增壹阿含經

XIII. CHAPTER ON MATERIAL GAINS

1. Thus have I heard:

At one time the Buddha was dwelling in the country of Sravasti, in Jeta Grove, Anathapindika's Park.

At that time the Blessed One addressed the bhiksus:

– Accepting material gains from others is truly no easy matter, for it can prevent one from reaching the unconditioned state. Why is this so? Had the bhiksu Suradha not coveted material gains, he would not have abandoned the Dharma, cast aside the three Dharma robes, and become a householder. The bhiksu Suradha had formerly practiced the aranya discipline: when it was time to seek alms, he ate in one place, sat in one place, ate only at midday, dwelt beneath trees, sat in the open air, delighted in secluded places, wore a five-piece robe, or kept only the three robes, or delighted in dwelling among burial grounds, disciplining his body through hardship and practicing these dhutanga austerities. At that time, the bhiksu Suradha regularly received offerings from King Manhu, who provided him daily with food of a hundred flavors.

Then that bhiksu's mind became defiled by attachment to this food, and he gradually abandoned the aranya discipline: seeking alms at the proper time, eating in one place, sitting in one place, eating only at midday, dwelling beneath trees, sitting in the open air, remaining in secluded places, wearing a five-piece robe, keeping only the three robes, delighting in dwelling among burial grounds, and disciplining his body through hardship. He abandoned all these practices, cast aside the three Dharma robes, and returned to the life of a white-robed householder. He slaughtered cattle and took the lives of beings beyond reckoning; when his body broke up and his life ended, he was reborn in hell.

Bhiksus, from this circumstance you should understand that material gains are a grave burden, preventing people from attaining the unsurpassed true and right path. If material gains have not yet arisen, restrain them so that they do not arise; if they have already arisen, seek skillful means to eliminate them at once. Thus, bhiksus, you should train yourselves!

At that time, after hearing the Buddha's teaching, the bhiksus rejoiced and respectfully practiced it.

2. Thus have I heard:

At one time the Buddha was dwelling in the country of Sravasti, in Jeta Grove, Anathapindika's Park.

At that time the Blessed One addressed the bhiksus:

– Eliminate one thing, and I shall bear witness that you have attained the fruits of spiritual powers and brought the outflows to an end. What is that one thing? It is craving for flavors. Therefore, bhiksus, eliminate this craving for flavors, and I shall bear witness that you have attained the fruits of spiritual powers and brought the outflows to an end.

The Blessed One then spoke this verse:

Sentient beings cling to flavors;

After death, they fall into evil realms.

Now you should relinquish this desire,

And at once become arhats.

Therefore, bhiksus, you should always relinquish the thought of craving for flavors. Thus, bhiksus, you should train yourselves!

At that time, after hearing the Buddha's teaching, the bhiksus rejoiced and respectfully practiced it.

3. Thus have I heard:

At one time the Buddha was dwelling in the country of Sravasti, in Jeta Grove, Anathapindika's Park.

At that time, in the city of Sravasti, there was an elder whose beloved son, from whom he had never been separated, had just died. Upon seeing his son dead, he went mad and wandered everywhere, asking everyone he met:

– Have you seen my son?

Gradually he made his way to the Jetavana Monastery, approached the Blessed One, and stood to one side. He then addressed the Blessed One:

– Sramana Gautama! Have you seen my son?

The Blessed One said to the elder:

– Why is your face joyless and your faculties disturbed?

The elder then said to the Venerable Gautama:

– How could it be otherwise? Why? I had only one son, and now he has left me and died. I loved him dearly and never let him out of my sight. Out of grief for that child, I have gone mad. Now I ask you, Sramana: have you seen my son?

The Blessed One taught:

– It is so, elder. As your question suggests, birth, aging, illness, and death are the constant law of the world; separation from those one loves is suffering, and encountering those one hates is suffering. Your son left you because of impermanence; how could you not grieve for him?

When the man heard what the Blessed One had said, he was displeased and departed. Along the road, whenever he met someone, he said:

– Sramana Gautama said, "When those bound by love and affection are separated, there is pleasure." The Sramana spoke in this way; upon examination, is it correct?

The other person replied:

– What joy could there be in separation from those bound by love and affection?

At that time, not far from the city of Sravasti, many people were gambling together. The man then thought, "These men are intelligent and wise; there is nothing they do not know. I should now ask them about this matter."

He then went to the gambling place and asked everyone:

– Sramana Gautama told me, "Separation from those bound by love and affection is suffering, and encountering those one hates is suffering. This is pleasure." What do you gentlemen think?

The gamblers then replied to him:

– What joy is there in separation from those bound by love and affection? To call it pleasure is incorrect.

The man then thought, "Upon examination, the Tathagata's words are never false. Yet how could he say that separation from those bound by love and affection is joyful?" This interpretation was incorrect.

The man then entered the city of Sravasti, went to the gate of the royal palace, and cried out:

– Sramana Gautama teaches, "Separation from those bound by love and affection and meeting those one hates—these are pleasure."

The words then spread everywhere throughout the city of Sravasti and among the people in the palace. At that time, King Prasenajit and Queen Mallika were together enjoying themselves in an upper chamber. King Prasenajit then said to Queen Mallika:

– Did Sramana Gautama truly say, "Separation from those bound by love and affection and encountering those one hates—are all these pleasure?"

The queen replied:

– I have heard that the Tathagata gave this teaching; and if the Tathagata indeed taught it thus, it cannot be false.

King Prasenajit said:

– It is as though a teacher instructed a disciple, "Do this and abandon that," and the disciple replied, "I respectfully obey, Great Teacher." Queen Mallika, you are just the same. Although Sramana Gautama said these words, you assent and say that it is exactly so and contains no falsehood. Go away at once and do not stand before me.

Queen Mallika then said to the brahmin Truc-bac:

– Go now to the Jetavana Monastery and approach the Tathagata. In my name, bow at the Tathagata's feet and fully present this matter to the Blessed One, saying, "Throughout the city of Sravasti and among the people in the palace, there is discussion of what Sramana Gautama is said to have declared: ‘Separation from those bound by love and affection and meeting those one hates—these are all pleasure.’ It is unclear whether the Blessed One actually taught this." Whatever the Blessed One teaches, receive his words carefully, then return and report them to me.

The brahmin Truc-bac accepted the queen's command and made his way to the Jetavana Monastery. He approached the Blessed One, exchanged greetings with him, and, after exchanging greetings, sat to one side. The brahmin then addressed the Blessed One:

– Queen Mallika bows before the Blessed One and asks whether the Tathagata is at ease and comfortable, whether he is strong and healthy when walking and standing, and whether he grows weary from teaching and transforming those who are deluded. She further says, "Throughout this city of Sravasti, it is being reported that Sramana Gautama taught, ‘Separation from those bound by love and affection and meeting those one hates—these are all pleasure.’ It is unclear whether the Blessed One actually taught this."

The Blessed One then said to the brahmin Truc-bac:

– In this city of Sravasti, there was an elder whose son died. Remembering that son, he became deranged and lost his senses. He ran everywhere, east and west, asking everyone he met, "Who has seen my son?" Therefore, brahmin, separation from those bound by love and affection is suffering, and the gathering together of those who hate one another is suffering. In these there is no joy at all.

Long ago, in this city of Sravasti, there was also a person who lost his aged mother and likewise became deranged and knew nothing at all. Another lost his aged father; still others lost brothers or sisters, all of whom succumbed to impermanence. Seeing these transformations brought about by impermanence, they became deranged and could no longer distinguish east from west.

Brahmin! Long ago, in this city of Sravasti, there was a man who had just brought home a wife of peerless beauty and upright character. Before long, however, he became impoverished. When his wife's parents saw that he was poor, they thought:

– "We should take our daughter back and give her in marriage to another man."

The man secretly overheard his wife's parents planning to take his wife away and give her in marriage to another man. Thereupon, he concealed a knife inside his robe and went to his wife's family home. His wife was sitting and weaving outside the wall. He entered the house and asked her parents:

– “Where is my wife now?”

His mother-in-law replied:

– “Your wife is weaving in the shade outside the wall.”

He immediately went to his wife and asked:

– “Do your parents intend to take you away and give you in marriage to another man?”

His wife replied:

– “They have indeed said such a thing, but I do not wish to hear such talk.”

The man then drew his sharp knife and stabbed his wife to death. He afterward stabbed himself in the abdomen, saying:

– “Let us both die together.”

Brahmin, by this means you should understand that separation from those one loves and association with those one hates are suffering. All these bring sorrow and anxiety that truly cannot be expressed.

The Brahmin Trúc-bác then said to the Blessed One:

– Indeed, Blessed One! These various kinds of affliction truly bring no happiness. Why is that? Formerly, I had a son who died and left me behind. Day and night, I constantly remembered him and could not put him out of my mind. Because I longed for my son, my mind became deranged, and I ran everywhere, east and west. Whenever I encountered someone, I would ask, “Has anyone seen my son?” What the ascetic Gautama has said is indeed true. Affairs of state press upon me, and I wish to return to my post.

The Blessed One said:

– Now is the proper time.

The Brahmin Trúc-bác then rose from his seat, circumambulated the Buddha three times, and departed. He went to Queen Mallikā and fully reported this matter to her. Queen Mallikā then went to King Prasenajit and said:

– I now have something I wish to ask. May Your Majesty listen and answer each question in turn. What do you think? Does Your Majesty cherish Prince Virūḍhaka?

The king replied:

– I cherish him greatly, and my loving concern for him never leaves my heart.

The queen asked:

– If the prince were to die, would Your Majesty grieve?

The king replied:

– Indeed, my queen! It would be just as you say.

The queen asked:

– Your Majesty should understand that separation from those one loves always causes sorrow and anxiety. What do you think? Does Your Majesty cherish Prince Yila?

The king replied:

– I love and esteem him greatly.

The queen asked:

– Your Majesty! If the prince were to die, would Your Majesty grieve?

The king replied:

– I would grieve greatly.

The queen said:

– By this means, you should understand that separation from those one loves brings no happiness. What do you think? Does Your Majesty cherish the kṣatriya lady Sālavatī?

The king replied:

– I love, esteem, and think fondly of her.

The queen said:

– What do you think, Your Majesty? If Lady Sālavatī were to undergo some misfortune, would Your Majesty grieve?

The king replied:

– I certainly would grieve!

The queen said:

– Your Majesty should understand that separation from those one loves is entirely suffering.

The queen then asked:

– Does the king cherish me?

The king said:

– I love and cherish you, my dear queen.

The queen said:

– If some change were to befall my body, would Your Majesty sorrow and grieve?

The king said:

– If anything were to happen to you, I would immediately sorrow and grieve.

– Your Majesty, by this means you should understand that separation from those one loves and association with those one hates bring no happiness whatsoever.

The queen then asked:

– What do you think, Your Majesty? Do you cherish the people of Kāśī and Kosala?

– I greatly love and cherish the people of Kāśī and Kosala.

The queen said:

– If some calamity were to befall the people of Kāśī and Kosala, would Your Majesty sorrow and grieve?

The king said:

– If some calamity were to befall the people of Kāśī and Kosala, even my life would not endure, much less would I merely sorrow and grieve. Why is that? It is through the strength of the people of Kāśī and Kosala that I am able to survive. By this means, one knows that even my life would not endure; how much more, then, would sorrow and grief arise!

The queen said:

– From this, you should understand that separation from those one loves is entirely afflicted with suffering and brings no happiness.

King Prasenajit then knelt with his right knee upon the ground, joined his palms toward the Blessed One, and said:

– How wonderful! How extraordinary! The Blessed One has taught this Dharma. If the ascetic Gautama comes here, I shall discuss it with him.

The king then said to the queen:

– From this day forward, I shall esteem you even more highly than before and permit you to wear ornaments no different from my own.

When the Blessed One heard that Queen Mallikā and the great king had established this fundamental discourse, he said to the bhikṣus:

– Queen Mallikā is exceedingly intelligent. If King Prasenajit had asked me this question, I too would have explained its meaning to him exactly as the queen did, without any difference.

He further said to the bhikṣus:

– Among my śrāvaka laywomen, Queen Mallikā is foremost among those who have attained firm and pure faith.

After the bhikṣus heard the Buddha’s teaching, they rejoiced and respectfully practiced it.

4. Thus have I heard:

At one time, the Buddha was dwelling in the country of Bhagga, in the Deer Park of the Ghost Grove on Mount Śiṃśumāra.

At that time, the householder Nakulapitar went to the Blessed One, bowed before him, and sat to one side. After a short while, he moved back and said to the Blessed One:

– I am now old and infirm and am also beset by illness and many troubles. I humbly beseech the Blessed One to instruct me according to what is appropriate, so that beings may long abide in peace and security.

The Blessed One said to the householder:

– It is just as you say. The body is subject to many fears and pains. How could it be relied upon? It is covered externally by only a thin layer of skin. Householder, you should understand that anyone who relies upon this body gains merely a moment of happiness. This is the mind of a fool and is not something esteemed by the wise. Therefore, householder, although the body is ill, you should cause the mind to be free from illness. Thus, householder, you should train yourself!

When the householder heard these words, he immediately rose from his seat, bowed to the Blessed One, and withdrew.

The householder then thought, “I can now go and ask the Venerable Śāriputra about the meaning of this.”

The Venerable Śāriputra was sitting beneath a tree not far away. Nakulapitar then went to the Venerable Śāriputra, bowed before him, and sat to one side.

The Venerable Śāriputra asked the householder:

– Your countenance is joyful and harmonious, and your faculties are serene. There must surely be a reason for this. Householder, have you heard the Buddha teach the Dharma?

The householder said to the Venerable Śāriputra:

– Venerable Śāriputra, how could my countenance not be joyful? Why is that? Because the Blessed One has poured the nectar of the Dharma into my heart.

The householder continued:

– Venerable Śāriputra, I went to the Blessed One, bowed before him, and sat to one side. I then said to the Blessed One, “I am old and weak, constantly afflicted by sickness, and endure pains too numerous to count. I humbly beseech the Blessed One to explain this body, so that all beings may attain peace and security.” The Blessed One then said to me, “Indeed, householder! This body is subject to much decay and pain and is covered externally by only a thin layer of skin. Householder, you should understand that one who relies upon this body may experience happiness for only a short while, yet does not realize that one will long endure immeasurable suffering. Therefore, householder, although this body is afflicted, you should cause the mind not to be afflicted. Thus, householder, you should train yourself.” The Blessed One poured this nectar of the Dharma upon me.

The Venerable Śāriputra said:

– What do you think, householder? Why did you not ask the Blessed One further about the meaning of this: How can the body be afflicted while the mind is not afflicted? How can the body be ill while the mind is not ill?

The householder said to the Venerable Śāriputra:

– Indeed, I did not ask the Blessed One further about this matter: how the body may be afflicted while the mind is not afflicted, and how the body may be ill while the mind is not ill. Venerable Śāriputra! You surely understand this matter. I beseech you to explain it fully to me.

The Venerable Śāriputra said:

– Listen attentively, listen attentively, and reflect well upon it! I shall explain this meaning to you in detail.

– Yes, Venerable Śāriputra.

After the householder had respectfully accepted the instruction, the Venerable Śāriputra said to him:

– Here, householder, an ordinary person who has not encountered noble ones, has not received the noble teaching, does not follow this instruction, has not encountered a spiritual friend, and does not attend upon spiritual friends, regards form as self, form as belonging to self, self as belonging to form, self as existing within form, and form as existing within self; that form and that self come together in one place. Once that form and that self have come together in one place, form then deteriorates, changing and never remaining still, and within this there arise sorrow, anxiety, suffering, and affliction. Likewise, regarding feeling, perception, formations, and consciousness, such a person contemplates that the self possesses consciousness, that self exists within consciousness, and that consciousness exists within self; that consciousness and that self come together in one place. Once that consciousness and that self have come together in one place, consciousness then deteriorates, changing and never remaining still, and within this there again arise sorrow, anxiety, suffering, and affliction. Thus, householder, the body is afflicted and the mind is also afflicted.

The householder asked Venerable Sariputra:

– What does it mean for the body to be afflicted while the mind is not afflicted?

Venerable Sariputra said:

– Here, householder, a disciple of the noble and worthy ones attends upon the noble ones, cultivates the precepts and teachings, follows spiritual friends, and draws near to spiritual friends. That person does not contemplate that the self possesses form, does not see self as existing within form or form as existing within self, and does not see form as belonging to self or self as belonging to form. That form shifts and changes without remaining still. When that form has changed, the person does not give rise, on account of form, to affliction, sorrow, anxiety, suffering, or distress. Likewise, that person does not so regard feeling, perception, formations, or consciousness; does not see self as existing within consciousness or consciousness as existing within self; and does not see consciousness as belonging to self or self as belonging to consciousness. When that consciousness and that self have come together in one place and consciousness then deteriorates, no sorrow, anxiety, suffering, or affliction arises therein. Thus, householder, the body is afflicted, but the mind is not afflicted. Therefore, householder, you should train in this way: relinquish attachment to the body and free the mind, without clinging to anything. Householder, you should train in this.

At that time, after Na-ưu-la-công had heard Sariputra’s teaching, he rejoiced and respectfully practiced it.

5. Thus have I heard:

At one time, the Buddha was staying in the country of Sravasti, in Jeta Grove, Anathapindika’s Park.

At that time, the Blessed One was teaching the Dharma to an assembly of many tens of millions who surrounded him before and behind. Then the Brahmin Giang Trắc came to the Blessed One carrying a heavy burden on his own shoulders. Having arrived, he set down his burden to one side of the Blessed One and stood silently. The Brahmin then thought: “Today the ascetic Gautama is teaching the Dharma to many tens of millions who surround him before and behind. I am now just as pure as the ascetic Gautama. Why is this? The ascetic Gautama eats fine rice and all manner of delicacies, whereas I now sustain my life by eating fruits.”

The Blessed One, knowing the Brahmin’s thought, immediately addressed the bhikkhus:

– If any being allows the twenty-one fetters to bind the mind, you should know that such a person will certainly fall into an evil destination and will not be born in a wholesome realm. What are the twenty-one fetters? They are the mental fetter of anger, the mental fetter of malevolence and harm, the mental fetter of sloth and torpor, the mental fetter of restlessness and frivolity, the mental fetter of doubt, the mental fetter of rage, the mental fetter of resentment, the mental fetter of vexation, the mental fetter of jealousy, the mental fetter of hatred, the mental fetter of shamelessness, the mental fetter of having no moral dread, the mental fetter of deception, the mental fetter of treachery, the mental fetter of hypocrisy, the mental fetter of contentiousness, the mental fetter of arrogance, the mental fetter of conceit, the mental fetter of envy, the mental fetter of overweening conceit, and the mental fetter of greed. Bhikkhus, if a person allows these twenty-one fetters to bind the mind, you should know that such a person will certainly fall into an evil destination and will not be born in a wholesome realm. It is like a new white woolen cloth that, after a long time, has become old, worn, and covered with much dust. If one wished to dye it blue, yellow, red, or black, one would never succeed. Why is this? Because it is covered with dust. So too, bhikkhus, if a person allows these twenty-one fetters to bind the mind, you should regard that person as one who will certainly fall into an evil destination and will not be born in a wholesome realm. If, on the other hand, a person does not allow these twenty-one fetters to bind the mind, you should know that such a person will certainly be born in heaven and will not fall into hell. It is like a clean, new white woolen cloth: whatever color one wishes to dye it—blue, yellow, red, or black—it will certainly take that color and will never be spoiled. Why is this so? Because it is clean. This is likewise so: whoever does not allow these twenty-one fetters to bind the mind should be known as one who will certainly be born in heaven and will not fall into an evil destination. If that noble disciple gives rise to the mental fetter of anger and malevolence, upon contemplating it, the disciple can immediately bring it to an end. So too with the arising of the mental fetter of malevolence and harm, the mental fetter of sloth and torpor, the mental fetter of restlessness and frivolity, the mental fetter of doubt, the mental fetter of rage, the mental fetter of resentment, the mental fetter of vexation, the mental fetter of hatred, the mental fetter of shamelessness, the mental fetter of fearlessness of wrongdoing, the mental fetter of deception, the mental fetter of treachery, the mental fetter of hypocrisy, the mental fetter of contentiousness, the mental fetter of arrogance, the mental fetter of conceit, the mental fetter of envy, the mental fetter of overweening conceit, and the mental fetter of greed. If that noble disciple is free from anger and malevolence and is without delusion, the mind becomes joyful and harmonious. With a mind of loving-kindness, the disciple pervades one direction and dwells joyfully therein; likewise the second direction, the third direction, and the fourth direction; the four intermediate directions, above and below, and everywhere throughout all. Throughout the entire world, boundless, limitless, and incalculable, the disciple abides joyfully with a mind free from anger, pervading it everywhere with this mind of loving-kindness. Having attained joy, the mind then becomes upright.

Again, with a mind of compassion, the disciple pervades one direction and dwells joyfully therein; likewise the second direction, the third direction, and the fourth direction; the four intermediate directions, above and below, and everywhere throughout all. Throughout the entire world, boundless, limitless, and incalculable, the disciple abides joyfully with a mind free from anger, pervading it everywhere with the mind of compassion. Having attained joy, the mind then becomes upright.

Again, with a mind of appreciative joy, the disciple pervades one direction and dwells joyfully therein; likewise the second direction, the third direction, and the fourth direction; the four intermediate directions, above and below, and everywhere throughout all. Throughout the entire world, boundless, limitless, and incalculable, the disciple abides joyfully with a mind free from anger, pervading it everywhere with this mind of appreciative joy. Having attained joy, the mind then becomes upright.

Again, with a mind of equanimity (protection), the disciple pervades one direction and dwells joyfully therein; likewise the second direction, the third direction, and the fourth direction; the four intermediate directions, above and below, and everywhere throughout all. Throughout the entire world, boundless, limitless, and incalculable, the disciple abides joyfully with a mind free from anger, pervading it everywhere with this mind of joy. Having attained joy, the mind then becomes upright.

Furthermore, the disciple perfects the faculty of faith in the Tathagata. Its foundation is unwavering, and its lofty, manifest banner cannot be moved. Neither devas, nagas, spirits, asuras, ascetics, Brahmins, nor worldly people can move it. Therein the disciple attains joy, and the mind then becomes upright. This Tathagata is the Worthy One, the Perfectly and Fully Awakened One, Perfect in Knowledge and Conduct, the Well-Gone One, Knower of the World, Unsurpassed One, Tamer and Guide of Beings, Teacher of Devas and Humans, the Buddha, the Blessed One. Therein the disciple attains joy, and the mind then becomes upright.

The disciple also perfects faith in the Dharma. The Tathagata’s Dharma is exceedingly pure, immutable, and cherished and revered by people. Thus should a wise person contemplate it. Therein the disciple immediately attains joy, and the mind then becomes upright.

The disciple also perfects faith in the Sangha. The Tathagata’s noble Sangha is exceedingly pure, its nature and conduct gentle and harmonious. Its members have perfected every quality: perfected morality, perfected samadhi, perfected wisdom, and perfected the knowledge and vision of liberation. The noble Sangha consists of the four pairs and eight classes of noble persons. This is the Tathagata’s noble Sangha, worthy of love, worthy of honor, and truly worthy of service. Therein the disciple attains joy, and the mind then becomes upright.

That person again employs this samadhi, and the mind becomes purified and stainless. All fetters are immediately brought to an end; the mind is likewise undefiled, its disposition gentle and pliant, and it attains supernormal powers. One then personally knows the events of immeasurable past lives.

One knows completely where one came from: one life, two lives, three lives, four lives, five lives, ten lives, twenty lives, thirty lives, forty lives, fifty lives, a hundred lives, a thousand lives, a hundred thousand lives; eons of formation and dissolution, eons without formation or dissolution, innumerable eons of formation and dissolution, and innumerable eons without formation or dissolution. “I formerly dwelt in such a place; I was such a person, bore such a name and such a family name, was born in such a manner, ate such food, experienced such suffering and happiness, and had a lifespan either short or long.

Dying in that place, I was born here.” Thus one personally knows the events of innumerable past eons.

Again, through this samadhi, the mind becomes purified and stainless, and one knows what other beings are thinking. With the divine eye, that person also observes beings being born and dying, having beautiful or ugly forms, proceeding upon good or evil paths, and faring well or badly in accordance with their conduct; one completely knows all the karmic results they have created. Some beings commit evil with the body, commit evil with speech, and commit evil with the mind; they slander the Noble Ones and engage in wrong views.

When their bodies break up and their lives end, they are born among the three evil destinies, in hell. Other beings perform good deeds with the body, speak good words with the mouth, and think wholesome thoughts with the mind; they do not slander the Noble Ones and possess right view, free from wrong view. When their bodies break up and their lives end, they are born in a good destination, in heaven.

Such is the purified divine eye with which one observes the various kinds of beings—some being born and some dying, having beautiful or ugly forms, proceeding upon good or evil paths, and faring well or badly in accordance with their conduct—and completely knows all the karmic results they have created.

That person again employs this samadhi, and the mind becomes purified and stainless, without fetters or defilements; its disposition is gentle and pliant, and it attains supernormal powers. One then delights in personally employing the knowledge of the exhaustion of the outflows. That person contemplates this suffering and knows it as it truly is.

One also contemplates the arising of suffering, the cessation of suffering, and the way of deliverance from suffering, knowing them as they truly are. After contemplating in this manner, the mind is liberated from the outflow of sensual desire, the outflow of existence, and the outflow of ignorance. Having attained liberation, one immediately attains the knowledge of liberation: “Birth and death have been ended, the holy life has been established, what had to be done has been accomplished, and there will be no further existence,” knowing this as it truly is.

Thus, bhikkhus, when a Noble One’s mind has attained liberation, even though he may eat fine grains, exquisite delicacies, and every kind of delicious food in an amount as great as Mount Sumeru, he is entirely without fault. Why is this? Because he is without sensual craving, having completely ended sensual craving; because he is without anger, having ended anger; and because he is without delusion, having ended delusion. This is a bhikkhu among bhikkhus who has been thoroughly cleansed within.

At that time, the brahmin standing beside the river addressed the Blessed One:

“Would the ascetic Gautama be willing to bathe in the Sundarika River?”

The Blessed One said:

“Brahmin, what is it about the water of the Sundarika River that it is so called?”

The brahmin addressed the Blessed One:

“The merit of the water of the Sundarika River is exceedingly profound, and it is the light of the world. If anyone bathes in the waters of that river, all his evils will certainly be completely removed.”

The Blessed One then spoke this verse:

Throughout innumerable eons, this body

Has gone to bathe in that river,

And in every little pond and pool;

There is nowhere it has not been.

Foolish people always delight in these,

Obscured and impure;

Their bodies are filled with former offenses—

How can that river save them?

The pure always dwell in peace,

And those who observe the precepts do likewise.

Those who are pure perform pure deeds;

Then their aspirations will surely be fulfilled.

Guarding themselves, they do not grasp;

Practicing loving-kindness, they do not kill;

They uphold truthfulness and do not deceive;

Their compassionate minds neither increase nor diminish.

Now bathe here,

And you will surely reach a place of peace.

Where can that river lead you?

It is like a blind man leaping into darkness.

The brahmin then addressed the Blessed One:

“Excellent, excellent, Gautama! It is as though one straightened a person who was bent, brought light to one in darkness, showed the road to one who was lost, or lit a bright lamp in a dark house, giving eyes to the eyeless. In the same way, the ascetic Gautama has used innumerable skillful means to expound this wondrous Dharma. I pray that you permit me to practice the path.”

The brahmin beside the river then entered the path and received full ordination. Just as one who resolves to leave the household life and train in the path, cultivating the unsurpassed holy life, aspires to realize: “Birth and death have been ended, the holy life has been established, what had to be done has been accomplished, and there will be no further existence,” so he knew this as it truly was. At that time, Venerable Sundarika Bharadvaja became an arhat.

After Venerable Sundarika Bharadvaja heard the Buddha’s teaching, he rejoiced and respectfully practiced it.

6. Thus have I heard:

At one time, the Buddha was staying in the city of Rajagriha, on Mount Grdhrakuta, together with a great assembly of five hundred bhikkhus.

At that time, as evening approached, Sakra, Lord of the Devas, went to the Blessed One, bowed down, and sat to one side. Sakra, Lord of the Devas, then asked the Tathagata about the meaning in verse:

Skilled in teaching and proclamation,

Crossing the stream and becoming free of outflows,

To pass beyond the abyss of birth and death—

I now ask Gautama about this meaning.

I observe these sentient beings

Creating meritorious karma

And performing deeds of every kind;

To whom should they give for the highest merit?

Now here upon Vulture Peak,

I pray that you explain this meaning.

Knowing the import of your intention,

I shall also speak it for donors.

The Blessed One then replied in verse:

The four paths create merit,

And the four fruits perfect the Noble Ones;

Those in training have attained the traces,

And should faithfully uphold this Dharma.

Without desire and also without anger,

With delusion ended, they become free of outflows;

Having crossed beyond every abyss,

Gifts to them bear great fruit.

Among all these kinds of sentient beings,

Whatever meritorious karma they create

And however many kinds of deeds they perform,

Giving to the Sangha brings abundant merit.

This assembly liberates immeasurable beings,

As the ocean brings forth precious treasures;

The Noble Sangha is likewise,

Proclaiming the Dharma with wisdom’s radiant light.

Gautama, concerning that field of goodness:

Those who are able to give to the Sangha

Gain merit beyond all reckoning—

Thus has the Supreme One declared.

When Sakra, Lord of the Devas, heard the Buddha’s teaching, he bowed down before the Buddha and withdrew.

After Sakra, Lord of the Devas, heard the Buddha’s teaching, he rejoiced and respectfully practiced it.

7. Thus have I heard:

At one time, the Buddha was staying in the city of Rajagriha, on Mount Grdhrakuta, together with a great assembly of five hundred bhikkhus.

At that time, Venerable Subhuti was also in Rajagriha, beside Mount Grdhrakuta, where he had built a separate leaf-thatched hut in which to meditate alone. At that time, Venerable Subhuti’s body was afflicted by a very severe illness. He then thought: “From where have these sufferings of mine arisen? Where will they cease, and where will they go?”

Venerable Subhuti then spread his sitting mat in the open air, straightened his body and mind, focused single-mindedly, sat in the lotus posture, and contemplated the sense bases, desire, harm, and suffering.

At that time, Sakra, Lord of the Devas, knowing Venerable Subhuti’s thought, instructed Pancasikha in verse:

Good Karma, freed from bondage,

Dwells there upon Vulture Peak.

He is now gravely ill;

Is he at ease, his faculties composed?

Go quickly to inquire after his illness

And attend upon that most venerable man.

You will thereby gain great merit

And plant unsurpassed virtue.

Pancasikha replied:

“As you command, Venerable One.”

Sakra, Lord of the Devas, then took five hundred devas and Pancasikha with him. Just as a strong man might bend or extend his arm, they vanished from the Heaven of the Thirty-Three and appeared on Mount Grdhrakuta, not far from Venerable Subhuti. Sakra again instructed Pancasikha in verse:

You now know that Good Karma

Delights in the samadhi of meditation.

With a gentle and pure voice,

Now cause him to emerge from meditation.

Pancasikha replied:

“As you command!”

At that time, Pañcaśikha, hearing Śakra Devānām Indra’s words, brought his beryl lute before Subhuti and praised Subhuti with these verses:

The fetters are utterly exhausted, without remainder;

All thoughts are free from confusion;

All defilements of the sense-objects have ceased.

May you swiftly awaken from meditation.

Your mind is stilled; you have crossed the river of existence,

Subdued the demon of the fetters’ poison;

Your merit is like the great ocean.

May you swiftly rise from samadhi.

Your eyes are pure as lotus blossoms;

No impurity ever clings to you;

A refuge for those who have no refuge,

Do not remain in samadhi—quickly arise!

You have crossed the four currents to the unconditioned,

Skillfully understood emptiness, and are not feigning illness;

To escape the perils of the conditioned,

I humbly beseech you now to awaken from samadhi.

Five hundred devas are above,

And Lord Śakra has personally come,

Wishing to attend upon the noble one’s countenance.

O knower of emptiness, quickly arise!

Then Venerable Subhuti rose from his seat and praised Pañcaśikha, saying:

“Excellent, Pañcaśikha! Now your voice harmonizes with the lute’s sound, and the lute’s sound harmonizes with your voice, without any difference. The sound of the lute does not depart from the singing, nor does the singing depart from the sound of the lute. Only when the two are joined together is a beautiful sound produced.”

Then Śakra Devānām Indra approached Venerable Subhuti, bowed down, and sat to one side. Śakra Devānām Indra then said to Subhuti:

“Has the suffering of your illness, Venerable Good Deeds, increased or diminished? From where has the illness of this body arisen? Has it arisen from the body, or has it arisen from the mind?”

Venerable Subhuti then said to Śakra Devānām Indra:

“Excellent, Kauśika! Each dharma arises by itself, and each dharma ceases by itself; dharmas disturb one another, and each dharma becomes still by itself. It is as though, Kauśika, there were a poison and also an antidote that counteracted that poison. Śakra, Lord of the Devas, so too is it here: dharmas disturb one another, and each dharma becomes still by itself.

A dharma can give rise to a dharma; a dark dharma is treated by a bright dharma, and a bright dharma is treated by a dark dharma. Śakra, Lord of the Devas, one afflicted by sensual desire is treated by contemplation of impurity; one afflicted by anger is treated by loving-kindness; one afflicted by delusion is treated by wisdom. Thus, Śakra Devānām Indra, all existent dharmas ultimately return to emptiness: there is no self, no person, no sentient being, no life, no man, no husband, no form, no image, no male, and no female.

It is as though, Śakra Devānām Indra, the wind broke a great tree, leaving its branches and leaves withered; hail damaged its shoots; fine flowers and fruits withered for lack of water; but when rain fell from the heavens, the shoots survived. Thus it is, Śakra, Lord of the Devas: dharmas disturb one another, and each dharma settles by itself. Formerly, I was afflicted by illness, pain, and distress.

Today they have been removed, and no affliction or suffering remains.”

Śakra Devānām Indra then said to Subhuti:

“I too had sorrow, anxiety, suffering, and distress. Now that I have heard this Dharma, sorrow and anxiety are no more. I have many duties and wish to return to the heavens, for both my own affairs and the affairs of the devas are exceedingly numerous.”

Venerable Subhuti said:

“Now is indeed the time to depart.”

Then Śakra Devānām Indra rose from his seat, bowed down before Venerable Subhuti, circumambulated him three times, and departed.

Venerable Subhuti then spoke this verse:

The Able and Benevolent One spoke these words;

Their foundations are all complete.

The wise attain peace and security;

Hearing the Dharma, they end all illnesses.

After Śakra Devānām Indra heard what Venerable Subhuti had said, he rejoiced and respectfully practiced accordingly.

Devadatta and the two discourses,

Skin and Lishiluo,

Bamboo Grove and Sundari,

Good Deeds and Śakra Devānām Indra.