty, its flowers and fruits luxuriant, its fragrance pervasive, and its gentle atmosphere brings ease to the human heart. How, then, should the bhikkhus dwelling in that grove manifest noble virtue?”

Venerable Mahakasyapa replied:

“Venerable Sariputra, suppose a bhikkhu himself dwells in a secluded and tranquil place and encourages others to adopt the same way of life; himself practices in accordance with the noble sages and encourages others to follow that path correctly; himself wears coarse and inferior robes and encourages others likewise to dress simply; himself aspires to that practice and encourages others to follow it; himself delights in tranquility and serenity and encourages others likewise to delight in that path; himself is always diligent and encourages others to exert themselves diligently; himself strives to subdue the deluded mind and encourages others to strive as he does; himself constantly maintains right intention and encourages others to strive to establish right intention;

himself cultivates diligently and encourages others to practice as he does; himself fully possesses morality, concentration, wisdom, liberation, and the knowledge and vision of liberation, and earnestly encourages others to attain them as well; and himself teaches and exhorts sentient beings so that they may comprehend the wondrous meaning of the true Dharma.

If he tirelessly expounds sutras and teaches the Dharma to instruct and guide everyone, he also encourages others to do as he does. Venerable Sariputra, the bhikkhus dwelling in the Wondrous Sound Grove should manifest noble virtue in this way.”

Venerable Sariputra then asked Venerable Maudgalyayana:

“What do you think, Venerable One? Is dwelling in the Grove of Sound truly a place of supreme peace and happiness? Its majestic splendor is lofty, its flowers and fruits luxuriant, its fragrance pervasive, and its gentle atmosphere brings ease to the human heart. How, then, should the bhikkhus dwelling in that grove manifest noble virtue?”

Venerable Maudgalyayana replied:

“Venerable Sariputra, suppose a bhikkhu has attained great supernormal powers and freely manifests everywhere the immeasurable spiritual might of a noble one. Through such supernormal powers, he is always free to transform himself at will and manifest myriad forms. From one body he can produce innumerable bodies and then reunite them into one.

He passes freely through walls, ramparts, mountains, marshes, ravines, and caverns without obstruction, entering without leaving a trace and emerging without leaving a mark. He dives into the earth and comes out again as though entering water. He walks upon water without sinking, just as though walking on dry land.

He sits cross-legged in midair like a bird in flight. His body emits brilliant light like a great mass of flame. From his body he can pour forth water like a blazing spring without becoming wet.

Like the sun and moon, whose majestic radiance illuminates the whole world, he can reach up from the ground and touch and grasp the sun and moon. He can enlarge his body until it reaches the Brahma heaven. Venerable Sariputra, the bhikkhus dwelling in the Wondrous Sound Grove should manifest noble virtue in this way.”

At that time, Venerable Maudgalyayana asked Venerable Sariputra:

“And what do you think, Venerable One? Is dwelling in that Grove of Sound a place of supreme peace and happiness? Its majestic splendor is lofty, its flowers and fruits luxuriant, its fragrance pervasive, and its gentle atmosphere brings ease to the human heart. How, then, should the bhikkhus dwelling in that grove manifest noble virtue?”

Venerable Sariputra replied:

“Suppose a bhikkhu always subdues his mind, attains mastery, and is no longer controlled by the body. Remaining in his own chamber, he practices samadhi and right absorption. As soon as the intention arises—even from early morning throughout the entire day and night—the meditator remains single-minded and firmly concentrated, from midnight until dawn.

All his actions are freely performed; he fully manifests mastery and is never obstructed or hindered. It is like the beloved son in a householder’s family: he is always bathed clean and dressed in fresh, beautiful garments, and everything he desires is fully provided—whatever clothes he wishes to wear, jewels and necklaces, fragrances and flowers, or music—nothing is lacking. From early morning throughout the day and into the night, he freely obtains every desired adornment, garment, bed, couch, and article for lying or sitting.

Venerable Maudgalyayana, one who cultivates meditative concentration must subdue the deluded mind and not allow it to follow distracted thoughts. From early morning throughout the entire day, the meditator never allows his mind to become obscured or confused. From midnight until dawn, the dharmas of meditative concentration and samadhi accord with the meditator’s wishes, and he freely masters whatever he contemplates.

A bhikkhu dwelling in the Grove of Sound manifests noble virtue in this way.”

At that time, Venerable Sariputra said to Venerable Maudgalyayana:

—Venerable sir, you have spoken, and each of us has now fully presented his own view. According to each one's eloquence, all have expressed every thought they had. Let us therefore go together directly to the great and holy Buddha and present this matter to him. Whatever the Buddha may instruct us, we shall practice accordingly.

Venerable Maudgalyayana said:

—Yes, let us follow your suggestion, Venerable sir.

They then went together to the Buddha, and Venerable Sariputra addressed the Blessed One:

—Each of us has expressed his own understanding. We now wish to present these views once more before the Blessed One, that we might receive further explanation.

The Blessed One spoke to Venerable Sariputra concerning Venerable Ananda:

—Excellent! Excellent are the matters Venerable Ananda has set forth! Why is this so?

Because bhikkhus must always be widely learned, remember what they have heard, preserve it, and never allow it to be forgotten. When teaching the Dharma, their exposition should remain consistent from beginning to end and should speak entirely of what is wholesome. They should fully discern the meaning of the teaching, reach its subtle profundity, and purely cultivate the holy life, so that they may distinguish the characteristics of the Dharma in this manner.

Being widely learned and possessing extensive understanding, ever free and unhindered in all their knowledge, with purified minds and disciplined faculties, they thereby attain penetrating comprehension. For the sake of the fourfold assembly, they expound the scriptures and reveal their essential points, enabling every person to comprehend them thoroughly.

The Blessed One spoke concerning Venerable Revata:

—Excellent! Excellent are the matters Venerable Revata has set forth! Why is this so? Because when a bhikkhu dwells in a secluded place, his conduct becomes tranquil and serene, and his mind remains pure. From this, he clearly discerns the wondrous principle of emptiness and nonexistence.

The Buddha spoke concerning Venerable Anuruddha:

—Excellent! Excellent are the matters Venerable Anuruddha has presented! Why is this so? Because your divine eye can now behold all the Buddha-realms throughout the trichiliocosm, just as one standing atop a high tower clearly sees all the people below.

The Buddha spoke concerning Venerable Katyayana:

—Katyayana, excellent are the matters you have presented! Why is this so? Because your understanding of the Four Noble Truths is entirely correct and free from the slightest doubt.

The Buddha said to Venerable Subhuti:

—Excellent! Excellent! Venerable Subhuti, you are able to explain the Dharma of emptiness and take the wondrous meaning of emptiness as the foundation.

The Buddha said to Venerable Gavampati:

—Gavampati, excellent! Excellent are the matters you have presented! Why is this so? Because you clearly understand the need to fear and become disenchanted with the suffering of samsara, and to delight in the liberation of nirvana.

The Buddha said to Venerable Purna:

—Excellent! Excellent! You have discerned the wondrous meaning of the scriptures and expounded the Buddha's teaching.

The Buddha said to Venerable Upali:

—Excellent! Excellent! Upali, you have distinguished transgression from merit and have thereby resolved to reverently uphold and cultivate the precepts.

The Buddha said to Venerable Vimala:

—Excellent! Excellent! Vimala, you have eradicated all offenses arising from the three poisons and realized the three gates of liberation.

The Buddha said to Venerable Yasas:

—Excellent! Excellent! Yasas, you have devotedly cultivated wholesome virtues and thereby guided all people to liberation.

The Buddha said to Venerable Rahula:

—Excellent! Excellent! Rahula, you have devoted yourself to observing the precepts.

The Buddha said to Venerable Mahakasyapa:

—Excellent! Excellent! Venerable Kasyapa, you delight in dwelling in secluded places and encourage others to follow the same practice. You constantly cultivate yourself through the twelve ascetic practices and also encourage others to cultivate along that path.

The Buddha said to Venerable Maudgalyayana:

—Excellent! Excellent! Venerable Maudgalyayana, you have attained immeasurable and mighty supernormal powers and are always free and unhindered. You can transform one into ten thousand and ten thousand into one; you can touch the sun and moon, and enlarge your body until it reaches the Brahma heaven.

The Buddha said to Venerable Sariputra:

—Excellent! Excellent! Venerable Sariputra, in the early morning, during the day, and in the evening, you devote yourself to meditation. From midnight until dawn, you attain the samadhi of right concentration and are always free and unhindered. You are like the son of an elder who, after bathing and cleansing himself, puts on fine garments and adorns himself with jewels, necklaces, and other ornaments; throughout the three periods of day and night, whatever he desires, he obtains.

The Buddha told the bhikkhus:

—Each of you has expressed his own knowledge and understanding, and all your words accord very well with the path of Dharma, without anything erroneous. Now listen to what I shall say.

What do you think, bhikkhus? Is the Grove of Sounds not exceedingly delightful? Its majestic spiritual presence is sublime, its flowers and fruits flourish abundantly, its fragrances spread sweetly, and its gentle air brings ease and joy to the heart.

Therefore, in that grove, the bhikkhus must always manifest lofty and refined virtue. From there, early in the morning, the bhikkhus don their robes, take up their alms bowls, and enter the villages. If they are staying in another land and dwelling beneath trees, they should likewise put on their robes, take up their bowls early in the morning, and enter the villages and settlements of that land.

When entering villages, they must always restrain and guard their faculties. After going for alms and finishing their meal, they should put away their robes and bowls, wash their hands and feet, and sit cross-legged alone in a quiet place. They should hold their bodies upright, settle their minds, and contemplate: “All things in the world are impermanent.” They should reflect within themselves: “Only when all the outflows of this body of mine have been completely eliminated and my mind has opened into penetrating understanding shall I rise from this seat.

If the outflows have not yet been completely eliminated, I shall resolutely not leave this place.” Only when the bhikkhus in the Grove of Sounds act in this manner do they fully manifest their exceptional, lofty, and refined virtue.

At that time, the Blessed One spoke these verses:

Preserving the wondrous Dharma, broadly learned,

Discerning the scriptures' meaning, clearly explaining the marvelous teaching;

For multitudes, expounding its profound meaning,

Resolved to dwell at leisure, delighting in sitting alone.

Within, cultivating oneself; without, exhorting and guiding others,

Ending attachments, the body rejoicing in the path of meditation;

Practicing according to the Blessed One's teaching,

Sitting beneath a tree in a tranquil place.

The heart free from craving, the eyes purified,

Ending the body's four hundred and four ailments;

Beholding those sentient beings,

Dwelling peacefully beneath a tree—such is their virtue.

Like a lion dwelling upon a mountain,

Relying on tranquil surroundings, alone,

Content, liberated, teaching beings according to their kind,

Dwelling in tranquility—such is their virtue.

As in the heavens, in the palace of Brahma,

Or among the Gandharvas and throughout the world,

Causing all to be free of obstruction,

Dwelling peacefully beneath a tree—such is their virtue.

With wondrous wisdom, rescuing the people of the world,

The mind attaining mastery, the faculties composed,

Abandoning every evil, the body content,

Dwelling peacefully beneath a tree—such is their virtue.

The noble ones expounded the wondrous teaching,

Each taught the Dharma according to his knowledge;

Excellent—their exposition was correct and without error,

They came before the Blessed One to seek his revered judgment.

The God among Gods neither obstructed nor rejected them,

His voice, like Brahma's voice, was majestic and honored;

Those supernormal powers were supremely impartial,

The revered Teacher timely opened the gate of wisdom.

The Blessed One said: “Dispel the dark clouds.”

To cause the true teaching to flourish, listen to my words:

The deeds that you teachers should practice and use to guide beings

Dwelling peacefully beside a tree, manifesting noble virtue.

Delighting in the wondrous Dharma, content with few desires,

The discerning activity of the mind must be sublime.

Wearing robes and carrying an alms bowl with full dignity,

One moves like a bird soaring through empty space.

Whoever cultivates and realizes this wondrous Dharma,

As a noble one, ends jealousy and harbors no harmful designs,

Cleanses all defilements and attains quiescence,

Dwelling peacefully beside a tree, possessed of virtue such as this.

After the Buddha had taught in this way, the disciples and the assemblies of devas, nagas, ghosts, spirits, and asuras who heard the sutra all rejoiced.

Sutra 17: The Buddha’s Teaching on Venerable Katyayana’s Discourse on Impermanence

Thus have I heard:

At one time, the Buddha was traveling and teaching in the country of A-he-de. At that time, the Venerable Katyayana said to the bhiksus:

“Venerable ones, listen closely: Whatever comes together must eventually separate; wherever there is health, there must be illness; whoever is young must grow old; and however long one may live, one must eventually die. Like a drop of morning dew upon a flower’s branch, which must vanish when the sun rises, the world is indeed impermanent.

“Likewise, youth and strength cannot endure forever. They are like the sun, which rises and illuminates everything beneath the heavens, yet before long sets and disappears. Venerable ones, life is just so: where there is union, there is separation; whoever is born must die; whatever flourishes must decline. All myriad things are impermanent: they decay and ultimately disappear, just as ripe fruit must undergo the sorrow of falling. All things are impermanent.

“Likewise, whatever comes together must separate; whatever flourishes must decline. It is like a potter who makes earthenware and porcelain vessels: once those utensils have been made, they eventually break. Venerable ones, it is just so: whatever comes together must separate; whatever flourishes must decline; whatever is born must die.

Those bound by affection must part, and what one seeks and cherishes never accords entirely with one’s wishes. When evil and strange omens appear, illness arises, the faculties fall into peril, and when the body becomes diseased, life draws near to death. Bones and flesh grow feeble, all ease is lost, and one becomes gravely ill and constantly distressed, unable to speak.

The body suffers extreme pain; water cannot be swallowed; medicines cease to have any effect; talismans and incantations lose their efficacy; every means of alleviation proves futile; physicians are helpless and must withdraw; and ultimately life ends. When life reaches a painfully critical point, changes occur. As life approaches its end, there are six agonies; one undergoes many cruel and painful torments, and every kind of suffering and affliction gathers in the body.

Though one does not wish them to come, they surge forth of themselves. Then the breath rises or becomes obstructed; there is only exhalation and no inhalation, until both exhalation and inhalation cease and all the channels of the body stop. Or one may become ill, emaciated, and bereft of every appearance of life, unable to lie down or sit up without another’s support.

People regularly provide food, drink, and medicine, yet even rice gruel merely remains in the mouth and cannot be digested, causing terrible suffering. One reaches upward into empty space, breaks out in a cold white sweat, cries out in a broken voice, discharges filth, then falls back upon the bed and dies. When consciousness has departed entirely, people carry the corpse out and leave it in the charnel ground, or cremate it.

The body decomposes and knows nothing. Birds fly down and peck at it; the bones of the head, torso, arms, and legs lie scattered; the connecting sinews break apart, and all dissolves into ash and earth. All is impermanent.

At that moment, where can the bodily form be found? Where have the head, torso, arms, and legs fallen and been scattered? Just after death, when the corpse is carried to the cemetery, parents, siblings, wife, and children follow in grief; relatives and friends do likewise.

All beat their breasts and weep, filled with sorrow and profound grief. Once the corpse has been buried, each returns home. No one can save it.

The body alone undergoes being buried and abandoned beneath the earth, like pottery or stone. It can no longer hear sounds or know forms, fragrances, flavors, pleasant sensations, or any of the five desires. Because one clearly understands that the body is impermanent, one should support one’s parents, revere sramanas and other religious practitioners, practice generosity, uphold the precepts, observe fasting and purity, always keep the prohibitions earnestly, and devote oneself to cultivation.

Whether coming or going, welcoming or seeing others off, one should bow one’s head, join one’s palms, pay homage, and take refuge. Venerable ones, you should examine and carefully contemplate this matter. You must constantly remain mindful of impermanence, suffering, emptiness, and non-self.”

At that time, the Venerable Katyayana recited these verses:

Having seen that it is so, one should indeed be afraid;

How could obtaining a human body be easy?

One must strive as though extinguishing a fire upon one’s head;

Cutting off the burden of suffering, one should attain peace.

The Buddhas of the past always practiced diligently,

Ending every notion of “I” and “mine” and all heedlessness.

Amid gain and loss, suffering is abundant;

In birth and death and the hells, suffering is fiercer still.

Let not the mind, amid sensual desire, commit evil;

Subdue the faculties and make this teaching known.

Do not entertain deluded or unwholesome thoughts;

Attain quiescence and vanquish the enemy.

Do not think, “This truly belongs to me”;

Indeed, nothing is mine, and there is no self at all.

Do not rely upon power or esteem worldly persons;

Restrain body and mind before worldly affairs.

Always understand the body and possess a sense of shame;

Regard bodily life lightly and do not cling to it.

Do not sink into evil paths;

Take care not to act wrongly and incur further suffering.

Do not return to the realm of Yama;

Always be filial and obedient toward your parents.

Accumulate merit to sustain the life to come;

Quickly follow the path of the noble and wise.

Do not commit evil while seeking comfort;

Do not follow false teachings or practice cruelty.

Seeing this, one should always increase one’s generosity,

Abandoning every sensual desire and fault.

Only then may one place hope in parents,

Wife and children, relatives and friends.

Follow the Buddha’s teaching without transgression,

And perform worthy deeds for the future.

Suppose illness comes and one appeals to parents,

Wife and children, relatives and friends:

They cannot possibly provide deliverance;

Only the merit and wisdom one has cultivated can do so.

The Venerable Katyayana taught the bhiksus in this way, and they all joyfully accepted his instructions.

Sutra 18: The Buddha’s Teaching in Response to the Householder Heli’s Questions

Thus have I heard:

At one time, the Buddha was traveling and teaching in the country of Na-nan, dwelling in the forest of Ba-he-nai together with a great assembly of five hundred bhiksus.

At that time, the Householder Heli went directly to the Buddha, bowed his head in homage, and sat to one side. The Buddha said to the householder:

“I wish to question you. Suppose a host of maras and their retinues, together with innumerable followers of other paths, were to come here and question you, and you had to answer them. Therefore, listen and reflect carefully.”

The householder replied:

“Yes, World-Honored One. I shall gladly listen.”

The householder and the great assembly then respectfully followed the instruction and listened together. The Buddha asked the householder:

“What are called the great elements?”

The householder replied:

“World-Honored One, the great elements are of four kinds. The first is the earth element, the second the water element, the third the fire element, and the fourth the wind element. These are the four great elements of material things.”

The Buddha said:

“What is called the earth element?”

He replied:

“It is so called because it has five characteristics: stability, solidity, being unyielding, coarseness and hardness, and the ability to permit movement back and forth.”

The Buddha said:

“Excellent! Excellent! Householder, do you clearly discern whether all the characteristics of the earth element will cease forever and no longer appear?”

The householder replied:

“World-Honored One, through my body I can know the earth element, but when it has perished, it can no longer be known.”

The Buddha said:

“Excellent!”

He then asked:

“What is called the water element?”

He replied:

“Blessed One, the water element has five characteristics: it is deeply moist, fluid, soft, minute, and formless, like a vast net extending everywhere, even to every junction.”

The Buddha said:

“Elder, excellent, excellent! Can you know where the water element goes when it ceases?”

He replied:

“Blessed One, knowing that all things return to impermanence, I understand that they are forever without true reality.”

The Buddha asked the Elder:

“What is called the fire element?”

The Elder replied:

“It is warmth, which can make people hot, bring about digestion, burn things, and provide illumination.”

The Buddha said:

“Elder, excellent! Can you know that when the fire element is completely extinguished, it no longer appears?”

He replied:

“I can know that whatever is impermanent and returns to complete cessation no longer appears.”

The Buddha asked the Elder:

“What is called the wind element?”

The Elder replied:

“The wind element has five characteristics: it is cold, light, swift, able to blow freely through spaces, and enters and leaves without obstruction, producing sounds.”

The Buddha said:

“Excellent, excellent! Can you know that when the wind element suddenly vanishes, it no longer appears?”

He replied:

“Blessed One, one can know that the wind element naturally disappears entirely.”

The Buddha said:

“Excellent, excellent, Elder!”

The Blessed One further asked:

“Do you not perceive the quiescent sound of those elements?”

He replied:

“Yes. I know that the sounds of those elements are equal, just as they have been designated; these are the four great foundations.”

The Buddha asked:

“How do the four great elements continue to exist?”

He replied:

“They continue to exist dependent upon sensual desire, food and drink, and affection.”

Again the Buddha asked:

“How do those four great elements depend upon one another?”

He replied:

“They depend upon one another in succession.”

Again the Buddha asked:

“What do the four great elements tend toward?”

He replied:

“They tend toward form and the sense bases.”

Again the Buddha asked:

“To what do the sense bases return?”

He replied:

“The sense bases return to afflictions and transgressions.”

Again the Buddha asked:

“From what do afflictions and transgressions arise?”

He replied:

“Blessed One, they arise from consciousness and the body, each being separately divided and dispersed.”

Again the Buddha asked:

“When life ends and the body disintegrates, where does one proceed?”

He replied:

“How could there be any place to which one proceeds? The body is without mind or thought; the body and consciousness are each distinct.”

Again the Buddha asked:

“Elder, does one continue by taking the former consciousness to the place toward which one proceeds, or is there another consciousness?”

He replied:

“Blessed One, one does not carry the former consciousness to the place toward which one proceeds, yet neither is one separate from the former consciousness, nor is there another consciousness.”

Again the Buddha asked:

“Elder, how are dharmas cognized?”

He replied:

“For example, Blessed One, the eye’s cognition is distinctly different, while the ear also cognizes something different, and they do not merge with each other. Thus, Blessed One, beings continue to sink in birth and death without ever growing weary of all such perceptions, and thereby sustain their bodily lives.”

The Buddha said:

“Elder, excellent, excellent! You have now answered everything I asked. Upon careful examination, are these things real and not false, or are they unreal?”

He replied:

“They are unreal. Why is this so? Because the Great Sage has taught that, in this world, the self and what belongs to the self are both unreal, while desires and all dharmas are empty and false. Blessed One, I think that all such worldly matters arise from delusion and have never possessed true reality.”

The Buddha said:

“Excellent, excellent, Elder! Suppose someone were to say, ‘All worldly affairs are false and delusive.’ This is an unprecedented teaching spoken by the Buddhas. Why is this so? Because all worldly affairs are false and delusive; not a single thing is real. In this world, such insights are unprecedented.”

After the Buddha had given this teaching, Elder Hòa Lợi received the instruction with joy and departed.

Sutra 19: The Buddha Speaks the Sutra of the Buddha-Mind Dhāraṇī

Thus have I heard:

At one time, the Buddha was traveling and teaching in the land of Nậu-đàn-nậu, at a landing place near the shore of the great ocean. The Buddha sat upon a lion throne in a grove, surrounded by innumerable devas and their retinues, and expounded the Dharma to them.

At that time, the Buddha said to the deva princes An Tường Ma-di-hoàn and Tịnh Cư Thân:

“Deva princes, you should know that there is a Dharma called the ‘Buddha-Mind Dhāraṇī,’ which in the past the Tathagata, the Worthy One, the Perfectly Enlightened One, taught for the fourfold assembly. Continuing into later ages, that Dharma has rescued, gathered in, and protected all sentient beings, leading them to seek refuge in the true Dharma and attain exceptionally excellent benefits. I was born into this age to aid all beings.

For the sake of bodhisattvas who seek to study the Great Vehicle and who have received the beneficence of this Dharma, enabling them to reach everywhere and making all their deeds exceptionally transcendent, I therefore proclaim this Dharma. Worthy Ones, you too must receive, preserve, read, and recite it. After I enter nirvana, throughout later ages, members of the fourfold assembly who seek to study the Great Vehicle, upon hearing the names of the Buddhas, must explain them distinctly and teach them to others.

If their minds always abide in patience, their minds will attain mastery. Even hearing these names is difficult; those capable of proclaiming the names of the Buddhas must possess virtues surpassing those of ordinary people. Those who wholeheartedly gather in and preserve the Tathagata’s teachings have attained the supreme aspiration and mastery over all perceptions.

If anyone wishes to hear the Dharma of the ‘Buddha-Mind Dhāraṇī,’ it must be expounded to them.”

The entire assembly replied together:

“Yes, Blessed One! We shall receive the true teaching. As the Buddha has said, throughout our lives we shall never dare to deviate from it, so that the Tathagata’s teaching may be transmitted everywhere in its entirety.”

The assembly then asked:

“Blessed One, what is called the Dharma of the Buddha-Mind Dhāraṇī?”

The Blessed One replied:

“I shall now explain it in due order. This Dharma purifies every defilement and, by abandoning impurity, brings forth all wondrous meanings, all of which are attained. The merit it creates is boundless.

It is equal throughout the three times and penetrates all ten directions. It is replete with every wisdom and reveals every treasury. It has mastery over all dharmas and is complete in every accomplishment.

It comprehends all courses of teaching and transformation and thoroughly penetrates all things. It abandons every attachment to views within the three realms, and throughout the ten directions it remains peaceful and quiescent. It attains the gates of liberation and clearly knows the dharma realm.

It brings ultimate realization concerning all forms of dependence and attachment, causing one to recollect every deed performed, so as to transcend the remaining mind. Having attained liberation, it eliminates every bondage and turns the true Dharma throughout empty space. Its original nature is pure and entirely undefiled.

It transforms and liberates the three realms and is equal throughout the three times—past, present, and future. It brings about ultimate severance and freedom from all possessions, realizes the foremost fruit of the path, and acts in accord with its words, accomplishing every undertaking. It extends all-encompassing great loving-kindness and great compassion to every being, leaving no one untransformed.”

The Buddha said:

“Sons of the devas, this is the Buddha-Mind Dharani Dharma. It is taught for the fourfold assembly. Those who seek the bodhisattva vehicle and wholeheartedly read and recite it, constantly keep it in mind and clearly and decisively understand it—those who uphold this sutra and remain ever mindful of it—will be as though the Tathagata were dwelling upon the crowns of their heads.

Whenever they recollect him, they will behold whatever may be seen. Those who hear it will be able to expound the teachings of the sutras. Those who uphold it without ever forgetting it and study it to completion will abide securely in the Dharma of the Path and expound the sutras in serene tranquility.

Therefore, when teaching the sutras, they uphold all that should be upheld and never harbor doubt or fear. Consequently, through the Dharma of Dharani, they will be able to patiently accept everything they hear and see, and what they attain will thereby become as vast as the ocean. Having attained the patience of non-arising, they will always exercise mastery over all dharmas without any obstruction, ultimately reaching the gate of liberation and completely fulfilling their wishes.

With regard to the Dharma now present—my teaching—you must assume a great responsibility and lay aside every other burden. Those sons of good family who have beheld the Buddha have, as it were, beheld everything; they must heed and uphold this teaching. Contemplate in accordance with this Dharma, but do not become attached to forms, and still less should you disparage or destroy it!”

The deva-son Ma-di-hoan said to the Buddha:

“Yes, indeed! We shall respectfully obey the teaching and dare not transgress it. We must proclaim and disseminate the Tathagata’s teaching everywhere. In future ages, we shall expound this sutra Dharma for the fourfold assembly, and we must also earnestly explain it and distinguish its meaning for those who seek the bodhisattva vehicle. If some are able to read and recite it, while others forget it, we must make it clear to them, saying: ‘Sons of good family, you must recognize and comprehend this Dharma, and you must also enable everyone else to comprehend it, so that the teachings of the Tathagata may be preserved. We too must together receive and uphold those teachings of the Tathagata.’ Sons of good family who act in this way will have accomplished the great purpose.”

The Buddha told the deva-son Ma-di-hoan:

“You must wholeheartedly practice exactly as has now been explained, for this is indeed the Buddha’s teaching.”

When the Buddha had given this teaching, the deva-son Ma-di-hoan, the devas of the Pure Abodes, and all those in the assembly—devas, nagas, ghosts, spirits, human beings, and asuras—heard the sutra and rejoiced.

The Buddha spoke these verses:

Enemies resemble good friends,

Feigning the guise of intimate companions.

Kings undertake many affairs;

You are the lord of the land.

That realm has many great ministers,

Who constantly give rise to contention;

They habitually regard one another with hostility.

Therefore, this mantra is spoken:

“Đà cơ lị ni - Đà bảo lị ni - Sư Tỳ-kheo - Quy la đà - Đọa kệ đà - Sa du đầu đà âu - A di tỳ đâu ba - Muội đán xí na chiên - Quỵ ly na ba la - Sí đề ni đà bàn ni - Ni phi tán ni - Ma ha man na nâu đà lị na.”

This mantra consists only of these words, yet it causes me no loss of wealth, while enabling every accomplishment to be attained. In the past, to obtain this mantra, it had to be passed from hand to hand. When heaviness afflicted the hands and feet, the knees were supported; when the kneecaps felt heavy, heaviness was often felt throughout the body; when the hips were made to feel heavy, the lower part of the body was likewise made heavy; and when the neck felt heavy, the heart was made to feel heavy.

When the fourfold assembly all regard this mantra as important, everyone will attain equality; wherever they seek to go, they will arrive, and outward appearances will scatter with the wind.

“Âu na đề nô - Âu na đề đà - Âu di đề hồ - Âu đề đồ thủ - Phi kiện đà - Sất xà, sất giả.

Chu đà xà dà - Bà sa đề - Ba sa đàn ni da ế ca di cừu di già la sí - Chu la linh ma ni - A đề đà.

Phù di tiện na y du la đầu - Na sí kỳ đế di - Tỷ xiển đế di - Tát phi na lâu - Di đàn nậu nam mô - Ma ca ni - A đế tỳ da.”

Those who uphold this mantra will enjoy well-being in all matters and will always receive encouragement and assistance from the Brahma devas.

Sutra 20: The Buddha’s Teaching of the Sutra of the Mantra for Protecting the Bhiksus

Thus have I heard:

At one time, the Blessed One was traveling east of Rajagrha in the kingdom of Magadha, in the Deer Forest near the gathering mound of the brahmacarins. From there he went north and entered Indra’s stone cave on Mount Bi-de.

At that time, many bhiksus were each running about in haste, appearing frightened and distressed, like a school of fish scattering when fishermen close in upon them with nets. Seeing this scene from afar, the Blessed One asked:

“Bhiksus, why are you fleeing in such disorder and confusion, like fish terrified of a net?”

A bhiksu replied:

“We have encountered calamities, and our dwelling place is unsafe. We have met with many kinds of dangers: bandits, ghosts and spirits, raksasas, elephants, nagas, hungry ghosts, lions, many kinds of demons and phantoms, nonhuman beings, bears, wild men, and all manner of evil spirits. The banks of the waterways are filled with ghosts and with those who employ harmful spells and poisons.”

The Buddha told the bhiksu:

“I shall teach for your sake a Dharma that rescues and protects all beings. Listen attentively, reflect well upon it, and remember it.”

The bhiksu replied:

“I shall respectfully receive the Tathagata’s teaching.”

The Buddha said:

“What is the Dharma that rescues and protects all beings? The mantra is as follows:

“A kha di - Ca la di - Hi lệ hi lệ - Bát bi a la bi - Ma khâu - Phi lại đâu - Ha đầu sa.

Sí câu lê - Nhân đề lệ giả Tỳ-kheo phi âu ta lu di giả la - Nan lâu tại giả la.

A kỳ phá kỳ - A la nhân a la da - Da vật già để bi di a bi.”

“If they cannot be delivered from such circumstances, I shall help dispel them. I shall support and rescue those who read and recite this mantra, causing them to dwell securely and peacefully and eliminating their calamities. Should they encounter bands of robbers, ghosts and spirits, raksasas, or those who employ harmful spells and poisons, this mantra will prevent such beings from daring to cause harm within a radius of four hundred li. If anyone fails to show reverence and uphold it obediently, but instead violates this mantra, that person’s head will split into seven pieces. Why is this so?”

The Buddha told the bhiksu:

“As I now survey all the heavens and the human world, I see that anyone blessed and protected by this mantra will, throughout life, be freed from all fear and will no longer experience hair-raising terror or chilling dread—except for those who in previous lives did not know reverence or homage. Those who earnestly uphold the Blessed One’s mantra will always receive encouragement and assistance from benevolent Brahma devas.”

Sutra 21: The Buddha’s Teaching of the Sutra of the Auspicious Mantra

Thus have I heard:

At one time, the Buddha was traveling in the city of Sravasti, at a place called Turning the Dharma Wheel, unsurpassed by anything. That land was vast and extensive, and whenever anyone came to cause disturbances, the Buddha would bring them to submission through his teaching. At the time of this discourse, great beings, sages, and worthies had all gathered there.

The Buddha then told the Venerable Ananda:

“For your sake, I shall teach the mantra that is king of all mantras. You must wholeheartedly receive and uphold it, for it is a mantra taught by the Buddhas! When practicing it, you must be utterly sincere; practice in accordance with the path of the Dharma, practice in accordance with the twelve links of dependent origination, and practice month after month and day after day. All you worthies must practice it, continually practicing throughout the days and months. Therefore, listen attentively and remember it well.”

The Venerable Ananda replied:

“I shall respectfully follow the teaching and listen.”

The mantra is as follows:

Hưu lâu - Ni lâu - A ca la - Bài la - Mạc ca đát la bạt đề - Ba la linh ba sô a ni tha - Da đề a ni - Da đề a đề tà đề át đế mạt đế lô. Lô la la bạt đề ma na la la ba di trá.

This is the immeasurable dharani Dharma, the king of all seals and mantras spoken by the Buddhas. It must be practiced with utmost sincerity, practiced in exact accordance with the path of cultivation, practiced according to the way of equality; it must be practiced by day and practiced by month, practiced throughout the days and months without interruption.

The Buddha said to the Venerable Ananda:

“This dharani formula is the Buddha’s mantra, the most honored of all mantras, a mantra that must be learned, a mantra of the sages, a mantra that brings wondrous meaning and benefit, a mantra to be carried always upon one’s person, and a mantra that is never obstructed. If sons and daughters of good family are able to enter into this mantra, they will enter hundreds and thousands of gates of liberation and will be able to discern and expound them.”

The Buddha told the Venerable Ananda:

“On the southern edge of the Snow Mountains dwells a great goddess named Thiết-đà-lân-ca-ê (Nhiếp Thanh), who has five hundred children and a retinue. Upon hearing this sutra, they all immediately arose and cried out in grievance: ‘Alas, how painful! Alas!

How dreadful this is! Our bodies have always fed and drunk upon the vital essence of hundreds and thousands of people, taking human lives to sustain ourselves. But now we can do nothing and can no longer violate anyone!

The shramana Gautama has proclaimed this for the fourfold assembly and protects them with it. Why is this? Because if good men and faithful women receive this divine mantra, and if boys and girls, upon entering the commanderies, districts, villages, and hamlets of the realm, wholeheartedly uphold and recite this auspicious mantra, nothing will be able to trouble or harm them.

Why is this so? It is because the shramana Gautama has now spoken this divine mantra, driving away nonhuman beings and eliminating every calamity.’

“This great goddess, who frequently appeared in the palace of Mara, was addressed by the evil maras, who said: ‘Heavenly King, you should know that the shramana Gautama has taken away your entire domain. All you heavenly kings must now don bronze armor and lead your entire host and armies, just as when the bodhisattva first entered meditation beneath the Bodhi tree.’ The maras immediately donned bronze armor and went directly to the Buddha with their armies.”

At that time, the Blessed One said to the Venerable Ananda:

“That is the great goddess Thiết-đà-lân-ca-ê, who dwells south of the Snow Mountains, together with all her five hundred children. From afar they heard the Tathagata speak this dharani mantra-seal. Terrified and thrown into panic, with their hair standing on end, they mobilized all the armies of Mara, great and small, together with other kinds of maras.”

Then the winged maras clad in armor, together with their retinues, went directly to the Blessed One, approaching the shramana Gautama with malicious intent. At that time, a bodhisattva named Hàng Khí Ma, who had subdued the Mara king, Mara’s officials, and their retinues, went directly to the Buddha, reverently bowed at the feet of the Great Sage, joined his palms toward the Buddha, and addressed the Blessed One:

“I have gathered in and brought under control the maras and their retinues, and have assembled and subdued the great goddess Thiết-đà-lân-ca-ê and her company. Thus, they no longer dare to commit wrongdoing or trouble and harm bhikshus, bhikshunis, laymen, or laywomen. Not only do they no longer dare to harm them, but they no longer have any opportunity to do so. Excellent, Blessed One! I pray that you will expound the dharani Dharma of Grace for the fourfold assembly, so that they may all receive its protection and always dwell in peace. May the Buddha further extend his compassion and cause this divine mantra to spread among the people, so that they too may enjoy perfect peace and security.”

At that time, as the Blessed One was about to speak that divine mantra, he suddenly smiled. The Venerable Ananda asked the Buddha:

“Blessed One, why did you smile? Surely there must be some reason for your smile.”

The Buddha told the Venerable Ananda:

“Look there! The bodhisattva Hàng Khí Ma possesses exceptionally excellent spiritual practice. He has subdued Mara’s armies, the Mara king, and their retinues, and has utterly destroyed the sorcery of the great goddess Thiết-đà-lân-ca-ê, causing them to remain in fear and suddenly vanish, never appearing again.”

The time had come to speak of the dharani seal. The Blessed One then reflected that this dharani seal is the king among all dharani teachings. It can subdue every kind of evil ghost and spirit and every sort of malignant apparition, and can eliminate all forms of trouble and harm. The formula of the king of dharani seals is as follows:

“Phục cưu, phục cưu, Hưu phù hưu lâu a kì đề.”

Wherever there are ghosts and spirits, goddesses, Cưu hoàn dragons, garudas, ferocious beasts, or malignant apparitions intending to come upon travelers, kill them, and devour them alive, this mantra can cause those beings to follow the path of wisdom and wholeheartedly perform good deeds. How much less could even the smallest matter remain concealed! The great virtues of this dharani method neither choose nor discriminate; they are neither obscure nor subject to abandonment. Inwardly reciting those ten matters led to my smile today. This is what must be done, without any choosing or discrimination.

The Buddha told the Venerable Ananda:

“This divine mantra is the mantra of non-discrimination, the dharani mantra, the mantra that makes no selection, the mantra of peace and security, the mantra of protection, the mantra that keeps everyone free from disturbance, the mantra that prevents harm, the mantra that restrains and subdues, the mantra for everyone to read and recite, and the mantra that ensures the fourfold assembly is always protected and assisted. Humans and nonhumans cannot violate them, and even as they come and go, sleep, or rest, no one will dare disturb them. How much more is this so since the Buddha has declared that all who hear this mantra will attain peace and security.”

When the Buddha had given this teaching, everyone joyfully received and understood it, and then withdrew.