增壹阿含經

IV. THE CHAPTER ON DISCIPLES

1. Thus have I heard:

At one time the Buddha was dwelling in the country of Śrāvastī, in the Jeta Grove, in the Garden of Anāthapiṇḍika. At that time the World-Honored One addressed the bhikṣus:

— The foremost bhikṣu among My śrāvaka assembly in vast and far-reaching benevolence, broad in knowledge, skilled in exhorting and teaching, in nurturing the holy assembly without losing dignified deportment: this is the bhikṣu Ājñāta-Kauṇḍinya (Kauṇḍinya). The one who received the first taste of the Dharma and contemplated the Four Truths is likewise the bhikṣu Ājñāta-Kauṇḍinya.

The one skilled in exhorting, in guiding along the path to create blessings, in delivering the people, is the bhikṣu Udāyī. The one swift to accomplish supernatural powers without regret is the bhikṣu Mahānāma. The one who ever flies through space, his feet never treading the earth, is the bhikṣu Subāhu.

The one who flies through empty space teaching and transforming, his mind seeking no glory, is the bhikṣu Vāṣpa. The one who delights to dwell in the heavens and not among humankind is the bhikṣu Gavāmpati. The one who ever contemplates what is foul and impure is the bhikṣu Suvinīta.

The one who nurtures the holy assembly with the fourfold offerings is the bhikṣu Uruvilvā-Kāśyapa. The one whose mind and thoughts are tranquil, subduing the fetters, is the bhikṣu Nadī-Kāśyapa. The one who contemplates clearly that all dharmas are without attachment is the bhikṣu Gayā-Kāśyapa.

2. The foremost bhikṣu among My śrāvaka assembly in: Majestic bearing and upright appearance, walking with leisured ease, is the bhikṣu Aśvajit. Boundless wisdom, resolving all doubts, is the bhikṣu Śāriputra.

Light and nimble in psychic power, flying to the ten directions, is the bhikṣu Mahā-Maudgalyāyana. Valiant and diligent, able to endure ascetic practices, is the bhikṣu Śroṇa-Koṭiviṃśa. Practicing the twelve dhūta austerities that are hard to practice is the bhikṣu Mahā-Kāśyapa.

Foremost in the divine eye, seeing the realms of the ten directions, is the bhikṣu Aniruddha. Sitting in meditation and entering concentration, his mind unconfused, is the bhikṣu Revata. Able to widely exhort to giving and to establish vegetarian feasts is the bhikṣu Dravya-Mallaputra.

Building dwellings and houses for the Saṃgha of the ten directions is the bhikṣu Lesser Dravya-Mallaputra. Of noble clan and wealthy, who left the household to study the Way, is the bhikṣu Rāṣṭrapāla. Skilled in distinguishing meaning and expounding the teaching of the Way is the bhikṣu Mahā-Kātyāyana.

3. The foremost bhikṣu among My śrāvaka assembly in: Able to receive the tally without transgressing the prohibitions is the bhikṣu Kuṇḍadhāna. Subduing the heretics and practicing the right Dharma is the bhikṣu Piṇḍola-Bhāradvāja.

Tending the sick and providing medicine is the bhikṣu Śīvali. The fourfold offerings of robes and of food and drink are likewise the bhikṣu Śīvali. Able to compose verses praising the virtues of the Tathāgata is the bhikṣu Vaṅgīśa.

Possessing the four kinds of eloquence in answering difficult questions is the bhikṣu Mahā-Kauṣṭhila. Pure and dwelling in leisure, not fond of being near people, is the bhikṣu Kṣema. Begging for food enduring hardship and humiliation, avoiding neither cold nor heat, is the bhikṣu Nandi.

Dwelling alone in quiet sitting, single-mindedly mindful of the Way, is the bhikṣu Kimbila. Sitting in one place and eating one meal without moving is the bhikṣu Śīla. Keeping the three robes, not parting from them while eating or resting, is the bhikṣu Bhūmi.

4. The foremost bhikṣu among My śrāvaka assembly in: Sitting beneath a tree in meditation, his mind unmoving, is the bhikṣu Saṃśaya-Revata. Mortifying his body sitting in the open, avoiding neither wind nor rain, is the bhikṣu Vatsa.

Delighting alone in leisure, single-mindedly contemplating, is the bhikṣu Dāsa. Wearing a patched robe of five pieces, not wearing fine garments, is the bhikṣu Nirvāṇa. Ever fond of dwelling in the charnel grounds, not near people, is the bhikṣu Uttara.

Ever sitting on a cushion of grass, day after day creating blessings to deliver people, is the bhikṣu Lohitavastu. Not speaking to others, looking down at the ground as he walks, is the bhikṣu Ukṣamāṇi. Rising and walking, ever entering samādhi, is the bhikṣu Śānti (Nandi).

Fond of traveling far afoot, instructing the people, is the bhikṣu Dharmaruci. Fond of gathering the holy assembly to discourse on the taste of the Dharma is the bhikṣu Kālin.

5. The foremost bhikṣu among My śrāvaka assembly in: Extremely long lifespan, never failing to the end, is the bhikṣu Bakkula. Ever fond of dwelling in leisure, not abiding within the assembly, is the bhikṣu Bakkula.

Able to expound the Dharma broadly, distinguishing its meaning and principle, is the bhikṣu Pūrṇa-Maitrāyaṇīputra. Upholding the precepts and discipline without any offense is the bhikṣu Upāli. Attaining the nature of liberation, his mind without hesitation, is the bhikṣu Vakkali.

Body like that of a god, upright and set apart from the world, is the bhikṣu Nanda. Faculties tranquil, mind without alteration, is likewise the bhikṣu Nanda. Swift in eloquence, resolving doubts and obstructions for others, is the bhikṣu Bhadra.

Able to expound the meaning broadly without contradiction is the bhikṣu Svāni. Fond of wearing fine robes, his conduct inherently pure, is the bhikṣu Devadatta-Subhūti. Ever fond of instructing those who study later is the bhikṣu Nandaka.

Skilled in instructing the bhikṣuṇīs in the prohibitive precepts is the bhikṣu Sumana.

6. The foremost bhikṣu among My śrāvaka assembly in: Merit overflowing, his pursuits never lacking, is the bhikṣu Śīvali. Complete in all the practices of the Dharma's path-factors is the bhikṣu Upasena-Vaṅgantaputra.

Speaking joyfully and harmoniously without wounding others' feelings is the bhikṣu Bhadra-sena. Cultivating ānāpāna and contemplating the foul impurities is the bhikṣu Mahā-Kātyāyana. Reflecting that the self is impermanent, his mind without notions, is the bhikṣu Udaya.

Able to discourse on all things, gladdening the consciousness, is the bhikṣu Kumāra-Kāśyapa. Wearing a worn and shabby robe without shame is the bhikṣu Mukharāja. Not violating the prohibitive precepts, reciting without sloth or weariness, is the bhikṣu Rāhula.

Using the power of psychic ability to silently call others is the bhikṣu Panthaka. Able to transform his bodily form and perform various transformations is the bhikṣu Cūḍapanthaka.

7. The foremost bhikṣu among My śrāvaka assembly in: Of grand clan and wealth, his heavenly nature gentle and harmonious, is the bhikṣu Śākya-Rāja. Begging for food untiring, teaching and transforming without end, is the bhikṣu Bhadrapāla. Powerful in vigor and strength, fearing no difficulty, is likewise the bhikṣu Bhadrapāla. Clear and resonant in voice, his voice reaching the Brahma Heaven, is the bhikṣu Lakuṇṭaka-Bhaddiya. His body fragrant and pure, its scent spreading to the four directions, is the bhikṣu Aṅgaja.

The foremost bhikṣu among My śrāvaka assembly in: Knowing the times and discerning things, never doubting when matters arise, remembering without forgetting, learned deeply and broadly, able to revere and serve his elders, is the bhikṣu Ānanda. Adorned in attire, walking while watching his shadow, is the bhikṣu Kālodāyin. Revered by kings and honored by ministers and officials, is the bhikṣu Candraprabha. Served by gods and humans, ever inquiring and paying respects, is the bhikṣu Sudatta. Having cast off the human body, his countenance resembling a god's, is likewise the bhikṣu Sudatta. Acting as a teacher and guide to the devas, transmitting to them the right Dharma, is the bhikṣu Deva. Recalling his own past lives, the events of countless kalpas, is the bhikṣu Phalavastra (Pārśva).

8. The foremost bhikṣu among My śrāvaka assembly in: Penetrating and sharp in essential nature, profound in wisdom, is the bhikṣu Aṅgulimāla. Able to subdue Māra, the heretics, and evil deeds is the bhikṣu Saṃgāma.

Entering the water samādhi, not deeming it difficult, is the bhikṣu Citta-Śāriputra. Of broad understanding and knowledge, revered and remembered by others, is likewise the bhikṣu Citta-Śāriputra. Entering the fire samādhi that illumines the ten directions is the bhikṣu Svāgata.

Able to subdue dragons, causing them to serve the Three Jewels, is the bhikṣu Nārada. Subduing ghosts and spirits, turning them from evil to cultivate good, is the bhikṣu Yakṣa. Subduing the gandharvas, diligently cultivating wholesome conduct, is the bhikṣu Vairocana.

Ever delighting in the samādhi of Emptiness, distinguishing the meaning of Emptiness, is the bhikṣu Subhūti. His aspiration set on quiescent emptiness, his virtuous deeds subtle and wondrous, is likewise the bhikṣu Subhūti. Practicing the samādhi of Signlessness, removing all thoughts, is the bhikṣu Kṛimila-nanda.

Entering the samādhi of Wishlessness, his mind without confusion, is the bhikṣu Jvalita.

9. The foremost bhikṣu among My śrāvaka assembly in: Entering the samādhi of loving-kindness, his mind without anger, is the bhikṣu Brahmadatta. Entering the samādhi of compassion, accomplishing the four kinds of conduct, is the bhikṣu Susīma.

Attaining the virtue of joy, free of various notions, is the bhikṣu Sāmidatta. Ever guarding his mind, his thoughts never abandoning it, is the bhikṣu Pāka. Practicing the samādhi of Blazing Flame, never lax or weary to the end, is the bhikṣu Dharmika.

Of coarse and harsh speech, not deferring to the honored ones, is the bhikṣu Pilindavatsa. Entering the Vajra samādhi is likewise the bhikṣu Pilindavatsa. Entering the Vajra samādhi that cannot be destroyed by any dharma is the bhikṣu Abhaya.

Decisive in speech, harboring no cowardice in his heart, is the bhikṣu Sunetra. Ever fond of stillness, his mind never thrown into confusion, is the bhikṣu Dama. Unsurpassed in his understanding of meaning, never able to be subdued by anyone, is the bhikṣu Surāta.

10. The foremost bhikṣu among My śrāvaka assembly in: Understanding the stars and foreknowing fortune and misfortune is the bhikṣu Nāgapāla. Ever delighting in samādhi, taking the joy of meditation as his food, is the bhikṣu Pāṭalī.

Ever taking joy as his food is the bhikṣu Sūryaja. Ever practicing patience, never giving rise to a mind of resistance, is the bhikṣu Pūrṇa-Yaśas-Tejaḥprabha. Cultivating the Sunlight samādhi is the bhikṣu Mahī.

Clear in the methods of calculation and reckoning, without error, is the bhikṣu Nyagrodha. Of discriminating wisdom in all things, ever without forgetting, is the bhikṣu Mṛgaśiras. Attaining the Thunder-and-Lightning samādhi, harboring no fear in his heart, is the bhikṣu Bhūmi.

Contemplating clearly the source of the body is the bhikṣu Droṇa. Last to grasp realization, attaining the supernatural power of the extinction of outflows, is the bhikṣu Subhadra.

These one hundred sages and saints should all be expounded at length.

V. THE CHAPTER ON BHIKṢUṆĪS

1. The foremost bhikṣuṇī among My śrāvaka assembly in: Having left the household to study the Way for a long time, revered by the king of the country, is the bhikṣuṇī Mahāprajāpatī Gautamī. Bright and intelligent in wisdom is the bhikṣuṇī Kṣemā.

Foremost in psychic power, moving even the spirits, is the bhikṣuṇī Utpalavarṇā (Lotus-Hued). Practicing the dhūta with its eleven hindrances is the bhikṣuṇī Kṛśā-Gautamī. Foremost in the divine eye, illumining without obstruction, is the bhikṣuṇī Śakulā.

Sitting in meditation and entering concentration, her mind not scattered, is the bhikṣuṇī Śyāmā. Distinguishing the import of meaning, broadly expounding the teaching of the Way, is the bhikṣuṇī Paṭācārā. Upholding the discipline and teaching without any violation is the bhikṣuṇī Pārājanā.

Attaining liberation through faith, never falling back again, is the bhikṣuṇī Kātyāyanī. Attaining the four kinds of eloquence, harboring no cowardice in her heart, is the bhikṣuṇī Jayantī.

2. The foremost bhikṣuṇī among My śrāvaka assembly in: Knowing of herself the affairs of countless kalpas in former lives is the bhikṣuṇī Bhaddā-Kāpilānī. Of upright appearance and beloved by others is the bhikṣuṇī Haimavatī.

Subduing the heretics and establishing the right teaching for them is the bhikṣuṇī Śroṇā. Distinguishing the import of meaning, broadly explaining part by part and section by section, is the bhikṣuṇī Dharmadinnā. Wearing a coarse robe and not taking it as shameful is the bhikṣuṇī Uttarā.

Faculties tranquil, ever holding to single-mindedness, is the bhikṣuṇī Prabhā. Tidy in her attire, ever instructing in accordance with the Dharma, is the bhikṣuṇī Dhyāna-śiras. Able to discourse on all things without doubt or obstruction is the bhikṣuṇī Daṇḍā.

Able to compose verses praising the virtues of the Tathāgata is the bhikṣuṇī Devadattā. Learned and broadly knowing, using kindness to receive her juniors, is the bhikṣuṇī Gopī.

3. The foremost bhikṣuṇī among My śrāvaka assembly in: Ever dwelling in leisurely quiet, not abiding among humankind, is the bhikṣuṇī Abhayā. Mortifying the body in begging for food, not choosing the noble over the humble, is the bhikṣuṇī Viśākhā.

Staying in one place, sitting in one spot without ever moving, is the bhikṣuṇī Bhadravālā. Going about everywhere to beg, broadly delivering the people, is the bhikṣuṇī Manoharī. Swiftly accomplishing the fruit of the Way, unobstructed in the midst, is the bhikṣuṇī Dharmā.

Holding the three robes and never parting from them is the bhikṣuṇī Sudharmā. Ever sitting beneath a tree, her mind never changing, is the bhikṣuṇī Khemā-Śroṇā. Ever dwelling in the open, never thinking of a sheltering roof, is the bhikṣuṇī Jātā.

Fond of dwelling in desolate places, not among humankind, is the bhikṣuṇī Uttarā. Ever sitting on a grass cushion, not wearing adornments, is the bhikṣuṇī Lina. Wearing the robe of five pieces to preserve her vital energy is the bhikṣuṇī Anopamā.

4. The foremost bhikṣuṇī among My śrāvaka assembly in: Fond of dwelling in the charnel grounds is the bhikṣuṇī Ukṣamā. Traveling much out of compassion, mindful of sentient beings, is the bhikṣuṇī Vaiśālinī.

Weeping with pity for sentient beings who cannot reach the Way is the bhikṣuṇī Saumā. Delighting in attaining the Way and wishing it to reach all is the bhikṣuṇī Mātṛkā. Guarding all the practices, her mind never departing from them, is the bhikṣuṇī Kālacchā.

Holding to emptiness and grasping the void, knowing that there is nothing, is the bhikṣuṇī Devasū. Her mind delighting in Signlessness, casting off all attachments, is the bhikṣuṇī Sūryaprabhā. Cultivating Wishlessness, her mind ever broadly rescuing and aiding, is the bhikṣuṇī Mānavā.

Without doubt regarding the dharmas, delivering people without limit, is the bhikṣuṇī Vimaladattā. Able to expound the meaning broadly, distinguishing the profound dharmas, is the bhikṣuṇī Samantaprabhā.

5. The foremost bhikṣuṇī among My śrāvaka assembly in: Embracing patience in her heart with magnanimous virtue is the bhikṣuṇī Dharmadī. Able to teach and transform others, causing them to establish offering-assemblies, is the bhikṣuṇī Sujātā.

Arranging beds and seats completely is likewise the bhikṣuṇī Sujātā. Her mind utterly cut off, giving rise to no confused notions, is the bhikṣuṇī Indrajā. Contemplating clearly the dharmas without wearying is the bhikṣuṇī Nāgā.

Firm and strong in mind, not stained by attachment, is the bhikṣuṇī Kuṇālā. Entering the water samādhi, suffusing all things, is the bhikṣuṇī Vasu. Entering the Blazing-Light samādhi that illumines all kinds of beings is the bhikṣuṇī Khāntī.

Contemplating the foul impurities, distinguishing dependent origination, is the bhikṣuṇī Capālā. Nurturing all people, providing for those in want, is the bhikṣuṇī Śukā. The last of the foremost bhikṣuṇīs among My śrāvaka assembly is the bhikṣuṇī Bhadra-Kuṇḍalakeśā of the country of Kauśāmbī.

These fifty bhikṣuṇīs should be expounded at length as above.

VI. THE CHAPTER ON PURE-FAITH LAYMEN (UPĀSAKA)

1. Among My disciples, the first to hear the Dharma and realize the holy and sagely state is the merchant Trapuṣa-Bhallika. Foremost in wisdom is the elder Citra. Foremost in spiritual virtue is Gandhāra-ālambana. Subduing the heretics is the elder Gupta. Able to expound the profound dharmas is the elder Upagupta. Ever sitting in meditation and contemplation is Hastaka-Ālavaka. Subduing Māra's palace is the elder Vīrya. Overflowing in merit is the elder Tūrṇa. The great donor is the elder Sudatta (Anāthapiṇḍika). Accomplished in clan and lineage is the elder Mṛduka.

2. The foremost upāsaka among My disciples in: Fond of inquiring into the import of meaning is the brahman Jātiśrava. Sharp in faculties and intelligent is Brahmāyu. Trusted and sent on errands by the Buddhas is the horse-tamer Māṇava. Knowing that the body is without self is the brahman Harṣaśruti. Surpassing others in discourse is the brahman Bhīru. Able to compose verses is the elder Upāli. Swift in speech is likewise the elder Upāli. Fond of giving fine treasures without stinginess is the elder Sudhīṣṭa. Establishing roots of goodness is Ukkavela-Vaiśālī. Able to expound the wondrous Dharma is the upāsaka Supreme-and-Fearless. Discoursing without fear, skilled in observing others' faculties, is the great general of the city of Vaiśālī named Tomara.

3. The foremost upāsaka among My disciples in: Delighting to bestow kindness is King Bimbisāra. Giving but sparingly is King Prabhā. Establishing roots of goodness is King Prasenajit. Attaining good faith without foundation, giving rise to a heart of joy, is King Ajātaśatru. Single-mindedly turning toward the Buddha, his mind unchanging, is King Udayana. Serving the right Dharma is Prince Candraprabha. Serving the holy assembly, his mind ever impartial, is the prince who built the Jeta Grove. Ever fond of aiding others and not for himself is Prince Siṃha. Skilled in serving others without a mind of high or low is Prince Abhaya. Of upright appearance, surpassing and excelling others, is Prince Kukkuṭa.

4. The foremost upāsaka among My disciples in: Ever practicing the mind of loving-kindness is the elder Anīruddha. His mind ever mindful and compassionate toward all beings is Śākya Mahānāma. Ever practicing the mind of sympathetic joy is Śākya Bhadra. Ever practicing the mind of equanimity without losing wholesome conduct is the upāsaka Vijaya-sena. Able to endure the practice of patience is the great general Siṃha. Able to discourse on all things is the upāsaka Vaiśālī-rāja. Silent like a sage is the upāsaka Nandipāla. Diligently cultivating wholesome conduct without cease is the upāsaka Uttara. With faculties tranquil is the upāsaka Devamāra. The last among My disciples to realize the fruit is Kauśāmbī Nāmada.

These forty upāsakas should all be expounded at length as above.

VII. THE CHAPTER ON PURE-FAITH LAYWOMEN (UPĀSIKĀ)

1. The foremost upāsikā among My disciples in: Being the first to realize the Way is the upāsikā Nandā-Nandabālā. Foremost in wisdom is the upāsikā Khujjuttarā. Ever fond of sitting in meditation is the upāsikā Suppiyā. Bright and shining in the faculty of wisdom is the upāsikā Vipulā. Able to expound the Dharma is the upāsikā Aṅgaja. Skilled in elucidating the meaning of the sūtras is the upāsikā Bhadra-sāra-suyāmā. Subduing the heretics is the upāsikā Vasudā. Clear and resonant in voice is the upāsikā Aśokā. Able to discourse on all kinds of things is the upāsikā Bālādā. Valiant and diligent is the upāsikā Sīrṣā.

2. The foremost upāsikā among My disciples in: Making offerings to the Tathāgata is Lady Mallikā. Serving the right Dharma is Lady Surabhā. Making offerings to the holy assembly is Lady Śyāmā. Contemplating the worthy ones of the past and the future is Lady Vidyut. Ever practicing the samādhi of loving-kindness is the upāsikā Mahāprabhā. Ever compassionate and tender is the upāsikā Vetī. Her mind joyful without cease is the upāsikā Bhadrā. Practicing the conduct of safeguarding is the upāsikā Mother of Nanda. Attaining liberation through faith is the upāsikā Avabhāsā.

3. The foremost upāsikā among My disciples in: Ever practicing patience is the upāsikā Aśokā. Practicing the samādhi of Emptiness is the upāsikā Viśiṣṭa-sena. Practicing the samādhi of Signlessness is the upāsikā Nādā. Practicing the samādhi of Wishlessness is the upāsikā Vimalā. Fond of instructing others is the upāsikā Lady Śrī. Skilled in upholding the precepts is the upāsikā Aṅgulimā. Of upright form and appearance is the upāsikā Vidyujjvalā. With faculties tranquil is the upāsikā Jayantī. Learned and broadly knowing is the upāsikā Nīlā. Able to compose verses is the upāsikā Sumāgadhā-Sudattā. Free of cowardice is likewise the upāsikā Sudattā. The last upāsikā among My śrāvaka assembly to grasp realization is the upāsikā Lambā.

These thirty upāsikās should be expounded at length as above.

VIII. THE CHAPTER ON THE ASURAS

1. Thus have I heard:

At one time the Buddha was dwelling in the country of Śrāvastī, in the Jeta Grove, in the Garden of Anāthapiṇḍika. At that time the World-Honored One addressed the bhikṣus:

— There is no one with a body larger than the Asura king. Bhikṣus, you should know that the body of the Asura is eighty-four thousand yojanas tall, and his mouth is one thousand yojanas wide. Bhikṣus, you should know that there are times when the Asura king wishes to assail the sun; he then transforms his body to twice its size, one hundred sixty-eight thousand yojanas, and approaches before the sun and the moon.

The kings of the Sun and the Moon, seeing this, are each filled with fear and are not at ease where they dwell. Why is this? Because the body of the Asura is most fearful.

Those kings of the Sun and Moon, on account of their fear, no longer emit light. Yet the Asura does not dare to advance to seize the sun and the moon. Why is this?

The majestic virtue of the Sun and Moon possesses very great spiritual power; their lifespan is very long, their appearance upright, and they enjoy boundless happiness. If one wishes to know the length of their lifespan, the lifespan of the Sun and Moon endures for one kalpa. Moreover, the merit of the sentient beings here aids them, causing the kings of the Sun and Moon not to be seen by the Asura and thereby disturbed.

At that time the Asura, harboring sorrow and worry in his heart, vanished. In just this way, bhikṣus, the wicked Māra Pāpīyas is ever at your backs, seeking opportunities to corrupt your roots of goodness. Pāpīyas then conjures forms, sounds, scents, tastes, tangibles, and dharmas of utterly marvelous and strange wonder, wishing to confuse and disturb the minds of the bhikṣus.

Pāpīyas thinks: "I shall seize a favorable opportunity through the ear, nose, mouth, body, and mind." At that time the bhikṣu, though he perceives these dharmas of utterly wondrous quality, his mind is still not stained by attachment. Then the wicked Māra Pāpīyas, harboring sorrow and worry in his heart, retreats. Why is this?

It is due to the majestic power of the Tathāgata, the Arhat. Why so? Bhikṣus, because the bhikṣu does not draw near to forms, sounds, scents, tastes, tangibles, and dharmas.

At that time the bhikṣu should ever study this: To receive the faithful offerings of others is truly very difficult; if one cannot digest them, one will fall into the five paths and not reach the supreme, right, and true Way. One should be single-minded — let those who have not attained, attain; let those who have not realized, realize; let those who have not been delivered, be delivered; and let those who have not realized be instructed so as to accomplish the fruit of realization.

Therefore, bhikṣus, if you have not received faithful offerings, do not give rise to notions about them; once you have received faithful offerings, digest them at once and do not give rise to stained attachment. In just this way, bhikṣus, you should study this.

At that time the bhikṣus, having heard what the Buddha taught, rejoiced and respectfully practiced it.

2. Thus have I heard:

At one time the Buddha was dwelling in the country of Śrāvastī, in the Jeta Grove, in the Garden of Anāthapiṇḍika. At that time the World-Honored One addressed the bhikṣus:

— If a single person appears in the world, he will bring much benefit to people, bring peace and security to sentient beings, take pity on the dull and benighted, and wish to cause gods and humans to attain merit. Who is this one person? It means the Buddha, the Tathāgata, the Arhat, the Perfectly and Fully Enlightened One. This is the one person who appears in the world, bringing much benefit to people, bringing peace and security to sentient beings, taking pity on the dull and benighted, and wishing to cause gods and humans to attain merit.

Therefore, bhikṣus, you should ever give rise to a heart of reverence toward the Tathāgata. In just this way, bhikṣus, you should study this.

At that time the bhikṣus, having heard what the Buddha taught, rejoiced and respectfully practiced it.

3. Thus have I heard:

At one time the Buddha was dwelling in the country of Śrāvastī, in the Jeta Grove, in the Garden of Anāthapiṇḍika. At that time the World-Honored One addressed the bhikṣus:

— If a single person appears in the world, then there is one person who enters the Way within the world, and there will also be the Two Truths, the Three Gates of Liberation, the true Dharma of the Four Truths, the Five Faculties, the extinction of the Six Wrong Views. The Seven Factors of Enlightenment of the sages and saints, the Eight Path-factors, the Nine Abodes of sentient beings, the Ten Powers of the Tathāgata, and the Eleven Liberations through the mind of loving-kindness then appear in the world.

Who is this one person? It means the Tathāgata, the Truly Worthy One, the Perfectly and Fully Enlightened One. This is the one person who appears in the world, whereupon there is one person who enters the Way within the world, and there are also the Two Truths, the Three Gates of Liberation, the true Dharma of the Four Truths, the Five Faculties, the extinction of the Six Wrong Views, the Seven Factors of Enlightenment of the sages and saints, the Eight Path-factors, the Nine Abodes of sentient beings, the Ten Powers of the Tathāgata, and the Eleven Liberations through the mind of loving-kindness then appear in the world.

Therefore, bhikṣus, you should ever give rise to a heart of reverence toward the Tathāgata, and you should also study this.

At that time the bhikṣus, having heard what the Buddha taught, rejoiced and respectfully practiced it.

4. Thus have I heard:

At one time the Buddha was dwelling in the country of Śrāvastī, in the Jeta Grove, in the Garden of Anāthapiṇḍika. At that time the World-Honored One addressed the bhikṣus:

— If a single person appears in the world, then the light of wisdom appears in the world. Who is this one person? It means the Tathāgata, the Truly Worthy One, the Perfectly and Fully Enlightened One. This is the one person who appears in the world, whereupon the light of wisdom appears in the world. Therefore, bhikṣus, you should have faith in the Buddha and not be partial or inclined astray. In just this way, bhikṣus, study this!

At that time the bhikṣus, having heard what the Buddha taught, rejoiced and respectfully practiced it.

5. Thus have I heard:

At one time the Buddha was dwelling in the country of Śrāvastī, in the Jeta Grove, in the Garden of Anāthapiṇḍika. At that time the World-Honored One addressed the bhikṣus:

— If a single person appears in the world, the darkness of ignorance then extinguishes itself. At that time, the foolish and ignorant common person, being bound by this view of ignorance, does not know as it really is the paths of birth and death, and is whirled round and round from this life to the next, from this kalpa to another, unable to free himself. If at the time when the Tathāgata, the Truly Worthy One, the Perfectly and Fully Enlightened One appears in the world, the darkness of ignorance then extinguishes itself. Therefore, bhikṣus, remember to serve the Buddhas. In just this way, bhikṣus, study this!

At that time the bhikṣus, having heard what the Buddha taught, rejoiced and respectfully practiced it.

6. Thus have I heard:

At one time the Buddha was dwelling in the country of Śrāvastī, in the Jeta Grove, in the Garden of Anāthapiṇḍika. At that time the World-Honored One addressed the bhikṣus:

— If a single person appears in the world, then the Thirty-seven Factors appear in the world. What are the Thirty-seven Factors? They mean the Four Bases of Mindfulness, the Four Right Exertions, the Four Bases of Psychic Power, the Five Faculties, the Five Powers, the Seven Factors of Enlightenment, and the Eightfold True Path, which then appear in the world. Who is this one person? It means the Tathāgata, the Truly Worthy One, the Perfectly and Fully Enlightened One. Therefore, bhikṣus, you should ever serve the Buddha, and you should study this.

At that time the bhikṣus, having heard what the Buddha taught, rejoiced and respectfully practiced it.

7. Thus have I heard:

At one time the Buddha was dwelling in the country of Śrāvastī, in the Jeta Grove, in the Garden of Anāthapiṇḍika. At that time the World-Honored One addressed the bhikṣus:

— If a single person passes away forever from the world, the great majority of humankind harbor sorrow and worry in their hearts, and gods and humans alike lose the cool shade that shelters them. Who is this one person? It means the Tathāgata, the Truly Worthy One, the Perfectly and Fully Enlightened One. This is the one person who, if he passes away forever from the world, the great majority of humankind harbor sorrow and worry in their hearts, and gods and humans alike lose the cool shade that shelters them. Why is this? If the Tathāgata attains final extinction in the world, the Thirty-seven Factors also become forever extinct. Therefore, bhikṣus, you should ever revere the Buddha. In just this way, bhikṣus, study this!

At that time the bhikṣus, having heard what the Buddha taught, rejoiced and respectfully practiced it.

8. Thus have I heard:

At one time the Buddha was dwelling in the country of Śrāvastī, in the Jeta Grove, in the Garden of Anāthapiṇḍika. At that time the World-Honored One addressed the bhikṣus:

— If a single person appears in the world, then gods and humans alike are suffused with light, and will have faith in the precepts, learning, giving, and wisdom. Just as in autumn the full moon, without speck of dust, shines upon all places — so too is it here. If the Tathāgata, the Truly Worthy One, the Perfectly and Fully Enlightened One appears in the world, gods and humans will be suffused with light and will have faith in the precepts, learning, giving, and wisdom. Like the full moon shining upon all. Therefore, bhikṣus, give rise to a heart of reverence toward the Tathāgata. In just this way, bhikṣus, you should study this.

At that time the bhikṣus, having heard what the Buddha taught, rejoiced and respectfully practiced it.

9. Thus have I heard:

At one time the Buddha was dwelling in the country of Śrāvastī, in the Jeta Grove, in the Garden of Anāthapiṇḍika. At that time the World-Honored One addressed the bhikṣus:

— If a single person appears in the world, then gods and humans will all be numerous and thriving, while the sentient beings in the three evil paths will diminish of themselves. Just as when a land is governed by a holy wheel-turning king, the people of that realm are numerous and strong, while the neighboring countries grow weaker — so too is it here. If the Tathāgata appears in the world, the three evil paths will diminish of themselves. In just this way, bhikṣus, have faith in the Buddha. Therefore, bhikṣus, study this!

At that time the bhikṣus, having heard what the Buddha taught, rejoiced and respectfully practiced it.

10. Thus have I heard:

At one time the Buddha was dwelling in the country of Śrāvastī, in the Jeta Grove, in the Garden of Anāthapiṇḍika. At that time the World-Honored One addressed the bhikṣus:

— If a single person appears in the world who has no equal, who cannot be imitated, who walks alone without companions, having no peer — gods and humans cannot match him; in faith, precepts, learning, giving, and wisdom, none can match him. Who is this one person? It means the Tathāgata, the Truly Worthy One, the Perfectly and Fully Enlightened One. This is the one person who appears in the world, who has no equal, who cannot be imitated, who walks alone without companions, having no peer — gods and humans cannot match him, and in faith, precepts, learning, giving, and wisdom he is complete in all. Therefore, bhikṣus, study this!

At that time the bhikṣus, having heard what the Buddha taught, rejoiced and respectfully practiced it.