增壹阿含經

XXVI. CHAPTER ON THE FOUR RIGHT EFFORTS (1)

1. Thus have I heard:

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

At that time the Blessed One said to the bhikkhus:

“It is just as mountains, rivers, stones, bricks, the hundred kinds of plants, and the five grains all depend upon the earth to arise and grow, while the earth itself is the most honored and supreme. So too, the wholesome factors of the path abide upon the ground of heedfulness, causing all wholesome dharmas to increase and flourish. If a bhikkhu is heedful and cultivates the Four Right Efforts, he should cultivate the Four Right Efforts extensively.

“What are the four? Here, bhikkhus, with regard to evil and unwholesome dharmas that have not yet arisen, one seeks the means to prevent them from arising; one’s mind does not turn away, and one constantly aspires to eliminate them. With regard to evil and unwholesome dharmas that have already arisen, one seeks the means to prevent them from continuing; one’s mind does not turn away, and one constantly wishes to eliminate them. With regard to wholesome dharmas that have not yet arisen, one seeks the means to cause them to arise. With regard to wholesome dharmas that have already arisen, one seeks the means to increase and expand them, never allowing them to be forgotten or lost, cultivating them to fulfillment, and remaining ever mindful.

“In this way, bhikkhus, one cultivates the Four Right Efforts. Therefore, bhikkhus, you should seek the means to cultivate the Four Right Efforts. Thus, bhikkhus, you should train yourselves!”

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 dwelling in the country of Sravasti, in Jeta Grove, Anathapindika’s Park.

At that time the Blessed One said to the bhikkhus:

“All the kings of tributary states and all the great kings come into the presence of the Wheel-Turning Sage King. Among them, the Wheel-Turning King is the most honored and supreme. So too, among all wholesome dharmas and the Thirty-Seven Factors of the Path, heedfulness is truly foremost.

If a bhikkhu is heedful, he should cultivate the Four Right Efforts. Here, bhikkhus, with regard to evil and unwholesome dharmas that have not yet arisen, one seeks the means to prevent them from arising; one’s mind does not turn away, and one constantly wishes to eliminate them. With regard to evil and unwholesome dharmas that have already arisen, one seeks the means to prevent them from continuing; one’s mind does not turn away, and one constantly wishes to eliminate them.

With regard to wholesome dharmas that have not yet arisen, one seeks the means to cause them to arise. With regard to wholesome dharmas that have already arisen, one causes them to increase and expand still further, never allowing them to be forgotten or lost, cultivating them to fulfillment, and remaining ever mindful. Thus, bhikkhus, you should cultivate the Four Right Efforts.

Thus, bhikkhus, you should train yourselves!”

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

3. Thus have I heard:

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

At that time the Blessed One said to the bhikkhus:

“Among the lights of all the stars, the light of the moon is supreme. So too, among the wholesome merits of the Thirty-Seven Factors of the Path, the practice of heedfulness is foremost, most honored, and most precious.

“A heedful bhikkhu cultivates the Four Right Efforts. What are the Four Right Efforts? Here, bhikkhus, if evil and unwholesome dharmas have not yet arisen, one seeks the means to prevent them from arising. If evil and unwholesome dharmas have already arisen, one seeks the means to eliminate them. If wholesome dharmas have not yet arisen, one seeks the means to cause them to arise. If wholesome dharmas have already arisen, one seeks the means to increase and expand them still further, never allowing them to be forgotten or lost, cultivating them to fulfillment, and remaining ever mindful. In this way, bhikkhus, one cultivates the Four Right Efforts. Therefore, bhikkhus, you should seek the means to cultivate the Four Right Efforts. Thus, bhikkhus, you should train yourselves!”

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

4. Thus have I heard:

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

At that time the Blessed One said to the bhikkhus:

“Among all kinds of flowers—the champaka flower and the sumana flower—in heaven and on earth, the varsika flower is foremost. So too, among the wholesome merits of the Thirty-Seven Factors of the Path, the practice of heedfulness is foremost. If a bhikkhu is heedful, he should cultivate the Four Right Efforts.

What are the Four Right Efforts? Here, bhikkhus, if evil and unwholesome dharmas have not yet arisen, one seeks the means to prevent them from arising. If evil and unwholesome dharmas have already arisen, one seeks the means to eliminate them.

If wholesome dharmas have not yet arisen, one seeks the means to cause them to arise. If wholesome dharmas have already arisen, one seeks the means to cause them to increase and multiply, never allowing them to be forgotten or lost, cultivating them to fulfillment, and remaining ever mindful. In this way, bhikkhus, one cultivates the Four Right Efforts.

Therefore, bhikkhus, you should seek the means to cultivate the Four Right Efforts. Thus, bhikkhus, you should train yourselves!”

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

5. Thus have I heard:

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

At that time King Prasenajit rode in a carriage adorned with feathered treasures out of the city of Sravasti and went to the Jeta Grove Monastery, wishing to visit the Blessed One. The King removed the five ornaments of royal dignity, as was customary for kings, and set them aside. He then approached the Blessed One, bowed before him, and sat to one side. The Blessed One said to the Great King:

“Great King, you should know that four kinds of people appear in the world. What are the four? There is one who is dark before and bright afterward. There is one who is bright before and dark afterward. There is one who is dark before and dark afterward. There is one who is bright before and bright afterward.

“What kind of person is dark before and bright afterward? Here, a person may be born into a lowly family, perhaps into a family of candalas, butchers, artisans, or prostitutes. He may be blind, lack hands or feet, go naked, or have impaired faculties.

Yet in body and speech he performs wholesome deeds, and in mind he recollects wholesome dharmas. If he sees sramanas, brahmins, or honored elders, he always remembers to pay homage to them. Without failing to observe the proper times, he goes out to welcome them and accompanies them when they depart; he first smiles and then speaks, and provides for them at the appropriate time.

If at another time he sees beggars, sramanas, brahmins, travelers, or impoverished people, and if he possesses wealth, he immediately gives it to them. If he has no wealth, he goes to the house of a wealthy elder to beg for something to give them. If he sees others practicing generosity, he is so joyful and delighted that he cannot contain himself.

Because he performs wholesome deeds with his body, cultivates wholesome speech with his mouth, and recollects wholesome dharmas in his mind, when his body breaks up and his life ends, he is born in a wholesome realm, in heaven. It is like a person who rises from the ground onto a bed, from the bed mounts a horse, from the horse rides an elephant, and from the elephant enters a great hall. For this reason I now say: This person is dark before and bright afterward.

Thus, Great King, this person is called one who is dark before and bright afterward.

“What kind of person is bright before and dark afterward? Here, a person may be born into a powerful and noble household, such as a ksatriya family, a wealthy elder’s family, or a brahmin family. He possesses abundant property and wealth: gold, silver, precious jewels, mother-of-pearl, agate, crystal, lapis lazuli, female and male servants too numerous to count, as well as elephants, horses, pigs, and goats, all in abundance.

Moreover, his features are handsome, like the color of a peach blossom. Yet he constantly embraces wrong views and accords with extreme views. He holds this view: ‘There is no giving and no receiving; nothing is gained by presenting gifts to others.

There is no result of wholesome or unwholesome deeds. There is neither this world nor a world hereafter. Nor is there anyone who has attained the path; in this world there are no arhats worthy of reverence who can directly realize and bear witness to this world and the world hereafter.’ If he sees sramanas or brahmins, anger immediately arises in him, and he has no respectful mind.

If he sees someone practicing generosity, his mind is displeased. His bodily, verbal, and mental actions are discordant, and having engaged in unrighteous conduct, when his body breaks up and his life ends, he is born in hell. It is like a person who goes from a great hall to an elephant, descends from the elephant to a horse, from the horse to a bed, and from the bed to the ground.

Therefore I say: This person is bright before and dark afterward. Thus, Great King, this person is called one who is bright before and dark afterward.”

What is a person who goes from darkness to darkness? Suppose a person is born into a lowly family, such as a family of candalas, butchers, or one of the most degraded households. Having been born there, that person may also have impaired faculties and an ugly appearance, and constantly harbor wrong views.

That person holds this view: "There is no present life or future life; there are no ascetics or brahmins, no one who has attained the Way, nor any arhat worthy of reverence and offerings; neither in this life nor in a future life can realization be attained." If that person sees ascetics or brahmins, anger immediately arises, without any thought of respect. Seeing someone come to give alms, that person’s heart is not joyful.

Through body, speech, and mind, that person engages in unrighteous conduct, slanders noble ones, and disparages the Three Jewels. Not only does that person refrain from giving, but upon seeing others give, becomes exceedingly angry. Having acted out of anger, when the body breaks up and life ends, that person is born in hell.

It is like someone going from darkness to darkness, from blazing fire to blazing fire, abandoning wisdom and going toward ignorance. For this reason, I say: that person may be described as dark before and dark afterward. Great King, you should know that this is called a person who goes from darkness to darkness.

What is called a person who goes from light to light? Suppose a person is born into a noble family, a kshatriya lineage, the household of a king, or the household of a great minister, possessing incalculable wealth and treasure. That person also has a handsome and upright countenance, like the color of peach blossoms.

That person constantly holds right view, and the mind is not confused. That person holds this right view: "There is giving, there is merit, there are recipients, there are results of good and evil deeds, there is this life and a future life, and there are ascetics and brahmins." If that person sees ascetics or brahmins, a respectful mind immediately arises, and the countenance becomes joyful and harmonious. That person always delights in giving and also encourages others to practice giving.

When others give, that person’s heart rejoices beyond restraint. That person performs good deeds with the body, speaks good words with the mouth, and thinks good thoughts with the mind. When the body breaks up and life ends, that person is born in a wholesome realm.

It is like someone going from one lecture hall to another, from one palace to another. For this reason, I say: that person goes from light to light. Such, Great King, are the four kinds of people in the world.

The Blessed One then spoke in verse:

The king should know the poor person

Who has faith and delights in giving,

Who, upon seeing ascetics, brahmins,

And all those worthy of offerings,

Goes forth to welcome and see them off,

And teaches others to abide in right view;

At the time of giving, that person is deeply joyful,

And does not oppose what others seek.

That person is a good friend,

And never performs evil deeds;

Always delighting in the practice of right view,

That person ever aspires to seek wholesome Dharma.

Great King, know that such a person,

At the time of death, attains what is desired

And will certainly be born in Tusita Heaven:

Dark before, but light afterward.

Suppose one is exceedingly wealthy,

Yet has no faith and delights in anger,

Is greedy, miserly, and fainthearted,

And holds wrong views without changing;

Upon seeing ascetics, brahmins,

And all who come to beg,

That person always delights in shouting abuse and reviling them,

And, through wrong view, says that nothing exists.

Seeing someone give, that person immediately grows angry

And prevents others from giving.

That person commits the vilest deeds

And creates the roots of every evil.

Such a person as this,

When the time of death approaches,

Will be born in hell:

Light before, but dark afterward.

Suppose there is a poor and lowly person

Who has no faith and delights in anger,

Who performs unwholesome deeds,

And through wrong view does not believe in what is right.

If that person sees ascetics

And all those worthy of reverence,

That person scorns, maligns, and slanders them,

Being miserly, greedy, and without faith.

At the time of giving, that person is not joyful,

And reacts likewise upon seeing others give.

The deeds that person performs

Are suited to realms devoid of peace.

Such a person as this,

When life inevitably comes to an end,

Will be born in hell:

Dark before and dark afterward.

Suppose a person possesses great wealth,

Has faith, and delights in giving,

With right view and no contrary thoughts,

Always delighting in seeking wholesome Dharma.

If that person sees practitioners of the Way

And all those worthy of receiving gifts,

Respectfully welcoming and receiving them,

That person learns and abides in right view.

At the time of giving, that person is joyful and harmonious,

Always mindful of impartiality,

Giving without stinginess or regret,

And not acting contrary to others’ hearts.

That person lives a joyful life

And commits no unlawful deeds.

You should know that such a person,

When the time of death approaches,

Will certainly be born in a wholesome realm:

Light before and light afterward.

Therefore, Great King, you should train to be light before and light afterward; do not train to be light before but dark afterward. Thus, Great King, you should train in this!

When King Prasenajit had heard the Buddha’s teaching, he rejoiced and respectfully put it into practice.

6. 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, Venerable Ananda went to the Blessed One, bowed down, and stood to one side. After a moment, he touched the Tathagata’s feet with both hands, kissed them, and said:

“Why has the Blessed One’s body become like this? The body is so wrinkled; the Tathagata’s body is now no longer as it was before.”

The Blessed One said:

“Indeed, Ananda, it is as you say. The skin and flesh of the Tathagata’s body are now wrinkled, and the body is no longer as it was in the past. The reason is that wherever there is a body, it will be oppressed by illness. When subject to illness, sentient beings are afflicted by illness; when subject to death, sentient beings are oppressed by death. Today, the Tathagata’s body has declined; I am now eighty years old.”

Upon hearing this, Venerable Ananda grieved and wept, choking with sobs and unable to restrain himself. He then said:

“Alas! Old age has now come to this!”

Then, when the time came, the Blessed One put on his robe, took up his alms bowl, and entered the city of Sravasti to seek alms. Going gradually on his alms round, the Blessed One arrived at the palace of King Prasenajit. At that time, several dozen old and broken-down carriages had been cast aside in front of the palace gate. Seeing the carriages discarded there, Venerable Ananda said to the Blessed One:

“These are King Prasenajit’s carriages. Long ago, when they were first made, they looked exceedingly beautiful and exquisite, but today they are no different in color from bricks and stones.”

The Blessed One said:

“Indeed, Ananda, it is as you say. Looking at these carriages now, in the past they were exceedingly beautiful and exquisitely fashioned, made of gold and silver; but today they are dilapidated and can no longer be used. If even external things decay in this way, how much more so what is within?”

The Blessed One then spoke in verse:

Alas! This old age, illness, and death

Destroy a person whose form once flourished exceedingly.

At first it was most pleasing,

But now it is oppressed by death.

Though one may live for a hundred years,

One will afterward return to death;

None escape this painful affliction,

All will return by this path.

Just as within the present body

One is oppressed by death,

The four great elements outside

Will certainly return to the origin of emptiness.

Therefore, seek the deathless,

Which is only the realm of nirvana,

The realm without death and without birth,

Where none of these conditioned formations exist.

The Blessed One then went and sat beside King Prasenajit. King Prasenajit prepared various foods and drinks for the Blessed One. Seeing that the Blessed One had finished eating, the king brought a small seat, sat before the Blessed One, and said:

“How is it, Blessed One? Though the bodies of all Buddhas are like vajra, are they also subject to old age, illness, and death?”

The Blessed One said:

“Indeed, Great King, it is as you say. The Tathagata, too, is subject to birth, old age, illness, and death. I, too, am now a human being. My father was named Suddhodana, my mother was named Maya, and I was born into the lineage of a Wheel-Turning Sage King.”

The Blessed One then spoke in verse:

The Buddhas manifest in human form;

Their father is named Suddhodana,

Their mother, Supremely Pure and Wondrous,

And their lineage is the noble kshatriya clan.

The path of death is exceedingly distressing

And makes no distinction between honored and lowly;

Even the Buddhas do not escape it,

How much less ordinary people.

The Blessed One then spoke this verse for King Prasenajit:

Among sacrifices, fire is foremost;

Among poetic compositions, recitation is foremost;

Among human beings, the king is honored;

Among all waters, the ocean is foremost.

Among all stars, the moon is foremost;

Among lights, the sun is foremost;

Throughout the eight directions, above and below,

Wherever the worlds extend,

Among devas and humans in the world,

The Tathagata is the most exalted.

Whoever wishes to seek blessings and prosperity

Should make offerings to the Three Buddhas.

After the Blessed One had spoken this verse, he rose from his seat and returned to the Jeta Grove Monastery, where he took his seat. The Blessed One then addressed the bhikkhus:

“There are four things in the world that people cherish. What are the four? Youth and vigor are cherished by people; freedom from illness is cherished by people; longevity is cherished by people; and reunion with loved ones is cherished by people. Bhikkhus, these are the four things that people cherish.

“Furthermore, bhikkhus, there are four things that people do not cherish. What are the four? Bhikkhus, you should know: when youth and vigor give way to old age and illness, people are displeased; when those who were free from illness later become ill, people are displeased; when those who enjoyed longevity reach the end of their lives, people are displeased; and when those who were united with their loved ones are later separated, people are displeased.

“Thus, bhikkhus, these four things revolve together with the world. Devas and human beings, even Wheel-Turning Sage Kings, Buddhas, and Blessed Ones—all are subject to these things. Thus, bhikkhus, these four things revolve together with the world.

If one does not understand these four dharmas, one will continue wandering through birth and death throughout the five realms of existence. What are the four? They are the noble ones’ virtue, the noble ones’ samadhi, the noble ones’ wisdom, and the noble ones’ liberation.

Thus, bhikkhus, if people do not understand these four dharmas, they will undergo the four things mentioned above. Because I and you have awakened to and understood these four noble dharmas, we have severed the root of birth and death and will receive no further body. Now the Tathagata’s physical body has grown old and feeble and must undergo the consequences of decline.

Therefore, bhikkhus, you should seek eternally quiescent nirvana, where there is no birth, no aging, no illness, and no death. When separated from those you love, always contemplate impermanence and change. 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’s Grove, Anathapindika’s Park.

At that time, King Prasenajit ordered his ministers to prepare his carriage adorned with jeweled feathers, intending to leave the city of Sravasti to inspect a site for constructing a lecture hall. Just then, King Prasenajit’s mother, who was extremely old and frail and had reached exactly one hundred years of age, passed away. The king had deeply honored and cherished her, never letting her out of his sight.

At that time, one of King Prasenajit’s close ministers, named Bujamitta, possessed extraordinary ability and was honored by the people. This great minister thought, “King Prasenajit’s mother had reached one hundred years of age, and today she has passed away. If the king hears of it, he will surely be overwhelmed with grief, unable to eat or drink, and will then contract a grave illness.

I should now devise an expedient means so that the king will neither grieve nor fall ill.”

The great minister then prepared five hundred white elephants and five hundred fine horses. He also assembled five hundred infantrymen, five hundred courtesans, five hundred elderly women, five hundred brahmins, and five hundred sramanas. He further prepared five hundred garments and displayed five hundred precious treasures. He made a large and beautiful coffin for the deceased, decorated it magnificently, hung banners and canopies, and had music performed beyond reckoning as the procession departed from the city of Sravasti. At that time, King Prasenajit was returning to the city on a minor matter. Seeing the deceased person from afar, the king asked his attendants:

“Who is this person to whom such offerings are being made?”

Bujamitta replied:

“In this city of Sravasti, the mother of a householder has died. These are the articles prepared by her family.”

The king asked again:

“What purpose do these elephants, horses, and carriages serve?”

The great minister answered:

“The five hundred elderly women are to be presented to King Yama to purchase the mother’s life.”

The king burst into laughter and said:

“This is the error of fools. Even one’s own life is difficult to preserve; how could death be brought under control? It is like someone who has fallen into the jaws of a makara fish and hopes to escape—it would truly be difficult. This is the same: once one has fallen into the hands of King Yama, it is truly difficult to seek release.”

“These five hundred courtesans are also to be used to purchase the mother’s life.”

“That too would be difficult to accomplish.”

“If these courtesans cannot accomplish it, then other things will be used to purchase her life.”

“That too would be difficult to accomplish.”

“If that does not succeed, five hundred precious treasures will be used to purchase her life.”

“That too would be difficult to accomplish.”

“If that cannot be done, five hundred garments will be used to purchase her life.”

“That too would be difficult to accomplish.”

“If these garments do not succeed, these five hundred brahmins will employ incantations to preserve her life.”

“That too would be difficult to accomplish.”

“If these five hundred brahmins do not succeed, five hundred highly accomplished sramanas will be brought to expound the Dharma and thereby purchase her life.”

“That cannot be done.”

“If expounding the Dharma does not succeed, soldiers will be assembled to wage a great battle and preserve her life.”

“This is the method of fools. Once someone has fallen into the jaws of a makara fish, they can never escape. You should know: who is born and does not die?”

“This truly cannot be done.”

“It truly cannot be done. The Buddhas also teach: ‘Wherever there is birth, there is death; life is difficult to preserve.’”

Bujamitta then knelt and addressed the king:

“Therefore, Great King, do not grieve excessively. All sentient beings return to death.”

The king asked:

“Why should I grieve?”

The great minister replied:

“Your Majesty should know that today the Great King’s mother has died.”

Upon hearing this, King Prasenajit sighed eight or nine times and then said to the great minister:

“Excellent! Just as you have said, you know well how to employ skillful means.”

King Prasenajit then returned to the city and arranged various offerings of incense and flowers for his departed mother. After making the offerings, the king mounted his carriage and went to the Blessed One. Upon arriving, he bowed his head in homage and sat to one side. The Blessed One then asked:

“Great King, why are you covered in dust?”

The king said to the Blessed One:

“My mother has passed away and has just been taken outside the city. I have now come to the Blessed One to inquire about this matter. While my mother was alive, she observed the fast days diligently and constantly cultivated wholesome dharmas.

She had reached exactly one hundred years of age, but today she passed away, and so I have come to the Blessed One. If I could purchase my mother’s life with elephants, I would use elephants to purchase it. If her life could be purchased with horses, I would use horses to purchase it.

If her life could be purchased with carriages, I would use carriages to purchase it. If her life could be purchased with gold, silver, and precious treasures, I would use gold, silver, and precious treasures to purchase it. If her life could be purchased with male and female servants, attendants, cities, or kingdoms, I would offer cities and kingdoms to purchase it.

If her life could be purchased with the people of the country of Kasi, I would offer the people of Kasi to purchase it and would not allow my mother to die.”

The Blessed One said:

“Great King, do not grieve excessively. All sentient beings return to death. All conditioned things change; to desire that they never change is utterly impossible.

Great King, you should know that the human body is like accumulated snow, which will eventually melt and disintegrate. It is also like an earthen tile, which will break apart and cannot be preserved for long; like a mirage or magical illusion, false and unreal; and like an empty fist, which cannot deceive a child. Therefore, Great King, do not sorrow or place your reliance upon this body.

Great King, you should know that four greatly fearful things will come upon this body. They cannot be warded off, nor can they be eliminated through words, incantations, medicinal herbs, or talismans. What are the four?

Aging destroys youth, causing beauty to fade; illness destroys all freedom from illness; death destroys the faculty of life; and all that appears permanent ultimately returns to impermanence.”

Great King, there are these four things against which no protection is possible and which cannot be subdued by force. Great King, you should know that it is like four great mountains coming from the four directions and crushing living beings between them; no power can remove them. Therefore, Great King, these are not things that are secure or can be relied upon.

For this reason, Great King, you should govern by the Dharma and not by what is contrary to the Dharma. Before long, Great King, you too will reach the ocean of birth and death. Great King, you should also know that those who govern according to the Dharma, when their bodies break up and their lives end, are born in the heavens, in a wholesome destination.

Those who govern contrary to the Dharma, when their bodies break up and their lives end, fall into hell. Therefore, Great King, govern according to the Dharma and not contrary to the Dharma. Thus, Great King, you should train yourself!

Then King Prasenajit said to the Buddha:

– What is the name of this Dharma, and how should it be practiced?

The Blessed One said:

– This Dharma is called the Dharma for Dispelling Sorrow.

The king said to the Buddha:

– Indeed, Blessed One. This is because, after hearing this Dharma, all the sorrows I bore today have been dispelled. Blessed One, the affairs of state are pressing, and I now wish to return to the palace.

The Blessed One said:

– You should know the proper time.

King Prasenajit then rose from his seat, bowed at the Buddha’s feet, and departed.

Then King Prasenajit, having heard the Buddha’s teaching, 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 said to the bhikkhus:

– Now I am not only the most honored among bhikkhus, bhikkhunis, male lay followers, and female lay followers; among all people in the world, I alone am also the most honored. There are now four fundamental and ultimate principles that I myself have known and realized, to which I bear witness before the four assemblies, among humans and devas. What are the four? All conditioned phenomena are impermanent. This I now know, and to it I bear witness before the four assemblies, among devas and humans. All conditioned phenomena are suffering. All conditioned phenomena are without self. Nirvana is cessation. This I now know, and to it I bear witness before the four assemblies, among devas and humans.

Bhikkhus, these are the foundations of the four principles. Therefore, among devas and humans, I alone am honored.

Then the bhikkhus, having heard the Buddha’s teaching, 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 was dwelling with a great assembly of five hundred bhikkhus.

The Blessed One then wished to go to the city of Rajagriha to undertake the rains retreat. Venerable Sariputra also wished to go to the city of Rajagriha to undertake the rains retreat, and his one thousand two hundred and fifty disciples all wished to go to the city of Rajagriha to undertake the rains retreat. However, after Bhikkhus Sariputra and Maudgalyayana had completed the rains retreat, they would enter nirvana.

Then the Blessed One, together with the bhikkhus Sariputra, Maudgalyayana, and the others, went to Kalanda Bamboo Grove in the city of Rajagriha to undertake the rains retreat. At that time, the Blessed One said to Sariputra:

– These one thousand two hundred and fifty disciples have now undertaken the rains retreat here because of you. Yet Bhikkhus Sariputra and Maudgalyayana will soon pass into cessation. What do you think, Sariputra? Are you able to teach the sublime Dharma to the bhikkhus? My back is aching now, and I wish to rest for a while.

Sariputra replied:

– Yes, Blessed One!

The Blessed One then folded his sanghati robe, lay down on his right side with one foot resting upon the other, and remained mindful and clearly aware.

Venerable Sariputra said to the bhikkhus:

– When I first received ordination, after half a month I realized the Four Analytical Knowledges and fully penetrated their meaning. I will now explain and distinguish this meaning so that you, worthy ones, may know it, setting it forth extensively and clearly. Listen attentively and reflect well upon it.

The bhikkhus replied:

– Yes, Venerable Sir.

The bhikkhus respectfully accepted Venerable Sariputra’s instruction, and the Venerable asked:

– What are the Four Analytical Knowledges that I realized? They are the analytical knowledge of meaning, which I realized; the analytical knowledge of Dharma, which I realized; the analytical knowledge of eloquence, which I realized; and the analytical knowledge of language, which I realized. I will now distinguish this meaning extensively. If anyone among the four assemblies has doubts, I am here now; let them ask about their meaning. If you worthy ones have doubts concerning the Four Dhyanas, you may ask, and I will explain them now. If you worthy ones have doubts concerning the Four Immeasurable Minds, you should ask, and I will explain them now. If you worthy ones have doubts concerning the Four Right Efforts, you should ask about their meaning, and I will explain them now. Or if you have doubts concerning the Four Bases of Spiritual Power, the Four Foundations of Mindfulness, or the Four Noble Truths, come and ask me about their meaning, and I will explain them to you. If you do not ask now, later regret will be of no avail. If you now ask me about the meaning of the profound Dharma practices of the Blessed One, the Unattached, the Perfectly Enlightened One, I will explain them to you. Do not regret it afterward.

At that time, when the hour arrived, Venerable Mahamaudgalyayana put on his robe and took up his bowl, intending to enter the city of Rajagriha to seek alms. Some staff-bearing brahmins saw Maudgalyayana approaching from afar and said to one another: “This is a disciple of the ascetic Gautama, and no one surpasses him. Let us surround him and beat him to death.” Those brahmins then surrounded and seized the Venerable, beating him with bricks and stones until he lost consciousness, after which they abandoned him and departed.

The Venerable’s body was mangled, with no part of his flesh and bones left intact, and his pain and anguish were beyond description. Mahamaudgalyayana thought to himself: “These brahmins surrounded me, beat my flesh and bones to pieces, and left me here. Now my entire body is in pain and aches severely, and I have no strength left to return to the Bamboo Grove.

I must now use spiritual power to return to the monastery.”

Maudgalyayana then used his spiritual power to return to the monastery. He went to Sariputra and sat down to one side. Venerable Maudgalyayana said to Sariputra:

– The staff-bearing brahmins surrounded me and beat my flesh and bones to pieces. The pain in my body is truly unbearable. I now wish to enter nirvana, so I have come to bid farewell to you, worthy friend.

Venerable Sariputra said:

– Among the Blessed One’s disciples, you, worthy friend, are foremost in spiritual powers and possess great might. Why did you not use your spiritual powers to escape?

Venerable Maudgalyayana replied:

– In the past, I committed an extremely grave deed, which has now brought me to undergo its retribution, and in the end I could not escape it. I did not receive this retribution without a cause. Today my body is in such great pain that I have come to bid farewell to you, worthy friend, before entering nirvana.

Venerable Sariputra said:

– There are bhikkhus and bhikkhunis who cultivate the Four Bases of Spiritual Power, and this meaning has often been extensively explained: if they wish to remain for a kalpa or longer than a kalpa, without passing into cessation, they can remain for a kalpa or longer than a kalpa, without passing into cessation. Why, worthy friend, do you not remain instead of passing into cessation?

Venerable Maudgalyayana replied:

– It is indeed so, worthy Sariputra! The Tathagata said: “If bhikkhus or bhikkhunis cultivate the Four Bases of Spiritual Power and wish to prolong their lives for several kalpas, they can do so.” If the Tathagata were to remain for a kalpa, I too would remain. But now the Blessed One will enter nirvana before long. The lifespans of living beings are very short. Moreover, I cannot bear to see the Blessed One enter nirvana, and my body is in such great pain that I wish to enter nirvana.

Venerable Sariputra then said to Venerable Maudgalyayana:

– Worthy friend, please wait a little while. I shall enter nirvana first.

Venerable Maudgalyayana remained silent and did not reply. Venerable Sariputra went to the Blessed One, bowed before him, sat down to one side, and said to the Buddha:

– I now wish to pass into cessation. I respectfully ask the Blessed One to permit me.

The Blessed One remained silent and did not reply. Venerable Sariputra addressed the Blessed One two or three times:

– Now is the proper time for me to enter nirvana.

The Blessed One said to Venerable Sariputra:

– Why do you not remain for a kalpa, or for longer than a kalpa?

Venerable Sariputra addressed the Blessed One:

– I myself heard this from the Buddha and personally received it: The lifespan of sentient beings is extremely short, at most no more than one hundred years. Because the lifespan of sentient beings is short, the Tathagata’s lifespan is also short. If the Tathagata were to remain for one kalpa, I too would remain for one kalpa.

The Blessed One said:

– It is as Sariputra has said: because the lives of sentient beings are short, the Tathagata’s lifespan is also short. Yet this matter is also inconceivable. Why is this so? In the distant past, countless kalpas ago, a Buddha named Good Recollection and Fulfilled Vow Tathagata, the Worthy One, the Perfectly Enlightened One, appeared in the world. At that time, people lived for eighty thousand years, and no one died prematurely. On the very day that the Good Recollection and Fulfilled Vow Tathagata attained Buddhahood, he immediately manifested as immeasurable Buddhas and established immeasurable sentient beings in the practices of the Three Vehicles, some of whom abided in the stage of non-retrogression. He also established immeasurable sentient beings among the four classes; established immeasurable sentient beings in the palaces of the Four Heavenly Kings, the Yama Heaven, the Tusita Heaven, the Heaven of Delight in Manifestation, the Heaven of Freely Enjoying Others’ Manifestations, the Brahma-Kasyapa Heaven, the heavens of the desire realm, the heavens of the form realm, and the heavens of the formless realm; and on that same day he entered nirvana without remainder. Yet now, Sariputra says: “Because the lifespan of sentient beings is short, the Tathagata’s lifespan is also short.”

What do you think, Sariputra? You said: “If the Tathagata were to live for one kalpa, I too would remain for one kalpa.” Yet sentient beings cannot know whether the Tathagata’s lifespan is long or short. Sariputra, you should know that the Tathagata possesses four inconceivable matters, which those of the Lesser Vehicle cannot know. What are the four? The world is inconceivable; sentient beings are inconceivable; the palaces of the nagas are inconceivable; and the realms of the Buddha-lands are inconceivable. Thus, Sariputra, there are these four inconceivable matters.

Venerable Sariputra said:

– Indeed, Blessed One, there are four inconceivable matters: the world, sentient beings, the palaces of the nagas, and the Buddha-lands are truly inconceivable. Yet for a long time I have always thought: “Buddha Sakyamuni will certainly not remain for an entire kalpa.” Moreover, the devas came and told me: “Buddha Sakyamuni’s lifespan is precisely eighty years; he will not remain in the world much longer.” The Blessed One will soon enter nirvana, and I cannot bear to see the Blessed One enter nirvana. Furthermore, I myself heard the Tathagata say: “The foremost disciples of all Buddhas of the past, future, and present enter nirvana first. The last disciple also enters nirvana first, and not long afterward the Blessed One passes into final nirvana.” I humbly beseech the Blessed One to permit me to pass into final nirvana.

The Blessed One said:

– Now is the proper time.

Venerable Sariputra then sat before the Tathagata, upright in body and intent, with mindfulness fixed 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, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception. Emerging from the sphere of neither perception nor non-perception, he entered the attainment of cessation.

Emerging from the attainment of cessation, the Venerable entered the sphere of neither perception nor non-perception. Emerging from the sphere of neither perception nor non-perception, he entered the sphere of nothingness, the sphere of infinite consciousness, and the sphere of infinite space. Emerging from the sphere of infinite space, he entered the fourth dhyana. Emerging from the fourth dhyana, he entered the third dhyana. Emerging from the third dhyana, he entered the second dhyana. Emerging from the second dhyana, he entered the first dhyana.

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. Venerable Sariputra then emerged from the fourth dhyana and told the bhiksus:

– This is called the Lion’s Vigorous Advance Samadhi.

The bhiksus praised him:

– Never before has there been such a thing; it is truly extraordinary. Venerable Sariputra enters right concentration with such swiftness!

Venerable Sariputra then rose from his seat, bowed at the feet of the Blessed One, and departed. At that time, many bhiksus followed behind Venerable Sariputra. Venerable Sariputra turned and asked them:

– Worthy ones, where do you wish to go?

Those bhiksus replied:

– We wish to go and make offerings to the Venerable’s relics.

Venerable Sariputra said:

– Enough, enough, worthy ones! By doing this, you have already made your offerings. I already have a novice attending to me, and that is sufficient. Worthy ones, return to your own places, contemplate and teach the Dharma, cultivate the holy life well, and bring suffering entirely to an end. The appearance of a Tathagata in the world is exceedingly difficult to encounter; he appears only at the proper time, just as the udumbara flower appears only at the proper time. The Tathagata is likewise: only after billions of kalpas does he appear in the world. A human body is also difficult to obtain. The fulfillment of faith is also difficult to attain. The aspiration to leave home and study the Tathagata’s Dharma is also difficult to fulfill. To wish that all conditioned phenomena should never perish is likewise impossible. Extinguish all craving and desire, cut them off forever without remainder, and attain cessation in nirvana. There are four fundamental and ultimate teachings that the Tathagata has proclaimed. What are the four? All conditioned phenomena are impermanent: this is the first fundamental and ultimate teaching proclaimed by the Tathagata. All conditioned phenomena are suffering: this is the second fundamental and ultimate teaching proclaimed by the Tathagata. All conditioned phenomena are without self: this is the third fundamental and ultimate teaching proclaimed by the Tathagata. Nirvana is eternal quiescence: this is the fourth fundamental and ultimate teaching proclaimed by the Tathagata.

These, worthy ones, are the four fundamental and ultimate teachings proclaimed by the Tathagata.

The bhiksus then all shed tears together, saying:

– Why is Venerable Sariputra passing into final nirvana so soon?

Venerable Sariputra told the bhiksus:

– Enough, enough, worthy ones! You should not grieve. It is improper to wish that what is subject to change should not change. Even Mount Sumeru, king of mountains, undergoes impermanent change; how much more so this mustard-seed-like body! How could the bhiksu Sariputra escape this affliction? Before long, even the Tathagata’s vajra body will enter nirvana, much less my own body. Worthy ones, however, cultivate this Dharma, and you will bring suffering to an end.

Venerable Sariputra then went to the monastery. Upon arriving, he put his robes and bowl in order, left the Bamboo Grove, and returned to his native village. Venerable Sariputra gradually traveled on alms round until he reached the country of Ma-sau.

While Venerable Sariputra was staying in Ma-sau, the place of his birth, his body became afflicted by a very painful illness. Only the novice Cunda attended him, removing the filth and keeping everything clean. Sakra, Lord of the Devas, knew the thoughts in Venerable Sariputra’s mind.

Just as a strong man might bend or extend his arm, he disappeared from the Heaven of the Thirty-Three and arrived at Venerable Sariputra’s residence. Upon arriving, he bowed at the Venerable’s feet, touched them with both hands, identified himself by name, and said:

– I am Sakra, Lord of the Devas.

Venerable Sariputra said:

– Excellent, Lord of the Devas. May your lifespan be boundless.

Sakra, Lord of the Devas, replied:

– I now wish to make offerings to Venerable Sariputra.

Venerable Sariputra replied:

– Enough, enough, Lord of the Devas! By doing this, you have already made your offering. The devas are pure, as are the asuras, nagas, spirits, and the hosts of devas. I already have a novice to attend upon me, and that is sufficient.

Sakra, Lord of the Devas, addressed Sariputra two or three times:

– I now wish to create meritorious karma; please do not thwart my vow. I now wish to make offerings to the Venerable’s relics.

The Venerable Sariputta remained silent and did not reply. Sakra, Lord of the Devas, personally removed the excrement, not shrinking from the unpleasant hardship. That very night, the Venerable Sariputta entered nirvana.

At that time, the earth shook six times, a great sound resounded, celestial flowers rained down, and heavenly music arose. Devas filled the whole of space; the Devas of Wondrous Spirit also scattered kumuda flowers, while others spread powdered sandalwood incense over him. After the Venerable Sariputta had entered nirvana, the devas in the sky cried out in grief and wept uncontrollably.

Throughout space, the devas of the Desire Realm, the Form Realm, and the Formless Realm all shed tears together, like the gentle spring rain, lamenting in unison. Thus it was at that time: “How swiftly the Venerable Sariputta has now entered nirvana!”

Then Sakra, Lord of the Devas, gathered every kind of fragrant substance to cremate the body of the Venerable Sariputta. After making offerings of every kind, he collected the relics and entrusted them, together with the robe and bowl, to the novice Cunda, saying:

– These are your teacher’s relics, robe, and bowl. Go and present them to the Blessed One. When you arrive, report the circumstances fully to the Blessed One. Whatever the Blessed One instructs you to do, respectfully carry it out.

Cunda replied:

– So it shall be, Kausika.

The novice Cunda took the robe, carried the bowl and relics, and went to the Venerable Ananda, saying:

– My teacher has passed into final cessation. I have now brought his relics, robe, and bowl to present to the Blessed One.

When the Venerable Ananda saw them, he shed tears and said:

– Come with me to the Blessed One, and together we shall report this matter to him. Whatever the Blessed One says, we shall respectfully carry it out.

Cunda replied:

– Yes, Venerable Sir.

The Venerable Ananda led the novice Cunda to the Blessed One, bowed before the Blessed One, and said:

– This novice Cunda came to me and said: “My teacher has passed into final cessation. I have now brought his robe and bowl to present to the Tathagata.” Today my mind is distressed, my faculties are bewildered, and I no longer know what to do. Having heard that the Venerable Sariputta has entered nirvana, I am sorrowful and heartbroken.

The Blessed One said:

– What do you think, Ananda? Did the bhikkhu Sariputta take the body of virtue with him when he entered nirvana?

The Venerable Ananda replied:

– No, Blessed One.

The Blessed One said:

– What do you think, Ananda? Did he take the body of virtue, the body of concentration, the body of wisdom, the body of liberation, and the body of the knowledge and vision of liberation with him when he passed into final cessation?

The Venerable Ananda said to the Buddha:

– The bhikkhu Sariputta did not take the body of virtue, the body of concentration, the body of wisdom, the body of liberation, or the body of the knowledge and vision of liberation with him when he passed into final cessation. Yet the bhikkhu Sariputta always delighted in teaching and transforming others, never wearied of expounding the Dharma, and never wearied of instructing the bhikkhus. I now remember the Venerable Sariputta’s exceedingly profound kindness; therefore I am sorrowful.

The Blessed One said:

– Enough, enough, Ananda! Do not harbor grief and anxiety. Things are impermanent; to wish them to endure forever is contrary to what is possible. Wherever there is birth, there must be death. What do you think, Ananda? Did all the Buddhas of the past not pass into final cessation? It is like a lamp: when its oil is exhausted, it goes out. From the Buddha Ratnagarbha and Dipankara down to the present, did not the seven Buddhas and their assemblies of disciples all enter nirvana? Consider also the pratyekabuddhas whose renown spread far and wide—Ni-sa-ưu-ni-bát-sa-già-la, Ưu-bát-già-la, and other such pratyekabuddhas—did they not pass into final cessation? Where now is the great holy king of the Auspicious Eon named Thiện Duyệt Ma-ha-đề-bà, such a wheel-turning holy king? Did he too not enter nirvana?

Then the Blessed One spoke this verse:

All conditioned things are impermanent;

Whatever is born must surely die.

When there is no further birth, there is no cessation;

This cessation is supreme above all.