增壹阿含經

XXVIII. CHAPTER ON THE DISCIPLES

1. Thus have I heard:

At one time the Buddha was dwelling in the city of Rajagriha, in the Bamboo Grove of Kalanda, together with a great assembly of five hundred bhikkhus.

At that time, four Great Disciples had gathered in one place and discussed among themselves: “Let us see whether there is anyone in this city of Rajagriha who does not cultivate merit or make offerings to the Buddha, the Dharma, and the Sangha. Let us go to those without faith and inspire them to have faith in the Tathagata, the Dharma, and the Sangha.”

They were the Venerable Maudgalyayana, the Venerable Kasyapa, the Venerable Aniruddha, and the Venerable Pindola.

At that time, there was a householder named Bhaddiya, whose wealth and possessions were beyond reckoning: gold, precious jewels, mother-of-pearl, agate, pearls, amber, elephants, horses, carriages, male and female servants, and attendants—all were present in abundance. Yet he was miserly and unwilling to give. He had not the slightest goodwill toward the Buddha, the Dharma, or the Sangha and had no faith in them. Thus, he had exhausted his former merit and created no new merit. He constantly held wrong views, believing that there was no giving, no merit, and no recipient of gifts; that there were no good or evil results in this life or the next; that there were no parents, no one who attained arhatship, and no one who personally realized the fruit.

The householder’s residence had seven successive gates, each guarded by a gatekeeper who did not allow beggars to approach. He also had the courtyard covered with an iron cage for fear that birds might fly into it.

The householder had an elder sister named Nanda, who was likewise miserly and unwilling to give. She did not plant roots of merit; she had exhausted her former merit and created no new merit. She too held wrong views, believing that there was no giving, no merit, and no recipient of gifts; that there were no good or evil results in this life or the next; that there were no parents, no one who attained arhatship, and no one who personally realized the fruit. Nanda’s residence also had seven successive gates, with gatekeepers who did not allow anyone to come begging for food. She too had the courtyard covered with an iron cage so that birds could not fly into the house.

The Venerable Ones discussed among themselves: “Today we can cause Nanda to place wholehearted faith in the Buddha, the Dharma, and the Sangha.”

Early that morning, the householder Bhaddiya was sitting and eating cakes. When the proper time arrived, the Venerable Aniruddha donned his robe, took up his bowl, and rose from beneath the floor of the householder’s residence, extending his bowl toward him. Deeply distressed, the householder gave Aniruddha a small piece of cake. After receiving the cake, Aniruddha immediately returned to his own dwelling. The householder flew into a rage and said to the gatekeepers:

“I ordered you not to let anyone through the gates. Why did you allow someone to enter?”

The gatekeepers replied:

“The gates were securely fastened. We do not know where this ascetic came from.”

The householder fell silent and said nothing. After finishing the cakes, he began eating meat and fish. The Venerable Mahakasyapa donned his robe, took up his bowl, went to the householder’s residence, and rose from beneath the floor, extending his bowl toward the householder. Greatly vexed, the householder gave him a little meat and fish. After receiving the meat, Kasyapa vanished at once and returned to his own dwelling. The householder became even angrier and said to the gatekeepers:

“Earlier, I ordered you not to let anyone enter the house. Why did you allow two sramanas to enter and beg for food?”

The gatekeepers replied:

“We did not see where these sramanas entered from!”

The householder said:

“These shaven-headed sramanas are skilled in using illusions to deceive the people of the world. They possess no proper conduct.”

At that time, the householder’s wife was sitting not far away. She was the younger sister of the householder Citta and had been brought in marriage from Mount Maccha. She said to the householder:

“You should guard your speech. Do not say that these sramanas practice illusion. Why? These sramanas possess great spiritual power. Their coming to your house brings you many benefits. Householder, do you know the bhikkhu who came first?”

The householder replied:

“I do not know him.”

His wife said:

“Householder, have you heard of Aniruddha, son of King Suddhodana of Kapilavastu? At the very moment of his birth, the earth shook six times, and treasure stores spontaneously appeared throughout the area within one yojana around his home.”

The householder replied:

“I have heard of Aniruddha, but I have never seen him.”

His wife said to the householder:

“This scion of a noble family renounced his home, went forth to train in the path, cultivated the holy life, and attained arhatship. Foremost in the divine eye, he is surpassed by none. The Tathagata also said: ‘Among my disciples, the bhikkhu Aniruddha is foremost in the divine eye.’ Next, do you know the second bhikkhu who came here to beg for food?”

The householder replied:

“I do not know him.”

His wife said:

“Householder, have you heard that in this city of Rajagriha there was a great brahmin named Kapila, whose wealth and possessions were beyond reckoning and who had nine hundred and ninety-nine oxen for plowing his fields?”

The householder replied:

“I have seen this brahmin.”

His wife said:

“Householder, have you heard that this brahmin had a son named Pippalayana, whose body was golden in color, and whose wife, named Bhadda, was supreme among women? If refined gold were placed beside her, it would be like comparing black with white.”

The householder replied:

“I have heard that this brahmin had a son named Pippalayana, but I have never seen him.”

His wife said:

“He was none other than the bhikkhu who came afterward just now. He abandoned this jewel of a woman, renounced the household life, and went forth to train in the path. He has now attained arhatship and constantly practices the dhutanga austerities. Among those fully endowed with the practices of the dhutanga, none surpasses the Venerable Kasyapa. The Blessed One also said: ‘Among my disciples, the bhikkhu foremost in practicing the dhutanga austerities is Mahakasyapa.’

“Householder, today you have swiftly gained an excellent benefit, for you have caused these noble sages to come here and beg for food. Having reflected on this matter, I tell you to guard your speech carefully. Do not slander noble sages by saying that they practice illusion. The disciples of the Sakyan Sage all possess spiritual virtue; therefore, I have spoken these words.”

At that time, the Venerable Maudgalyayana donned his robe, took up his bowl, flew through the air to the householder’s residence, caused the iron cage to collapse, and then sat cross-legged in midair. When the householder Bhaddiya saw the Venerable Maudgalyayana sitting in midair, he became frightened and said:

“Are you a deva?”

The Venerable Maudgalyayana replied:

“I am not a deva.”

The householder asked:

“Are you a gandharva?”

The Venerable Maudgalyayana replied:

“I am not a gandharva.”

The householder asked:

“Are you a spirit?”

The Venerable Maudgalyayana replied:

“I am not a spirit.”

The householder asked:

“Are you a man-eating raksasa?”

The Venerable Maudgalyayana said:

“Nor am I a man-eating raksasa.”

The householder Bhaddiya then spoke this verse:

Are you a deva or gandharva,

A raksasa, spirit, or deity?

Yet you say you are not a deva,

Nor a raksasa, spirit, or deity,

And you do not resemble a gandharva

Who wanders throughout these regions.

What, then, is your name?

I now wish to know.

The Venerable Maudgalyayana then replied in verse:

Neither deva nor gandharva,

Nor any kind of raksasa;

Liberated from the three times,

I now possess a human body.

Able to subdue Mara,

And accomplish the unsurpassed path,

My teacher is named Sakyamuni,

And I am named Maudgalyayana.

The householder Bhaddiya said to the Venerable Maudgalyayana:

“Bhikkhu, what instruction do you have for me?”

The Venerable Maudgalyayana replied:

“I now wish to teach you the Dharma. Attend carefully and bear it well in mind!”

The householder then thought: “These ascetics spend their entire lives concerned with food and drink. Now that he wishes to speak, he will surely speak about food and drink. If he asks me for food, I shall say, ‘No!’” Then he thought again: “For now, let me hear at least a little of what this man has to say.”

At that time, the Venerable Maudgalyayana knew the thoughts in the householder’s mind and immediately spoke this verse:

The Tathagata teaches two kinds of giving,

Dharma-giving and material giving,

Now I shall expound Dharma-giving;

Listen with single-minded attention!

When the householder heard him speak of Dharma-giving, he rejoiced in his heart and said to Venerable Maudgalyayana:

“Please expound it for me. Once I have heard it, I shall understand.”

Venerable Maudgalyayana said:

“Householder, you should know that the Tathagata taught five great gifts, which one should remember and practice throughout one’s life.”

The householder then thought, “A moment ago Venerable Maudgalyayana wished to teach Dharma-giving. Now he says that there are five great gifts.”

Venerable Maudgalyayana knew the householder’s thought and again said to him:

“The Tathagata said that there are two great kinds of giving: Dharma-giving and material giving. I shall now teach Dharma-giving, not material giving.”

The householder said:

“What are the five great gifts?”

Venerable Maudgalyayana replied:

“Not taking life is called a great gift, and the householder should practice it throughout his life. Not stealing is called a great gift, and one should practice it throughout one’s life. One should abstain from sexual misconduct, false speech, and intoxicating drink, and practice these throughout one’s life.

“These, householder, are the five great gifts, which you should remember and practice.”

After hearing these words, the householder Bhaddiya rejoiced greatly and thought, “The Dharma taught by Buddha Shakyamuni is exceedingly subtle and wondrous. What has now been expounded requires no precious possessions. From this day onward, I am unable to take life.

This is something I can undertake and observe. Moreover, my household possesses abundant wealth, so I would never steal. This too is something I can practice.

Furthermore, the women in my household are very beautiful, so I would never commit misconduct with another man’s wife. This is something I can practice. Moreover, I dislike those who speak falsely, much less would I myself speak falsely.

This too is something I can practice. From this day onward, I shall not even think of intoxicating drink, much less taste it. This too is something I can practice.” The householder then said to Venerable Maudgalyayana:

“I am able to undertake and observe these five gifts.”

At that time, the householder thought to himself, “I should now invite Venerable Maudgalyayana to take a meal.” The householder then raised his head and said to Venerable Maudgalyayana:

“Please condescend to come down and be seated here.”

Venerable Maudgalyayana complied and descended to take his seat.

The householder Bhaddiya personally arranged various foods and drinks for Venerable Maudgalyayana. When Venerable Maudgalyayana had finished eating and had taken water, the householder thought, “I should offer Venerable Maudgalyayana a piece of cloth.” He then entered his storeroom and selected a piece of white cloth. Wishing to choose an inferior one, he happened to take hold of a fine one. He put it aside and chose another, but that too was fine. Again he put it aside to choose yet another.

Venerable Maudgalyayana knew the thought in the householder’s mind and spoke this verse:

Giving accompanied by inner conflict—

The wise abandon such merit.

When giving, be free from conflict;

Only then should one give as the heart inclines.

The householder then thought, “Venerable Maudgalyayana now knows my intention.” He immediately took the white cloth and presented it to Venerable Maudgalyayana. Venerable Maudgalyayana pronounced this blessing for him:

Contemplative giving is foremost;

Know that there are noble sages.

Among gifts, this is supreme:

A fertile field that bears blossoms and fruit.

After pronouncing the blessing, Venerable Maudgalyayana accepted the white cloth so that the householder might gain immeasurable merit. The householder then sat to one side. Venerable Maudgalyayana gradually taught him the Dharma through various wondrous discourses.

These discourses concerned giving, moral discipline, and rebirth in the heavens; he taught that sensual desire is impure in nature and that renunciation is happiness. He then fully expounded to the householder the Dharma taught by all Buddhas, the Blessed Ones: suffering, its arising, its cessation, and the path. While still seated, the householder attained the pure Dharma-eye.

Just as a very clean cloth readily takes dye, so too did the householder Bhaddiya, while still seated, attain the pure Dharma-eye. Having realized the Dharma and seen the Dharma, he was free from doubt. He undertook the five precepts and personally took refuge in the Buddha, the Dharma, and the noble Sangha.

When Venerable Maudgalyayana saw that the householder had attained the pure Dharma-eye, he spoke this verse:

The sutras expounded by the Tathagata

Are complete in their fundamental source.

His eye is pure, without defilement;

He has neither doubt nor hesitation.

The householder Bhaddiya said to Venerable Maudgalyayana:

“From this day onward, may you and the fourfold assembly always accept my invitations. I shall provide robes, food and drink, beds and bedding, and medicines for treating illness, without reluctance or regret.”

After teaching the Dharma to the householder, Venerable Maudgalyayana rose from his seat and departed. Other great shravakas, such as Venerable Mahakashyapa and Venerable Aniruddha, said to Venerable Pindola:

“We have already converted the householder Bhaddiya. Worthy one, now go and subdue the old woman Nanda.”

Venerable Pindola replied:

“That would be excellent.”

At that time, the old woman Nanda was making milk cakes. When the proper time came, Venerable Pindola donned his robe, took up his bowl, and entered the city of Rajagriha to beg for alms. Gradually he came to the old woman Nanda’s house. Rising up from the ground, the Venerable extended his hand and held out his bowl to the old woman Nanda to seek alms. When she saw Venerable Pindola, she became exceedingly angry and spoke harshly:

“Bhikshu, you should know that even if your eyes were to fall out, I would never give you any food.”

Venerable Pindola immediately entered samadhi and caused both his eyes to protrude. The old woman Nanda became even angrier and spoke harshly:

“Even if the shramana were to hang upside down in the air, I would never give you food.”

Venerable Pindola again used the power of samadhi to hang upside down in midair.

The old woman Nanda became angrier still and spoke harshly:

“Even if smoke were to pour from the shramana’s entire body, I would never give you food.”

Venerable Pindola again used the power of samadhi to make smoke pour from his entire body. When the old woman saw this, her anger increased, and she said:

“Even if the shramana’s entire body were to burst into flames, I would never give you food.”

Venerable Pindola immediately used the power of samadhi to cause his body to burst into flames. When the old woman saw this, she said again:

“Even if water were to flow from the shramana’s entire body, I would never give you food.”

Venerable Pindola again used the power of samadhi to cause water to flow from his entire body. When the old woman saw this, she said again:

“Even if the shramana were to die before my eyes, I would never give you food.”

Venerable Pindola immediately entered the attainment of cessation. His inhalation and exhalation ceased, and he appeared to die before the old woman. When she saw that the Venerable had stopped breathing, she became frightened, the hairs on her body stood on end, and she thought, “This shramana is a son of the Shakya clan, well known to many and honored by the king. If people learn that he died in my house, I shall surely be unable to escape trouble with the authorities.”

She then said:

“Shramana, come back to life! I shall give you food.”

Venerable Pindola immediately emerged from samadhi. The old woman then thought, “This cake is too large; I shall make a small one for him.” She took a little dough and made a cake, but the cake swelled and became large. Seeing this, the old woman again thought, “This cake is too large; I should make another small one.” But that cake also became large. “I shall give him the cake that was made first.” She then took the first one, but all the cakes had stuck together. Nanda said to Venerable Pindola:

“Bhikshu! If you need food, take it yourself and eat. Why cause one another such trouble?”

Venerable Pindola replied:

“Benefactor, you should know that I do not need food. I only wish to speak with you.”

The old woman Nanda said:

“What instruction does the bhikshu wish to give?”

Venerable Pindola said:

“Benefactor, you should know that we shall now take these cakes to the Blessed One. Whatever the Blessed One instructs, we shall both respectfully carry out.”

The old woman Nanda replied:

“That is most fitting.”

The old woman personally carried the cakes and followed Venerable Pindola to the Blessed One. On arriving, she bowed at the Buddha’s feet and stood to one side. Venerable Pindola then addressed the Blessed One:

“This Nanda is the elder sister of the householder Bhaddiya. She is miserly, eats alone, and refuses to give to others. I humbly beseech the Blessed One to teach her the Dharma so that she may develop wholehearted faith and become open and generous.”

The Blessed One then said to the old woman Nanda:

– Now, Madam, offer the cakes to the Tathagata and the Sangha of bhikkhus.

The elderly woman Nan-đà took the cakes and offered them to the Blessed One and the other members of the Sangha of bhikkhus. Yet there were still cakes left over. Nan-đà said to the Blessed One:

– There are still cakes left over.

The Blessed One said:

– Offer them again to the Buddha and the Sangha of bhikkhus.

The elderly woman Nan-đà accepted the Buddha’s instruction and again offered these cakes to the Buddha and the Sangha of bhikkhus. Afterward, some cakes still remained. The Blessed One said to the elderly woman Nan-đà:

– Now take these cakes and give them to the community of bhikkhunis, the upasakas, and the upasikas.

Yet there were still cakes left over. The Blessed One said:

– These cakes should be given to the poor.

Yet there were still cakes left over. The Blessed One said:

– Take these cakes and discard them on clean ground or place them in very clean water. Why is this? I see no ascetic, brahmin, deva, or human who could digest these cakes, except the Tathagata, the Worthy One, the Perfectly Enlightened One.

The elderly woman Nan-đà replied:

– Yes, Blessed One!

Nan-đà immediately took the cakes and placed them in clean water, whereupon flames suddenly blazed forth. After seeing this, the elderly woman Nan-đà became frightened. She went to the Blessed One, bowed before the Buddha, and sat to one side.

The Blessed One gradually taught her the Dharma. His exposition concerned generosity, morality, rebirth in the heavens, the impurity of sensual desire, the defilement of the outflows, and the joy of renunciation. He saw that the elderly woman Nan-đà’s mind had become receptive and open.

The Buddhas always teach the Dharma of suffering, its origin, its cessation, and the path. The Blessed One explained all of this to the elderly woman Nan-đà. At that time, while still seated there, she attained the pure Dharma-eye.

Just as a white cloth readily takes dye, so it was with the elderly woman Nan-đà: all dust and defilement were exhausted, and she attained the pure Dharma-eye. She realized the Dharma, accomplished the Dharma, was free from doubt, had put an end to hesitation, attained fearlessness, devoted herself to the Three Jewels, and undertook the five precepts.

The Blessed One then taught her further, causing her to give rise to a joyful heart. The elderly woman Nan-đà said to the Blessed One:

– From this day onward, may the fourfold assembly come to my home to receive offerings. From now on, I shall always practice generosity, cultivate meritorious deeds, and serve the Noble Ones.

Having spoken, she rose, bowed before the Buddha, and withdrew.

The householder Bạt-đề and the elderly woman Nan-đà had a younger brother named the householder Ưu-bà-ca-ni, whom King A-xà-thế had greatly cherished since his youth. At that time, the householder Ưu-bà-ca-ni was managing his farmland when he heard that his elder brother Bạt-đề and elder sister Nan-đà had been instructed and transformed by the Tathagata. Upon hearing this, he was so overjoyed that he could not contain himself. For seven full days, he neither slept nor rested, nor did he eat or drink. When the householder had finished his agricultural work, he returned to the city of La-duyệt. On the way, he thought, “Now I should first go to the Blessed One and return home afterward.” The householder went to the Blessed One, bowed, and sat to one side. He said to the Blessed One:

– Have my elder brother Bạt-đề and elder sister Nan-đà received the Tathagata’s teaching and guidance?

The Blessed One replied:

– Indeed. The householders Bạt-đề and Nan-đà have now seen the Dharma of the Four Truths and cultivate wholesome qualities.

The householder Ưu-bà-ca-ni said to the Blessed One:

– Our family has gained a very great benefit.

The Blessed One said:

– Indeed, Householder, it is as you say. Your parents have now gained a very great benefit and have planted merit for future lives.

The Blessed One then taught the householder the wondrous Dharma. After hearing the Dharma, the householder bowed and withdrew. He went to King A-xà-thế and sat to one side. The king asked the householder:

– Is it true that your elder brother and elder sister were instructed and transformed by the Tathagata?

– Indeed, Great King!

On hearing these words, the king was so overjoyed that he could not contain himself. He immediately had bells and drums sounded and issued an order throughout the city: “From this day onward, any household that does not honor the Buddha shall be fined, and they must welcome and escort those who honor the Buddha. Why is this? Because they are all my brothers and sisters in the Dharma.”

King A-xà-thế then arranged various foods and drinks and bestowed them upon the householder. The householder thought, “I have never heard the Blessed One teach what kinds of food an upasaka should accept or what kinds of drink he should consume. I should now go to the Blessed One and first ask him about this matter; only afterward shall I eat.” The householder immediately told a close attendant:

– Go to the Blessed One, bow before him, and convey my words to him: “The householder Ưu-bà-ca-ni asks the Blessed One: According to the discipline of a noble lay follower, how many precepts should one observe, and how many precepts must one violate before one is no longer a male lay follower? What kinds of food should one eat? What kinds of drink should one consume?”

That person accepted the householder’s instruction, went to the Blessed One, bowed before the Buddha, and stood to one side. In the householder’s name, he asked the Blessed One:

– How many precepts should a male lay follower observe? How many precepts must he violate before he is no longer an upasaka? Furthermore, what kinds of food should he eat, and what kinds of drink should he consume?

The Blessed One said:

– You should now understand! There are two kinds of food: food that may be approached and food that may not be approached. What are the two? If, upon partaking of food, unwholesome qualities arise and wholesome qualities decline, that food should not be approached. If, upon partaking of food, wholesome qualities increase and unwholesome qualities decline, that food may be approached.

There are likewise two kinds of drink. If, upon consuming a drink, unwholesome qualities arise and wholesome qualities decline, it should not be approached. If, upon consuming a drink, unwholesome qualities decline and wholesome qualities increase, it may be approached.

The discipline of a lay follower is defined by five precepts. Of these, one may undertake one precept, two precepts, three precepts, four precepts, or all five precepts, and each undertaken precept should be carefully observed. One must question the person two or three times, and only when it is established that the person can observe them should the precepts be conferred. If a male lay follower violates even one precept, then when his body breaks up and his life ends, he will fall into hell. If a lay follower faithfully observes even one precept, he will be reborn in a good realm and ascend to heaven; how much more so if he observes two, three, four, or five!

That person accepted the Buddha’s instruction, bowed, and withdrew. When he had not gone far, the Blessed One said to the bhikkhus:

– From this day onward, bhikkhus are permitted to confer the five precepts and the Three Refuges upon upasakas. When a bhikkhu wishes to confer the precepts upon a female lay follower, he should instruct her to bare her forearms, fold her arms, join her palms, state her name, and three times take refuge in the Buddha, the Dharma, and the Noble Sangha. After instructing her to state her name and take refuge in the Buddha, the Dharma, and the Noble Sangha, he should have her bow and declare: “I now take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha of bhikkhus. Just as the first five hundred merchants of Buddha Thích-ca-văn undertook the Three Self-Refuges, throughout my life I shall not kill, steal, engage in sexual misconduct, speak falsely, or consume intoxicants.” If one undertakes one precept, four precepts remain; if one undertakes two precepts, three remain; if one undertakes three precepts, two remain; if one undertakes four precepts, one remains. If one undertakes all five precepts, one is a person who observes them fully.

After hearing the Buddha’s teaching, the bhikkhus rejoiced and respectfully practiced it.

2. Thus have I heard:

At one time, the Buddha was dwelling in the kingdom of Xá-vệ, in the Jeta Grove, Anāthapiṇḍika’s Park.

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

– The sun and moon have four kinds of heavy obscurations that prevent them from emitting their light. What are the four? Clouds, dusty winds, smoke, and the asuras obscure the sun and moon and prevent them from emitting their light. Thus, bhikkhus, the sun and moon have four kinds of coverings that prevent them from radiating their great light. So it is also with bhikkhus: four fetters cover the human mind and prevent it from opening. What are the four? The fetter of sensual desire covers the human mind and prevents it from opening; anger, ignorance, and attachment to gain and offerings also cover the human mind and prevent it from opening.

Thus, bhikkhus, there are four fetters that cover the human mind and prevent it from opening. Seek the means to extinguish these four fetters. Thus, bhikkhus, you should train in this way.

At that time, after hearing the Buddha’s teaching, the bhikkhus joyfully accepted and practiced it.

3. Thus have I heard:

At one time, the Buddha was staying beside the shrine at Alavi. It was then bitterly cold, and the trees stood bare.

At that time, the householder’s son Suralabha left the city and walked along its outskirts, gradually arriving at the Blessed One’s dwelling. Upon arriving, he bowed down and sat to one side. The householder’s son addressed the Blessed One:

“May I ask whether you slept well last night?”

The Blessed One replied:

“Yes, young man. I slept very well.”

The householder’s son addressed the Buddha:

“Today is bitterly cold, and all vegetation stands bare. Moreover, the Blessed One sits upon a grass mat and wears exceedingly thin robes. How, then, can the Blessed One say, ‘I slept very well’?”

The Blessed One said:

“Listen, young man! I shall now question you in return, and you should answer accordingly. Suppose a householder had a secure residence whose rooms were free from wind and dust. Within that residence were a bed and mattress, blankets, curtains, mats, pillows, and every other requisite. There were four beautiful maidens of upright appearance, their faces like peach blossoms, rare in the world and delightful to behold, and lamps burned brightly. Would that householder be able to sleep well?”

The householder’s son replied:

“Yes, Blessed One! With such a fine bed, he would sleep very well.”

The Blessed One said:

“What do you think, young man? If, after falling soundly asleep, sensual desire arose in that person, would this sensual desire cause him to lose sleep?”

The householder’s son replied:

“Yes, Blessed One! If sensual desire arose in that person, he would immediately be unable to sleep.”

The Blessed One said:

“Such sensual desire might be powerful in that person, but the Tathagata has now utterly extinguished it without remainder. It has no root and will never arise again. What do you think, young man? If anger and delusion arose in one’s mind, could one sleep well?”

The young man replied:

“One could not sleep well. Why is this? Because the mind would contain the three poisons.”

The Blessed One said:

“The Tathagata no longer possesses these states of mind. They have been utterly extinguished without remainder and have no root. Young man, you should know that I shall now speak of four kinds of seats. What are the four? There is the lowly seat, the celestial seat, the Brahma seat, and the Buddha seat. Young man, you should know that the lowly seat is the seat of a wheel-turning sage-king. The celestial seat is the seat of Sakra, Lord of the Devas. The Brahma seat is the seat of the Brahma king. The Buddha seat is the seat of the Four Noble Truths.

The lowly seat is the seat of one progressing toward stream-entry. The celestial seat is the seat of one who has attained stream-entry. The Brahma seat is the seat of one progressing toward once-returning. The Buddha seat is the seat of the Four Foundations of Mindfulness.

The lowly seat is the seat of one who has attained once-returning. The celestial seat is the seat of one progressing toward non-returning. The Brahma seat is the seat of one who has attained the fruit of non-returning. The Buddha seat is the seat of the Four Immeasurables.

The lowly seat is the seat of the desire realm. The celestial seat is the seat of the form realm. The Brahma seat is the seat of the formless realm. The Buddha seat is the seat of the Four Bases of Spiritual Power.

“Therefore, young man, the Tathagata is seated upon the seat of the Four Bases of Spiritual Power and readily sleeps well. Within him, lust, anger, and delusion do not arise. Because these three poisonous states of mind no longer arise, he will attain parinirvana in the nirvana without remainder. Birth and death have ended, the holy life has been established, what had to be done has been accomplished, and there will be no further rebirth: this he knows as it truly is. Therefore, young man, having contemplated this meaning, I say that the Tathagata readily sleeps well.”

The householder’s son then spoke these verses:

After meeting for so long,

The brahmin attains parinirvana;

By relying upon the Tathagata’s power,

He understands sleep and cessation.

The lowly seat and the celestial seat,

The Brahma seat and the Buddha seat—

The Tathagata distinguishes them all;

Therefore, he sleeps well.

I take refuge in the Honored One among humans.

I also take refuge in the Supreme One among humans.

Yet I am presently unable to know:

Upon which dhyanas does this depend?

When the householder’s son had finished speaking, the Blessed One silently gave his assent. The householder’s son then thought, “The Blessed One has given his approval. My joy is so immense that I cannot contain it.” He then rose from his seat, bowed down to the Buddha, and withdrew.

At that time, after hearing the Buddha’s teaching, the young man joyfully accepted and practiced it.

4. Thus have I heard:

At one time, the Buddha was staying in the city of Rajagriha, on Mount Grdhrakuta, together with a great assembly of five hundred bhikkhus. The Blessed One then arose from his quiet chamber and descended Vulture Peak. Accompanied by the brahmin Deer-Head, he gradually journeyed to a terrifying charnel ground.

The Blessed One then picked up the skull of a dead person, handed it to the brahmin, and said:

“Brahmin! You now understand the stars and are also skilled in medicine, being able to cure the illnesses of sentient beings. You fully understand the various destinies and can also discern the causes and conditions surrounding a person’s death. I now ask you: Whose skull is this? Was this person a man or a woman? Moreover, from what illness did this person die?”

The brahmin immediately took the skull, turned it over and examined it, tapped it with his hand, and then addressed the Blessed One:

“This is the skull of a man, not a woman.”

The Blessed One said:

“That is correct, brahmin! It is as you say. This person was a man, not a woman.”

The Blessed One asked:

“What caused this person’s death?”

The brahmin again held and tapped the skull, then addressed the Blessed One:

“Many illnesses converged in this person. He died in pain throughout the hundred joints of his bones.”

The Blessed One asked:

“What treatment should have been used?”

The brahmin Deer-Head addressed the Buddha:

“Haritaki fruit should have been mixed with honey and taken as medicine; his illness could then have been cured.”

The Blessed One said:

“Excellent! It is as you say. Had this person taken that medicine, he would not yet have died. Now that this person has died, where has he been reborn?”

After hearing this, the brahmin again held and tapped the skull, then addressed the Blessed One:

“After his death, this person fell into the three evil destinies and was not reborn in a fortunate realm.”

The Blessed One said:

“That is correct, brahmin! It is as you say. He fell into the three evil destinies and was reborn in an unfortunate realm.”

The Blessed One then picked up another skull, handed it to the brahmin, and asked:

“Whose skull is this? Was this person male or female?”

The brahmin again tapped the skull with his hand and addressed the Blessed One:

“This skull belonged to a woman.”

The Blessed One asked:

“From what illness did she die?”

The brahmin Deer-Head again tapped it with his hand and then addressed the Blessed One:

“This woman died while pregnant.”

The Blessed One said:

“Why did this woman die?”

The brahmin addressed the Buddha:

“This woman died because she gave birth prematurely.”

The Blessed One said:

“Excellent, excellent, brahmin! It is as you say. She died while pregnant. Was there any treatment for her condition?”

The brahmin replied:

“For an illness such as this, she needed to drink fine butter and ghee; she would then have recovered.”

The Blessed One said:

“That is correct, that is correct! It is as you say. Now that this woman has died, where has she been reborn?”

The brahmin addressed the Buddha:

“After her death, this woman was reborn among the animals.”

The Blessed One said:

“Excellent, excellent, brahmin! It is as you say.”

The Blessed One then picked up another skull, handed it to the brahmin, and asked:

“Male or female?”

The brahmin tapped the skull with his hand and addressed the Blessed One:

“This skull belonged to a man.”

The Blessed One said:

“Excellent, excellent! It is as you say. From what illness did this person die?”

The brahmin again tapped it with his hand and addressed the Blessed One:

“This person died from excessive eating and drinking, compounded by vomiting and diarrhea.”

The Blessed One said:

“What treatment was there for this illness?”

The brahmin addressed the Buddha:

“Had he fasted for three days, he would have recovered.”

The Blessed One said:

“Excellent, excellent! It is as you say. After this person died, where was he reborn?”

The brahmin then tapped the skull with his hand and addressed the Blessed One:

“After his death, this person was reborn among the hungry ghosts. Why is this? Because he longed for water.”

The Blessed One said:

“Excellent, excellent! It is as you say.”

The Blessed One then picked up another skull, handed it to the brahmin, and asked:

“Male or female?”

The brahmin tapped it with his hand and addressed the Blessed One:

“This skull belonged to a woman.”

The Blessed One said:

“Excellent, excellent! It is as you say. From what illness did this person die?”

The brahmin again tapped the skull with his hand and said to the Blessed One:

– She died while giving birth.

The Blessed One said:

– Why did she die while giving birth?

The brahmin tapped it with his hand and said to the Blessed One:

– This woman died because her strength was exhausted and she was overcome by hunger.

The Blessed One said:

– Where was this person reborn after her life ended?

The brahmin again tapped the skull with his hand and said to the Blessed One:

– After her life ended, this person was reborn among human beings.

The Blessed One said:

– It is not reasonable that one who dies of hunger should be reborn in a good destination; it would be more fitting for such a person to fall into the three evil destinies!

The brahmin again tapped it with his hand and said to the Blessed One:

– This woman died having perfectly upheld the precepts.

The Blessed One said:

– Excellent, excellent! It is as you say. This woman upheld the precepts perfectly until the end of her life. Why is this so? Any man or woman who perfectly upholds the precepts will, at the end of life, proceed to one of two destinations: either among the devas or among human beings.

The Blessed One then took another skull, handed it to the brahmin, and asked:

– Male or female?

The brahmin tapped it with his hand and said to the Blessed One:

– This skull belonged to a man.

The Blessed One said:

– Excellent, excellent! It is as you say. From what illness did this person die?

The brahmin again tapped the skull with his hand and said to the Blessed One:

– This person had no illness but was killed by another.

The Blessed One said:

– Excellent, excellent! It is as you say. He was killed by another.

The Blessed One said:

– Where was this person reborn after death?

The brahmin tapped it with his hand and said to the Blessed One:

– After death, this person was reborn in a good destination, among the devas.

The Blessed One said:

– As for what you have said, your earlier statement and your later statement do not agree.

The brahmin said to the Buddha:

– For what reason do they not agree?

The Blessed One said:

– Men and women who are killed by others all fall into the three evil destinies. Why, then, do you say that he was reborn in a good destination, among the devas?

The brahmin again tapped the skull with his hand and said to the Blessed One:

– This person observed the five precepts and also practiced the ten wholesome actions; therefore, when his life ended, he was reborn in a good destination, among the devas.

The Blessed One said:

The Blessed One said:

– Excellent, excellent! It is as you say. One who upholds the precepts without transgressing them is reborn in a good destination, among the devas.

The Blessed One again asked:

– How many precepts did this person uphold before he died?

The brahmin then concentrated single-mindedly, entertaining no other thought. He tapped the skull with his hand and said to the Blessed One:

– Did he uphold one precept? No. Did he uphold two, three, four, or five? No. This person died while observing the eightfold fasting precepts.

The Blessed One said:

– Excellent, excellent! It is as you say. This person died while observing the eightfold fasting precepts.

At that time, in the east, to the south of Mount Universal Fragrance, the bhikshu Udayana had entered parinirvana in the nirvana without remainder. The Blessed One then, in the time it takes to bend and extend an arm, went there, took the bhikshu’s skull, brought it back, handed it to the brahmin, and asked:

– Male or female?

The brahmin again tapped the skull with his hand and said to the Blessed One:

– When I examine this skull, its origin appears to be neither male nor female. Why is this so? Contemplating this skull, I perceive neither arising nor cessation, nor any revolving back and forth. Why is this so? I examine the eight directions, above and below, yet find no trace whatsoever. Blessed One! I do not now understand to whom this skull belonged.

The Blessed One said:

– Enough, enough, brahmin! You do not know at all to whom this skull belonged. You should know that this skull has neither beginning nor end; it is beyond birth and death and cannot be situated in any of the eight directions, above or below. It belonged to the bhikshu Udayana, who dwelt to the south of Mount Universal Fragrance in the east. That bhikshu entered parinirvana in the nirvana without remainder. This is indeed the skull of an arhat.

When the brahmin heard these words, he marveled at what had never been before and said to the Buddha:

– Even creatures as tiny as ants, wherever they may come from, I can know completely. I can distinguish and recognize the cries of birds and beasts, knowing, “This one is male; this one is female.” Yet when I examine this arhat, I perceive nothing at all. I see neither where he has come from nor where he has gone. The true Dharma of the Tathagata is exceedingly wondrous and extraordinary. Why is this so? The root of all dharmas issues from the golden mouth of the Tathagata, while arhats arise from the root of the scriptural Dharma.

The Blessed One said:

– So it is, brahmin! It is as you say. The root of all dharmas issues from the mouth of the Tathagata. Even the devas, people of the world, Mara, or the devas of Mara can never know where an arhat has gone.

The brahmin then bowed down and said to the Blessed One:

– I can completely know all ninety-six kinds of destinies and understand them all, but I cannot distinguish the destination of the Tathagata’s Dharma. I earnestly beseech the Blessed One to allow me to enter the Path.

The Blessed One said:

– Excellent, brahmin! Swiftly cultivate the holy life, and then no one will be able to know your destination either.

The brahmin then went forth and trained in the Path. Dwelling in a secluded place, he contemplated the teachings of the Path and attained the goal for which a clansman shaves off his hair and beard, dons the three Dharma robes, and goes forth: birth and death had ended, the holy life had been established, what had to be done had been done, and there would be no further rebirth. He knew this in accordance with reality. At that time, the brahmin became an arhat.

Then Venerable Deer Head said to the Blessed One:

– I now understand the practice of an arhat.

The Blessed One said:

– How do you understand the practice of an arhat?

Venerable Deer Head said to the Buddha:

– There are now four kinds of dhatu. What are the four? The earth dhatu, the water dhatu, the fire dhatu, and the wind dhatu. Blessed One, these are the four kinds of dhatu. When a person’s life ends, earth naturally returns to earth, water naturally returns to water, fire naturally returns to fire, and wind naturally returns to wind.

The Blessed One said:

– Bhikshu, how many dhatus are there now?

Venerable Deer Head said to the Buddha:

– In truth, although four dhatus are spoken of, their meaning comprises eight dhatus.

The Blessed One said:

– How does the meaning of four dhatus comprise eight dhatus?

Venerable Deer Head said to the Buddha:

– There are now four dhatus. What are the four dhatus? Earth, water, fire, and wind. These are the four dhatus. How does their meaning comprise eight dhatus? The earth dhatu is of two kinds: internal earth and external earth. What is called internal earth? Hair of the head, body hair, nails, teeth, flesh, skin, sinews, bones, marrow, brain, intestines, stomach, liver, gallbladder, spleen, and kidneys. These are called internal earth. What is external earth? All things that are hard and solid are called external earth. These are the two kinds of earth.

What is the water element? The water element is of two kinds: the internal water element and the external water element. The internal water element is phlegm, saliva, tears, urine, blood, and marrow. These are called the internal water element. All external things that are soft and moist are called the external water element. These are called the two kinds of water.

What is called the fire element? The fire element is of two kinds: internal fire and external fire. What is called internal fire? It is that by which all things eaten are completely digested without residue. This is called internal fire. What is called external fire? All external things that contain heat are called external fire. These are the two kinds of fire.

What is called the wind element? The wind element is of two kinds: internal wind and external wind. Internal wind means the wind in the lips, the wind in the eyes, the wind in the head, the wind of exhalation, the wind of inhalation, and the wind within all the joints of the bones. This is called internal wind. What is called external wind? It refers to things that are light and move swiftly. This is called external wind. Thus, Blessed One, there are two kinds of wind. In truth there are four elements, but when counted in this way there are eight. Thus, Blessed One, I discern this meaning: when a person’s life ends, each of the four kinds returns to its own source.

The Blessed One said:

– The impermanent dharmas likewise do not accord with the permanent. Why is this so? The earth element is of two kinds, internal and external. The internal earth element is an impermanent dharma, a dharma subject to change. The external kind of earth is a dharma that abides constantly without changing. Thus, although earth is of two kinds, the permanent and the impermanent do not correspond with each other. The other three great elements are likewise; the permanent and the impermanent do not correspond with each other. Therefore, Deer Head, although there are eight kinds, in reality there are four. Thus, Deer Head, you should train in this.

At that time, after the Venerable Deer Head heard the Buddha's teaching, he rejoiced and respectfully practiced it.

5. Thus have I heard:

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

At that time, the Blessed One addressed the bhikkhus:

– There are now the principles of the four great authoritative references. What are the four? They are the sutras, the Vinaya, the Abhidharma, and the precepts. These are the four.

Bhikkhus, you should know this! Suppose a bhikkhu comes from the eastern direction, recites the sutras, upholds the Dharma, observes the prohibitive precepts, and says: "I am skilled in reciting the sutras, upholding the Dharma, observing the prohibitive precepts, and am widely learned and well informed." Whatever that bhikkhu may say, you should neither accept it nor place complete faith in it. You should ask that bhikkhu to remain and discuss it together, examining the Dharma together in debate. What does it mean to examine the Dharma together in debate? It means to discuss these four authoritative references: the sutras, the Vinaya, the Abhidharma, and the precepts. You should expound the sutras to that bhikkhu, set forth the Vinaya, and analyze the Dharma.

While expounding the sutras, setting forth the Vinaya, and analyzing the Dharma, if what that person presents accords with the sutras, the Vinaya, and the Dharma, you should accept and retain it. If it does not accord with the sutras, the Vinaya, and the Abhidharma, you should reply to him: "Worthy one, you should know that this was not spoken by the Tathagata. What you have said is not based upon the authentic scriptures. Why is this? The sutras, the Vinaya, and the Abhidharma that I now set forth do not accord with your words."

Because they do not accord, you should then inquire into his observance of the precepts. If it does not accord with the practice of the precepts, tell that person: "This is not part of the Tathagata's treasury." You should then send that person away. This is called the fundamental great principle of the first authoritative reference.

Furthermore, bhikkhus! Suppose a bhikkhu comes from the southern direction and says: "I am skilled in reciting the sutras, upholding the Dharma, observing the prohibitive precepts, and am widely learned and well informed." Whatever that bhikkhu may say, you should neither accept it nor place complete faith in it. Ask that bhikkhu to remain so that you may discuss it together.

Whatever that bhikkhu may say, if it does not accord with the meaning, reply to him: "This is an exposition of meaning, but it is not the authentic scriptural text."

At that time, you should retain that meaning but not accept it as the scriptural text. Why is this? Meaning is the source for understanding and interpreting the scriptures. This is the fundamental great principle of the second authoritative reference.

Furthermore, bhikkhus! Suppose a bhikkhu comes from the western direction, recites the sutras, upholds the Dharma, observes the prohibitive precepts, and is widely learned and well informed. You should expound the sutras, the Vinaya, and the Abhidharma to that bhikkhu.

But if that bhikkhu correctly explains the wording without explaining the meaning, tell him: "We do not know whether these words were spoken by the Tathagata!" While he expounds the sutras, the Vinaya, and the Abhidharma, explaining the wording but not the meaning, although you hear that bhikkhu speak, you should neither praise it as good nor denounce it as bad. You should further question him concerning the practice of the precepts.

If it accords with them, accept that it accords, although the meaning cannot be clearly understood. This is the principle of the third authoritative reference.

Furthermore, bhikkhus! Suppose a bhikkhu comes from the northern direction, recites the sutras, upholds the Dharma, observes the prohibitive precepts, and says: "If you worthy ones have any doubts or difficulties, you should ask about their meaning, and I shall explain it to you." Whatever that bhikkhu may say, you should neither accept nor recite it. Instead, question that bhikkhu concerning the sutras, the Vinaya, the Abhidharma, and the precepts. If his words accord with them, you should then ask about their meaning. If they also accord with the meaning, you should praise that bhikkhu: "Excellent! Excellent, worthy one! This truly is the meaning expounded by the Tathagata. It is free from error and accords in every respect with the sutras, the Vinaya, the Abhidharma, and the precepts."

You should make offerings to and serve that bhikkhu in accordance with the Dharma. Why is this? Because the Tathagata reveres the Dharma. If anyone reveres the Dharma, that person reveres me; whoever has contemplated this Dharma has contemplated me. Where there is the Dharma, there am I. Where there is the Dharma, there is the Bhikkhu Sangha. Where there is the Dharma, there are the four assemblies. Where there is the Dharma, there are the four social classes in the world. Why is this? Because the Dharma exists in the world, the Great Majestic King appeared in the world during the Auspicious Kalpa, and from that time onward the four social classes existed in the world.

If the Dharma exists in the world, there are the four lineages in the world: kshatriyas, brahmins, artisans, and householders. If the Dharma exists in the world, the station of the wheel-turning sage-king does not cease. If the Dharma exists in the world, the celestial lineages of the Four Heavenly Kings, the Tusita devas, the Yama devas, the devas who delight in creation, and the devas who wield power over the creations of others will exist in the world.

If the Dharma exists in the world, the devas of the desire realm, the devas of the form realm, and the devas of the formless realm will be present in the world. If the Dharma exists in the world, the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, the fruit of a pratyekabuddha, and the Buddha Vehicle will appear in the world. Therefore, bhikkhus, you should deeply revere the Dharma.

At the appropriate time, you should offer that bhikkhu the various necessities he requires. You should say to that bhikkhu: "Excellent! Excellent! It is just as you have said. The words spoken today truly are the words of the Tathagata."

Bhikkhus! These are the principles of the four great authoritative references. Therefore, bhikkhus, you should apply your minds to practicing these four matters without negligence. Thus, bhikkhus, you should train in this.

At that time, after the bhikkhus heard the Buddha's teaching, they rejoiced and respectfully practiced it.

6. Thus have I heard:

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

At that time, early in the morning, King Prasenajit assembled the four divisions of his army and rode in a chariot adorned with jeweled feathers to the Blessed One's dwelling place. He bowed at the Blessed One's feet and sat to one side. The Blessed One asked the king:

– Great King, where have you come from that your body is so covered with dust? For what purpose did you assemble the four divisions of your army?

King Prasenajit said to the Blessed One:

– A great band of brigands has now arisen in my country. At midnight last night, I raised an army and captured them. My body was exhausted, and I wished to return to the palace, but along the way I thought: "I should first go to the Tathagata's dwelling place and only afterward enter the palace." Because of this matter, I have been unable to sleep or rest peacefully. Now that I have accomplished the task of suppressing the brigands, my joy and delight are beyond restraint, and so I have come to pay homage to and inquire after the Tathagata. Had I not raised the army yesterday, I would not have captured the brigands.

At that time, the Blessed One said:

– So it is, Great King! It is just as you have said. The king should know that there are four things that are painful at first but pleasant afterward. What are the four? Rising early in the morning is painful at first but pleasant afterward. Being treated with ghee is painful at first but pleasant afterward. Taking medicine is painful at first but pleasant afterward. Establishing a household and arranging a good marriage is painful at first but pleasant afterward. Great King, these are the four things that are painful at first but pleasant afterward.

King Prasenajit said to the Blessed One:

– What the Blessed One has said is truly in accord with reason. These four kinds of things are painful at first but pleasant afterward. Why is this? Today I see these four things as clearly as I see a jewel in the palm of my hand; all exemplify the principle of being painful at first but pleasant afterward.

At that time, the Blessed One expounded the subtle and wondrous Dharma to King Prasenajit, causing his heart to rejoice with delight. After hearing the Dharma, the king said to the Blessed One:

– The affairs of state are pressing, and I wish to return to the palace.

The Blessed One said:

– The king should know that the time is appropriate.

King Prasenajit then rose from his seat, bowed at the Buddha’s feet, circumambulated him three times, and withdrew. Not long after the king had departed, the Blessed One said to the bhikkhus:

– There are now four practices that are painful at first but pleasant afterward. What are the four? Cultivating the holy life is painful at first but pleasant afterward. Reciting and studying the scriptures is painful at first but pleasant afterward. Sitting in meditation and cultivating meditative concentration is painful at first but pleasant afterward. Counting the incoming and outgoing breaths—these four practices are painful at first but pleasant afterward. If a bhikkhu practices this Dharma that is painful at first but pleasant afterward, he will surely be worthy of receiving the four pleasant fruits of the ascetic life. What are the four?

A bhikkhu diligently practices this Dharma, desires no unwholesome states, sustains joy and ease through mindfulness, and lets his mind abide in the first dhyana. This is the first pleasure of the ascetic life that he attains.

Furthermore, with applied thought and sustained examination, he stills them inwardly, possesses joy in his mind, and becomes concentrated in one-pointedness. Without applied thought or sustained examination, he sustains joy and ease through mindfulness and abides in the second dhyana. This is the second pleasure of the ascetic life that he attains.

Furthermore, free from attachment to joy, he lets his mind abide in equanimity, constantly remains clearly aware, and knows bodily pleasure. As the noble ones aspire to, he relinquishes mindfulness of pleasure and lets his mind abide in the third dhyana. This is the third pleasure of the ascetic life that he attains.

Furthermore, pleasure and pain having ceased, and former sorrow and distress having vanished, he is neither pained nor pleased; with equanimity and mindfulness purified, his mind abides in the fourth dhyana. Thus there are these four pleasures of the ascetic life.

Furthermore, bhikkhus, if a bhikkhu practices what is painful at first and afterward receives these four pleasant fruits of the ascetic life, he cuts off the three fetters and attains stream-entry. He is no longer subject to regression and will certainly reach cessation.

Furthermore, bhikkhus, if he cuts off these three fetters and lust, anger, and delusion become attenuated, he attains once-returning. Returning once more to this world, he will surely bring the limit of suffering to an end.

Furthermore, bhikkhus, if a bhikkhu cuts off the five lower fetters, he attains non-returning. There he enters parinirvana and does not return to this realm again.

Furthermore, bhikkhus, if a bhikkhu’s outflows have been exhausted and he has attained the state free from outflows, with liberation of mind and liberation through wisdom, he personally realizes and abides in it here and now, knowing as it truly is: “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 rebirth.” Thus that bhikkhu cultivates this Dharma that is painful at first and afterward attains the four pleasant fruits of the ascetic life. Therefore, bhikkhus, seek skillful means to accomplish this Dharma that is painful at first but pleasant afterward. Thus, bhikkhus, you should train in this way.

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

7. Thus have I heard:

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

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

– There are four kinds of people who appear in the world. What are the four? There is an ascetic like the blue lotus flower; an ascetic like the pundarika flower; a gentle ascetic; and one who is gentle among the gentle.

Who is called an ascetic like the blue lotus flower? There may be a person who cuts off the three fetters and becomes a stream-enterer. No longer subject to regression, he will certainly attain nirvana; at the latest, he undergoes seven rounds of birth and death.

Or he may further become one progressing toward non-returning. Just as the blue lotus flower is in bud in the morning and blooms in the evening, so too is this bhikkhu: having completely cut off the three fetters, he becomes a stream-enterer. No longer subject to regression, he will certainly attain nirvana; at the latest, he undergoes seven rounds of birth and death.

If he seeks skillful means and possesses a courageous resolve to become one progressing toward non-returning, he immediately attains the path. This is called an ascetic like the blue lotus flower.

Who is called an ascetic like the pundarika flower? There may be a person who cuts off the three fetters, whose lust, anger, and delusion become attenuated, and who attains once-returning. He returns to this world and brings the limit of suffering to an end. If the person is somewhat slow, he returns to this realm in a later life and brings the limit of suffering to an end. If he is courageous, he brings the limit of suffering to an end right here. Just as the pundarika flower blooms early in the morning and withers late in the afternoon, so is the ascetic like the pundarika flower.

Who is a gentle ascetic? There may be a person who cuts off the five lower fetters and attains non-returning. He then enters parinirvana there and does not return to this realm. This is a gentle ascetic.

Who is one who is gentle among the gentle? There may be a person who completely exhausts the outflows and attains the state free from outflows, with liberation of mind and liberation through wisdom. He personally realizes and abides in it here and now, knowing as it truly is: “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 rebirth.” This is one who is gentle among the gentle.

Thus, bhikkhus, these four kinds of people appear in the world. Therefore, bhikkhus, seek skillful means to become an ascetic who is gentle among the gentle. Thus, bhikkhus, you should train in this way.

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

Stream-Entry, Suma’s Army,

Pindola, Lord of the Deer,

Deer Head, the meaning broadly expounded,

Pleasure afterward, and the discourse on gentleness.