增壹阿含經

XX. CHAPTER ON GOOD SPIRITUAL FRIENDS

1. 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 addressed the bhikkhus:

“You should associate closely with good spiritual friends. Do not follow evil conduct, and do not place your faith in evil karma. Why is this so? After associating closely with good spiritual friends, faith increases, and morality, learning, generosity, and wisdom all increase as well. If bhikkhus associate closely with good spiritual friends, they will not cultivate evil conduct. Why is this so? If they associate closely with bad spiritual friends, they will have neither faith, morality, learning, generosity, nor wisdom. Therefore, bhikkhus, associate closely with good spiritual friends and do not associate with bad spiritual friends. Thus, bhikkhus, you should train yourselves!”

When the bhikkhus had heard the Buddha’s teaching, they rejoiced and respectfully put it into practice.

2. Thus have I heard:

At one time the Buddha was staying in the city of Rajagrha, at the Bamboo Grove in Karanda Park, together with a great assembly of five hundred bhikkhus surrounding him before and behind while he taught the Dharma.

At that time Devadatta was passing by with five hundred bhikkhus, not far from the Blessed One. Seeing Devadatta leading his disciples from afar, the Blessed One spoke this verse:

When Devadatta’s five hundred disciples heard the Blessed One speak this verse, they went to the Blessed One, bowed before him, and sat to one side. After a short while, they withdrew from their seats, faced the Blessed One, and confessed their fault:

“We were foolish and deluded, knowing nothing. We beseech the Blessed One to accept our repentance.”

The Blessed One accepted the repentance of those five hundred bhikkhus and then taught them the Dharma so that they attained the faculty of faith. Thereafter, in secluded and quiet places, the five hundred bhikkhus contemplated the profound Dharma. For this reason, sons of noble families go forth to train in the Way and, through steadfast faith, cultivate the unsurpassed holy life. Those five hundred bhikkhus then became arhats: birth and death had ended, the holy life had been established, what had to be done had been done, and there would be no further existence. They knew this as it truly was. Thus the five hundred bhikkhus became arhats.

When the bhikkhus had heard the Buddha’s teaching, they rejoiced and respectfully put it into practice.

3. 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, surrounded by an innumerable assembly.

Then Venerable Dharmaruci, alone in an empty chamber, entered meditative samadhi and contemplated his former lives. He saw that he had once been a fish in the great ocean, its body seven hundred yojanas long. He immediately rose from his quiet chamber and, in the time it takes a strong man to bend and extend his arm, reached the former carcass in the great ocean and walked upon it in meditation. Venerable Dharmaruci then spoke this verse:

After Venerable Dharmaruci had spoken this verse, he vanished from that place and arrived before the Blessed One at Jeta Grove Monastery in Sravasti. Seeing Venerable Dharmaruci arrive, the Blessed One said:

“Excellent, Dharmaruci! It has been a long time since you came here!”

Venerable Dharmaruci said to the Buddha:

“Indeed, Blessed One! It has been a long time since I came here.”

The senior monks and other bhikkhus then thought:

“This Dharmaruci is constantly beside the Blessed One, yet today the Blessed One says, ‘Excellent, Dharmaruci! It has been a long time since you came here!’”

Knowing the thoughts of the bhikkhus and wishing to dispel their doubts, the Blessed One addressed them again:

“It was not because Dharmaruci had been absent from this place for a long time that I spoke those words. The reason is this: Countless kalpas ago in the past, the Tathagata Dipamkara, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Those to Be Tamed, Teacher of Devas and Humans, Buddha, Blessed One, appeared in the world. He taught and transformed beings in the country of Padmavati, together with a great assembly of 148,000 bhikkhus. At that time the fourfold assembly was beyond reckoning, and kings, ministers, and common people all came to make offerings and provide whatever was needed.

“At that time, near the Snow Mountains, there lived a brahmin named Yajnadatta. He was thoroughly versed in secret prophecies, astronomy, and geography, and clearly understood documents, compositions, and written characters. He could recite the five-hundred-word stanza and also clearly knew the marks of a great man. He worshiped the gods of fire, the sun, the moon, and the stars. He taught five hundred disciples throughout the night without weariness. Yajnadatta had a disciple named Meghadundubhi, whose handsome appearance was rarely seen in the world and whose hair was deep blue. The brahmin Meghadundubhi was intelligent and learned, and there was nothing he did not understand. Yajnadatta always cherished him and would not be separated from him even for a moment.

“When the brahmin had taught all the incantations and arts that he practiced, Meghadundubhi thought, ‘I have now completely learned all that should be learned.’ He further reflected, ‘The texts record that after a learned brahmin has mastered the incantations and arts, he should repay his teacher’s kindness. I now know everything that should be learned and ought to repay my teacher’s kindness. But I am poor and destitute and have nothing with which to make an offering to him. I should journey through the various countries to seek the necessary goods.’

“The brahmin Meghadundubhi went to his teacher and said:

“‘I now know all the arts and methods that a brahmin should learn. Yet the texts record that those who have completed their study of the arts should repay their teacher’s kindness. I am poor and possess no gold, silver, or precious treasures with which to make an offering. I now wish to journey through the various countries in search of wealth to offer to my teacher.’

“The brahmin Yajnadatta thought, ‘This brahmin Meghadundubhi is one whom I cherish and never put out of mind. Even if I were dying, I could not bear to part from him, much less allow him to leave me today. What can I do to keep him here?’

“The brahmin Yajnadatta then said to Meghadundubhi:

“‘Brahmin, there is still something a brahmin should learn that you do not yet know.’

“The brahmin Meghadundubhi came forward and said to his teacher:

“‘I beseech you, Teacher, to instruct me. What is it that I have not yet recited?’

“His teacher said to Meghadundubhi:

“‘There is now a text called the Five-Hundred-Word Stanza. You should receive and retain it.’

“Meghadundubhi said:

“‘May the Teacher transmit it to me, for I wish to recite it.’

“Bhikkhus, you should know that Yajnadatta then imparted this Five-Hundred-Word Stanza to his disciple. In less than a few days, the disciple had mastered it completely. The brahmin Yajnadatta then told his five hundred disciples:

“‘The brahmin Meghadundubhi has perfected the arts and understands everything. I now give him the name “Surpassing Arts.”’

“This brahmin Surpassing Arts was truly gifted. He had a broad and penetrating understanding of astronomy and geography and clearly comprehended documents, compositions, and written characters. After several days, the brahmin Surpassing Arts again came and said to his teacher:

“‘I now know all the arts and methods that a brahmin should learn. Yet the texts record that those who have completed their study of the arts should repay their teacher’s kindness. I am poor and possess no gold, silver, or precious treasures with which to make an offering to my teacher. I now wish to journey to other countries in search of wealth to offer to my teacher. I beseech the Teacher to permit me.’

“The brahmin Yajnadatta said:

“‘You know the proper time.’

“The brahmin Surpassing Arts came forward, bowed at his teacher’s feet, and departed.

“At that time, not far from the city in the country of Padmavati, a group of brahmins had assembled in one place. They wished to perform a communal sacrifice and also to conduct debates. As many as eighty-four thousand brahmins had gathered there. Their foremost elder could recite the non-Buddhist scriptures and writings and was thoroughly versed in all of them. He clearly understood astronomy, geography, the stars, transformations, and portents. Whenever the assembly was about to disperse, they presented five hundred measures of gold, a golden staff, a golden bathing basin, and one thousand oxen to the teacher who was foremost among the elders.

“The brahmin Surpassing Arts heard that not far from the country of Padmavati, eighty-four thousand brahmins had assembled in one place to hold a contest in the arts. Whoever proved superior would receive five hundred measures of gold, a staff, a golden bathing basin, and one thousand oxen.

“The brahmin Surpassing Arts thought, ‘Why should I go begging from house to house? It would be better to go to that great assembly and compete in the arts.’

“The brahmin Surpassing Arts then went to the great assembly. When the multitude of brahmins saw him approaching from afar, they all cried out loudly:

“‘Excellent, Lord of Loving-Kindness! Today we have gained a great blessing, for the brahmin himself has deigned to descend among us.’

“Then all eighty-four thousand brahmins rose to welcome him and, with different mouths but one voice, said:

“‘Welcome, newly arrived Great Brahma Deva!’

“The brahmin Surpassing Arts thought:

“‘These brahmins call me Brahma, but I am not Brahma!’

“The brahmin Surpassing Arts said to the brahmins:

“‘Enough, enough, worthy ones! Do not call me Brahma. Have you not heard that north of the Snow Mountains there is a teacher of brahmins named Yajnadatta, who is thoroughly versed in astronomy and geography?’

“The brahmins replied:

“‘We have heard of him but have never seen him.’

“The brahmin Surpassing Arts said:

“‘I am his disciple, named Surpassing Arts.’

“The brahmin Surpassing Arts then addressed the foremost elder of that assembly:

“‘If you know the arts, please expound them to me.’

“The foremost elder of the assembly then recited the Tripitaka and the arts to the brahmin Surpassing Arts without error or omission. The brahmin Surpassing Arts then said to that elder:

“‘There remains the five-hundred-word sentence. Please recite it now.’

“The elder said:

“‘I do not understand what you mean. What is the five-hundred-word sentence?’

“The brahmin Surpassing Arts said:

“‘Worthy ones, be silent and listen as I expound the five-hundred-word sentence concerning the marks of a great man.’

“Bhikkhus, you should know that the brahmin Surpassing Arts then expounded the entire Tripitaka and the five-hundred-word sentence concerning the marks of a great man. The eighty-four thousand brahmins praised him, saying:

“‘Never have we known such a thing! It is most extraordinary! We have never heard the five-hundred-word sentence concerning the marks of a great man. The Venerable One is now worthy to sit above the foremost elder.’

“The brahmin Surpassing Arts exchanged places with that elder and sat in the highest seat. The former elder of the assembly became exceedingly angry and made this vow: ‘This man has displaced me and taken my seat. I now dedicate all the merit I have gained from reciting scriptures, observing precepts, and practicing austerities to this vow: Wherever this man may be born and whatever he may seek to accomplish, I shall always ruin his work.’

“The donor then brought forth five hundred measures of gold, a golden staff, a golden bathing basin, one thousand oxen, and a beautiful maiden, and presented them to the elder so that he might pronounce a blessing. The elder said to the patron:

“‘I shall accept these five hundred measures of gold, the golden staff, and the golden basin as an offering to my teacher. Return the maiden and the thousand oxen to their owner. Why? Because I do not practice sensuality or accumulate possessions.’

“After accepting the golden staff and basin, the brahmin Surpassing Arts went to the country of Padmavati. The king of that country was named Radiance. At that time the king had invited the Tathagata Dipamkara and the assembly of bhikkhus to receive offerings of robes and food. The king ordered the inhabitants of the city: ‘No one who possesses incense or flowers may sell them. Whoever sells them will be severely punished. I shall pay for and purchase them all; you need not sell them to anyone else.’ The king further ordered the people to sweep and clean the roads, leaving no dirt or sand; to hang banners and canopies; to sprinkle fragrant water upon the ground; and to arrange instrumental music and singing beyond reckoning.

“Seeing this, the brahmin asked a passerby:

“‘What day is today, that the roads have been swept, the refuse removed, and countless banners and canopies hung? Is the king’s crown prince perhaps taking a wife?’

“The passerby replied:

“‘Brahmin, do you not know? Today the king of Padmavati has invited the Tathagata Dipamkara, Worthy One, Perfectly Enlightened One, to receive offerings of robes and food. Therefore the roads have been prepared and banners and canopies hung.’

“‘The brahmins’ records also say, “It is exceedingly difficult to encounter a Tathagata’s appearance in the world. He appears only at the proper time and is truly difficult to behold, just as the udumbara flower blossoms only at the proper time. So too, it is truly difficult to encounter a Tathagata appearing in the world.” Furthermore, the brahmins’ texts say, “It is exceedingly difficult to encounter two persons appearing in the world. Who are these two? The Tathagata and a wheel-turning sage king. The appearance of these two is exceedingly difficult to encounter.”’

“He then thought:

“‘Why must I hasten to repay my teacher’s kindness? I shall first present these five hundred measures of gold to the Tathagata Dipamkara.’

“He thought again, ‘The texts record that a Tathagata does not accept gold, silver, or precious treasures. I can use these five hundred measures of gold to buy incense and flowers to scatter over the Tathagata.’

“The brahmin then entered the city in search of incense and flowers. The people passing through the city told him:

“‘Brahmin, do you not know? The king has ordered that anyone who sells incense or flowers will be severely punished.’

“The brahmin Surpassing Arts thought, ‘My merit must indeed be meager. I cannot obtain flowers—what am I to do?’

“He then went back outside the city gate and stood there. At that time a brahmin maiden named Good Flavor was carrying a jar to fetch water, holding five flowers in her hand. Seeing her, the brahmin asked:

“‘Little sister, I need flowers today. Please sell them to me.’

“The brahmin maiden said:

“‘Since when have I been your younger sister? Do you know my father and mother?’

“The brahmin Surpassing Arts thought, ‘This maiden is uninhibited by nature and wishes to jest.’ He then said:

“‘Virtuous maiden, I shall pay a fair price. Please give me these flowers.’

“The brahmin maiden said:

“‘Have you not heard the great king’s strict order that flowers must not be sold?’

“The brahmin said:

“‘Virtuous maiden, this is no difficult matter. The king will do nothing to you! I urgently need these five flowers. I shall obtain the flowers, and you will receive an excellent price.’

“The brahmin maiden said:

“‘These flowers have already been severed from their roots and cannot live. How can you say that you wish to plant them?’

“The brahmin replied:

“‘Having seen such a fertile field today, even cold ashes planted in it would come to life, much less these flowers!’

“The brahmin maiden asked:

“‘What is this fertile field? Can even ashes planted there come to life?’

“The brahmin replied:

“‘Virtuous maiden, the Buddha, the Tathagata Dipamkara, Worthy One, Perfectly Enlightened One, has appeared in the world.’

“The brahmin maiden asked:

“‘What kind of person is the Tathagata Dipamkara?’

“The brahmin then told the maiden:

“‘The Tathagata Dipamkara possesses such virtue and such morality and has perfected all meritorious qualities.’

“The brahmin maiden said:

“‘Though he possesses merit and virtue, what blessing do you seek?’

“The brahmin replied:

“‘May I in a future life become like the Tathagata Dipamkara, Worthy One, Perfectly Enlightened One, with morality and meritorious qualities just like his.’

“The brahmin maiden said:

“‘If you promise that in life after life we shall be husband and wife, I shall give you the flowers.’

“The brahmin said:

“‘In what I now undertake, my mind is not attached to sensual desire.’

“The brahmin maiden said:

“‘In my present body I do not ask to become your wife. Allow me to become your wife in a future life.’

“The brahmin Surpassing Arts said:

“‘A bodhisattva’s practice is to cherish nothing. If you become my wife, you may surely impair my resolve.’

“The brahmin maiden said:

“‘I shall never obstruct your intention to give. Even if you give my own body away to another, I shall never obstruct your mind of generosity.’

“The brahmin then used the five hundred measures of gold to purchase the five flowers. After he and the maiden had made their vow to one another, they parted.

“At that time, when the proper hour arrived, the Tathagata Dipamkara, Worthy One, Perfectly Enlightened One, put on his robe, took up his bowl, and entered the country of Padmavati, surrounded before and behind by the Sangha of bhikkhus. From afar, the brahmin Surpassing Arts saw the Tathagata Dipamkara. His countenance was handsome and inspired joy in all who beheld him; his faculties were serene, and his steps were composed.

He possessed the thirty-two marks and eighty excellent characteristics. He was like still water without the least impurity or turbidity; his radiance shone everywhere without obstruction; and he was like a mountain of jewels rising above all other mountains. Upon seeing him, the brahmin’s heart filled with joy toward the Tathagata.

Holding the five flowers, he approached the Tathagata Dipamkara and stood to one side. The brahmin Surpassing Arts said to the Buddha Dipamkara:

“‘I beseech you to accept these and teach me the Dharma. If you do not now transmit the essential prediction to me, I shall end my life in this very place and no longer wish to live.’

“The Blessed One said:

“‘Brahmin! How can you demand the transmission of unsurpassed perfect enlightenment in exchange for these five flowers?’

“The brahmin said:

“‘I beseech the Blessed One to teach me the practices of a bodhisattva.’

“The Buddha Dipamkara said:

“‘A bodhisattva’s practice is to cherish nothing.’

“The brahmin then spoke this verse:

“The Buddha Dipamkara replied to the brahmin in verse:

“The manava, the brahmin youth, then spoke this verse:

Though a great mountain blazed like fire,
I could bear it on my head for countless kalpas;
It could never destroy my resolve for the Way.
I beseech you to transmit the essential prediction.

“The Tathagata Dipamkara then remained silent and did not speak. Holding the five flowers, the brahmin knelt with his face toward the ground, scattered them over the Tathagata Dipamkara, and said:

“‘May this merit alone be dedicated to my future life, so that I shall become just like the Tathagata Dipamkara, Worthy One, Perfectly Enlightened One, without any difference.’

“He then spread his hair over the mud and silently thought, ‘If the Tathagata transmits the essential prediction to me, he will step upon my hair and walk across it.’

“Bhikkhus, you should know that the Tathagata Dipamkara, discerning the brahmin’s thought, told him:

“‘In a future life, you shall become the Buddha Sakyamuni, Tathagata, Worthy One, Perfectly Enlightened One.’

“The brahmin Surpassing Arts had a fellow student named Dharmaruci, who stood beside the Tathagata. Seeing the Buddha Dipamkara transmit the essential prediction to the brahmin Surpassing Arts and then step upon his hair, he said:

“‘How can this bald-headed sramana bear to raise his foot and tread upon the hair of this pure brahmin? This is not humane conduct.’

“The Buddha told the bhikkhus:

“‘The brahmin Yajnadatta of that time was no other person. Do not regard him as someone else. Why?

Yajnadatta then is now King Suddhodana; the foremost elder of the eighty-four thousand brahmins is now Devadatta; the brahmin Surpassing Arts was I myself; the brahmin maiden who sold the flowers is now Gopi; the lord of loving-kindness of that time is now the Staff-Bearing Brahmin; and Dharmaruci, who then committed unwholesome verbal conduct, is now this Dharmaruci. Thereafter, for countless kalpas, Dharmaruci was continually born as an animal.

In a later life, he became a fish seven hundred yojanas long in the great ocean. When that life ended, he was born here, served good spiritual friends, constantly associated with good spiritual friends, cultivated wholesome dharmas, and developed keen faculties. Because of these causes and conditions, I said that it had been a long time since he came here.

Dharmaruci himself also declared, “Indeed, Blessed One! It has been a long time since I came here.” Therefore, bhikkhus, you should constantly cultivate the conduct of body, speech, and mind. Thus, bhikkhus, you should train yourselves!’”

When the bhikkhus had heard the Buddha’s teaching, they rejoiced and respectfully put it into practice.

4. 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 addressed the bhikkhus:

“I shall now speak of a person who is like a lion and a person who is like a goat. Listen attentively and carefully reflect upon this.”

The bhikkhus replied:

“Yes, Blessed One.”

The bhikkhus respectfully received the Buddha’s instruction, and the Blessed One said:

“How is a person like a lion? Here, bhikkhus, a person receives offerings of robes, food and drink, beds, and medicines for treating illness. Having received them, he partakes of them without giving rise to attachment or sensual desire and without forming false perceptions.

He never entertains such thoughts, but understands for himself the Dharma of deliverance. Even if he receives no gain or offerings, confused thoughts do not arise, and his mind neither exults nor declines. It is like a lion eating the flesh of a small animal.

At that time the king of beasts does not think, ‘This is good; this is not good.’ It has no attachment or sensual desire and forms no false perceptions. This person is likewise. If he receives offerings of robes, food and drink, beds, or medicines for treating illness, he partakes of them without giving rise to attachment.

Even if he receives nothing, no such thoughts arise.

“Suppose a person receives robes, food and drink, beds, and medicines for treating illness because of another’s offerings. Having received them, he partakes of them but gives rise to attachment and sensual craving and does not know the path of deliverance. If he receives nothing, he constantly entertains thoughts about it.

After receiving offerings, he becomes arrogant before the other bhikkhus and disparages them, saying, ‘I readily obtain robes, food and drink, beds, and medicines for treating illness. These bhikkhus cannot obtain them.’ It is like a goat in a large herd that leaves the herd and goes to a great heap of dung. After eating its fill of dung, it returns to the herd and arrogantly boasts, ‘Today I obtained delicious food; these other goats cannot obtain such food.’ So too, if a person obtains robes, food and drink, beds, and medicines for treating illness, but gives rise to confused perceptions and attachment, he becomes arrogant before the other bhikkhus and says, ‘I readily receive offerings;

these bhikkhus cannot receive them.’ Therefore, bhikkhus, train yourselves to be like the lion, not like the goat.

Thus, bhikkhus, you should train yourselves!”

When the bhikkhus had heard the Buddha’s teaching, they rejoiced and respectfully put it into practice.

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 addressed the bhikkhus:

“If a sentient being knows how to repay kindness, that person is worthy of respect. He does not forget even a small kindness, much less a great one. Even if that person is a thousand yojanas or a hundred thousand yojanas away from here, he is not far away and is no different from one who is near me. Why? Bhikkhus, you should know that I always praise those who know how to repay kindness.

“There are sentient beings who do not know how to repay kindness. They do not remember even a great kindness, much less a small one. Such persons are not near me, nor am I near them. Even if they wear the sanghati robe and remain beside me, they are still far away. Why? I never speak approvingly of those who do not repay kindness. Therefore, bhikkhus, be mindful of repaying kindness and do not train in ingratitude. Thus, bhikkhus, you should train yourselves.”

When the bhikkhus had heard the Buddha’s teaching, they rejoiced and respectfully put it into practice.

6. 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 addressed the bhikkhus:

“If a person is indolent and cultivates unwholesome conduct, his undertakings will suffer loss. If a person can be free from indolence and practice diligently, that person is supremely excellent, and wholesome dharmas will increase. Why?

The bodhisattva Maitreya was destined to become a Buddha, a Worthy One, a Perfectly Enlightened One, thirty kalpas before me. Through the power of my diligence and courageous vigor, however, I caused Maitreya to come after me. Tathagatas, Worthy Ones, Perfectly Enlightened Ones as numerous as the sands of the Ganges in the past all attained Buddhahood through courageous vigor.

By this means you should know that indolence brings suffering, gives rise to evil conduct, and harms one’s undertakings. If one can practice diligently with a strong and courageous mind, all wholesome merits will increase. Therefore, bhikkhus, be mindful of diligence and do not be indolent.

Thus, bhikkhus, you should train yourselves!”

When the bhikkhus had heard the Buddha’s teaching, they rejoiced and respectfully put it into practice.

7. 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 addressed the bhikkhus:

“A forest-dwelling bhikkhu should cultivate two dharmas. What are the two? They are calm abiding and insight.

If a forest-dwelling bhikkhu attains calm abiding and pacification, his morality will be perfected; he will not lose his dignified conduct, violate the prohibitions, or transgress the holy life, and he will create merits. If a forest-dwelling bhikkhu also attains insight, he contemplates this suffering and knows it as it truly is; he contemplates the arising of suffering, the cessation of suffering, and the path of deliverance from suffering, and knows them as they truly are.

After contemplating in this way, his mind is liberated from the taint of sensual desire, the taint of existence, and the taint of ignorance. He then attains the knowledge of liberation: birth and death have ended, the holy life has been established, what had to be done has been done, and there will be no further existence. He knows this as it truly is.

All Tathagatas, Worthy Ones, Perfectly Enlightened Ones of the past attained accomplishment through these two dharmas. Why? When a bodhisattva sits beneath the king of trees, he first contemplates these dharmas of calm abiding and insight.

If a bodhisattva mahasattva attains calm abiding, he can subdue the hostile Mara. If the bodhisattva then attains insight, he perfects the three penetrating knowledges and realizes unsurpassed, true, and perfect enlightenment. Therefore, bhikkhus, a forest-dwelling bhikkhu should seek skillful means to practice these two dharmas.

Thus, bhikkhus, you should train yourselves!”

When the bhikkhus had heard the Buddha’s teaching, they rejoiced and respectfully put it into practice.

8. 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 addressed the bhikkhus:

“If a bhikkhu cultivates the forest-dwelling practice in a secluded place apart from the assembly, he should always be respectful and give rise to a joyful mind. If a forest-dwelling bhikkhu living in seclusion is disrespectful and does not give rise to a joyful mind, then even when he is among the great assembly, people will discuss him as one who does not understand the forest-dwelling Dharma: ‘This forest-dwelling bhikkhu is disrespectful and does not give rise to a joyful mind.’

“Furthermore, bhikkhus, a forest-dwelling bhikkhu living in seclusion apart from the assembly should always practice diligently and never be negligent; he will then surely understand the essentials of the Dharma. If a forest-dwelling bhikkhu living in seclusion is indolent and commits evil conduct, people in the assembly will discuss him, saying, ‘This forest-dwelling bhikkhu is negligent and lacks diligence.’ Therefore, bhikkhus, a forest-dwelling bhikkhu living in seclusion apart from the assembly should always be humble and give rise to a joyful mind. He should not be negligent or disrespectful, but should remain mindful of diligent practice, with an unwavering resolve; he will then surely perfect all wholesome dharmas. Thus, bhikkhus, you should train yourselves!”

When the bhikkhus had heard the Buddha’s teaching, they rejoiced and respectfully put it into practice.

9. 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 addressed the bhikkhus:

“There are two kinds of persons to whom it is difficult to speak the Dharma well. Who are the two? It is very difficult to teach the Dharma of faith to one who has no faith. It is also very difficult to teach the Dharma of generosity to one whose mind is miserly and covetous.

“Furthermore, bhikkhus, if the Dharma of faith is taught to one without faith, he becomes angry and gives rise to a harmful mind. It is like a vicious dog whose nose is already sore: when further afflicted, it becomes even more enraged. Bhikkhus, so it is with one without faith. When the Dharma of faith is taught to him, he becomes angry and gives rise to a harmful mind.

“Furthermore, bhikkhus, if the Dharma of generosity is taught to a miserly person, he becomes angry and gives rise to a harmful mind. It is like an abscess that has not yet ripened being cut open with a knife, causing unbearable pain. So it is with a miserly person. When the Dharma of generosity is taught to him, he becomes even angrier and gives rise to a harmful mind. These, bhikkhus, are the two kinds of persons to whom it is difficult to teach the Dharma.

“Furthermore, bhikkhus, there are two kinds of persons to whom it is easy to teach the Dharma. Who are the two? It is easy to teach the Dharma of faith to one who has faith, and the Dharma of generosity to one who is not miserly. Bhikkhus, if the Dharma of faith is taught to a person with faith, he immediately rejoices, and his resolve neither regrets nor changes. It is like telling a sick person of medicine that will cure his illness, whereupon he recovers. So it is with a person of faith. When the Dharma of faith is taught to him, he immediately rejoices, and his mind does not change.

“Furthermore, if the Dharma of generosity is taught to one who is not covetous, he immediately rejoices and has no regret. It is like a handsome young man or beautiful young woman who delights in bathing and washing the face, hands, and feet. Someone then comes and offers beautiful flowers to enhance that person’s appearance and also presents fine garments and adornments. Having received them, the person rejoices all the more. So it is with one who is not miserly. When the Dharma of generosity is taught to him, he immediately rejoices and has no regret. These, bhikkhus, are the two kinds of persons to whom it is easy to teach the Dharma. Therefore, bhikkhus, train yourselves in faith and also in generosity; do not be miserly. Thus, bhikkhus, you should train yourselves!”

When the bhikkhus had heard the Buddha’s teaching, they rejoiced and respectfully put it into practice.

10. 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 addressed the bhikkhus:

“There are two practices by which an ordinary person gains great merit, produces great karmic results, attains the flavor of the deathless, and reaches the unconditioned. What are the two practices? They are making offerings to one’s father and mother. These are the two persons through whom one gains great merit and produces great karmic results.

“Furthermore, one who makes offerings to a bodhisattva bound to only one more birth gains great merit and great karmic results. Thus, bhikkhus, giving to these two kinds of recipients brings great merit and great karmic results, enables one to attain the flavor of the deathless, and leads to the unconditioned. Therefore, bhikkhus, always be mindful of filial devotion and make offerings to your fathers and mothers. Thus, bhikkhus, you should train yourselves!”

When the bhikkhus had heard the Buddha’s teaching, they rejoiced and respectfully put it into practice.

11. 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 addressed the bhikkhus:

“The kindness of two persons who teach one to do good can never be repaid. Who are the two? They are one’s father and mother.

“Bhikkhus, even if a person carried his father on his right shoulder and his mother on his left shoulder for ten million years, providing them with robes, food, beds, and medicines for treating illness, and even if his parents urinated and defecated upon his shoulders, he still could not repay their kindness. Bhikkhus, you should know that the kindness of parents is profound. They carry and nurture their children, protecting and caring for them at the proper times without ever neglecting the season, enabling them to behold the sun and moon. By this means, know that such kindness is difficult to repay. Therefore, bhikkhus, make offerings to your fathers and mothers. Always be filial and attentive to them, never neglecting the proper time. Thus, bhikkhus, you should train yourselves!”

When the bhikkhus had heard the Buddha’s teaching, they rejoiced and respectfully put it into practice.

12. 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 Venerable Panthaka said to his younger brother, Culapanthaka:

“If you are unable to observe the precepts, return to the household life.”

After hearing these words, Venerable Culapanthaka went and stood outside the gate of Jeta Grove Monastery, weeping bitterly. With his purified divine eye, the Blessed One saw the bhikkhu Culapanthaka standing outside the gate, grieving and weeping without cease. The Blessed One rose from his quiet chamber and, as though walking in meditation, went outside the gate of Jeta Grove Monastery and asked Culapanthaka:

“Bhikkhu, why are you standing here weeping?”

Venerable Culapanthaka replied:

“Blessed One, my elder brother has driven me away, saying that if I cannot observe the precepts, I should return to the household life and should not remain here. Therefore I grieve and weep.”

The Blessed One said:

“Bhikkhu, do not harbor fear or sorrow. It is I who attained unsurpassed perfect enlightenment, not your elder brother Panthaka who realized the Way.”

The Blessed One then took Venerable Culapanthaka by the hand, led him to the quiet chamber, and told him to sit down. The Blessed One then taught him to hold a broom and sweep, saying:

“What are the words that you are reciting?”

When Venerable Culapanthaka recited the word “sweep,” he forgot the word “broom.” When he recited the word “broom,” he forgot the word “sweep.” Venerable Culapanthaka recited “broom, sweep” for several days. This “broom, sweep” meant removing defilement. Venerable Culapanthaka then thought, “What is removal? What is defilement?”

Defilement is ashes, dirt, tiles, and bricks; removal is purification.

The Venerable thought again, “Why did the Blessed One teach me through this? I should now contemplate its meaning.” As he contemplated its meaning, the Venerable further thought, “There is also dusty defilement upon my own body. I shall apply this analogy to myself. What is removal? What is defilement?”

The Venerable then thought, “The fetters are defilement; wisdom is removal. I can now take the broom of wisdom and sweep away these fetters.”

Venerable Culapanthaka then contemplated the five clinging skandhas, their arising and their cessation: form, the arising of form, and the cessation of form; and likewise feeling, perception, formations, and consciousness, their arising and their cessation. After Venerable Culapanthaka had contemplated these five clinging skandhas, his mind was liberated from the taint of sensual desire, the taint of existence, and the taint of ignorance.

Once liberated, he attained the knowledge of liberation: birth and death had ended, the holy life had been established, what had to be done had been done, and there would be no further existence. He knew this as it truly was. Venerable Culapanthaka then became an arhat.

Having become an arhat, the Venerable rose from his seat, went to the Blessed One, bowed before him, sat to one side, and said:

“I now possess knowledge; I now possess wisdom; I now understand ‘broom, sweep.’”

The Blessed One said:

“Bhikkhu, how do you understand it?”

Venerable Culapanthaka replied:

“Removal is wisdom; defilement is the fetters.”

The Blessed One said:

“Excellent, bhikkhu! It is as you have said: removal is wisdom, and defilement is the fetters.”

Venerable Culapanthaka then addressed the Blessed One in verse:

The Blessed One said:

“Bhikkhu, it is as you have said: it is through wisdom and not through anything else.”

When the bhikkhus had heard the Buddha’s teaching, they rejoiced and respectfully put it into practice.

13. 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 addressed the bhikkhus:

“There are two things that cannot be desired or cherished and that people of the world reject. What are the two? They are meeting those one hates. This cannot be desired or cherished and is rejected by people of the world. The other is separation from those one loves. This too cannot be desired or cherished and is rejected by people of the world. These, bhikkhus, are the two things in which people of the world take no delight and which they do not desire.

“Bhikkhus, there are also two things that people of the world do not reject. What are the two? Separation from those one hates is welcomed by people of the world, while gathering together with those one loves is greatly cherished and welcomed by people of the world. These, bhikkhus, are the two things in which people of the world delight. I have now spoken of meeting those one hates and separation from those one loves, and also of separation from those one hates and gathering together with those one loves. What is their meaning? What are their causes?”

The bhikkhus replied:

“The Blessed One is the king of all dharmas. We beseech the Blessed One to explain this to us. Having heard it, the bhikkhus will respectfully put it into practice.”

The Blessed One said:

“Listen attentively and reflect carefully. I shall distinguish and explain this for you. Bhikkhus, these two things arise through craving, are born through craving, are formed through craving, and originate through craving. You should train to eliminate craving and not allow it to arise. Thus, bhikkhus, you should train yourselves!”

When the bhikkhus had heard the Buddha’s teaching, they rejoiced and respectfully put it into practice.