增壹阿含經

XXVI. CHAPTER ON THE FOUR RIGHT EFFORTS (2)

The Blessed One said to Ananda:

– Now bring Sariputta’s relics here.

Venerable Ananda replied:

– Yes, Blessed One.

Venerable Ananda then placed the relics in the Blessed One’s hands. Holding the relics, the Blessed One said to the bhikkhus:

– These are the relics of the bhikkhu Sariputta, who was wise, intelligent, and highly gifted, possessing many kinds of wisdom: boundless wisdom, fathomless wisdom, swift wisdom, nimble wisdom, keen wisdom, exceedingly profound wisdom, and discerning wisdom. He had few desires, knew contentment, delighted in secluded places, possessed a courageous heart, acted without confusion, was undaunted in mind, was patient, abandoned unwholesome qualities, was gentle by nature, did not delight in disputes, constantly cultivated diligence, practiced right concentration, developed wisdom, was mindful of liberation, and cultivated the bodily realization of the knowledge and vision of liberation.

Bhikkhus, you should know that this is like a great tree without branches. Now, within the Sangha of bhikkhus, the Tathagata is the great tree; since Sariputta has attained final nirvana, I am like a tree without a branch. Whichever region Sariputta visited, that region immediately received great good fortune, and people wished Sariputta to remain there. Why was this so? Because the bhikkhu Sariputta was skilled in debating adherents of other paths and heterodox doctrines, and all were subdued.

At that time, when Maha Moggallana heard that Venerable Sariputta had attained final nirvana, he immediately used his spiritual powers to go to the Blessed One. He bowed at the Buddha’s feet and stood to one side. Venerable Moggallana said to the Blessed One:

– The bhikkhu Sariputta has now attained final nirvana. I now take leave of the Blessed One, for I too wish to attain final nirvana.

The Blessed One remained silent and did not reply. Thus, a second and a third time, he said to the Blessed One:

– I wish to attain final nirvana.

The Blessed One still remained silent and did not reply. Seeing that the Blessed One remained silent and did not reply, Venerable Moggallana bowed at the Buddha’s feet and withdrew. The Venerable returned to the monastery, arranged his robes and bowl, departed from the city of Rajagriha, and went by himself to his native village. At that time, a large assembly of bhikkhus followed Venerable Moggallana. The bhikkhus accompanied Venerable Moggallana to the village of Masau, where he traveled and taught, and there he became gravely ill.

At that time, Venerable Moggallana prepared a seat in an open place, sat down, and entered the first dhyana. Emerging from the first dhyana, he entered the second dhyana; emerging from the second dhyana, he entered the third dhyana; emerging from the third dhyana, he entered the fourth dhyana; emerging from the fourth dhyana, he entered the sphere of infinite space; emerging from the sphere of infinite space, he entered the sphere of infinite consciousness; emerging from the sphere of infinite consciousness, he entered the sphere of nothingness; emerging from the sphere of nothingness, he entered the sphere of neither perception nor non-perception; emerging from the sphere of neither perception nor non-perception, he entered the fire-radiance samadhi;

emerging from the fire-radiance samadhi, he entered the water-radiance samadhi; emerging from the water-radiance samadhi, he entered the attainment of cessation.

Emerging from the attainment of cessation, he entered the water-radiance samadhi; emerging from the water-radiance samadhi, he entered the fire-radiance samadhi; emerging from the fire-radiance samadhi, he entered the attainment of neither perception nor non-perception; emerging from the attainment of neither perception nor non-perception, he entered the sphere of nothingness; emerging from the sphere of nothingness, he entered in succession the sphere of infinite consciousness, the sphere of infinite space, the fourth dhyana, the third dhyana, the second dhyana, and the first dhyana.

Emerging from the first dhyana, he flew into the air, where he sat, lay down, and walked back and forth. Fire issued from the upper part of his body and water from the lower part. At other times, fire issued from the lower part of his body and water from the upper part, as he performed the eighteen transformations of spiritual power.

Venerable Moggallana then flew down to his seat, sat cross-legged, straightened his body, made his mind upright, established mindfulness before him, and entered the first dhyana. Emerging from the first dhyana, he entered the second dhyana; emerging from the second dhyana, he entered the third dhyana; emerging from the third dhyana, he entered the fourth dhyana; emerging from the fourth dhyana, he entered the sphere of infinite space; emerging from the sphere of infinite space, he entered the sphere of infinite consciousness; emerging from the sphere of infinite consciousness, he entered the sphere of nothingness; emerging from the sphere of nothingness, he entered the sphere of neither perception nor non-perception;

emerging from the sphere of neither perception nor non-perception, he entered the fire-radiance samadhi; emerging from the fire-radiance samadhi, he entered the water-radiance samadhi; emerging from the water-radiance samadhi, he entered the attainment of cessation.

Emerging from the attainment of cessation, the Venerable again entered, in succession, the water-radiance samadhi, the fire-radiance samadhi, the sphere of neither perception nor non-perception, the sphere of nothingness, the sphere of infinite consciousness, the sphere of infinite space, the fourth dhyana, the third dhyana, the second dhyana, and the first dhyana.

Again emerging from the first dhyana, the Venerable entered the second dhyana; emerging from the second dhyana, he entered the third dhyana; emerging from the third dhyana, he entered the fourth dhyana. Emerging from the fourth dhyana, he attained final nirvana then and there.

When Venerable Maha Moggallana had attained final nirvana, the earth shook greatly. Devas informed one another and appeared there to attend upon Venerable Maha Moggallana and make offerings to the honored Venerable. Some brought various kinds of incense and flowers as offerings; devas in the sky performed music, played stringed instruments, sang, and danced as offerings to Venerable Moggallana.

At that time, after Venerable Maha Moggallana had attained final nirvana, devas filled the area within one yojana of the village of Nalada. A large assembly of bhikkhus also brought various kinds of incense and flowers and scattered them over Venerable Moggallana’s body.

The Blessed One, accompanied by five hundred bhikkhus, went sequentially on almsround from the city of Rajagriha, traveling and teaching among the people, until he reached the village of Nalada together with the five hundred bhikkhus. At that time, not long had passed since Venerable Sariputta and Moggallana had attained final nirvana. The Blessed One sat in an open place and silently surveyed the bhikkhus. Having silently surveyed them, the Blessed One said to the bhikkhus:

– As I now observe you within this assembly, I see that you have suffered a great loss. Why is this so? Because the bhikkhus Sariputta and Moggallana are no longer present in this assembly. Whichever region Sariputta and Moggallana visited was no longer empty, and people would hear, “Sariputta and Moggallana are now in this region.” Why was this so? Because the bhikkhus Sariputta and Moggallana were capable of subduing adherents of other paths there.

The Blessed One then said to the bhikkhus:

– The deeds of the Buddhas are truly extraordinary. Their two disciples foremost in wisdom and spiritual powers have entered nirvana, yet the Tathagata does not grieve. Even the Tathagatas of past ages, as numerous as the sands of the Ganges, likewise had disciples foremost in wisdom and spiritual powers; and the Buddhas who appear in future ages will also have such disciples foremost in wisdom and spiritual powers.

Bhikkhus, you should know that there are two kinds of giving in the world. What are the two? They are the giving of material goods and the giving of the Dharma. Bhikkhus, you should know that, regarding the giving of material goods, one should seek it from the bhikkhus Sariputta and Moggallana. If one wishes to seek the giving of the Dharma, one should seek it from me. Why is this so? Because I, the Tathagata, now have no material goods to give. Today, you may make offerings to the relics of the bhikkhus Sariputta and Moggallana.

Venerable Ananda then said to the Buddha:

– How should offerings be made to the relics of Sariputta and Moggallana?

The Blessed One said:

– Various kinds of incense and flowers should be gathered, and four stupas should be erected at a crossroads. Why is this so? If stupas are to be erected, there are four kinds of persons for whom stupas should be erected. What are the four? A stupa should be erected for a wheel-turning sage-king; a stupa should be erected for an arhat whose defilements are exhausted; a stupa should be erected for a pratyekabuddha; and a stupa should be erected for a Tathagata.

Venerable Ananda said to the Blessed One:

– For what reason should a stupa be erected for a Tathagata? And for what reason should stupas be erected for a pratyekabuddha, an arhat whose defilements are exhausted, and a wheel-turning sage-king?

The Blessed One said:

– Now you should know that a wheel-turning sage king practices the ten wholesome deeds, cultivates the ten virtues, and also teaches others to practice the virtues of the ten wholesome deeds. What are the ten? He himself abstains from killing living beings and also teaches others to abstain from killing living beings. He himself abstains from stealing and also teaches others to abstain from stealing. He himself abstains from sexual misconduct and also teaches others to abstain from sexual misconduct. He himself abstains from frivolous speech and also teaches others to abstain from frivolous speech. He himself is free from envy and also teaches others to be free from envy. He himself refrains from contention and also teaches others to refrain from contention. He himself maintains right intention and also teaches others not to let their minds become disordered. He himself possesses right view and also teaches others to practice right view.

Bhikshus, you should know that because a wheel-turning sage king possesses these ten virtues, he is worthy of having a stupa erected for him.

The Venerable Ananda said to the Blessed One:

– For what further reason should a stupa be erected for a disciple of the Tathagata?

The Blessed One said:

– Ananda, you should know that an arhat whose outflows are exhausted will receive no further existence; he is pure as refined gold, and the three poisons and five fetters no longer arise in him. For this reason as well, a stupa should be erected for a disciple of the Tathagata.

The Venerable Ananda said to the Buddha:

– For what reason is a pratyekabuddha worthy of having a stupa erected for him?

The Blessed One said:

– A pratyekabuddha awakens by himself without a teacher, eliminates all fetters, and receives no further existence. Therefore, he is worthy of having a stupa erected for him.

Then Ananda said to the Blessed One:

– For what further reason is the Tathagata worthy of having a stupa erected for him?

The Blessed One said:

– Here, Ananda, the Tathagata possesses the Ten Powers and the Four Fearlessnesses. Those who have not been subdued are subdued; those who have not been delivered are delivered; those who have not attained the path are caused to attain the path; and those who have not entered nirvana are caused to enter nirvana. All who see him are filled with great joy.

For this reason, Ananda, the Tathagata is worthy of having a stupa erected for him. Thus is the Tathagata worthy of having a stupa erected for him. After Ananda heard the Blessed One's teaching, he rejoiced and respectfully put it into practice.

10. Thus have I heard:

At one time, the Buddha was staying in the kingdom of Shravasti, in Jeta Grove, Anathapindika's Park.

At that time, the Venerable Vakkali was gravely ill, passing urine and excrement where he lay. He wished to take a knife and kill himself, but he was unable to sit up. The Venerable Vakkali said to his attendant:

– Bring me a knife now! I wish to kill myself. The reason is that among the disciples of Shakyamuni Buddha, none surpasses me today among those liberated through faith. Yet my mind with outflows is still not liberated. The reason is that when disciples of the Tathagata encounter painful affliction, they too may seek a knife to kill themselves. I shall now use this life in this way because I am unable to cross from this shore to the other shore.

At that time, Vakkali's disciple had not long been ordained. He did not understand this life or the next, did not know how to cross from this shore to the other shore, and did not know that after dying here one is born elsewhere. He therefore handed the knife to the Venerable. The Venerable Vakkali took the knife and, with resolute faith, stabbed himself. Having stabbed himself with the knife, Vakkali thought: "Among the disciples of Shakyamuni Buddha, I have acted contrary to the Dharma, incurred harm, and failed to gain benefit. Within the Tathagata's Dharma, I have not attained realization, yet I am about to die."

The Venerable Vakkali then contemplated the five aggregates of clinging: this is form, this is the arising of form, and this is the complete cessation of form. These are feeling, perception, formations, and consciousness; this is the arising of feeling, perception, formations, and consciousness; and this is the complete cessation of feeling, perception, formations, and consciousness. He thoroughly cultivated contemplation of these five aggregates of clinging. All phenomena that arise are subject to death. Having known this, his mind was immediately liberated from the outflows.

The Venerable Vakkali then entered nirvana in the nirvana without remainder. With his divine ear, the Blessed One heard that the Venerable Vakkali had asked for a knife to kill himself. The Blessed One said to Ananda:

– Have all the bhikshus in the city of Shravasti assemble in one place. I wish to instruct them.

The Venerable Ananda obeyed the Blessed One. He immediately assembled the bhikshus in the Universal Assembly Hall, then returned and said to the Blessed One:

– Today the bhikshus have assembled in one place.

The Blessed One, surrounded before and behind by the Bhikshu Sangha, then went to the dwelling of the bhikshu Vakkali. At that very moment, the wicked Mara Papiyan wished to discover where the consciousness of the Venerable Vakkali had gone: "Is it in the realm of humans or nonhumans, devas, nagas, spirits, gandharvas, asuras, garudas, mahoragas, or yakshas? Where, ultimately, has this consciousness been reborn?" He searched throughout the east, west, south, and north, the four intermediate directions, above and below, but could not discover where the consciousness had gone. Mara Papiyan's body became utterly exhausted, yet he still did not know where it was.

Then the Blessed One, surrounded before and behind by the Bhikshu Sangha, arrived at that dwelling. The Blessed One saw that Mara Papiyan was trying to discover where the consciousness had gone. The Blessed One said to the bhikshus:

– Have you heard a great sound within this dwelling? Have you also seen that strange light?

The bhikshus replied:

– Yes, Blessed One, we have seen it.

The Blessed One said:

– This is the wicked Mara Papiyan, who wishes to discover where Vakkali's consciousness has gone.

The Venerable Ananda said to the Blessed One:

– May the Blessed One please tell us where the consciousness of the bhikshu Vakkali has gone.

The Blessed One said:

– The consciousness of the bhikshu Vakkali has ultimately found no place of attachment. That clansman has entered nirvana. You should understand it thus.

The Venerable Ananda said to the Blessed One:

– When did this bhikshu Vakkali realize the Four Noble Truths?

The Blessed One said:

– He realized these Four Noble Truths today.

Ananda said to the Buddha:

– This bhikshu had been ill for a long time and was originally an ordinary person.

The Blessed One said:

– So it is, Ananda! It is as you say. That bhikshu suffered from illness for a very long time. Among the disciples of Shakyamuni Buddha who were liberated through faith, he was foremost. Yet his mind had not been liberated from the outflows. He thought to himself: "I should now use a knife to stab myself." As that bhikshu was about to stab himself, he contemplated the virtues of the Tathagata. On the day he relinquished his body and life, he contemplated the five aggregates of clinging: this is the arising of form, and this is the complete cessation of form. When that bhikshu had contemplated in this way, all phenomena with outflows were completely extinguished. This bhikshu has entered nirvana.

After Ananda heard the Buddha's teaching, he rejoiced and respectfully put it into practice.

The Dharma of the Four Right Efforts,

The four darknesses and the Dharma of aging and decline,

Ami, the Dharma of root and branch,

Shariputra and Vakkali.

XXVII. CHAPTER ON THE FOUR NOBLE TRUTHS

1. Thus have I heard:

At one time, the Buddha was staying in the kingdom of Shravasti, in Jeta Grove, Anathapindika's Park.

At that time, the Blessed One said to the bhikshus:

– Bhikshus! I constantly teach the Dharma of the Four Noble Truths. By innumerable skillful means, I contemplate this Dharma, distinguish its meaning, and expound it extensively for others. What are the Four Noble Truths? They are the Dharma of the Noble Truth of Suffering. By innumerable skillful means, I contemplate this Dharma, distinguish its meaning, and expound it extensively for others. By innumerable skillful means, I teach the Noble Truths of the Origin of Suffering, the Cessation of Suffering, and the Path, contemplate this Dharma, distinguish its meaning, and expound it extensively for others.

Bhikshus! You should draw near to the bhikshu Shariputra, attend upon him, and make offerings to him. Why is this? The bhikshu Shariputra uses innumerable skillful means to teach these Four Noble Truths and expounds them extensively for others. The bhikshu Shariputra will distinguish their meaning for the assemblies and the fourfold community and expound them extensively for others. Innumerable sentient beings will thereby be completely cleansed of dust and defilement and attain the pure Dharma eye.

Bhikkhus! You should associate closely with the bhikkhus Sariputra and Maudgalyayana, attend upon them, and make offerings to them. Why is this? The bhikkhu Sariputra is like a parent to living beings. Once they have been born, the bhikkhu Maudgalyayana nurtures them to maturity. Why is this? When the bhikkhu Sariputra teaches the Dharma, he seeks to enable people to accomplish the Four Truths. When the bhikkhu Maudgalyayana teaches the Dharma, he enables people to accomplish the ultimate meaning and the undefiled practice. You should associate closely with the bhikkhus Sariputra and Maudgalyayana.

Having spoken, the Blessed One returned to his quiet chamber. Not long after the Blessed One had departed, the Venerable Sariputra addressed the bhikkhus:

– Whoever can attain the Dharma of the Four Truths swiftly gains excellent benefit. What are the Four Truths? I shall now speak of the Truth of Suffering and employ innumerable skillful means to explain its meaning extensively.

What is the Truth of Suffering? It is the suffering of birth, the suffering of aging, the suffering of illness, the suffering of death, the suffering of sorrow, lamentation, distress, and anguish, the suffering of encountering those one hates, the suffering of separation from those one loves, and the suffering of not obtaining what one seeks. In brief, it is the suffering of the five aggregates of clinging. This is the Truth of Suffering.

What is the Truth of the Origin of Suffering? It is the fetter of craving.

What is the Truth of Cessation? It is the complete and remainderless ending of the fetter of craving. This is the Truth of Cessation.

What is the Truth of the Path? It is the Noble Eightfold Path: right view, right intention, right speech, right effort, right livelihood, right action, right mindfulness, and right concentration. This is the Truth of the Path. Living beings swiftly gain excellent benefit because they are able to hear this Dharma of the Four Truths.

At that time, while the Venerable Sariputra was teaching this Dharma, immeasurable and innumerable living beings heard it, and all their dust and defilements were cleansed away. They attained the pure Dharma-eye and said: "We too have swiftly gained excellent benefit. The Blessed One has taught us the Dharma and established us securely in the field of merit."

– Therefore, O fourfold assembly, seek skillful means to practice these Four Truths.

When the bhikkhus 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 kingdom of Sravasti, in Jeta's Grove, Anathapindika's Park.

At that time, many bhikkhus entered the city of Sravasti. They then thought: "It is still too early for us to seek alms. We should go to the village of the non-Buddhist followers of other teachings and debate with them."

The bhikkhus then went to the village of the non-Buddhist followers. Upon arriving, they exchanged greetings and sat to one side. The followers of other teachings then asked the bhikkhus:

– The ascetic Gautama teaches this Dharma to his disciples: "Bhikkhus, you should all train in this Dharma and fully understand it; having fully understood it, you should all respectfully put it into practice." We also teach this Dharma to our disciples: "You should all train in this Dharma and fully understand it; having fully understood it, you should all respectfully put it into practice." What difference is there between the ascetic Gautama and us? What is added or omitted? The ascetic Gautama teaches the Dharma, and we too teach the Dharma. The ascetic Gautama gives instruction, and we too give instruction.

When the bhikkhus heard these words, they neither affirmed nor denied them, but rose from their seats and departed. Those bhikkhus said among themselves:

– We should report this matter to the Blessed One.

The bhikkhus entered the city of Sravasti to seek alms. After eating, they put away their robes and bowls, slung their sitting cloths over their left shoulders, and went to the Blessed One. They bowed down and sat to one side. The assembled bhikkhus then reported the entire matter and its circumstances to the Blessed One. The Blessed One told the bhikkhus:

– If those non-Buddhist followers ask you this, you should answer them with these words:

– "Is there one ultimate end, or are there many ultimate ends?"

If those brahmins speak impartially, they will have to say:

"- There is one ultimate end, not many ultimate ends.

"- That ultimate end is the ultimate end of freedom from desire.

"- What do you think? Is that ultimate end one with anger, or one without anger?

"- That ultimate end is one without anger; it is not one with anger.

"- What do you think? Is that ultimate end one with delusion, or one without delusion?

"- That ultimate end is one without delusion.

"- What do you think? Is that ultimate end one with craving, or one without craving?

"- That ultimate end is one without craving.

"- What do you think? Is that ultimate end one with clinging, or one without clinging?

"- That ultimate end is one without clinging.

"- What do you think? Is that ultimate end wisdom, or is it not wisdom?

"- It is the ultimate end of wisdom.

"- Is this ultimate end one of wrath, or one without wrath?" They will say:

"- This ultimate end is not one of wrath."

Bhikkhus! There are these two views. What are the two views? They are the view of existence and the view of nonexistence. Those ascetics and brahmins who do not know the origin and culmination of these two views consequently harbor desire, anger, delusion, craving, and clinging. This is ignorance. They harbor wrath and are not in accord with the practice. Such people are not liberated from birth, aging, illness, death, sorrow, grief, suffering, anguish, and myriad afflictions; they are not liberated from suffering.

There are also ascetics and brahmins who know these things as they truly are. Such people will not harbor delusion or anger, will always be in accord with the practice, and will thus be liberated from birth, aging, illness, and death. I now teach the origin of suffering. Thus, bhikkhus, there is this wondrous Dharma called the Dharma of impartiality. Those teachings that do not proceed impartially fall into the five views.

I shall now teach the four kinds of clinging. What are the four kinds of clinging? They are clinging to sensual desire, clinging to views, clinging to precepts and observances, and clinging to a self. These are the four kinds of clinging. If ascetics or brahmins fully know the designation "clinging to sensual desire," although they know that designation, they are still not in accord with it. They discern the designation "clinging to sensual desire," but do not discern the designations "clinging to views," "clinging to precepts and observances," and "clinging to a self." Why is this? It is because those ascetics and brahmins cannot discern the designations of these three kinds of clinging.

Thus, some ascetics and brahmins discern these kinds of clinging more fully: they discern clinging to sensual desire and clinging to views, but do not discern clinging to precepts and observances or clinging to a self. The reason is that those ascetics and brahmins cannot discern these two kinds of clinging.

Suppose that some ascetics and brahmins can discern the kinds of clinging more fully, yet there are still some who are incomplete. Such a person can discern clinging to sensual desire, clinging to views, and clinging to precepts and observances, but cannot discern clinging to a self. The reason is that those ascetics and brahmins cannot discern clinging to a self.

Thus, there are ascetics and brahmins who discern all the kinds of clinging, while others do not do so completely. These are called the four kinds of clinging. What are their meanings? How are they to be discerned?

The four kinds of clinging arise from craving. Thus, bhikkhus, there is this wondrous Dharma that ought to be discerned. If anyone does not practice in relation to these kinds of clinging, this is not called impartiality.

Why is this? The meanings of these dharmas are difficult to discern and difficult to understand. Such meanings of what is contrary to Dharma are not taught by a Fully and Perfectly Awakened One.

Bhikkhus, you should know that the Tathagata can fully discern all kinds of clinging. Because he can discern all kinds of clinging, he is in accord with the Dharma. He discerns clinging to sensual desire, clinging to views, clinging to precepts and observances, and clinging to a self.

Because the Tathagata fully discerns all kinds of clinging, he is in accord with the Dharma and does not contradict it.

From what do these four kinds of clinging arise? These four kinds of clinging arise from craving; through craving they increase and become fully established. I therefore do not give rise to any mental attachment toward these kinds of clinging. Because I do not give rise to such clinging, I have no fear. Because I have no fear, I enter nirvana. Birth and death have been ended, the holy life has been established, what had to be done has been done, and there will be no further taking up of a body. I know this as it truly is. The complete fulfillment of all dharmas is the foundation of the practice of Dharma. The reason is that this Dharma is exceedingly subtle and wondrous; therefore, it is taught by the Buddhas, and nothing is lacking in any of its practices.

Here are the first śramaṇa (stream-enterer), the second śramaṇa (once-returner), the third śramaṇa (non-returner), and the fourth śramaṇa (arhat). Beyond these there is no śramaṇa who can surpass them or excel them and utter the lion’s roar.

Having heard the Buddha’s teaching, the bhikkhus rejoiced and respectfully practiced it.

3. Thus have I heard:

At one time, the Buddha was staying in the kingdom of Śrāvastī, in Jeta Grove, Anāthapiṇḍada’s Park.

At that time, the householder Anāthapiṇḍada went to the Blessed One, bowed at his feet, and sat to one side. The Blessed One asked the householder:

“Householder, do you still regularly give alms in your home?”

The householder said to the Buddha:

“My household is now poor, yet we still regularly give alms. However, the food and drink are coarse and inferior, not as they ordinarily were.”

The Blessed One said:

“When giving alms, whether the offering is fine or coarse, abundant or scant, if one does not give it with mindful intention, makes no aspiration, and furthermore lacks faith, then as the karmic result of this deed, wherever one is born one will not obtain fine food; one’s mind will take no delight in it. One will also have no desire to wear fine clothing, nor will one delight in excellent estates, fields, and gardens; one’s mind will likewise take no pleasure in the five sensual desires. Even if one has male and female servants and attendants, they will not know how to obey. Why is this? It is precisely because one did not give with mindful intention at the time of giving that one receives this karmic result.

“Householder, when you give alms, whether the offering is fine or coarse, abundant or scant, you should give wholeheartedly and sincerely. Do not regard it as a loss while seeking a future reward. Thus, wherever you may be born, food and drink will come to you naturally, the seven treasures will be complete, and your mind will always delight in the five sensual desires. Even if you have male and female servants and attendants, they will all know how to obey. This is because you gave rise to joy at the time of giving.

“Householder, you should know that in the distant past there was a brahmin named Velāma. He was wealthy and possessed many treasures: pearls, amber, mother-of-pearl, agate, crystal, and lapis lazuli. He delighted in giving alms.

When he gave, he offered eighty-four thousand golden bowls filled with fragments of silver. He also gave eighty-four thousand bathing basins of gold and silver. He further gave eighty-four thousand cows, with gold and silver suspended from their horns.

He also gave eighty-four thousand maidens, each clothed in garments. He further gave eighty-four thousand beds, all spread with multicolored embroidered blankets and cushions. He also gave eighty-four thousand sets of clothing.

He further gave eighty-four thousand great elephants, all adorned with gold and silver. He also gave eighty-four thousand horses, all furnished with saddles and bridles of gold and silver. He further gave eighty-four thousand carriages.

In this way, he performed a great act of giving. He also gave eighty-four thousand houses. At the four gates of the city, he gave food to whoever needed food and clothing to whoever needed clothing.

He provided everyone with garments, food and drink, beds and bedding, medicines for treating illness, and all other necessities.

“Householder, you should know that although Velāma gave in this way, it did not equal the merit of constructing a single dwelling and offering it to the Sangha of the four quarters. That merit is incalculable. Even if one made such offerings and constructed a dwelling to offer to the Sangha of the four quarters, it would not equal taking the Three Refuges in the Buddha, the Dharma, and the noble Sangha.

That merit is incalculable. Even if that person gave in this way, constructed a dwelling, and took the Three Refuges, although possessing such merit, it would still not equal undertaking and observing the five precepts. Even if that person gave in this way, constructed a dwelling, took the Three Refuges, and undertook and observed the five precepts, although possessing such merit, it would still not equal arousing compassion for sentient beings for the time it takes to snap one’s fingers.

The merit and virtue of this are immeasurable.

“Even if that person gave in this way, constructed a dwelling for the Sangha, took the Three Refuges, observed the five precepts, and felt compassion for sentient beings for the time it takes to snap one’s fingers, although possessing such merit, it would still not equal giving rise, for a single moment, to the perception that the world is not worthy of attachment. The merit and virtue of this cannot be measured. Whatever meritorious deeds that person performed, I fully attest to them.

I also know the merit of constructing a dwelling for the Sangha. I also know the merit of taking the Three Refuges. I also know the merit of undertaking and observing the five precepts.

I also know the merit of feeling compassion for sentient beings for the time it takes to snap one’s fingers. I also know the merit of giving rise, for a single moment, to the perception that the world is not worthy of attachment. Was the brahmin who performed that great act of giving at that time someone else?

Do not think so. Why is this? The donor at that time was none other than I.

“Householder, you should know that in the distant past, the merit I created arose from unceasing faith and from not giving rise to a mind of attachment. Therefore, householder, when you wish to give alms, give joyfully and do not entertain thoughts of attachment. Give with your own hands; do not send someone else. Make an aspiration for the karmic result; do not have someone else do so. Make an aspiration for the karmic result and afterward seek to receive the blessing. Householder, you will obtain immeasurable merit. Thus, householder, you should train in this way.”

At that time, having heard the Buddha’s teaching, the householder rejoiced and respectfully practiced it.

4. Thus have I heard:

At one time, the Buddha was staying in the kingdom of Śrāvastī, in Jeta Grove, Anāthapiṇḍada’s Park.

At that time, the Blessed One said to the bhikkhus:

“When the sun has just risen, the people all go out to till their fields, a hundred birds sing aloud, and children cry out. Bhikkhus, you should know that I shall now use this as an analogy and explain its meaning. How should this meaning be understood?

“The newly risen sun is an analogy for the Tathagata’s appearance in the world. The people all tilling their fields are analogous to donors and benefactors who provide clothing, food and drink, beds and bedding, and medicines for treating illness at the proper times. The hundred birds singing aloud are analogous to virtuous Dharma teachers who skillfully expound the subtle and wondrous Dharma to the fourfold assembly. The children crying out are analogous to the wicked Māra Pāpīyān.

“Therefore, bhikkhus, just as the newly risen sun dispels the darkness and illuminates everything, so too does the Tathagata appear in the world. Thus, bhikkhus, you should train in this way.”

At that time, having heard the Buddha’s teaching, the bhikkhus rejoiced and respectfully practiced it.

5. Thus have I heard:

At one time, the Buddha was staying in the kingdom of Śrāvastī, in Jeta Grove, Anāthapiṇḍada’s Park.

At that time, the bodhisattva Maitreya went to the Blessed One, bowed at his feet, and sat to one side. The bodhisattva Maitreya said to the Blessed One:

“How many dharmas must a bodhisattva-mahāsattva perfect in order to practice the paramita of generosity, fulfill the six paramitas, and swiftly attain unsurpassed, complete, and perfect awakening?”

The Buddha said to the bodhisattva Maitreya:

“A bodhisattva-mahāsattva practices four fundamental dharmas, thereby fulfilling the six paramitas and swiftly attaining unsurpassed, complete, and perfect awakening. What are the four?

“Here, when a bodhisattva gives alms, from a pratyekabuddha down to an ordinary person, the bodhisattva treats everyone equally and makes no distinctions, always reflecting: ‘All beings subsist through food; without food, they die.’ This is the first dharma perfected by the bodhisattva, whereby the six paramitas are fulfilled.

“Furthermore, when a bodhisattva gives away his head, eyes, marrow, brain, kingdom, wealth, wife, and children, he gives joyfully, without a mind of attachment. It is like a person who was destined to die but at that moment is restored to life, becoming so joyful and elated that he cannot contain himself. The bodhisattva’s joyful resolve at that time is likewise so; when giving, he vows not to give rise to attachment.

“Furthermore, Maitreya, when a bodhisattva gives universally to all, he does not do so for his own sake, but so that all may attain unsurpassed, complete, and perfect awakening. This is the third dharma he perfects, whereby the six paramitas are fulfilled.”

Furthermore, Maitreya, when a bodhisattva-mahasattva gives alms, he reflects: “Among all classes of sentient beings, the bodhisattva is truly foremost, perfecting the six paramitas and fully accomplishing all the fundamental teachings.” Why is this so? Because his faculties are calm and tranquil; he contemplates the precepts; he does not give rise to anger; he cultivates loving-kindness; he is courageous and diligent; he increases wholesome qualities and eliminates unwholesome qualities; he constantly maintains one-pointedness, without confusion of mind; he is fully endowed with the Dharma gateway of eloquence; and he never transgresses the proper sequence.

Thus he causes these acts of giving to perfect the six paramitas and accomplish the Dana-paramita. If a bodhisattva-mahasattva practices these four qualities, he will swiftly attain unsurpassed, true, complete enlightenment.

Therefore, Maitreya, when a bodhisattva-mahasattva wishes to give alms, he should make a vow to fulfill all these practices. Thus, Maitreya, you should train in this.

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

6. Thus have I heard:

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

At that time, the Blessed One addressed the bhiksus:

“The Tathagata appears in the world possessing four kinds of fearlessness. Having attained these four kinds of fearlessness, the Tathagata is unattached in the world, roars the lion’s roar amid the great assembly, and turns the wheel of Dharma. What are the four?

“Now I have accomplished this Dharma. Even if a sramana, brahmin, Mara, deva of Mara, or any creature that crawls, flies, or moves were to declare before the great assembly that I had not accomplished this Dharma, such a thing would be untrue; I would have no fear. This is the first fearlessness.

“Today, all my outflows have been exhausted, and I shall assume no further existence. If any sramana, brahmin, or sentient being were to say before the great assembly that I had not yet completely exhausted the outflows, such a thing would be untrue. This is the second fearlessness.

“Now I have abandoned the qualities of ignorance and darkness; that ignorance and darkness should return is impossible. If any sramana, brahmin, Mara, deva of Mara, or sentient being were to say before the great assembly that I had again become subject to ignorance and darkness, such a thing would be untrue. This is the Tathagata’s third fearlessness.

“The Dharma of deliverance taught by the Tathagatas completely ends suffering; that it should not lead to deliverance is utterly impossible. If any sramana, brahmin, Mara, deva of Mara, or any class of sentient being were to say before the great assembly that the Tathagata does not completely end suffering, such a thing would be untrue. This is the Tathagata’s fourth fearlessness. Thus, bhiksus, you should train in this.”

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

7. Thus have I heard:

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

At that time, the Blessed One addressed the bhiksus:

“There are four kinds of people who are wise and courageous, thoroughly versed in matters ancient and present, and accomplished in all teachings. What are the four? A learned bhiksu, thoroughly versed in matters ancient and present, is truly foremost in the great assembly. A learned bhiksuni, thoroughly versed in matters ancient and present, is truly foremost in the great assembly. A learned upasaka, thoroughly versed in matters ancient and present, is truly foremost in the great assembly. A learned upasika, thoroughly versed in matters ancient and present, is truly foremost in the great assembly.

“Thus, bhiksus, these four kinds of people are truly foremost in the great assembly.”

At that time, the Blessed One spoke these verses:

Courageous and without fear,

Learned and skilled in teaching Dharma,

They are lions within the assembly,

Able to dispel all timidity.

A bhiksu accomplished in moral discipline,

A bhiksuni of great learning,

An upasaka firm in faith,

And likewise an upasika.

They are foremost within the assembly,

If they can bring harmony to the community.

Should one wish to understand their meaning,

They are like the sun when it first rises.

“Therefore, bhiksus, you should train to become thoroughly versed in matters ancient and present and to accomplish all teachings. Thus, bhiksus, you should train in this.”

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

8. Thus have I heard:

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

At that time, the Blessed One addressed the bhiksus:

“There are four kinds of garudas. What are the four? Garudas born from eggs, garudas born from wombs, garudas born from moisture, and garudas born by transformation. These are the four kinds of garudas.

“Likewise, bhiksus, there are four kinds of nagas. What are the four? There are nagas born from eggs, nagas born from wombs, nagas born from moisture, and nagas born by transformation. Thus, bhiksus, there are four kinds of nagas.

“Bhiksus, you should know that when an egg-born garuda wishes to eat naga flesh, it ascends the iron-fork tree and casts itself down into the sea. That sea extends two hundred and eighty thousand li in every direction, and beneath it are the palaces of the four kinds of nagas. There are egg-born nagas, womb-born nagas, moisture-born nagas, and transformation-born nagas. At that time, the egg-born garuda beats the water apart with its great wings, seizes an egg-born naga, and eats its flesh. If it should then encounter a womb-born naga, the garuda will lose its life. After beating the water apart and seizing the naga, the garuda returns to the iron-fork tree before the waters have closed again.

“Bhiksus, you should know that when a womb-born garuda wishes to eat naga flesh, it ascends the iron-fork tree and casts itself down into the sea. That sea extends two hundred and eighty thousand li in every direction. It beats the water apart and descends to seek a womb-born naga. If it encounters an egg-born naga, it can also seize it and carry it out of the sea. If it encounters a moisture-born naga, the garuda will die.

“Bhiksus, you should know that when a moisture-born garuda wishes to eat naga flesh, it ascends the iron-fork tree and casts itself down into the sea. That sea extends two hundred and eighty thousand li in every direction. If the bird finds an egg-born, womb-born, or moisture-born naga, it can seize it. If it encounters a transformation-born naga, the garuda will die.

“Bhiksus, when a transformation-born garuda wishes to eat naga flesh, it ascends the iron-fork tree and casts itself down into the sea. That sea extends two hundred and eighty thousand li in every direction. It beats the water apart and descends. Whether it encounters an egg-born naga, a womb-born naga, a moisture-born naga, or a transformation-born naga, it can seize them all. Before the waters have had time to close again, it has already returned to the iron-fork tree.

“Bhiksus, you should know that if a naga king reveres and serves the Buddha, a garuda cannot devour him. Why is this so? The Tathagata constantly practices the four immeasurable states of mind; therefore, the bird cannot eat the naga. What are the four immeasurable states of mind?

“The Tathagata constantly practices loving-kindness, constantly practices compassion, constantly practices sympathetic joy, and constantly practices equanimity and protection. Thus, bhiksus, the Tathagata always possesses these four impartial states of mind, which have great strength and immense courage and cannot be obstructed or destroyed. Therefore, the garuda cannot eat the naga. Hence, bhiksus, you should practice the four immeasurable states of mind. Thus, bhiksus, you should train in this.”

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

9. Thus have I heard:

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

At that time, the Blessed One addressed the bhiksus:

“When a virtuous friend gives alms, there are four meritorious qualities. What are the four? He knows the proper time to give and does not give at an improper time; he gives with his own hands and does not send someone else; what he gives is always pure and never impure; and what he gives is exceedingly fine and free from defilement.”

When a good spiritual friend gives alms, they possess these four merits. Therefore, O bhikkhus, when good men and faithful women give alms, they should be fully endowed with these four merits. By possessing these four merits, they will acquire great meritorious karma and attain the ambrosial peace of cessation.

Yet this merit cannot be weighed or measured. If one were to speak of the meritorious karma they will acquire, even empty space could not contain it. Just as the waters of the ocean cannot be measured by saying that they amount to one hu, half a hu, one sheng, or half a sheng, thereby expressing their quantity, so too this meritorious karma cannot be fully described.

Thus, the merits created by good men and faithful women cannot be calculated. They acquire great meritorious karma and attain the ambrosia of cessation; therefore, it is said that they will possess such merit. Hence, O bhikkhus, good men and faithful women should be fully endowed with these four merits.

Thus, bhikkhus, you should train in this way.

At that time, after hearing what the Buddha had taught, the bhikkhus rejoiced and respectfully practiced it.

10. Thus have I heard:

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

At that time, the Blessed One said to the bhikkhus:

“There are now four kinds of persons who are worthy of reverence and esteem and are fields of merit for the world. What are the four? They are the follower by faith, the follower of the Dharma, the body-witness, and one who has attained to right view.

“What is meant by a follower by faith? There may be a person who accepts the instruction of others, devotes himself wholeheartedly to faith, and harbors no doubt in his mind. He has faith in the Tathagata, the Worthy One, the Perfectly Enlightened One, accomplished in knowledge and conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Guide of Those to Be Tamed, the Teacher of Devas and Humans, the Buddha, the Blessed One. He also believes the words of the Tathagata and the words of the brahmins. He always believes their words and does not cling to his own understanding. This is called a follower by faith.

“What is meant by a follower of the Dharma? Here, a person discerns the Dharma and does not rely upon belief in others. He examines whether a teaching exists or does not exist, and whether it is true or false. He then thinks, ‘This is the word of the Tathagata. This is the word of a brahmin.’ Knowing that this is the Dharma spoken by the Tathagata, he accepts and upholds it, while keeping far away from the teachings of non-Buddhist paths. This is called a follower of the Dharma.

“What is meant by a body-witness? Here, a person personally realizes and verifies the truth. He neither believes others nor believes the words of the Tathagata. Nor does he believe the teachings spoken by venerable elders, but proceeds solely according to his own nature. This is called a body-witness.

“What is meant by one who has attained to right view? Here, a person has severed the three fetters, attained the Dharma of a stream-enterer, and become irreversible. He has the view that giving exists, that recipients exist, that there are results of good and evil karma, that this world and the next world exist, that father and mother exist, and that arhats exist. Having received the teaching, he personally realizes and verifies it, and then travels about teaching others. This is called one who has attained to right view.

“These, O bhikkhus, are the four kinds of persons. You should remember to abandon the first three and cultivate the Dharma of personal realization. Thus, bhikkhus, you should train in this way.”

At that time, after hearing what the Buddha had taught, the bhikkhus rejoiced and respectfully practiced it.