增壹阿含經

XI. CHAPTER ON NOT WAITING

1. Thus have I heard:

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

At that time the Blessed One addressed the bhiksus:

“Abandon one thing, and I shall attest that you have attained the state of a non-returner. What is that one thing? It is sensual desire. Bhiksus, abandon sensual desire, and I shall attest that you have attained the state of a non-returner.”

The Blessed One then spoke this verse:

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

2. Thus have I heard:

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

At that time the Blessed One addressed the bhiksus:

“Abandon one thing, and I shall attest that you have attained the state of a non-returner. What is that one thing? It is anger. Bhiksus, you should abandon anger, and I shall attest that you have attained the state of a non-returner.”

The Blessed One then spoke this verse:

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

3. Thus have I heard:

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

At that time the Blessed One addressed the bhiksus:

“Abandon one thing and depart from one thing, and I shall attest that you have attained the state of a non-returner. What is that one thing? It is delusion. Therefore, bhiksus, eradicate delusion, and I shall attest that you have attained the state of a non-returner.”

The Blessed One then spoke this verse:

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

4. Thus have I heard:

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

At that time the Blessed One addressed the bhiksus:

“Abandon one thing and depart from one thing, and I shall attest that you have attained the state of a non-returner. What is that one thing? It is stinginess and greed. Therefore, bhiksus, you should abandon stinginess and greed, and I shall attest that you have attained the state of a non-returner.”

The Blessed One then spoke this verse:

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

5. Thus have I heard:

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

At that time the Blessed One addressed the bhiksus:

“Among this assembly, I have never seen any single thing so untamable, so difficult to bring to a suitable state, and so productive of painful consequences as the mind. Bhiksus, this mind is untamable, difficult to bring to a suitable state, and productive of painful consequences. Therefore, bhiksus, discern the mind, contemplate the mind, and carefully recollect the roots of goodness. Thus, bhiksus, you should train yourselves!”

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

6. Thus have I heard:

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

At that time the Blessed One addressed the bhiksus:

“Among this assembly, I have never seen any single thing so easily tamed, so easily brought to a suitable state, and so productive of wholesome consequences as the mind. Bhiksus, discern the mind and carefully recollect the roots of goodness. Thus, bhiksus, you should train yourselves!”

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

7. Thus have I heard:

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

At that time the Blessed One addressed the bhiksus:

“Within this assembly, whatever a person thinks, I know it clearly. Later, while among the great assembly, this person may not speak falsely for the sake of food and drink. Yet at another time, I see that, having given rise to a defiled attachment and thinking longingly of material gain, he speaks falsely before the assembly. Why is this? Bhiksus, attachment to material gain is truly difficult to abandon. It causes people to fall into the three evil destinies and prevents them from reaching the unconditioned. Therefore, bhiksus, once such a thought has arisen, you should immediately abandon it; if it has not yet arisen, do not give rise to attachment to material gain. Thus, bhiksus, you should train yourselves!”

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

8. Thus have I heard:

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

At that time the Blessed One addressed the bhiksus:

“Within this assembly, someone may think, ‘I would rather lose my life than speak falsely before the assembly.’ Yet at another time, I see this person give rise to attachment and think longingly of material gain, and then speak falsely before the assembly. Why is this? Bhiksus, attachment to material gain is extremely difficult to abandon. It causes people to fall into the three evil destinies and prevents them from reaching the unconditioned. Therefore, bhiksus, once such a thought has arisen, you should immediately abandon it; if it has not yet arisen, do not give rise to attachment to material gain. Thus, bhiksus, you should train yourselves!”

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

9. Thus have I heard:

At one time the Buddha was dwelling in the city of Rajagrha, in the Bamboo Grove at Karanda, together with a great assembly of five hundred bhiksus.

At that time the Blessed One addressed the bhiksus:

“Can you perceive anything pure in Devadatta’s Dharma? On the contrary, Devadatta has committed profoundly grave evil and will undergo punishment for many kalpas, beyond remedy. In relation to my Dharma, not even a day’s worth of the slightest goodness can be found in him that might be recounted.

I shall now explain why Devadatta’s offenses are beyond remedy. Suppose a person fell into a deep cesspit, his whole body submerged, without a single clean place upon him. Someone wished to rescue him and bring him to clean ground.

He examined the entire rim of the cesspit and the person’s body to see whether there was any clean place, thinking, ‘I wish to grasp him and pull him out.’ Looking carefully, he found no clean place by which he could take hold, and so abandoned him and went away. In the same way, bhiksus, when I examine the foolish Devadatta, I see nothing whatsoever worthy of remembrance. He will undergo punishment for many kalpas, beyond remedy.

Why is this? Devadatta has been thoroughly foolish and wholly devoted to gain and offerings. He has committed the five heinous offenses, and upon the breakup of his body and the end of his life, he will be born in an evil destiny.

Thus, bhiksus, gain and offerings are a grave burden that prevents people from reaching a place of peace and security. Therefore, bhiksus, if a mind seeking gain and offerings has arisen, you should abandon it. If it has not arisen, do not give rise to defiled attachment.

Thus, bhiksus, you should train yourselves!”

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

10. Thus have I heard:

At one time the Buddha was dwelling in the city of Rajagrha, in the Bamboo Grove at Karanda, together with a great assembly of five hundred bhiksus.

At that time a certain bhiksu heard that the Tathagata had separately predicted that Devadatta would undergo punishment for one kalpa, beyond remedy. That bhiksu then went to the Venerable Ananda. After they had exchanged greetings, he sat to one side.

That bhiksu then asked the Venerable Ananda:

“Venerable Ananda, did the Tathagata fully examine Devadatta’s origins and only afterward separately predict that he would undergo punishment for one kalpa, beyond remedy? Is there truly a basis for making such a prediction?”

The Venerable Ananda said:

“The Tathagata’s words are never false; his bodily conduct and verbal conduct are never at variance. The Tathagata has truthfully predicted that Devadatta will undergo grave punishment throughout a kalpa, beyond remedy.”

The Venerable Ananda then rose from his seat, went to the Blessed One, bowed, stood to one side, and said to him:

“A certain bhiksu came to me and said, ‘Venerable Ananda, did the Tathagata fully examine Devadatta’s origins and only afterward separately predict that he would undergo punishment for one kalpa, beyond remedy? Is there truly a basis for making such a prediction?’ After saying this, he departed.”

The Blessed One said:

“That bhiksu must have gone forth to train only recently and cannot have entered my Dharma long ago. The Tathagata’s words are never false; why, then, did he give rise to doubt?”

The Blessed One then told the Venerable Ananda:

“Go to that bhiksu and tell him, ‘The Tathagata summons you.’”

Ananda replied:

“Yes, Blessed One.”

Obeying the Blessed One, the Venerable Ananda immediately went to that bhiksu and said to him:

“The Tathagata summons you.”

That bhiksu replied:

“Yes, Venerable One.”

The bhiksu then arranged his Dharma robe and went with Ananda to the Blessed One. On arriving, he bowed to the Blessed One and sat to one side.

The Blessed One then said to that bhiksu:

“Foolish man! Do you not believe the Tathagata’s words? The Tathagata’s teaching contains no falsehood. Do you now wish to seek falsehood in the Tathagata?”

That bhiksu said to the Blessed One:

“Bhiksu Devadatta possesses great spiritual powers and mighty authority. How could the Blessed One predict that he would undergo grave punishment for one kalpa?”

The Buddha told the bhiksu:

“Guard your mouth and tongue, lest you undergo immeasurable suffering forever.”

The Blessed One then spoke this verse:

“If I saw even the slightest wholesome quality in Devadatta’s person, I would never have predicted that Devadatta would undergo punishment for one kalpa, beyond remedy. Therefore, foolish man, because I see not the slightest wholesome quality in Devadatta, I predicted that he would undergo punishment for one kalpa, beyond remedy. Why is this?

Devadatta is foolish and covets gain and offerings. Having given rise to defiled attachment, he committed the five heinous offenses, and upon the breakup of his body and the end of his life, he will fall into hell. Why is this?

A mind heavily burdened by gain and offerings destroys a person’s roots of goodness and prevents him from reaching a place of peace and security. Therefore, bhiksus, if a mind seeking gain and offerings arises, you should immediately strive to extinguish it. If no such mind is present, do not give rise to thoughts of attachment.

Thus, bhiksus, you should train yourselves!”

That bhiksu then rose from his seat, arranged his robes, bowed to the Blessed One, and said:

“I now repent of my fault. I beseech the Blessed One to show compassion and forgive me, for in my foolishness I acted unwholesomely. The Tathagata does not speak with a double tongue, yet in my foolishness I gave rise to doubt. I beseech the Blessed One to accept my repentance for my former fault so that I may correct myself hereafter.”

He made this plea three times. The Blessed One said:

“Excellent, bhiksu! You know that you should regret your thought. I forgive you, for you failed to understand in time. Do not give rise to doubt concerning the Tathagata! I now accept your repentance; henceforth, do not repeat this three or four times.”

The Blessed One then spoke this verse:

When that bhiksu and the fourfold assembly had heard the Buddha’s teaching, they rejoiced and respectfully put it into practice.

XII. CHAPTER ON ENTERING THE PATH

1. Thus have I heard:

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

At that time the Blessed One addressed the bhiksus:

“There is a single way of entering the Path that purifies the conduct of sentient beings, dispels sorrow and removes all afflictions, brings great wisdom, and culminates in the realization of nirvana. It is to abandon the five hindrances and contemplate the four establishments of mindfulness. What is the single way of entering? It is one-pointedness of mind. This is the single way of entering. What is the Path? It is the Noble Eightfold Path:

“This is called the Path. This is the single way of entering the Path. What are the five hindrances that should be abandoned?

They are the hindrance of sensual desire, the hindrance of ill will, the hindrance of restlessness, the hindrance of sloth and torpor, and the hindrance of doubt. These are the five hindrances that should be abandoned. What does it mean to contemplate the four establishments of mindfulness?

Here, a bhiksu internally contemplates the body, abandoning unwholesome thoughts and remaining free from sorrow; externally he contemplates the body, abandoning unwholesome speech and remaining free from sorrow; internally and externally he contemplates the body, abandoning unwholesome thoughts and remaining free from sorrow. Internally he contemplates painful feeling and delights therein; externally he contemplates painful feeling; internally and externally he contemplates painful feeling.

Internally he contemplates the mind and delights therein; externally he contemplates the mind; internally and externally he contemplates the mind. Internally he contemplates dharmas; externally he contemplates dharmas; internally and externally he contemplates dharmas and delights therein.

“How does a bhiksu internally contemplate the body and delight therein? Here, a bhiksu contemplates this body according to its nature, from head to foot and from foot to head. He observes that everything within this body is impure and that nothing therein is worthy of attachment.

He further observes that this body contains body hair, head hair, nails, teeth, skin, flesh, sinews, bones, marrow, brain, solid fat, liquid fat, intestines, stomach, heart, liver, spleen, and kidneys, knowing and observing them all; feces, urine, the receptacle for undigested food, the receptacle for digested food, tears, phlegm, saliva, blood vessels, grease, and bile should all be known and observed, for nothing therein is worthy of attachment.

In this way, bhiksus contemplate the body and delight therein, abandoning unwholesome thoughts and remaining free from sorrow. Furthermore, bhiksus, one contemplates whether this body is of the earth element, the water element, the fire element, or the wind element. In this way a bhiksu contemplates the body.

“Furthermore, a bhiksu contemplates this body by distinguishing four elements. It is as if a skilled butcher, or a butcher’s apprentice, had cut up an ox into portions and examined them individually: ‘This is the leg; this is the heart; this is a joint; this is the head.’ In the same way, that bhiksu distinguishes the elements and observes for himself: ‘This body contains the elements of earth, water, wind, and fire.’ In this way a bhiksu contemplates the body and delights therein.

“Furthermore, a bhiksu contemplates this body with its apertures discharging impurities, just as someone might look upon a bamboo grove or a thicket of reeds. In the same way, a bhiksu contemplates this body with its apertures discharging various impurities.

“Furthermore, a bhiksu contemplates a corpse that has been dead for one day, two days, three days, four days, five days, six days, or seven days, its body swollen, foul-smelling, and impure. The bhiksu then observes that his own body is no different from it: ‘My body cannot escape this calamity.’ Or a bhiksu contemplates a corpse being devoured by crows, magpies, and vultures, or being eaten by tigers, jackals, wolves, insects, and beasts. The bhiksu then observes that his own body is no different from it: ‘My body cannot escape this calamity.’ This is how a bhiksu contemplates the body and delights therein.

“Furthermore, a bhiksu contemplates a corpse half-eaten and lying upon the ground, foul-smelling and impure. The bhiksu then observes that his own body is no different from it: ‘My body cannot escape this condition.’

“Furthermore, he contemplates a corpse whose flesh has been entirely consumed, leaving only blood-smeared bones. The bhiksu then compares this body with that body and sees no difference between them. In this way the bhiksu contemplates the body.

“Furthermore, a bhiksu contemplates a corpse whose bones are held together by sinews like a bundle of firewood. The bhiksu then observes that his own body is no different from that body. In this way the bhiksu contemplates the body.

“Furthermore, a bhiksu contemplates a corpse whose bones have become disjointed and scattered everywhere: a hand bone in one place, a foot bone in another; a thigh bone, hip bone, sacrum, arm bone, shoulder bone, rib, vertebra, neck bone, or skull. Again, he observes that this body is no different from that: ‘I cannot escape this condition. My body too will decay.’ In this way the bhiksu contemplates the body and delights therein.

“Furthermore, a bhiksu contemplates a corpse whose bones have turned white, the color of white jade. The bhiksu then observes that this body is no different from it: ‘I cannot escape this condition.’ This is how a bhiksu contemplates the body.

“Furthermore, when a bhiksu sees a corpse and perceives its bones as livid blue, with nothing therein worthy of attachment, or sees them become the color of earth and ashes, indistinguishable from them, then the bhiksu contemplates the body, abandoning unwholesome thoughts and remaining free from sorrow. ‘This body is impermanent and subject to dissolution.’ In this way the bhiksu internally contemplates the body, externally contemplates the body, and internally and externally contemplates the body, understanding that it is devoid of anything substantial.

“How does a bhiksu internally contemplate painful feeling? Here, bhiksus, when experiencing a pleasant feeling, he clearly knows for himself, ‘I experience a pleasant feeling.’ When experiencing a painful feeling, he clearly knows for himself, ‘I experience a painful feeling.’ When experiencing a neither-painful-nor-pleasant feeling, he clearly knows for himself, ‘I experience a neither-painful-nor-pleasant feeling.’ If he experiences a pleasant feeling, he clearly knows for himself, ‘I experience a pleasant feeling.’ If he experiences a painful feeling, he clearly knows for himself, ‘I experience a painful feeling.’ If he experiences a neither-painful-nor-pleasant feeling, he clearly knows for himself,

‘I experience a neither-painful-nor-pleasant feeling.’ If he does not experience a pleasant feeling, he clearly knows for himself, ‘I do not experience a pleasant feeling.’ If he does not experience a painful feeling, he clearly knows for himself, ‘I do not experience a painful feeling.’ If he experiences a neither-painful-nor-pleasant feeling, he clearly knows for himself, ‘I experience a neither-painful-nor-pleasant feeling.’ In this way a bhiksu internally contemplates feeling.

“Furthermore, if a bhiksu experiences a pleasant feeling and at that time does not experience a painful feeling, he clearly knows for himself, ‘I experience a pleasant feeling.’ If he experiences a painful feeling and at that time does not experience a pleasant feeling, he clearly knows for himself, ‘I experience a painful feeling.’ If he experiences a neither-painful-nor-pleasant feeling, and at that time it is neither painful nor pleasant, he clearly knows for himself, ‘I experience a neither-painful-nor-pleasant feeling.’ He practices contemplating the arising of dharmas and delights therein; he also contemplates the cessation of dharmas, and further contemplates both their arising and cessation.

Or when a feeling is present before him, it can be known and seen. Contemplating its origin, he finds no basis upon which it depends, and so delights therein without giving rise to any worldly perception. In this, he is not afraid.

Because he is unafraid, he attains nirvana: ‘Birth and death are ended, the holy life has been established, what had to be done has been done, and there will be no further embodiment.’ Thus he knows in accordance with reality. In this way a bhiksu internally contemplates feeling, abandoning distracted thoughts and remaining free from sorrow; externally he contemplates feeling; internally and externally he contemplates feeling, abandoning distracted thoughts and remaining free from sorrow.

Thus a bhiksu internally and externally contemplates feeling.

“How does a bhiksu contemplate the mind and mental dharmas and delight therein? Here, when a bhiksu has a mind of sensual desire, he clearly knows for himself that he has a mind of sensual desire; when he has no mind of sensual desire, he also clearly knows for himself that he has no mind of sensual desire. When he has a mind of ill will, he clearly knows for himself that he has a mind of ill will; when he has no mind of ill will, he also clearly knows for himself that he has no mind of ill will.

When he has a deluded mind, he clearly knows for himself that he has a deluded mind; when he has no deluded mind, he also clearly knows for himself that he has no deluded mind. When he has a mind of affectionate attachment, he clearly knows for himself that he has a mind of affectionate attachment; when he has no mind of affectionate attachment, he also clearly knows for himself that he has no mind of affectionate attachment.

When he has an appropriating mind, he clearly knows for himself that he has no appropriating mind. When he has a distracted mind, he clearly knows for himself that he has a distracted mind; when his mind is not distracted, he also clearly knows for himself that his mind is not distracted. When he has a scattered mind, he clearly knows for himself that he has a scattered mind; when he has no scattered mind, he also clearly knows for himself that he has no scattered mind.

When he has a pervasive mind, he also clearly knows for himself that he has a pervasive mind. When he has an exalted mind, he clearly knows for himself that he has an exalted mind; when he has no exalted mind, he also clearly knows for himself that he has no exalted mind. When he has an immeasurable mind, he clearly knows for himself that he has an immeasurable mind; when he has no immeasurable mind, he also clearly knows for himself that he has no immeasurable mind.

When he has a mind in samadhi, he clearly knows for himself that he has a mind in samadhi; when he has no mind in samadhi, he also clearly knows for himself that he has no mind in samadhi. When the mind is not yet liberated, he clearly knows for himself that the mind is not yet liberated; when the mind is liberated, he also clearly knows for himself that the mind is liberated.

“Thus, bhiksus, contemplate the establishment of mindfulness; contemplate the arising of dharmas, the cessation of dharmas, and both their arising and cessation. Reflect upon dharmas and delight therein. Know, see, and contemplate; do not think of matters without any basis, and do not give rise to worldly perceptions. When worldly perceptions do not arise, there is no fear. When there is no fear, the remainderless is attained. Having attained the remainderless, one enters nirvana: ‘Birth and death are ended, the holy life has been established, what had to be done has been done, and there will be no further embodiment.’ Thus one knows in accordance with reality.

“Thus, bhiksus, internally contemplate your own mind; the activity of mind and thought comes to rest, distracted perceptions are abandoned, and there is no sorrow. Externally contemplate the mind; internally and externally contemplate the mind; the activity of mind and thought comes to rest, distracted thoughts are abandoned, and there is no sorrow. Externally contemplate the mind and internally contemplate the mind, bringing the activity of mind and thought to rest. Thus a bhiksu contemplates mind in relation to mind, and thought comes to rest.

“How does a bhiksu contemplate dharmas in relation to dharmas, establishing mindfulness? Here, a bhiksu cultivates the awakening factor of mindfulness, relying on contemplation, relying on freedom from desire, relying on complete cessation, and abandoning unwholesome dharmas. He cultivates the awakening factor of investigation of dharmas, the awakening factor of energy, the awakening factor of mindfulness, the awakening factor of joy and tranquility, the awakening factor of samadhi, and the awakening factor of equanimity, relying on contemplation, relying on freedom from desire, relying on complete cessation, and abandoning unwholesome dharmas. Thus a bhiksu contemplates dharmas in relation to dharmas, establishing mindfulness.

“Furthermore, a bhiksu, liberated from sensual desire and free from unwholesome and unskillful dharmas, enters the first dhyana, which possesses initial application and sustained application, and, with mindfulness bound to joy, delights therein. Thus a bhiksu contemplates dharmas in relation to dharmas, establishing mindfulness.

“Furthermore, a bhiksu abandons initial application and sustained application. With inward joy and one-pointedness of mind, he accomplishes a state without initial application or sustained application, each thought resting peacefully upon joy; he delights in the second dhyana. Thus a bhiksu contemplates dharmas in relation to dharmas, establishing mindfulness.

“Furthermore, a bhiksu relinquishes joy and cultivates equanimity. Constantly and clearly aware of the body, he experiences the happiness sought by the noble ones and abides in the third dhyana, practicing with pure equanimity and mindfulness. Thus a bhiksu contemplates dharmas in relation to dharmas, establishing mindfulness.

“Furthermore, a bhiksu relinquishes mental pain and pleasure and is free from sorrow and joy. Neither painful nor pleasant, with equanimity and mindfulness purified, he delights in the fourth dhyana. Thus a bhiksu contemplates dharmas in relation to dharmas, establishing mindfulness.

“He practices contemplating the arising of dharmas, the cessation of dharmas, and both their arising and cessation, and delights therein. The Dharma of the establishment of mindfulness then becomes present before him and can be known and seen. He abandons distracted perceptions, has no basis of dependence, and does not give rise to worldly perceptions. When worldly perceptions do not arise, there is no fear. When there is no fear, he knows in accordance with reality: ‘Birth and death are ended, the holy life has been established, what had to be done has been done, and there will be no further embodiment.’

“Bhiksus, by relying upon the single way of entering the Path, sentient beings will be purified, will leave sorrow and grief far behind, will no longer entertain perceptions of pleasure, will gain wisdom, and will realize nirvana. This is the abandonment of the five hindrances and the cultivation of the four establishments of mindfulness.”

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

2. Thus have I heard:

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

At that time the Blessed One addressed the bhiksus:

“Here I see no single thing that leads so quickly to ruin as jealousy and envy toward those who practice the holy life. Therefore, bhiksus, cultivate loving-kindness and patience; practice loving-kindness with the body, loving-kindness with speech, and loving-kindness with the mind. Thus, bhiksus, you should train yourselves!”

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

3. Thus have I heard:

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

At that time the Blessed One addressed the bhiksus:

“If one person appears in the world who is the most honored and supreme among devas, humans, Maras, the devas of Mara’s realm, sramanas, and brahmins, who is unequaled, the foremost field of merit, worthy of service and worthy of reverence—

“Who is that one person? It is the Tathagata, the Worthy One, the Perfectly and Fully Awakened One. This is the one person who appears in the world, far surpassing devas, humans, asuras, Maras, the devas of Mara’s realm, sramanas, and brahmins. He is the most honored and supreme, without equal, the foremost field of merit, worthy of service and worthy of reverence. Therefore, bhiksus, you should always make offerings to the Tathagata. Thus, bhiksus, you should train yourselves!”

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

4. Thus have I heard:

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

At that time the Blessed One addressed the bhiksus:

“Whoever tends the sick has tended me. Whoever cares for the sick has cared for me. Why is this? Because I myself now care for those who are ill.

“Bhiksus, among devas, in the world, among sramanas and brahmins, I see no supreme giving surpassing this gift. Only one who performs this giving truly gives. He will reap great fruit, acquire great merit, become widely renowned, and attain the taste of ambrosia. The Tathagata, the Worthy One, the Perfectly and Fully Awakened One, knows that no supreme giving surpasses this gift. Only one who performs this giving truly gives; he reaps great fruit and acquires great merit. It is for this reason that I now speak thus. Caring for the sick is no different from caring for me. You will always obtain great merit.

“Thus, bhiksus, you should train yourselves.”

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

5. Thus have I heard:

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

At that time the Blessed One addressed the bhiksus:

“If someone praises the aranya practice of seclusion, he has praised me. Why is this? Because I myself always praise the aranya practice.

If someone disparages the aranya practice, he disparages me. If someone praises going for alms, he has praised me. Why is this?

Because I always praise those who go for alms. If someone disparages going for alms, he has disparaged me. If someone praises solitary dwelling, he praises me.

Why is this? Because I always praise those who dwell alone. If someone disparages one who dwells alone, he has disparaged me.

If someone praises those who remain in one place and eat one meal, he has praised me. Why is this? Because I always praise those who remain in one place and eat one meal.

Whoever disparages such a person has disparaged me. If someone praises one who sits beneath a tree, he praises me as well. Why is this?

Because I always praise those who sit beneath trees. If someone disparages one who sits beneath a tree, he has disparaged me. If someone praises one who sits in an open place, he has praised me.

Why is this? Because I always praise those who sit in the open. Whoever insults one who sits in the open has insulted me.

Whoever praises one who dwells at ease in a secluded place has praised me. Why is this? Because I always praise those who dwell at ease in secluded places.

Whoever insults one who dwells and practices at ease in a secluded place has insulted me. Whoever praises one who wears a five-piece robe has praised me. Why is this?

Because I always praise those who wear five-piece robes. Whoever insults one who wears a five-piece robe has insulted me. Whoever praises one who keeps only three robes has praised me.

Why is this? Because I always praise those who keep only three robes. Whoever insults one who keeps only three robes has insulted me.

Whoever praises one who sits in a charnel ground has praised me. Why is this? Because I always praise those who sit in charnel grounds.

Whoever insults one who sits in a charnel ground has insulted me. Whoever praises one who eats one meal has praised me. Why is this?

Because I always praise those who eat one meal. Whoever insults one who eats one meal has insulted me. Whoever praises one who eats at the proper midday hour has praised me.

Why is this? Because I always praise those who eat at the proper midday hour. Whoever disparages one who eats at the proper midday hour has disparaged me.

Whoever praises a practitioner of the dhutanga austerities has praised me. Why is this? Because I always praise practitioners of the dhutanga austerities.

Whoever insults a practitioner of the dhutanga austerities has insulted me. I now instruct the bhiksus to practice as Mahakasyapa practices, without negligence. Why is this?

Because Bhiksu Kasyapa possesses all these practices. Therefore, bhiksus, you should always train as Mahakasyapa does.

“Thus, bhiksus, you should train yourselves.”

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

6. Thus have I heard:

At one time the Buddha was dwelling in the city of Rajagrha, in the Bamboo Grove at Karanda, together with a great assembly of five hundred bhiksus.

At that time the Venerable Mahakasyapa practiced the aranya life of seclusion. When it was time to go for alms, the Venerable One made no distinction between rich and poor. He remained in one place and sat in one place, whether beneath a tree, in an open field, or in a secluded place, never changing his practice. He wore a five-piece robe, kept only three robes, dwelt in charnel grounds, ate one meal, ate at the proper midday hour, and practiced the dhutanga austerities despite his advanced age. When the Venerable Mahakasyapa had finished his meal, he went beneath a tree and entered meditation. After meditating, he rose from his seat, arranged his robes, and went to the Blessed One. Seeing Kasyapa approaching from afar, the Blessed One said:

“Welcome, Kasyapa!”

Kasyapa approached the Buddha, bowed, and sat to one side. The Blessed One said:

“Kasyapa, you are now advanced in years, old, extremely frail, and stooped. You should therefore abandon the practice of going for alms and the other dhutanga practices. You should accept invitations from householders and accept robes from them.”

Kasyapa replied:

“I dare not follow the Tathagata’s instruction. Why is this? If the Tathagata had not attained unsurpassed, perfect, and true awakening, I would certainly have become a pratyekabuddha, and pratyekabuddhas always practice the aranya life. When it is time to go for alms, I make no distinction between rich and poor. I remain in one place and sit in one place, whether beneath a tree, in an open field, or in a secluded place, never changing my practice. I wear a five-piece robe, keep only three robes, dwell in charnel grounds, eat one meal, eat at the proper midday hour, and practice the dhutanga austerities. I now dare not abandon my former customs to learn another practice.”

The Blessed One said:

“Excellent! Excellent, Kasyapa! You benefit many and bring deliverance to immeasurable beings, extending broadly to all devas and humans so that they may be delivered. Why is this, Kasyapa? If these dhutanga practices remain in the world, my Dharma will also long remain in the world. If the Dharma remains in the world, the heavenly destinies will increase and the three evil destinies will diminish. Likewise, the noble states of stream-enterer, once-returner, and non-returner, and the Paths of the Three Vehicles will all remain in the world. Bhiksus, you should train by cultivating as Kasyapa does.

“Thus, bhiksus, you should train yourselves.”

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

7. Thus have I heard:

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

At that time the Blessed One addressed the bhiksus:

“Gain and offerings are an exceedingly heavy burden, preventing people from reaching unsurpassed, perfect, and true awakening. Why is this? Bhiksus, the foolish Devadatta accepted five hundred pots of rice offered by Prince Bolaruci, Ajatasatru.

Had the prince not given them, the foolish Devadatta would never have committed these evil deeds. Because Prince Bolaruci brought five hundred pots of rice every day as offerings, Devadatta gave rise to the five heinous offenses; and upon the breakup of his body and the end of his life, he was born in Avici Hell. By this means, you should know that gain and offerings are an exceedingly heavy burden, preventing people from reaching unsurpassed, perfect, and true awakening.

If a mind seeking gain and offerings has not yet arisen, do not let it arise; if it has arisen, you should extinguish it. Thus, bhiksus, you should train yourselves!”

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

8. Thus have I heard:

At one time the Buddha was dwelling in the city of Rajagrha, on Mount Grdhrakuta, together with a great assembly of five hundred bhiksus.

At that time Devadatta caused a schism in the Sangha, wounded the Tathagata’s foot, incited Ajatasatru to kill his father the king, and also killed an arhat bhiksuni. He then proclaimed before the great assembly: “Where is evil, and whence does evil arise? Whoever commits an evil deed must undergo its consequence. I have not committed this evil deed, and therefore need not undergo its consequence.”

At that time many bhiksus entered the city of Rajagrha to seek alms. They heard that the foolish Devadatta had proclaimed before the great assembly: “Where is evil, and whence does evil arise? Whoever commits this evil deed must undergo its consequence.”

After the bhiksus had finished their meal, they took up their robes and bowls, placed their sitting cloths over their right shoulders, went to the Blessed One, bowed at his feet, and sat to one side. The bhiksus then said to the Blessed One:

“The foolish Devadatta proclaimed before the great assembly: ‘Why does doing evil bring no calamity, and doing good bring no consequence? It is because there are no consequences of good and evil.’”

The Blessed One addressed the bhiksus:

“Where there is evil, there is guilt; all good and evil actions have their corresponding consequences. If that foolish Devadatta knew that good and evil bear consequences, he would wither away, become sorrowful and joyless, and boiling blood would gush over his face. Because Devadatta does not understand the consequences of good and evil, he proclaims before the great assembly that good and evil have no consequences, that doing evil brings no calamity, and that doing good yields no meritorious fruit.”

The Blessed One then spoke this verse:

“Thus, bhiksus, keep far from evil and do not grow weary of performing meritorious deeds. Bhiksus, you should train yourselves in this way!”

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

9. Thus have I heard:

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

At that time the Blessed One addressed the bhiksus:

“Accepting gain and offerings from others is an extremely grave matter and no easy thing; it prevents people from reaching the unconditioned. Why is this? Because the consequence of gain and offerings cuts through a person’s skin; having cut through the skin, it cuts through the flesh; having cut through the flesh, it severs the bones; having severed the bones, it penetrates the marrow. Bhiksus, by this means, you should know that gain and offerings are an extremely grave burden. If a mind seeking gain and offerings has not yet arisen, do not let it arise; if it has arisen, cause it to cease. Thus, bhiksus, you should train yourselves!”

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

10. Thus have I heard:

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

At that time the Blessed One addressed the bhiksus:

“Accepting gain and offerings from others is truly no easy thing; it prevents people from reaching the unconditioned. Why is this? If that Bhiksu Lisila had not coveted gain and offerings, he would not have committed so much killing, nor, upon the breakup of his body and the end of his life, would he have been born in hell.”

The Blessed One then spoke this verse:

“Bhiksus, by this means, you should know that accepting gain and offerings from others is truly no easy thing. Thus, bhiksus, you should train yourselves in this way: ‘A mind seeking gain and offerings that has not yet arisen must be restrained so that it does not arise; if this mind has arisen, seek the means to extinguish it.’ Thus, bhiksus, you should train yourselves!”

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