增壹阿含經

XXV. CHAPTER ON THE FOUR TRUTHS

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 bhiksus:

“You should cultivate the Dharma of the Four Truths. What are the four? The Truth of Suffering, whose meaning cannot be exhausted, whose meaning cannot be brought to an end, and whose exposition of the Dharma is inexhaustible. The Truth of the Origin of Suffering, whose meaning cannot be exhausted, whose meaning cannot be brought to an end, and whose exposition of the Dharma is inexhaustible. The Truth of the Cessation of Suffering, whose meaning cannot be exhausted, whose meaning cannot be brought to an end, and whose exposition of the Dharma is inexhaustible. The Truth of the Path Leading Out of Suffering, whose meaning cannot be exhausted, whose meaning cannot be brought to an end, and whose exposition of the Dharma is inexhaustible.

“What is called the Truth of Suffering? The Truth of Suffering is this: birth is suffering, aging is suffering, illness is suffering, death is suffering, sorrow, grief, pain, and distress are suffering, association with those one hates is suffering, separation from those one loves is suffering, and not obtaining what one seeks is suffering. In brief, the five aggregates subject to clinging are suffering. This is called the Truth of Suffering.

“What is called the Truth of the Origin of Suffering? The Truth of Origin is craving conjoined with desire, to which the mind is continually attached. This is called the Truth of the Origin of Suffering.

“What is called the Truth of the Cessation of Suffering? The Truth of Cessation is the complete and permanent cessation of sensual craving, so that it no longer remains and is never produced again. This is the Truth of the Cessation of Suffering.

“What is called the Truth of the Path Leading Out of Suffering? The Truth of the Path Leading Out of Suffering is the Noble Eightfold Path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is the Truth of the Path Leading Out of Suffering.

“Thus, bhiksus, these Four Truths truly exist and are not false. Because they are the words of the Blessed One, they are called truths. Among all beings with two legs, three legs, or four legs; in the realm of desire, the realm of form, or the formless realm; whether percipient or non-percipient, the Tathagata is supreme. Because he has accomplished these Four Truths, they are called the Four Truths. Thus, bhiksus, those who do not understand these Four Truths remain forever revolving through birth and death in the five destinies. I have now attained these Four Truths, crossed from this shore to the other shore, accomplished their meaning, severed the root of birth and death, and shall receive no further body. This I know as it truly is.”

At that time the Blessed One spoke this verse:

“If any among the four assemblies do not attain these Four Truths, neither understanding nor knowing them, they will fall into the five destinies. Therefore, bhiksus, you should employ skillful means to accomplish these Four Truths. Thus, bhiksus, you should train yourselves in this way!”

When the bhiksus had heard the Buddha’s teaching, they rejoiced and respectfully practiced it.

2. 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 bhiksus:

“There are four things that bring people very great benefit. What are the four? First, one should associate closely with good spiritual friends. Second, one should listen to the Dharma. Third, one should understand the Dharma. Fourth, one should clearly comprehend the Dharma and the characteristics of dharmas.

“Thus, bhiksus, these four things bring people very great benefit. Therefore, bhiksus, you should seek skillful means to accomplish these four things. Thus, bhiksus, you should train yourselves in this way!”

When the bhiksus had heard the Buddha’s teaching, they rejoiced and respectfully practiced it.

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 addressed Ananda:

“When the Tathagata appears in the world, four unprecedented things appear in the world. What are the four? The beings here have many attachments, yet when I teach the Dharma of non-attachment, they accept it, remember it, and cultivate it, and their minds do not turn away. When the Tathagata appears in the world, four unprecedented things appear in the world. This is the first unprecedented thing to appear in the world.

“Furthermore, Ananda, beings continually revolve without rest through the five destinies. Yet precisely when I wish to teach the Dharma, they accept it and their minds do not turn away. When the Tathagata appears in the world, this second unprecedented thing appears in the world.

“Furthermore, Ananda, these beings continually harbor arrogance, which never leaves their minds. Yet if I have the Dharma taught to them, they accept it and their minds do not turn away. Ananda, these beings continually harbor arrogance and do not relinquish it even for a moment. Yet when the Dharma is taught, they accept it. This is the third unprecedented thing to appear in the world.

“Furthermore, Ananda, these beings are shrouded by ignorance. Yet when I teach the Dharma of illumination, they accept it and do not forget it. Furthermore, Ananda, when the Dharma concerning illumination and ignorance is taught, their minds become gentle and harmonious, and they continually delight in cultivation. This, Ananda, is the fourth unprecedented thing to appear in the world when the Tathagata appears.

“Whenever a Tathagata is present, these four things appear in the world. Therefore, Ananda, you should arouse a joyful mind toward the Tathagata. Thus, Ananda, you should train yourself in this way!”

When Ananda had heard the Buddha’s teaching, he rejoiced and respectfully practiced it.

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 bhiksus:

“I shall now teach about the burden; I shall also teach about the bearer of the burden, the cause and condition of the burden, and the laying down of the burden. Bhiksus, listen attentively, listen attentively and reflect well upon it. I shall now explain.”

The bhiksus replied:

“Yes, Blessed One.”

The bhiksus respectfully received the Buddha’s instruction. The Blessed One said:

“What is called the burden? It is the five aggregates. What are the five? They are the aggregates of form, feeling, perception, formations, and consciousness. This is called the burden.

“What is called the bearer of the burden? The bearer of the burden is the person: what his name is, what his family name is, how he was born, what food he eats, what suffering and pleasure he experiences, and whether his lifespan is long or short. This is called the bearer of the burden.

“What is called the cause and condition of the burden? The cause and condition of the burden is attachment born of craving, joined together with desire, from which the mind does not separate. This is called the cause and condition of the burden.

“What is called laying down the burden? It means causing that craving to cease utterly and completely, so that it is removed and cast out. This is called laying down the burden.

“Thus, bhiksus, I have now taught the burden, the cause and condition of the burden, the bearer of the burden, and the laying down of the burden. What the Tathagata ought to do, I have now completed. Dwell beneath trees, in secluded places, or seated in the open air. Constantly recollect seated meditation and do not be heedless.”

At that time the Blessed One spoke this verse:

“Therefore, bhiksus, you should employ skillful means to depart from the heavy burden. Thus, bhiksus, you should train yourselves in this way!”

When the bhiksus had heard the Buddha’s teaching, they 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 addressed the bhiksus:

“There are four kinds of birth. What are the four? They are birth from eggs, birth from a womb, birth from moisture, and birth by transformation.

“What is called birth from eggs? It refers to creatures born from eggs, such as chickens, birds, crows, pigeons, peacocks, snakes, fish, ants, and so forth. All these are born from eggs. This is called birth from eggs.

“What is called birth from a womb? It refers to humans and animals, including two-legged creatures. This is called birth from a womb.

“What is called birth from moisture (birth through causes and conditions)? It refers to worms in rotten flesh, worms in privies, and worms in corpses. This is called birth from moisture (birth through causes and conditions).

“What is called birth by transformation? It refers to devas, beings in the great hells, hungry ghosts, and certain humans and animals. This is called birth by transformation.

“Thus, bhiksus, there are these four kinds of birth. Bhiksus who wish to depart from these four kinds of birth should seek skillful means to accomplish the Dharma of the Four Truths. Thus, bhiksus, you should train yourselves in this way!”

When the bhiksus had heard the Buddha’s teaching, they rejoiced and respectfully practiced it.

6. Thus have I heard:

At one time the Venerable Sariputra and the Venerable Maudgalyayana were staying in the city of Rajagrha, in the Bamboo Grove at Kalanda.

At that time the Venerable Sariputra addressed the bhiksus:

“There are four kinds of people in the world. What are the four? A person who is accompanied by fetters, has fetters within, but does not know this. A person who is accompanied by fetters and truthfully knows that there are fetters within. A person who is not accompanied by fetters and has no fetters within, but does not know this as it truly is. A person who is not accompanied by fetters and truthfully knows that there are no fetters within.

“Worthy ones, you should know that the first person is accompanied by fetters and has fetters within but does not know it. Of the two people who have fetters, this one is the most inferior. The second person is accompanied by fetters and truthfully knows that there are fetters within. This person is exceedingly excellent. The third person is not accompanied by fetters and has no fetters within, but does not know this as it truly is. Of the two people without fetters, this one is the most inferior. The fourth person is not accompanied by fetters and truthfully knows that there are no fetters within. Of the people without fetters, this one is truly foremost.

“Worthy ones, you should know that there are these four kinds of people in the world.”

At that time the Venerable Maudgalyayana asked the Venerable Sariputra:

“For what reason is one of the people accompanied by fetters inferior while the other is most excellent? And for what cause and condition is one of these two people not accompanied by fetters inferior while the other is most excellent?”

The Venerable Sariputra replied:

“The person who is accompanied by fetters and has fetters within but does not know this as it truly is thinks, ‘I should contemplate the perception of beauty.’ He then reflects upon the perception of beauty. While contemplating the perception of beauty, a mind of sensual desire arises. When a mind of sensual desire has arisen, he will die possessed by greed, anger, and delusion.

At that time, he does not seek skillful means to extinguish this mind of sensual desire and thus dies with anger and delusion in his mind. Maudgalyayana, you should know that this is like a person who goes to the market and buys a copper vessel that is covered with dust, grime, and great filth. He does not polish it at appropriate times or wash it clean at appropriate times.

Consequently, that copper vessel becomes increasingly encrusted and filthy. The first person is likewise. He is followed by defilements and has fetters within but does not know this as it truly is.

He then thinks, ‘I should contemplate the perception of beauty.’ Having contemplated the perception of beauty, a mind of sensual desire arises. Once sensual desire has arisen, he dies possessed by greed, anger, and delusion, without seeking skillful means to extinguish that mind of sensual desire.

“The second person is accompanied by fetters and truthfully knows that there are fetters within. He thinks, ‘I should now abandon the perception of beauty and contemplate the perception of impurity.’ Having abandoned the perception of beauty, he contemplates the perception of impurity. Having contemplated the perception of impurity, no mind of sensual desire arises.

He seeks skillful means to attain what has not yet been attained, obtain what has not yet been obtained, and reach what has not yet been reached. He then dies without greed, anger, or delusion, and without fetters. It is just as if a person bought at the market a copper vessel covered in dust.

He repairs it at appropriate times and washes it clean. This person is likewise. He is accompanied by fetters and truthfully knows that there are fetters within.

He then abandons the perception of beauty and contemplates the perception of impurity. Having contemplated the perception of impurity, he further seeks skillful means to obtain what has not been obtained, attain what has not been attained, and realize what has not been realized. He dies without sensual desire, anger, or delusion.

Thus, Maudgalyayana, of the two people accompanied by fetters, one is inferior and the other most excellent.”

The Venerable Maudgalyayana said:

“Again, for what cause and condition is one of the two people not accompanied by fetters inferior while the other is most excellent?”

The Venerable Sariputra said:

“The third person is not accompanied by fetters and has no fetters within, but does not know this as it truly is. He then thinks, ‘I shall not seek skillful means through contemplation to attain what has not been attained, obtain what has not been obtained, or realize what has not been realized.’ A mind of sensual desire arises in him, and he dies bound by anger and delusion. It is like someone who goes to the market and buys a copper vessel covered with dust but neither washes off the dust at appropriate times nor repairs it at appropriate times.

The third person is likewise. He is not accompanied by fetters and has no fetters within, but does not know this as it truly is. Nor does he train himself in this way: ‘I shall seek skillful means to extinguish these fetters.’ A mind of greed and sensual desire then arises in him, and he dies possessed by anger and delusion.

“The fourth person is not accompanied by fetters and truthfully knows that there are no fetters within. He then reflects, ‘I shall seek skillful means to attain what has not been attained, obtain what has not been obtained, and realize what has not been realized.’ He dies free from those fetters. It is like someone who goes to the market and obtains a fine copper vessel that is exceedingly clean and then repairs and polishes it at appropriate times.

The vessel consequently becomes even cleaner and more beautiful. The fourth person is likewise. He is not accompanied by fetters and truthfully knows that there are no fetters within.

He then reflects, ‘I shall seek skillful means to obtain what has not been obtained, attain what has not been attained, and realize what has not been realized.’ When his body breaks up and his life ends, he has no fetters of greed and sensual desire, anger, or delusion.

“Thus, Maudgalyayana, of these two people who are not accompanied by fetters and have no fetters within, one is superior and the other inferior.”

At that time the Venerable Maudgalyayana asked the Venerable Sariputra:

“Why are they called fetters?”

The Venerable Sariputra replied:

“Maudgalyayana, you should know that evil and unwholesome dharmas that give rise to wrong views are called fetters. A person may think, ‘After the Tathagata has questioned me concerning the meaning, he will teach the Dharma to the bhiksus and will not question the other bhiksus concerning its meaning.’ When the Tathagata teaches the Dharma to the bhiksus, however, the Blessed One may at another time ask another bhiksu to teach the Dharma and not ask that bhiksu. He thinks, ‘When the Tathagata taught the Dharma, the Tathagata did not ask me to teach the Dharma to the bhiksus.’ There is unwholesomeness, and there is also greed and desire. Both are unwholesome.

“Or a bhiksu may think, ‘Whenever the bhiksus enter the village to seek alms, I shall go at their head and will not allow another bhiksu to go before them into the village to seek alms.’ But at another time, another bhiksu goes at their head into the village to seek alms, and that bhiksu is not allowed to go before the bhiksus into the village to seek alms. He thinks, ‘I did not go at the head of the bhiksus into the village to seek alms.’ There is unwholesomeness, and there is also greed and desire. Both are unwholesome.

“Maudgalyayana, you should know that a bhiksu may also think, ‘I shall sit before the bhiksus, receive water first, and obtain food first. I shall not allow another bhiksu to sit before the bhiksus, receive water first, or obtain food first.’ But at another time another bhiksu sits before the bhiksus, receives water first, and obtains food first, while that bhiksu is not allowed to sit before the bhiksus, receive water first, or obtain food first. He thinks, ‘I did not sit before the bhiksus, receive water first, or obtain food first.’ There is unwholesomeness, and there is also greed and desire. Both are unwholesome.

“Or a bhiksu may think, ‘After I have eaten, I shall teach the Dharma to the donor. I shall not allow another bhiksu, after eating, to teach the Dharma to the donor.’ But another bhiksu, after eating, teaches the Dharma to the donor, while that bhiksu is not allowed to teach the Dharma to the donor after eating. He thinks, ‘I was not allowed to teach the Dharma to the donor after eating.’ There is unwholesomeness, and there is also greed and desire. Both are unwholesome.

“Or a bhiksu may think, ‘I shall enter the park and teach the Dharma to householders and brahmins. I shall not allow another bhiksu to enter the park and teach the Dharma to householders and brahmins.’ But at another time another bhiksu enters the park and teaches the Dharma to householders and brahmins, while that bhiksu is not allowed to enter the park and teach the Dharma to householders and brahmins. He thinks, ‘I was not allowed to enter the park and teach the Dharma to householders and brahmins.’ There is unwholesomeness, and there is also greed and desire. Both are unwholesome.

“Or a bhiksu may think, ‘I have now violated a precept. I hope that the other bhiksus do not learn that I have violated a precept.’ But at another time that bhiksu violates a precept, and the bhiksus learn that he has violated a precept. There is unwholesomeness, and there is also greed and desire. Both are unwholesome.

“Or a bhiksu may think, ‘I have now violated a precept. I shall not allow another bhiksu to say that I have violated a precept.’ But at another time that bhiksu violates a precept, and another bhiksu says, ‘You have violated a precept.’ There is unwholesomeness, and there is also greed and desire. Both are unwholesome.

“Or a bhiksu may think, ‘I have now violated a precept. Let a pure bhiksu speak of my offense; do not let an impure bhiksu speak of my offense.’ But at another time an impure bhiksu tells that bhiksu that he has violated a precept. There is unwholesomeness, and there is also greed and desire. Both are unwholesome.

“Or a bhiksu may think, ‘I have now violated a precept. If a bhiksu admonishes me, let him speak in private and not before the assembly.’ But at another time that bhiksu violates a precept and is reproved amid the great assembly rather than in private. That bhiksu then thinks, ‘These bhiksus admonished me amid the great assembly and not in private.’ There is unwholesomeness, and there is also greed and desire. Both are unwholesome.

“Maudgalyayana, you should know that the roots of these dharmas give rise to such conduct and are called fetters. Maudgalyayana, you should further know that all four assemblies hear of and know a person who has stumbled in the holy life. Although he may say, ‘I practice the aranya discipline, dwell in secluded places, wear a five-panel robe, continually go on alms round without distinguishing rich from poor, walk without coarseness, and whether coming, going, halting, sitting, standing, moving, remaining still, speaking, or keeping silent, I conduct myself properly,’ that bhiksu thinks, ‘May the bhiksus, bhiksunis, upasakas, upasikas, and practitioners of the holy life continually come and make offerings to me.’ Although that bhiksu thinks this way,

the four assemblies still do not make offerings to him at appropriate times.

Why is this? It is because that bhiksu has not removed his evil and unwholesome conduct, which has been seen, heard, remembered, and known by all.

“It is like a person who has an exceedingly clean copper vessel, fills it with impure things, covers it with another vessel, and carries it to another country. When people see him, they ask:

“‘What are you carrying? We would like to see it.’

“At that time the people, being hungry, say:

“‘It must be delicious food and drink.’

“They then remove the vessel’s cover and together behold the impure things. This bhiksu is likewise. Although he practices the aranya discipline, goes on alms round at appropriate times, wears a five-panel robe, keeps his body and mind upright, and fixes mindfulness before him, he nevertheless thinks, ‘May practitioners of the holy life come at appropriate times and make offerings to me.’ Yet practitioners of the holy life do not come at appropriate times to make offerings. Why is this? It is because that bhiksu possesses evil and unwholesome dharmas and his fetters have not been exhausted.

“Maudgalyayana, you should know that there are bhiksus who do not possess these evil and unwholesome dharmas and whose fetters have been severed. This is seen, heard, remembered, and known by everyone. Although they walk through cities and towns, they remain keepers of the Dharma. They may accept invitations or receive offerings from householders, yet those bhiksus entertain no thought of greed or desire.

“At that time the four assemblies and practitioners of the holy life all come and make offerings to them. Why is this? It is because the pure conduct of those bhiksus is seen, heard, remembered, and known by everyone. It is like a person who has a fine copper vessel filled with delicious food and drink, fragrant and savory. He covers it with something and carries it to various countries. When people see him, they ask:

“‘What is this? We would like to see it.’

“They then open it and see food and drink, which they take out and eat together. It is likewise with a bhiksu who is seen, heard, remembered, and known. Although he walks through cities and towns and receives offerings from householders, he does not think, ‘May practitioners of the holy life come and make offerings to me.’ Yet practitioners of the holy life all come and make offerings. Why is this? It is because that bhiksu has completely removed evil and unwholesome conduct. Therefore, Maudgalyayana, such modes of conduct are called fetters.”

At that time the Venerable Maudgalyayana praised him, saying:

“Excellent, excellent, Sariputra! Why is this? Formerly, I went to the Bamboo Grove at Kalanda in the city of Rajagrha. When it was time, I put on my robe, took up my bowl, and entered Rajagrha to seek alms. I went to the house of a cartwright and stood silently outside the door. At that time the craftsman was holding an axe and shaping a piece of wood. An elderly craftsman had come to his house on a small matter. While the younger craftsman was working on the wood, the elderly craftsman thought, ‘This young craftsman is cutting away every part that does not please me.’ The elderly craftsman was greatly delighted and thought, ‘Excellent, excellent! You are shaping the wood exactly as I would wish.’

“It is likewise with those bhiksus whose minds are not gentle and harmonious, who have abandoned the conduct of a sramana, harbor deceit, do not follow the Dharma of a sramana, are coarse in character and conduct, know neither shame nor remorse, brazenly endure disgrace, engage in base conduct, possess no vigor, are often forgetful, do not remember what they are doing, have unsettled minds, act mistakenly, and have unrestrained faculties. The Venerable Sariputra has now examined their character and conduct and corrected them.

“There are people of good family who, out of steadfast faith, leave the household life to train in the path. They deeply respect the precepts, do not abandon the Dharma of the Noble sramanas, are free from deceit and coarse conduct, possess gentle and harmonious minds, often speak with a smile, do not injure the feelings of others, keep their minds continually collected, refrain from contention, and have undisturbed faculties.

After hearing the Venerable Sariputra speak, they accept his words themselves and do not forget them. It is like an incomparably handsome man or beautiful woman who has bathed clean, put on fine new clothing, and anointed the body with fragrance. If someone then presents that person with lotus flowers, the person receives them, fastens them upon the head, and rejoices with irrepressible delight.

“It is likewise if a person of good family, out of steadfast faith, leaves the household life to train in the path, respects the precepts, does not lose the Dharma of a sramana, is free from deceit, does not engage in coarse conduct, possesses a gentle and harmonious mind, often speaks with a smile, does not injure the feelings of others, keeps the mind continually collected, refrains from contention, and has undisturbed faculties. After hearing these words from the Venerable Sariputra, that person rejoices beyond restraint and accepts the teaching. Thus, people of good family, listen to this exposition of the Dharma!”

At that time the worthy ones, having heard this discourse, rejoiced and respectfully practiced it.

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 bhiksus:

“There are four kinds of fruit. What are the four? There is unripe fruit that appears ripe; ripe fruit that appears unripe; ripe fruit that appears ripe; and unripe fruit that appears unripe. Thus, bhiksus, there are these four kinds of fruit in the world. There are likewise four kinds of people in the world. What are the four? There is a ripe person who appears unripe; an unripe person who appears ripe; an unripe person who appears unripe; and a ripe person who appears ripe.

“What is called an unripe person who appears ripe? Such a person conducts himself without coarseness when coming, going, and walking. His gaze accords with the teaching of the Dharma, and when wearing his robe and carrying his bowl he also walks in accordance with the Dharma, looking down at the ground without glancing to either side. Yet he violates the precepts and does not follow right conduct. He is not truly a sramana but appears to be a sramana; he does not practice the holy life but claims to practice the holy life. He destroys the roots of the true Dharma and ruins its seed. This is an unripe person who appears ripe.

“What is called a ripe person who appears unripe? A bhiksu may appear coarse in character and conduct, may not direct his gaze properly, may not walk in accordance with the Dharma, and may delight in glancing to either side. Yet he is diligent and learned, cultivates wholesome dharmas, continually observes the precepts and discipline without losing proper deportment, and becomes fearful upon seeing even the slightest violation of Dharma. This is a ripe person who appears unripe.

“What is called an unripe person who appears unripe? A bhiksu may not observe the prohibitory precepts or understand proper decorum. In walking and stepping, he does not know how to depart, enter, go, or come. Nor does he know how to wear his robe and carry his bowl. His faculties are disordered, and his mind clings to forms, sounds, odors, flavors, tangible objects, and dharmas. He violates the prohibitory precepts and does not practice the true Dharma. He is not a sramana but appears to be a sramana; he does not practice the holy life but appears to do so. His faculties are corrupted beyond repair. This is an unripe person who appears unripe.

“What is called a ripe person who appears ripe? A bhiksu may guard the prohibitory precepts, and in departing, entering, and walking never act at an improper time. His gaze never departs from proper deportment. He is exceedingly diligent in cultivating wholesome dharmas and fully accomplishes proper deportment and decorum. Upon seeing even a slight violation of Dharma he becomes fearful, how much more so upon seeing a grave one. This is a ripe person who appears ripe.

“Thus, bhiksus, there are these four kinds of people in the world, like these kinds of fruit. You should train yourselves to become ripe fruit. Thus, bhiksus, you should train yourselves in this way!”

When the bhiksus had heard the Buddha’s teaching, they rejoiced and respectfully practiced it.

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 bhiksus:

“Today there are violent winds in the sky, called suvilamba winds. If birds such as crows, magpies, or wild geese fly into them, the winds scatter their heads, brains, fins, and wings in different places. A bhiksu here may be just the same. When he abandons the prohibitory precepts and adopts the conduct of a householder, his three robes, alms bowl, needle case, and the rest of his six requisites are each scattered in a different place, just as that violent storm kills and scatters the bird. Therefore, bhiksus, you should cultivate the holy life. Thus, bhiksus, you should train yourselves in this way!”

When the bhiksus had heard the Buddha’s teaching, they rejoiced and respectfully practiced it.

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 bhiksus:

“Bhiksus, you should know that there are four kinds of birds. What are the four? There is a bird with a beautiful song but an ugly body; a bird with a beautiful body but an unpleasant song; a bird with both an unpleasant song and an ugly body; and a bird with both a beautiful body and a beautiful song.

“What bird has a beautiful song but an ugly body? It is the kokila bird. This bird has a beautiful song but an ugly form.

“What bird has a beautiful form but an unpleasant song? It is the ci bird. This bird has a beautiful body but an unpleasant song.

“What bird has an ugly body and also an unpleasant song? It is the shijiu bird. This bird has an unpleasant song and an ugly form.

“Again, what bird has a beautiful song and also a beautiful body? It is the peacock. This bird has a beautiful song and also a beautiful body.

“Thus, bhiksus, there are these four kinds of birds, which you should understand. Likewise, there are four kinds of people in the world who resemble these birds.

“What are the four?

“Here a bhiksu may have handsome features and, in departing, entering, going, coming, wearing his robe, carrying his bowl, bending, stretching, lowering, and raising his body, may possess complete proper deportment. Yet he cannot recite the Dharma discourses he has learned, which are good in the beginning, good in the middle, and good in the end. He cannot follow the teachings of the Dharma, nor can he skillfully chant and recite them. This is a person whose body is beautiful but whose voice is not pleasing.

“Again, what person has a pleasing voice but an ugly body? A bhiksu may lack proper deportment when departing, entering, going, coming, bending, stretching, lowering, or raising his body, or when wearing his robe and carrying his bowl, and may continually delight in speaking at length. Yet that person diligently observes the precepts, hears the Dharma and understands its teachings, and has heard many of the dharmas he has learned, which are good in the beginning, good in the middle, and good in the end, possess profound meaning and principle, and fully teach the cultivation of the holy life. Moreover, he skillfully retains and recites that Dharma. This is a person with a pleasing voice but an ugly body.

“Again, what person has both an unpleasant voice and an ugly body? A person may violate the precepts, lack diligence and learning, and forget as soon as he hears something. Though he should fully practice the holy life within this Dharma, he refuses to accept it. This is a person with an unpleasant voice and an ugly body.

“Again, what kind of person has both a pleasing voice and a beautiful body? A bhiksu may have handsome features and, when departing, entering, going, coming, wearing his robe, and carrying his bowl, may refrain from glancing to either side. He diligently cultivates wholesome dharmas and fully observes the precepts and discipline. Upon seeing even the slightest violation of Dharma he becomes fearful, how much more so upon seeing a grave matter. He is also learned, does not forget what he has heard and accepted, and cultivates the dharmas he has acquired, which are good in the beginning, good in the middle, and good in the end. He skillfully chants and recites such Dharma. This is a person with both a pleasing voice and a beautiful body.

“Thus, there are these four kinds of people in the world, which you should understand. Therefore, bhiksus, you should train yourselves to possess both a pleasing voice and a beautiful body. Thus, bhiksus, you should train yourselves in this way!”

When the bhiksus had heard the Buddha’s teaching, they rejoiced and respectfully practiced it.

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 bhiksus:

“There are four kinds of clouds. What are the four? There are clouds that thunder but give no rain; clouds that give rain but do not thunder; clouds that both give rain and thunder; and clouds that neither give rain nor thunder. These are the four kinds of clouds.

“There are likewise four kinds of people in the world who resemble clouds. What are the four kinds of people? There is a bhiksu who thunders but gives no rain; a bhiksu who gives rain but does not thunder; a bhiksu who neither gives rain nor thunders; and a bhiksu who both gives rain and thunders.

“What is a bhiksu who thunders but gives no rain? A bhiksu may recite aloud the Sutras, Geyas, Prophecies, Verses, Accounts of Past Causes and Conditions, Records, Birth Stories, Expositions, Vaipulya Teachings, Teachings of Unprecedented Dharmas, and Parables. He skillfully chants and recites such dharmas without losing their meaning and principles, yet does not extensively teach the Dharma to others. This is a bhiksu who thunders but gives no rain.

“What is a person who gives rain but does not thunder? A bhiksu may have handsome features and be fully acquainted with all forms of proper conduct in departing, entering, coming, going, advancing, and halting. He cultivates wholesome dharmas without the slightest omission, yet is not learned and does not recite or practice aloud. Nor does he cultivate the Sutras, Accounts of Past Events, Prophecies, Verses, Causes and Conditions, Parables, Birth Stories, Vaipulya Teachings, or Teachings of Unprecedented Dharmas. Nevertheless, what he accepts from others he does not forget. He delights in following good spiritual friends and also delights in teaching the Dharma to others. This person gives rain but does not thunder.

“What is a person who neither gives rain nor thunders? A person may not have handsome features and may lack complete proper conduct in departing, entering, going, coming, advancing, and halting. He does not cultivate wholesome dharmas, is not learned, and neither recites nor practices aloud. Nor does he cultivate the Sutras through the Vaipulya Teachings, and he does not teach the Dharma to others. This is a person who neither gives rain nor thunders.

“Again, what person both gives rain and thunders? A person may have handsome features and be fully acquainted with proper conduct in departing, entering, going, coming, advancing, and halting. He delights in learning and inquiry, does not lose what he has received, delights in teaching the Dharma to others, and encourages others to accept it. This person both gives rain and thunders.

“Thus, bhiksus, there are these four kinds of people in the world. Therefore, bhiksus, you should train yourselves to become people who both give rain and thunder. Thus, bhiksus, you should train yourselves in this way!”

When the bhiksus had heard the Buddha’s teaching, they rejoiced and respectfully practiced it.