Mahāyāna — Northern Canon · Linh Sơn Vietnamese Mahāyāna Canon

增壹阿含經

Chinese title:增壹阿含經

📖6,091 words · ~24 min read

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Interpreted by Inti AI (English)

🪷 AI interpretation

I. PREFACE CHAPTER

I take refuge in the seventh Sage of Mighty Benevolence,
Who proclaimed the unsurpassed Dharma of the Noble Ones.
Long abiding in the great river of birth and death,
The World-Honored One now sought to deliver sentient beings.

The elder Kasyapa and the Sangha,
And the worthy Ananda, who had heard immeasurably much—
After the Sugata entered cessation, leaving relics,
They journeyed from Kusi to Magadha.

Kasyapa reflected with the four immeasurable minds:
“Sentient beings fall and wander through the five destinies.
Now that the Perfectly Awakened One who taught the Way has passed away,
Remembering his excellent instruction, I grieve and weep.”

Kasyapa considered the foundation of the true Dharma:
“How may it be disseminated and long remain in the world?
All the teachings spoken by the World-Honored One
Must be retained and preserved without any being lost.

Who has the power to gather all these teachings,
With the original causes and conditions of every time and place?
Now, among this assembly, the one endowed with wisdom
Is the worthy and virtuous Ananda, who has heard immeasurably much.”

He then struck the gandhi and assembled the fourfold community,
A congregation of eighty-four thousand bhiksus.
All had attained arhatship and liberation of mind;
Freed from all bonds, they were fields of merit.

Kasyapa, out of compassion for the people of the world,
Still more mindful of repaying the past Buddha’s kindness, said:
“The World-Honored One entrusted the Dharma to Ananda,
Wishing it to be widely propagated and forever remain in the world.

How may it be transmitted in succession without losing its thread,
This treasure of Dharma amassed through three asamkhyeya kalpas,
So that the future fourfold community may hear the Dharma
And, having heard it, immediately be freed from all suffering?”

Ananda declined: “I am not capable.
The profound teachings are of countless kinds;
How could I dare distinguish the Tathagata’s Dharma?
The merit and wisdom of the Buddha-Dharma are immeasurable.

Now Venerable Kasyapa is able to undertake this.
The Hero of the World entrusted the Dharma to the elder.
The great Kasyapa now serves everyone;
While the Tathagata lived, he invited him to share half his seat.”

Kasyapa replied: “Though I might be able,
I am old and feeble and have forgotten much.
You now retain all through the activity of wisdom;
Cause the foundation of the Dharma forever to remain in the world.

I now possess the three purified eyesAnd also the wisdom that knows the minds of others.Among all the many kinds of sentient beings,There is no one who surpasses Ananda.”

Brahma descended together with Sakra;
The Four Heavenly Kings, protectors of the world, and the devas;
Maitreya came from Tusita to join the assembly,
As did countless hundreds of millions of bodhisattvas.

Maitreya, Brahma, Sakra, and the Four KingsAll joined their palms and declared:“Concerning all the teachings sealed by the Buddha,He said: ‘Ananda is the vessel of my Dharma.’

If you do not wish the Dharma to remain forever,
You will thereby impair the Tathagata’s Dharma.
We pray that you preserve its essential foundation for sentient beings,
Rescuing them from danger and delivering them from calamity.

The Buddha’s lifespan in the world was exceedingly brief.
Though his physical body was conditioned matter, his Dharma-body remains.
If the foundation of the Dharma is not to be severed,
Ananda, do not refuse to proclaim the Dharma.”

The most honored Kasyapa and the noble assembly,Maitreya, Brahma, Sakra, and the Four Kings,Earnestly entreated Ananda to speak,So that the Buddha’s teaching would not perish.

Ananda, harmonious and replete with the four immeasurable minds,
Turned his mind toward the wondrous lion’s roar.
Surveying the fourfold community and gazing into space,
He grieved and wept, unable to restrain his flowing tears.

He then manifested radiance from his countenance,
Illuminating all sentient beings like the sun.
Maitreya, Sakra, and Brahma beheld the light
And composed themselves to await the unsurpassed Dharma.

The fourfold community remained silent and single-minded,
Desiring to hear the Dharma, their thoughts undistracted.
The elder Kasyapa and the noble assembly
Gazed directly upon his face without blinking.

Then Ananda proclaimed the immeasurable sutras.Who could gather them completely into a single collection?“Now I shall divide them into three sectionsAnd establish ten sutras as one verse.

The Sutras shall be the first part and the Vinaya the second;
The Abhidharma teachings shall be the third.
The three past Buddhas likewise divided them into three:
Sutra, Vinaya, and Dharma—the Three Baskets.

The Sutras shall now be divided into four divisions:
First is the Ekottarika, second the Madhyama,
Third is called the Dirgha, adorned with many jeweled garlands,
And last are the Samyukta Sutras, making four divisions.”

The Venerable Ananda thought:
“The Tathagata’s Dharma-body is indestructible;
It shall forever remain in the world without being cut off,
And devas and humans who hear it shall attain the fruits of the Way.

There may be a single teaching profound in meaning,
Difficult to retain and recite, and impossible to remember.
Now I shall gather teachings according to units of one,
Each following the next without losing the thread.

Two teachings shall form the twos,
Three teachings the threes, strung together like beads;
Four shall form the fours, and likewise five;
From five teachings to six, and from six to seven;

The eights shall be broad in meaning, followed by the nines;The tens shall proceed from ten to eleven.Thus the treasure of Dharma shall never be forgotten,But shall ever remain and endure in the world,Gathered here within this great assembly.”

At once Ananda ascended the Dharma seat.
Maitreya praised him, saying, “Excellent, excellent!
Teachings whose meanings accord should be joined together,
While the remaining teachings should be arranged in divisions.

Each Dharma taught by the World-Honored One is distinct.
Bodhisattvas arouse the resolve directed toward the Great Vehicle.
The Tathagata taught these many different kinds;
The Honored One among Humans taught the six boundless perfections:

Generosity, morality, patience, vigor,
Meditation, and wisdom, like the waxing moon;
Swiftly crossing the boundless, they contemplate all dharmas.
Some courageous ones give away their heads and eyes,

Their bodies, blood, and flesh without attachment,
Their wives, servants, kingdoms, wealth, sons, and daughters.
This is called the perfection of generosity and must not be abandoned.
The boundless perfection of morality is like vajra:

Neither destroyed nor transgressed, with nothing omitted.
Guarding the mind and keeping the precepts as one protects a clay vessel—
This is called the perfection of morality and must not be abandoned.
Even should someone come and sever one’s hands and feet,

One gives rise to no anger, for the power of patience is strong;
Like the ocean, embracing all without increase or decrease.
This is called the perfection of patience and must not be abandoned.
Those who undertake the varied practices of good and evil

Never grow weary in body, speech, or mind,
And restrain people from actions that do not lead to the Way.
This is called the perfection of vigor and must not be abandoned.
Those who sit in meditation, breathing out and breathing in,

Keep their minds firm and free of distracted thought.
Even if the earth should quake, their bodies would not sway.
This is called the perfection of meditation and must not be abandoned.
Through the power of wisdom, they know the number of motes of dust;

The number of kalpas and millions of years cannot be counted.
Serene amid the accumulation of karma, their minds remain undistracted.
This is called the perfection of wisdom and must not be abandoned.
All dharmas are exceedingly profound; their principle is emptiness,

Difficult to illuminate, difficult to understand, impossible to contemplate.
Later practitioners will harbor doubts.
This virtue of the bodhisattvas must not be abandoned.”

Ananda himself declared his intention:
“Foolish people do not believe in the bodhisattva practices,

Except for the arhats who have faith in liberation;
Theirs is faith without hesitation.
Those of the fourfold community who resolve upon the Way,
Together with all kinds of sentient beings,

Possess firm faith without doubt.
I shall gather all these teachings into the first section.”
Maitreya praised him, saying, “Excellent, excellent!
The resolve directed toward the Great Vehicle is exceedingly vast.

Some teachings sever the fetters;Some teachings bring the fruits of the Way to completion.”Ananda said: “How should this be expressed?I myself saw the Tathagata teach this Dharma.

If a teaching was not heard from the Tathagata,
Might it not be wrong and therefore subject to doubt?
Even if I said, ‘I saw it,’ the meaning would be false,
And future communities would thereby be harmed.

Now, when reciting the sutras, I shall say, ‘Thus have I heard,’
Then name the Buddha’s dwelling place, city, and country:
In Varanasi he first taught the Dharma;
In Magadha he delivered the three Kasyapas;

In Saketa, Kosala, and the land of Kasi;In Campa, Kuru, and Vaisali;In the palaces of devas and nagas, among the asurasAnd gandharvas, and in the city of Kusi.

Even when the place where a sutra was taught is unknown,
I shall state that its origin was at Sravasti:
‘Thus have I heard at one time:
The Buddha was staying at Sravasti with his disciples,

In the Jeta Grove monastery, where wholesome deeds were cultivated,
The garden offered by the elder Anathapindika.’
While dwelling there, the Buddha instructed the bhiksus:
‘You should cultivate one teaching with single-minded concentration.

Contemplate one teaching without negligence.
What is that one teaching? Mindfulness of the Buddha;
Mindfulness of the Dharma, the Sangha, and morality;
Mindfulness of generosity, followed by mindfulness of devas;

Mindfulness of repose, anapanasati, and the body;
Mindfulness of death—these ten recollections dispel distraction.’
These are called the ten recollections, again comprising ten.
Thereafter I shall speak of the Buddha’s disciples:

First, Kaundinya, whom he taught and made a disciple;And last and youngest, Sudatta.By this method, the unit of one is made clear.Twos follow two teachings, threes follow three;

Then four, five, six, seven, eight, nine, and ten.
All these eleven groups of teachings are fully clarified,
Increasing one by one from one through all the teachings.
Their meanings are numerous and their wisdom vast, without end.

The meaning of each sutra is exceedingly profound;
Therefore it is called the Ekottarika Agama.
Now I seek the single teachings difficult to illuminate,
Difficult to retain and understand, impossible to clarify.

Bhiksus shall be proclaimed according to their meritorious deeds
And now be named the foremost honored disciples.
Just as a potter fashions vessels
As he wishes, without hesitation,

So too the teachings of the Ekottarika Agama
Guide the three vehicles without error.
The Buddha’s wondrous sutras are exceedingly profound
And can remove the fetters as a river carries things away.

Yet this Ekottarika is the foremost;It can purify the three eyes and remove the three defilements.Whoever single-mindedly upholds the EkottarikaThereby retains the treasury of the Tathagata.

Even if, in this body, one has not exhausted the fetters,
In a future life one shall attain lofty wisdom.
If anyone copies these sutra scrolls
And makes offerings of flower canopies and silken cloth,

The resulting merit is immeasurable and cannot be reckoned,
For this treasure of Dharma is difficult to encounter.”

When these words had been spoken, the earth trembled,
And celestial fragrant flowers rained down as high as the knees.
The devas in the sky praised him, saying, “Excellent!”

The words spoken by the Supreme Elder accord entirely with their meaning:
The Sutra Basket is first, the Vinaya Basket second,
And the Abhidharma teachings form the third Basket.
The Vaipulya Great Vehicle is profound in meaning,

And together with the other sutras forms the Miscellaneous Basket.
The Buddha’s words are arranged without alteration;
Their causes and conditions, from beginning to end, all accord.
Maitreya and the devas all praised this as excellent,

So that the sutras of Sakyamuni Buddha might long endure.
Maitreya arose holding flowers in his hands
And joyfully scattered them over Ananda.
“These sutras were truly spoken by the Tathagata,
And shall enable Ananda swiftly to accomplish the fruit of the Way.”

At that time the Venerable Ananda, Brahma, and the devas of the Brahmakayika Heaven all came and assembled. The devas of the Paranirmita Heaven came with their retinues and assembled. The devas of the Vasavartin Heaven came with their attendants and assembled. The lord of the Tusita Heaven came with his host of devas and assembled. The devas of the Yama Heaven came with their attendants and assembled. Sakra, Lord of the Devas, came with the devas of the Heaven of the Thirty-Three and assembled. The Heavenly King Dhrtarastra came with the gandharvas and others and assembled. The Heavenly King Virudhaka came with the kumbhandas and assembled. The Heavenly King Virupaksa brought the hosts of nagas and assembled. The Heavenly King Vaisravana led the yaksas and raksasas and assembled.

At that time the Great Being Maitreya addressed the bodhisattvas of the Fortunate Kalpa:

“Great Beings, exhort good men and faithful women to read, recite, receive, and uphold the honored Dharma of the Ekottarika, and to expound it widely so that devas and humans may reverently practice it.”

When he spoke these words, the devas, humans, gandharvas, asuras, garudas, mahoragas, kimnaras, and others all declared:

“We shall together protect any good man or faithful woman who reads, recites, receives, and upholds the honored Dharma of the Ekottarika and expounds it widely, never allowing them to cease midway.”

The Venerable Ananda then said to the Venerable Uttara:

“I now entrust this Ekottarika Agama to you, Worthy One. Recite it well and do not allow anything to be omitted. Why is this? Anyone who treats this honored scripture with contempt will fall into the conduct of an ordinary person. Why? Uttara, the Ekottarika Agama sets forth the teachings of the thirty-seven factors of the Way, and all dharmas arise from it.”

The Venerable Mahakasyapa asked Ananda:

“Worthy Ananda, can the Ekottarika Agama indeed bring forth the thirty-seven factors of the Way, with all dharmas arising from it?”

The Venerable Ananda replied:

“Indeed, indeed, Venerable Kasyapa! The Ekottarika Agama brings forth the thirty-seven factors, and all dharmas arise from it. Not only that, but even a single verse in the Ekottarika Agama brings forth the thirty-seven factors and all dharmas.”

Kasyapa asked:

“What kind of verse brings forth the thirty-seven factors and all dharmas?”

The Venerable Ananda then recited this verse:

Commit no evil whatsoever;Reverently practice every good;Purify your own mind—This is the teaching of all Buddhas.

Why is this so? “Commit no evil whatsoever” concerns those dharmas from which wholesome dharmas arise; through the arising of wholesome dharmas, the mind is purified. Therefore, Kasyapa, all Buddhas, World-Honored Ones, constantly cultivate purity of body, speech, and mind.

The Venerable Kasyapa asked:

“Ananda, does only the Ekottarika Agama bring forth the thirty-seven factors and all dharmas, or do the other four Agamas also bring them forth?”

The Venerable Ananda replied:

“Not only so, Venerable Kasyapa. The meaning of the four divisions of the Agamas is contained in a single verse, which fully includes the words of all Buddhas, pratyekabuddhas, and sravakas. Why? ‘Commit no evil whatsoever’ is the complete observance of the precepts; conduct that is pure and stainless is ‘Reverently practice every good.’ ‘Purify your own mind’ means cleansing one’s own thoughts and eliminating erroneous, inverted attachments. ‘This is the teaching of all Buddhas’ means abandoning all foolish perceptions, doubts, and delusions.

What do you think, Venerable Kasyapa? If a person’s morality is pure, could that person’s mind still be impure? One whose mind is pure is not inverted; because there is no inversion, the marks of delusion perish, and the thirty-seven factors are consequently fulfilled.

Once the fruit of the Way has been attained, are these not all dharmas?”

The Venerable Kasyapa asked:

“Ananda, why do you entrust this Ekottarika Agama to Uttara rather than entrusting all these teachings to another bhiksu?”

The Venerable Ananda replied:

“The Ekottarika Agama is itself all dharmas. All dharmas are themselves the Ekottarika Agama. They are one, not two.”

The Venerable Kasyapa asked:

“For what reasons do you entrust the Ekottarika Agama to Uttara and not to another bhiksu?”

The Venerable Ananda replied:

“Venerable Kasyapa, you should know that ninety-one kalpas ago, the Tathagata Vipasyin, the Worthy One, the Perfectly Awakened One, appeared in the world. At that time this Bhiksu Uttara was named Yikou-Uttara. The Buddha entrusted the Ekottarika teaching to him and caused him to recite it.

Thereafter, thirty-one kalpas ago, the Tathagata Sikhin, the Worthy One, the Perfectly Awakened One, appeared. At that time this Bhiksu Uttara was named Maudgalya-Uttara. The Tathagata Sikhin again entrusted this teaching to him and caused him to read and recite it.

Within that same thirty-first kalpa, the Tathagata Visvabhu, the Worthy One, the Perfectly Awakened One, also appeared in the world. At that time this Bhiksu Uttara was named Naga-Uttara. The Buddha again entrusted this teaching to him and caused him to recite it.

“Venerable Kasyapa, you should know that in this Fortunate Kalpa, the Tathagata Krakucchanda, the Worthy One, the Perfectly Awakened One, appeared in the world. At that time Bhiksu Uttara was named Lightning-Wading Uttara. The Buddha again entrusted this teaching to him and caused him to read and recite it.

Next, within this Fortunate Kalpa, the Tathagata Kanakamuni, the Worthy One, the Perfectly Awakened One, appeared in the world. At that time Bhiksu Uttara was named Deva-Uttara. The Buddha again entrusted this teaching to him and caused him to read and recite it.

Next, within this Fortunate Kalpa, the Buddha named Kasyapa Tathagata, the Worthy One, the Perfectly Awakened One, appeared in the world. At that time Bhiksu Uttara was named Brahma-Uttara. The Buddha again entrusted this teaching to him and caused him to recite it.

“Venerable Kasyapa, you should know that now Sakyamuni Tathagata, the Worthy One, the Perfectly Awakened One, has appeared in the world. This bhiksu is now named Uttara. Although Sakyamuni Buddha has entered parinirvana, Bhiksu Ananda still remains in the world. The World-Honored One entrusted the whole Dharma to me, and I now entrust this teaching to Uttara. Why? One must observe this person and understand his origins before transmitting the Dharma to him. Why is this? In the past, during this Fortunate Kalpa, Krakucchanda Tathagata, the Worthy One, the Perfectly Awakened One, Perfect in Knowledge and Conduct, the Sugata, Knower of the World, Unsurpassed One, Tamer of Beings, Teacher of Devas and Humans, Buddha, World-Honored One, appeared in the world.

“At that time there was a king named Mahadeva. He ruled according to the Dharma and guided the people without ever going astray. His lifespan was exceedingly long; he was incomparably handsome and rarely equaled in the world. For eighty-four thousand years he amused himself as a youth. For eighty-four thousand years he governed according to the Dharma as crown prince. For another eighty-four thousand years he ruled the realm according to the royal Dharma.

“Venerable Kasyapa, you should know that on that occasion the World-Honored One was wandering in the Amra Grove. After his meal, as usual, he walked meditatively in the courtyard. I was his attendant. The World-Honored One then smiled, and five-colored rays of light issued from his mouth. Seeing this, I knelt before the World-Honored One and said:

“‘The Buddha does not smile without cause. May I hear the matter from beginning to end. The Tathagata, the Worthy One, the Perfectly Awakened One, never speaks empty words.’

“Then, Venerable Kasyapa, the Buddha said to me:

“‘In the past, during this Fortunate Kalpa, a Tathagata named Krakucchanda, the Worthy One, the Perfectly Awakened One, appeared in the world. At this very place he extensively taught the Dharma to his disciples. Later, during this Fortunate Kalpa, Kanakamuni Tathagata, the Worthy One, the Perfectly Awakened One, appeared in the world. That Buddha also extensively taught the Dharma at this place. Next, during this Fortunate Kalpa, Kasyapa Tathagata, the Worthy One, the Perfectly Awakened One, appeared in the world. Kasyapa Tathagata likewise extensively taught the Dharma here.’

“Then, Venerable Kasyapa, I knelt before the Buddha and said:

“‘May Sakyamuni Buddha also fully teach the Dharma to his disciples at this place. This place shall then be the vajra seat of four Tathagatas, enduring without interruption.’

“Then, Venerable Kasyapa, Sakyamuni Buddha, seated at that place, said to me:

“‘Ananda, long ago at this place during the Fortunate Kalpa, a king named Mahadeva appeared in the world. For eighty-four thousand years he governed according to the royal Dharma, guiding the people through virtue. After many years had passed, he told his barber:

“‘“If you see a white hair on my head, inform me.”

“‘Hearing the king’s command, the barber watched for several years. When he saw a white hair growing on the king’s head, he knelt before the Great King and said:

“‘“Great King, you should know that a white hair has appeared upon your head.”

“‘The king told him:

“‘“Take golden tweezers, pluck out the white hair, and place it in my hand.”

“‘The man obeyed, took golden tweezers, and plucked out the white hair. When the Great King saw it, he spoke this verse:

“Now upon my headThe hair of decline has appeared.The heavenly messenger has arrived;I should now go forth.

“‘“I have now enjoyed human blessings. I should strive to advance toward the virtue of the devas, shave off my hair and beard, don the three Dharma robes, and with firm faith leave home to study the Way and escape all suffering.”

“‘King Mahadeva then said to his eldest son, the crown prince named Long Life:

“‘“Do you understand? A white hair has now appeared upon my head. I wish to shave off my hair and beard, don the three Dharma robes, and with firm faith leave home to study the Way and escape all suffering. You shall succeed to the throne, govern according to the Dharma, and guide the people. Do not violate my instruction and engage in the conduct of an ordinary person. Why? Whoever disobeys my instruction engages in ordinary conduct. Ordinary people remain continually within the three evil destinies and encounter all eight difficulties.”

“‘King Mahadeva then transferred the throne to the crown prince and bestowed wealth upon the barber. Elsewhere he shaved off his hair and beard, donned the three Dharma robes, and with firm faith left home to study the Way and escape all suffering. For eighty-four thousand years he skillfully cultivated pure conduct and practiced the four immeasurable minds: loving-kindness, compassion, sympathetic joy, and equanimity. When his body died and his life ended, he was reborn in the Brahma Heaven.

“‘King Long Life remembered his father’s instruction and never abandoned it even briefly. He governed according to the Dharma without error, and before a week had passed he became a wheel-turning sage king endowed with the seven treasures.

“‘The seven treasures were the precious wheel, precious elephant, precious horse, precious jewel, precious queen, precious treasurer, and precious general. These were the seven treasures. He also had a thousand sons who were courageous and wise, able to eliminate suffering and govern the four quarters.

“‘King Long Life then followed the Dharma of the former king... and spoke this verse:

“Now upon my headThe hair of decline has appeared.The heavenly messenger has come again;It is time for me to go forth.

“‘“I have now enjoyed human blessings. I should strive to create virtue leading to the heavens, shave off my hair and beard, don the three Dharma robes, and with firm faith leave home to study the Way and escape every kind of suffering.”

“‘King Long Life then said to his eldest son, the crown prince named Good Contemplation:

“‘“Do you understand? A white hair has now appeared upon my head. I wish to shave off my hair and beard, don the three Dharma robes, and with firm faith leave home to study the Way and become entirely free of suffering. You shall succeed to my throne and govern according to the Dharma. Do not violate my instruction and engage in the conduct of an ordinary person. Why? Whoever disobeys my instruction engages in ordinary conduct; those who engage in ordinary conduct remain continually within the three evil destinies and the eight difficulties.”

“‘For eighty-four thousand years King Long Life skillfully cultivated pure conduct and practiced the four immeasurable minds: loving-kindness, compassion, sympathetic joy, and equanimity. When his body died and his life ended, he was reborn in the Brahma Heaven. King Good Contemplation remembered his father’s instruction, never abandoning it even briefly, and governed according to the Dharma without the slightest error.’

“Venerable Kasyapa, you should know that Mahadeva at that time was no one else; do not think otherwise. That king is now Sakyamuni Buddha. King Long Life is now Ananda, while Good Contemplation of that time is now Bhiksu Uttara. He has always followed the royal Dharma without ever abandoning or interrupting it. King Good Contemplation also restored the command of his royal father, governing according to the Dharma and never discontinuing the king’s instruction. Why? Because it was difficult to disobey his royal father’s teaching.”

The Venerable Ananda then spoke this verse:

Revere the Dharma and obey the Honored One;Do not forget to repay the original kindness.Moreover, one who can guard the three karmasIs esteemed by the wise.

“Having contemplated this meaning, I transmit the Ekottarika Agama to Bhiksu Uttara. Why? All dharmas have their reasons.”

The Venerable Ananda then said to the Venerable Uttara:

“Worthy One, in the past you were a wheel-turning sage king and did not let the king’s instruction be lost. I now entrust this Dharma to you. Do not allow the true teaching to be lost, and do not engage in the conduct of an ordinary person.

Worthy One, you should now know that whoever violates and loses the Tathagata’s excellent teaching immediately falls into the realm of ordinary persons. Why? At that time King Mahadeva did not reach ultimate liberation, nor did he attain the secure state of liberation.

Though he enjoyed the reward of rebirth in the Brahma Heaven, he did not reach the ultimate state. The Tathagata’s wholesome karma, however, is called the ultimate secure state, boundless peace and happiness, revered by devas and humans, and certain attainment of nirvana. Therefore, Uttara, reverently uphold this Dharma, chant, recite, and recollect it, allowing nothing to be omitted.”

Ananda then spoke this verse:

One should be mindful of the Dharma;Through it the Tathagata arises.When the Dharma flourishes, Perfect Awakening is attained,As are the paths of pratyekabuddhas and arhats.

The Dharma can remove all sufferingAnd can also bring the fruits to completion.Be mindful of the Dharma without letting it leave the mind;Now and hereafter, one receives its reward.

If one wishes to attain BuddhahoodLike Sakyamuni,Receive and uphold the Dharma of the Three Baskets,Without confusing a single sutra passage.

Though the Tripitaka is difficult to preserveAnd its principles cannot be exhausted,One should recite the four Agamas,Continually cutting off the paths of devas and humans.

Though the Agamas are difficult to reciteAnd the meanings of the sutras cannot be exhausted,Do not allow the moral discipline to be lost;It is the Tathagata’s treasure.

The prohibitions of the Vinaya are also difficult to preserve,And the Agamas are likewise.Firmly preserve the AbhidharmaAnd subdue the doctrines of non-Buddhist paths.

Proclaim and spread the Abhidharma;Its meaning is also difficult to preserve.One should recite the three AgamasWithout losing a single sentence of the sutras.

The Sutras, Abhidharma,And moral discipline spread throughout the world;When humans and devas reverently practice them,They are born in a secure state.

If there were no Dharma of the Sutras,There would also be no moral discipline.Like the blind rushing into darkness,When would they ever see the light?

I entrust this to youTogether with the fourfold community.You should preserve it and never treat with contemptThe teaching of Sakyamuni Buddha.

When the Venerable Ananda spoke these words, heaven and earth quaked in six ways. The devas and spirits in space took celestial flowers in their hands and scattered them over the Venerable Ananda and throughout the fourfold community. All the devas, nagas, ghosts, spirits, gandharvas, asuras, garudas, kimnaras, mahoragas, and others rejoiced and praised him:

“Excellent, excellent, Venerable Ananda!

“Your earlier and later words are all excellent. One should revere the Dharma; it is truly as you have said. Among devas and humans, no one attains accomplishment except through the Dharma. Whoever commits evil must fall into hell, among hungry ghosts, or among animals.”

At that time the Venerable Ananda uttered a lion’s roar amid the fourfold community, exhorting everyone to reverently practice this Dharma.

Then, while still seated, thirty thousand devas and humans attained the purified Dharma-eye.

The fourfold community, the devas, and the people of the world, having heard the Venerable One’s discourse, rejoiced and reverently practiced it.

II. THE TEN RECOLLECTIONS CHAPTER

1. Thus have I heard: