增壹阿含經

XXIX. THE CHAPTER ON SUFFERING AND HAPPINESS

1. Thus have I heard:

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

At that time the World-Honored One said to the bhikshus:

“There are now four kinds of people who appear in the world. What are the four? Some suffer at first and are happy afterward; some are happy at first and suffer afterward; some suffer at first and suffer afterward as well; and some are happy at first and happy afterward as well.

“What kind of person suffers at first and is happy afterward?

“Here, a person is born into a lowly household, perhaps into a family of butchers or artisans, a household of followers of a heterodox path, or some other poor and distressed household where food and clothing are insufficient. Although born into such a household, that person holds no wrong views. They recognize that there is giving and there are recipients; that there is this life and a future life; that there are śramaṇas and brahmins, fathers and mothers, arhats, and others who receive and uphold the teaching; and that wholesome and unwholesome deeds bear fruit.

“If that person sees a very wealthy family, they know its prosperity is the fruit of giving and of past diligence. If they see people without food and clothing, they know that those people did not practice giving and therefore continually encounter poverty and lowliness. They reflect: ‘I too now encounter poverty and lowliness and lack food and clothing because formerly I did not create merit or because I lived heedlessly. Because of the retribution of these evil deeds, I now meet with poverty and lowliness and lack sufficient food and clothing.’

“If that person then sees śramaṇas or brahmins cultivating wholesome dharmas, they approach them, repent, and reform their former conduct. Whenever they have anything left over, they share it equally with others. At the breakup of the body and the end of life, that person will be born in a good realm. If born among humans, they will possess much wealth and property and lack nothing. This is a person who suffers at first and is happy afterward.

“What kind of person is happy at first and suffers afterward?

“Here, a person is born into a distinguished family, perhaps into a kṣatriya family, an elder’s family, a family of noble lineage, or some other rich and honored household where food and clothing are abundant. Yet that person continually embraces wrong views and accords with extreme views. They think: ‘There is no giving, no recipient, and no retribution in this life or a future life. There are no fathers or mothers, no arhats, no one who has attained realization, and no fruit of wholesome or unwholesome deeds.’ They hold these wrong views. If they see a wealthy person, they think: ‘This person has always possessed wealth. Men have always been men, women have always been women, and animals have always been animals.’ They do not delight in giving and do not observe the precepts.

“If they see śramaṇas or brahmins upholding the precepts, they become angry and say: ‘These people are deceitful. Where could there be any corresponding blessed reward?’ At the breakup of the body and the end of life, that person will be born in hell. If they attain human birth, they will be born into a poor family, without sufficient food or clothing, their body exposed and their needs unmet. This is a person who is happy at first and suffers afterward.

“What kind of person suffers at first and suffers afterward?

“Here, a person is born into a poor and lowly family, perhaps into a family of butchers or artisans, or some other inferior household where food and clothing are insufficient. After being born into that household, the person embraces wrong views and accords with extreme views. They maintain: ‘There is no giving and no recipient; there is no wholesome or unwholesome retribution in this life or the next; there are no fathers or mothers and no arhats.’ They do not delight in giving and do not observe the precepts.

“If they see śramaṇas or brahmins, they become angry with those noble and worthy ones. Seeing the poor, they think they have always been poor; seeing the rich, they think they have always been rich; they think that a father has always been a father and a mother has always been a mother. At the breakup of the body and the end of life, that person falls into hell. If born as a human, they will be exceedingly poor and lowly, without sufficient food or clothing. This is a person who suffers at first and suffers afterward.

“What kind of person is happy at first and happy afterward?

“Here, a person is born into a rich and honored household, perhaps into a kṣatriya family, a brahmin family, a royal family, an elder’s family, or another household possessing abundant wealth and property. Wherever born, they lack nothing. Moreover, that person holds right view and no wrong view. Their right view is this: ‘There is giving and there are recipients; there is this life and a future life; there are śramaṇas and brahmins; wholesome and unwholesome deeds bear fruit; and there are fathers, mothers, and arhats.’

“If that person sees someone from a rich and honored family who possesses much wealth and property, they think: ‘This person obtained it through giving in the past.’ If they see a poor family, they think: ‘These people are poor because they did not give in the past. I should therefore practice timely giving now and not allow myself to be born into a poor family hereafter.’ Thus, that person always delights in giving to others.

“When that person sees śramaṇas, brahmins, or practitioners of the path, they inquire after their health at the proper time and provide them with clothing, food and drink, beds, and medicine for illness, giving them all these things. At the end of life, that person will be born among the devas in a good realm. If born among humans, they will enter a rich and honored household and possess much wealth and property. This is a person who is happy at first and happy afterward.”

A bhikshu then addressed the World-Honored One:

“I see that in this world some sentient beings suffer at first and are happy afterward; some are happy at first and suffer afterward; some suffer at first and suffer afterward; and some are happy at first and happy afterward.”

The World-Honored One told that bhikshu:

“There are causes and conditions that cause sentient beings to suffer at first and be happy afterward. There are also causes and conditions that cause them to be happy at first and suffer afterward, to suffer both at first and afterward, or to be happy both at first and afterward.”

The bhikshu addressed the Buddha:

“What causes and conditions bring suffering at first and happiness afterward? What causes and conditions bring happiness at first and suffering afterward? What causes and conditions bring suffering both at first and afterward? What causes and conditions bring happiness both at first and afterward?”

The World-Honored One said:

“Bhikshu, you should know that a person might live for exactly one hundred years, passing through all the winters, summers, springs, and autumns. Bhikshu, if during those hundred years that person creates various merits but also creates evil karma and wrong views, they may at one time experience happiness in winter and suffering in summer.

“If during a hundred years their merit was complete and never deficient, yet during that same period they formed wrong views and performed unwholesome deeds, that person may first undergo the consequences of wrongdoing and afterward receive blessed rewards.

“If one creates merit when young but commits offenses when older, then in a later life one will enjoy merit when young and undergo the consequences of wrongdoing when older.

“If one commits offenses when young and also commits offenses when older, then one will suffer at first and suffer afterward as well.

“If one creates merit and distributes gifts when young and also creates merit and distributes gifts when older, then one will be happy at first and happy afterward as well.

“Bhikshu, these are the causes and conditions for suffering at first and happiness afterward, for happiness at first and suffering afterward, for suffering both at first and afterward, and for happiness both at first and afterward.”

That bhikshu addressed the Buddha:

“Homage to the World-Honored One! Sentient beings who wish to be happy both at first and afterward should practice giving and seek to obtain happiness both at first and afterward.”

The World-Honored One said:

“That is so, bhikshu, just as you have said. Sentient beings who wish to realize nirvana and attain arhatship, or even Buddhahood, should practice giving here and create merit. Thus, bhikshu, you should train.”

Having heard the Buddha’s teaching, the bhikshus rejoiced and faithfully practiced it.

2. Thus have I heard:

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

At that time the World-Honored One said to the bhikshus:

“There are four kinds of people who appear in the world. What are the four? Some are physically happy but mentally unhappy; some are mentally happy but physically unhappy; some are neither mentally nor physically happy; and some are both physically and mentally happy.

“What kind of person is physically happy but mentally unhappy? An ordinary person who has created merit lacks none of the four requisites—clothing, food and drink, bedding, and medicine for illness—but has not escaped the paths of hell beings, hungry ghosts, and animals, nor escaped the evil destinies. This is a person who is physically happy but mentally unhappy.

“What kind of person is mentally happy but physically unhappy? An arhat who has not created merit is unable to provide the four requisites for himself and obtains none of them. Yet he has escaped the paths of hungry ghosts, animals, and hell beings. The arhat Vīrya is an example. This is a person who is mentally happy but physically unhappy.

“What kind of person is neither physically nor mentally happy? An ordinary person who has created no merit cannot obtain the four requisites of clothing, food and drink, bedding, and medicine for illness, and continually fails to escape the paths of hungry ghosts, animals, and hell beings. This is a person who is neither physically nor mentally happy.

“What kind of person is both physically and mentally happy? An arhat who has created merit does not lack the four requisites of clothing, food and drink, bedding, and medicine for illness. He has escaped the paths of hell beings, hungry ghosts, and animals. The bhikshu Śīvala is an example. This is a person who is both physically and mentally happy.

“Bhikshus, these four kinds of people exist in the world. Therefore, bhikshus, seek the means to become like the bhikshu Śīvala. Thus should you train.”

Having heard the Buddha’s teaching, the bhikshus rejoiced and faithfully practiced it.

3. Thus have I heard:

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

At that time the World-Honored One said to the bhikshus:

“I shall now speak of four rewards of merit in the Brahmā heaven. What are the four? If a good man or faithful woman erects a stupa where none has previously been erected, this is the first reward of merit in the Brahmā heaven. Furthermore, if a good man or faithful woman repairs an old monastery, this is the second reward of merit in the Brahmā heaven. Furthermore, if a good man or faithful woman brings harmony to the noble Sangha, this is the third reward of merit in the Brahmā heaven. Furthermore, when a Buddha first turns the Dharma wheel, if devas and humans entreat him to turn it, this is the fourth reward of merit in the Brahmā heaven. These are the four rewards of merit enjoyed in the Brahmā heaven.”

Other bhikshus then addressed the World-Honored One:

“Is the merit of Brahmā ultimately great or small?”

The World-Honored One said:

“Listen closely, listen closely, and consider it well! I shall now explain.”

The bhikshus replied:

“Yes, World-Honored One.”

The World-Honored One said:

“The continent of Jambudvīpa extends seven thousand yojanas from east to west and twenty-one thousand yojanas from south to north, and its shape resembles a cart. The merit of all the sentient beings there equals the merit of one wheel-turning king.

“The continent of Godānīya measures 320,000 li in length and breadth, and is shaped like a half-moon. Bhikshus, you should know that the combined merit of all the people throughout Jambudvīpa and of one wheel-turning king equals the merit of one person in that continent.

“Furthermore, bhikshus, the continent of Pūrvavideha measures 360,000 li in length and breadth and is square. The combined merit of the inhabitants of Jambudvīpa and Godānīya does not equal the merit of one person in Pūrvavideha.

“Bhikshus, you should know that Uttarakuru measures 400,000 li in length and breadth and is shaped like the full moon. The merit of all the people of the other three continents does not equal the merit of one person in Uttarakuru.

“Bhikshus, you should know that the merit of all the people in the four continents does not equal that of the Four Great Kings.

“The merit of all the people in the four continents together with that of the Four Great Kings does not equal the merit of one deva in the Heaven of the Thirty-Three.

“The merit of the four continents, the Four Great Kings, and the Heaven of the Thirty-Three does not equal the merit of one Śakra Devānām Indra.

“The merit of the four continents, the Four Great Kings, the Heaven of the Thirty-Three, and Śakra Devānām Indra does not equal the merit of one deva in the Yāma Heaven.

“The merit of the four continents, the Four Great Kings, the Heaven of the Thirty-Three, Śakra Devānām Indra, and the Yāma Heaven does not equal the merit of one deva in Tuṣita Heaven.

“The merit extending from the four continents through Tuṣita Heaven does not equal the merit of one deva in the Heaven of Delight in Creation.

“The merit extending from the four continents through the Heaven of Delight in Creation does not equal the merit of one deva in the Heaven of Freely Enjoying Others’ Creations.

“The merit extending from the four continents through the Heaven of Freely Enjoying Others’ Creations does not equal the merit of one Brahmā king.

“Bhikshus, you should know that this is the measure of Brahmā’s merit. If good men or faithful women wish to seek such merit, this is its extent. Therefore, bhikshus, those who wish to seek the merit of Brahmā should seek the means to accomplish this merit. Thus should you train.”

Having heard the Buddha’s teaching, the bhikshus rejoiced and faithfully practiced it.

4. Thus have I heard:

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

At that time the World-Honored One said to the bhikshus:

“Sentient beings have four kinds of nutriment by which they grow. What are the four? Edible nutriment, whether coarse or fine; contact as nutriment; volition as nutriment; and consciousness as nutriment.

“What is called edible nutriment? Edible nutriment is the food people now consume, things that can be placed in the mouth, eaten, and swallowed. This is called edible nutriment.

“What is called contact as nutriment? Contact as nutriment consists of clothing, parasols, incense, flowers, warming fires, fragrant oils, and the company of women, which increase a person’s pleasure. This is called contact as nutriment.

“What is called volition as nutriment? It consists of thoughts and intentions, whether expressed by the mouth, enacted through bodily contact, or maintained among the various dharmas. This is called volition as nutriment.

“What is called consciousness as nutriment? It is that which is apprehended by thought and known by the mind. From the Brahmā heaven through the heavens of sentient beings with perception and without perception, all take consciousness as nutriment. This is called consciousness as nutriment.

“Bhikshus, these are the four kinds of nutriment. Through these four kinds of nutriment, sentient beings continue to revolve in birth and death from this life to the next. Therefore, bhikshus, you should together abandon these four kinds of nutriment. Thus should you train.”

Having heard the Buddha’s teaching, the bhikshus rejoiced and faithfully practiced it.

5. Thus have I heard:

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

At that time the World-Honored One said to the bhikshus:

“There are four kinds of eloquence. What are the four? Eloquence concerning meaning, eloquence concerning Dharma, eloquence in expression, and responsive eloquence.

“What is eloquence concerning meaning? It is the ability to distinguish the meaning of whatever is said by this person or that person, including devas, nāgas, ghosts, and spirits. This is called eloquence concerning meaning.

“What is eloquence concerning Dharma? The Tathagata teaches the twelve divisions of scripture: sutras, geyas, accounts of past events, verses, causes and conditions, predictions, spontaneous utterances, compositions, birth stories, extensive teachings, collections, and unprecedented dharmas. It also comprises conditioned and unconditioned dharmas, contaminated and uncontaminated dharmas, and all true and indestructible dharmas, which one is able to retain completely. This is called eloquence concerning Dharma.

“What is eloquence in expression? Sentient beings may use good or poor speech, the speech of men or women, or the speech of Buddhas, brahmins, devas, nāgas, ghosts, spirits, asuras, garuḍas, or kiṃnaras. Teaching the Dharma according to their respective capacities is called eloquence in expression.

“What is responsive eloquence? While teaching the Dharma, one is neither timid nor afraid and can bring joy and harmony to the fourfold assembly. This is called responsive eloquence.

“I now instruct you to become like Mahākauṣṭhila. Why? Kauṣṭhila possesses these four kinds of eloquence and can extensively distinguish and explain matters to the fourfold assembly. Today, when I survey the assemblies, I see no one who surpasses Kauṣṭhila in these four kinds of eloquence. The Tathagata possesses these four kinds of eloquence. Therefore, seek the means to accomplish the four kinds of eloquence. Thus, bhikshus, should you train.”

Having heard the Buddha’s teaching, the bhikshus rejoiced and faithfully practiced it.

6. Thus have I heard:

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

At that time the World-Honored One said to the bhikshus:

“There are four matters that can never be conceived. What are the four? Sentient beings are inconceivable, the world is inconceivable, the realm of nāgas is inconceivable, and the realm of Buddhas is inconceivable. Why? Because knowledge of these matters does not lead to cessation and nirvana.

“How are sentient beings inconceivable? From where did this sentient being come? Where will it go? Where did it first begin? Having died here, where will it be born? This is the inconceivability of sentient beings.

“How is the world inconceivable? Some who hold wrong views maintain that the world will be annihilated or that it will not be annihilated; that the world is finite or infinite; that life and the body are identical, or that life and the body are different; that Brahmā created it; or that great ghosts and spirits made the world, and so forth.

“The World-Honored One then spoke this verse:

“‘Brahmā created humankind;

Ghosts fashioned the world;

Or nāgas and other spirits made it—

Which of these claims could be right?

Desire and anger bind oneself;

All three belong to the same class.

The mind does not attain mastery;

The mundane world suffers calamity.’

“Bhikshus, this is the inconceivability of the world.

“How is the realm of nāgas inconceivable? Does this rain pour from a nāga’s mouth? It cannot be so, for raindrops do not emerge from a nāga’s mouth. Do they emerge from its eyes, ears, or nose? This too is inconceivable, because raindrops do not emerge from its eyes, ears, or nose; rather, rain occurs through the nāga’s intention. If a nāga entertains evil thoughts, rain falls; if it entertains wholesome thoughts, rain also falls. Thus it produces rain through its own conduct. Why? On Mount Sumeru there is now a deva named Great Power who knows the thoughts of sentient beings and can also cause rain. Yet rain does not issue from that deva’s mouth, eyes, ears, or nose. It rains entirely through that deva’s spiritual power. Thus, bhikshus, the realm of nāgas is inconceivable.

“How is the realm of Buddhas inconceivable? Was the Tathagata’s body made by his parents? This cannot be conceived in that manner. Why? The Tathagata’s body is pure and undefiled and receives the vital essence of the devas. Was it made by humans? This too is inconceivable. Why? Because it transcends human activity.

“Is the Tathagata’s body a great body? This too is inconceivable. Why? The Tathagata’s body cannot perform evil and cannot be reached by devas.

“Is the Tathagata’s lifespan short? This too is inconceivable. Why? The Tathagata possesses the four bases of spiritual power.

“Is the Tathagata long-lived? This too is inconceivable. Why? The Tathagata has completed his work for the world and accords with excellent skillful means.

“The Tathagata’s body is immeasurable; it cannot be described as tall or short. His voice likewise cannot be reduced to any fixed measure. The Tathagata’s Brahmā voice, wisdom, and eloquence are inconceivable and cannot be matched by worldly people. Thus the realm of Buddhas is inconceivable.

“Thus, bhikshus, these four matters are inconceivable and beyond the thought of ordinary people. They are not roots of virtue; contemplation of them does not cultivate the holy life, lead to cessation, or reach nirvana. It merely causes a person’s mind to become deranged and confused and gives rise to the fetters of doubt. Why is this?

“Bhikshus, you should know that in the distant past, in this city of Śrāvastī, there was a man who thought: ‘I should contemplate the world.’ He left Śrāvastī, went to the edge of a lotus pond, sat cross-legged, and reflected upon the world: ‘How was this world formed, and how will it perish? Who created this world? From where did these sentient beings come, where do they go, and when were they born?’ While thinking, he saw the four divisions of an army entering and leaving the lotus pond. He thought: ‘My mind has now become deranged and confused. Something that does not exist in the world has appeared before me.’ He returned to Śrāvastī and said throughout the neighborhoods:

“‘Worthy ones, you should know that something nonexistent in the world has now appeared before me.’

“Many people asked him:

“‘How has something nonexistent in the world appeared before you?’

“He replied:

“‘Just now I wished to contemplate where the world originated. I left Śrāvastī, went to a lotus pond, and reflected: “From where did the world come? Who created this world? From where did these sentient beings come, and who gave birth to them? Where will a person go after death?” While I was thinking, I saw the four divisions of an army entering and leaving the lotus pond. Something nonexistent in the world appeared before me.’

“The people told him:

“‘You truly are deranged and foolish. How could the four divisions of an army be present in a lotus pond? Among all the foolish people in the world, you are the most foolish.’

“Therefore, bhikshus, having contemplated this matter, I explain it to you. Why? Such contemplation is not a wholesome root of merit; it does not cultivate the holy life or lead to nirvana. Thinking in this manner will surely derange and confuse a person’s mind. Bhikshus, you should know that the man truly did see the four divisions of an army. Why? Long ago, the devas fought the asuras. The devas were victorious and the asuras were defeated. Terrified, the asuras transformed themselves into exceedingly tiny forms and passed through holes in lotus roots. Only a Buddha’s eye could see them; no one else could.

“Therefore, bhikshus, contemplate the Four Noble Truths. Why? The Four Noble Truths possess meaning and principle; by them one cultivates the holy life, practices the Dharma of a śramaṇa, and reaches nirvana. Therefore, bhikshus, keep far away from these worldly speculations and seek the means to contemplate the Four Noble Truths. Thus should you train.”

Having heard the Buddha’s teaching, the bhikshus rejoiced and faithfully practiced it.

7. Thus have I heard:

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

At that time the World-Honored One said to the bhikshus:

“There are four bases of spiritual power. What are the four? The basis of spiritual power consisting in the complete practice of the samādhi of aspiration; the basis of spiritual power consisting in the complete practice of the samādhi of mind; the basis of spiritual power consisting in the complete practice of the samādhi of diligence; and the basis of spiritual power consisting in the complete practice of the samādhi of examination.

“What is the basis of spiritual power consisting in the complete practice of the samādhi of aspiration? One has mastery over the samādhis, the mind delights in its aspiration, the body becomes light and agile, and one can become invisible or exceedingly small. This is called the basis of spiritual power consisting in the complete practice of the samādhi of aspiration.

“What is the basis of spiritual power consisting in the complete practice of the samādhi of mind? The mind knows all dharmas and universally comprehends the ten directions, passing through stone walls without obstruction. This is called the basis of spiritual power consisting in the complete practice of the samādhi of mind.

“What is the basis of spiritual power consisting in the complete practice of the samādhi of diligence? In this samādhi one is neither lazy nor weary, is without fear, and possesses courageous resolve. This is called the basis of spiritual power consisting in the complete practice of the samādhi of diligence.

“What is the basis of spiritual power consisting in the complete practice of the samādhi of examination? Through these samādhis one knows the thoughts of sentient beings and knows completely when they arise and cease. One clearly knows a mind with desire and a mind without desire; a mind with anger and a mind without anger; a deluded mind and a mind without delusion; a jealous mind and a mind without jealousy; a distracted mind and an undistracted mind; a narrow mind and a mind that is not narrow; an expansive mind and a mind that is not expansive; a limited mind and an immeasurable mind; a concentrated mind and an unconcentrated mind; a liberated mind and an unliberated mind. This is called the basis of spiritual power consisting in the complete practice of the samādhi of examination.

“Thus, bhikshus, there are these four bases of spiritual power. Those who wish to know the thoughts of all sentient beings should cultivate these four bases of spiritual power. Thus should you train.”

Having heard the Buddha’s teaching, the bhikshus rejoiced and faithfully practiced it.

8. Thus have I heard:

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

At that time the World-Honored One said to the bhikshus:

“There are four things through which craving arises. What are the four? A bhikshu gives rise to craving because of clothing, because of almsfood, because of bedding and seats, and because of medicine.

“Bhikshus, these are the four things through which craving and attachment arise.

“If a bhikshu is attached to clothing, I do not commend that person. Why? Before obtaining clothing, that person becomes angry, broods upon it, and clings to it.

“If a bhikshu is attached to food, I do not commend that person. Why? Before obtaining almsfood, that person becomes angry, broods upon it, and clings to it.

“If a bhikshu is attached to bedding and seats, I do not commend that person. Why? Before obtaining bedding and seats, that person becomes angry, broods upon them, and clings to them.

“If a bhikshu is attached to medicine, I do not commend that person. Why? Before obtaining medicine, that person becomes angry, broods upon it, and clings to it.

“Bhikshus, you should know that I shall now explain two cases concerning clothing: what should be approached and what should not be approached.

“What should be approached, and what should not be approached?

“If, after obtaining clothing, one becomes exceedingly fond of it and unwholesome dharmas arise, this should not be approached. If, after obtaining clothing, wholesome dharmas arise and the mind does not crave or cling, this should be approached.

“If unwholesome dharmas arise while seeking almsfood, this should not be approached. If wholesome dharmas arise while seeking almsfood, this should be approached.

“If unwholesome dharmas arise when one obtains bedding and seats, this should not be approached. If wholesome dharmas arise when one obtains bedding and seats, this should be approached.

“The same applies to medicine. Therefore, bhikshus, draw near to wholesome dharmas and abandon evil dharmas. Thus should you train, so that donors and benefactors may obtain merit, receive boundless blessings, and attain the taste of amṛta.”

The World-Honored One then spoke this verse:

“Clothing is given as an offering,

As are food, drink, beds, and bedding;

Do not give rise to craving for them,

And you will not be born into the worlds.”

Having heard the Buddha’s teaching, the bhikshus rejoiced and faithfully practiced it.

9. Thus have I heard:

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

At that time the World-Honored One said to the bhikshus:

“There are four great rivers that flow from Lake Anavatapta. What are the four? They are the Gaṅgā, Sindhu, Vakṣu, and Sītā. The waters of the Gaṅgā flow from an ox’s mouth toward the east. The waters of the Sindhu flow from a lion’s mouth toward the south. The waters of the Sītā flow from an elephant’s mouth toward the west. The waters of the Vakṣu flow from a horse’s mouth toward the north. These four great rivers wind around Lake Anavatapta. The Gaṅgā enters the eastern sea, the Sindhu the southern sea, the Vakṣu the western sea, and the Sītā the northern sea. After the four great rivers enter the seas, they no longer retain their former names but are called only ‘the sea.’

“So too are there four castes. What are the four? The kṣatriyas, brahmins, elders, and householders.

When, in the presence of the Tathagata, they shave off their hair and beard, put on the three Dharma robes, leave home, and train in the path, they no longer retain the names of their former castes but are called only śramaṇas, sons of the Śākya. Why? The Tathagata’s assembly is like the great ocean.

The four castes are like the four great rivers: they cast off the fetters and enter the fearless city of nirvana. Therefore, bhikshus, those from the four castes who shave off their hair and beard and, through firm faith, leave home to train in the path will abandon their former names and call themselves sons of the Śākya. Why?

I myself am now a son of the Śākya, having left the Śākya clan to train in the path.

“Bhikshus, you should know that when discussing the meaning of being born as a son, one should call such a person a śramaṇa, a son of the Śākya lineage. Why? All are born from me, arise from the Dharma, and are accomplished through the Dharma. Therefore, bhikshus, seek the means to become sons of the Śākya lineage. Thus should you train.”

Having heard the Buddha’s teaching, the bhikshus rejoiced and faithfully practiced it.

10. Thus have I heard:

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

At that time the World-Honored One said to the bhikshus:

“There are four immeasurable states of mind. What are the four? Loving-kindness, compassion, sympathetic joy, and equanimity.

“Why are these called the abodes of Brahmā?

“Bhikshus, you should know that there is a Great Brahmā named the Incomparable Deva, above whom there is none higher, who governs the celestial realm. His palace is called the abode of Brahmā.

“Bhikshus, these four abodes of Brahmā possess the power to encompass and observe the entire celestial realm. Therefore they are called the abodes of Brahmā. Thus, bhikshus, if a bhikshu wishes to transcend the heavens of the desire realm and dwell on the plane free from desire, the fourfold assembly should seek the means to accomplish these four abodes of Brahmā. Thus should you train.”

Having heard the Buddha’s teaching, the bhikshus rejoiced and faithfully practiced it.