增壹阿含經
Chinese title:增壹阿含經
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IX. THE CHAPTER ON THE ONE CHILD
1. Thus have I heard:
At one time the Buddha was staying in the country of Sravasti, in Jeta Grove, Anathapindika’s Park. At that time the Blessed One said to the bhikkhus:
“Suppose a mother had complete confidence in her only son and constantly thought: ‘How may I instruct him so that he becomes a worthy person?’”
The bhikkhus then addressed the Blessed One:
“Blessed One, we do not understand the meaning of this. The Blessed One is the foundation of all dharmas. Whatever the Tathagata teaches, no one fails to receive. We beseech the Blessed One to expound this profound Dharma to the bhikkhus. Having heard it, we shall respectfully practice it.”
The Blessed One then said to the bhikkhus:
“Listen closely, listen closely, and reflect well upon it! I shall explain this meaning to you.”
The bhikkhus replied:
“Yes, Blessed One.”
After the bhikkhus had received his instruction, the Blessed One said:
“Such a devoted upasika should instruct her children in this way:
‘My child, if you remain a householder, you should be like the householder Citta and the youth Hatthaka. Why is this? Because these are the models and these are the standards.
Among the disciples confirmed by the Blessed One are the householder Citta and the youth Hatthaka. If you wish to shave off your hair and beard, put on the three Dharma robes, leave home, and train in the path, you should be like the bhikkhus Sariputra and Maudgalyayana.’ Why is this? Because these are the models and these are the standards.
That is to say, the bhikkhus Sariputra and Maudgalyayana delight in studying the true Dharma; they do not perform wrong actions or give rise to what is contrary to the Dharma. If you give rise to thoughts of attachment, you will fall into the three evil destinies. You must recollect well and concentrate your mind: those who have not attained should strive to attain; those who have not reached the goal should reach it; and those who have not realized it should now undertake its realization.
Why is this? Bhikkhus, offerings given in faith are truly weighty and cannot easily be digested; they may prevent a person from reaching the path. Therefore, bhikkhus, do not give rise to thoughts of attachment.
If they have arisen, eliminate them at once. Thus, bhikkhus, you should train yourselves!”
After hearing what the Buddha taught, the bhikkhus rejoiced and respectfully practiced it.
2. Thus have I heard:
At one time the Buddha was staying in the country of Sravasti, in Jeta Grove, Anathapindika’s Park. At that time the Blessed One said to the bhikkhus:
“How should a devout upasika who has only one daughter instruct her and bring her to maturity?”
The bhikkhus then addressed the Blessed One:
“Blessed One, we do not understand the meaning of this. The Blessed One is the foundation of all dharmas. Whatever the Tathagata teaches, no one fails to receive. We beseech the Blessed One to expound this profound Dharma to the bhikkhus. Having heard it, we shall respectfully practice it.”
The Blessed One then said to the bhikkhus:
“Listen closely, listen closely, and reflect well upon it! I shall explain this meaning to you.”
The bhikkhus replied:
“Yes, Blessed One.”
After the bhikkhus had received his instruction, the Blessed One said:
“Such a faithful upasika should instruct her daughter in this way:
‘My child, if you remain a householder, you should be like the upasika Kujjuttara and Nanda’s mother. If you wish to shave off your hair, put on the three Dharma robes, leave home, and train in the path, you should be like the bhikkhuni Khema and the bhikkhuni Uppalavanna.’ Why is this? Because these are the models and these are the standards.
That is to say, the bhikkhunis Khema and Uppalavanna delight in studying the true Dharma; they do not perform wrong actions or give rise to what is contrary to the Dharma. If you still give rise to thoughts of attachment, you will naturally fall into the three evil destinies. Recollect well and concentrate your mind: those who have not attained the fruit should strive to attain it; those who have not reached the goal should strive to reach it; and those who have not realized it should undertake its realization.
Why is this? Bhikkhus, offerings given in faith are weighty and difficult to digest; they may prevent a person from reaching the path. Therefore, bhikkhus, do not give rise to thoughts of attachment.
If they have arisen, eliminate them at once. Thus, bhikkhus, you should train yourselves!”
After hearing what the Buddha taught, the bhikkhus rejoiced and respectfully practiced it.
3. Thus have I heard:
At one time the Buddha was staying in the country of Sravasti, in Jeta Grove, Anathapindika’s Park. At that time the Blessed One said to the bhikkhus:
“I do not see any phenomenon as swift as the mind. No analogy can adequately describe it. It is like an ape that releases one branch with one hand and grasps another with the other, its mind never remaining settled. The mind is likewise: the former thought and the latter thought are not the same, and no method can adequately represent how swiftly the mind turns and changes. Therefore, bhikkhus, ordinary people cannot discern the mind and its intentions. Therefore, bhikkhus, you should always subdue the mind and direct it along the wholesome path. You should train yourselves in this way.”
After hearing what the Buddha taught, the bhikkhus rejoiced and respectfully practiced it.
4. Thus have I heard:
At one time the Buddha was staying in the country of Sravasti, in Jeta Grove, Anathapindika’s Park. At that time the Blessed One said to the bhikkhus:
“I do not see any phenomenon swifter than the mind. No analogy can adequately describe it. It is like an ape that releases one object and grasps another, its mind never remaining settled. The mind is likewise: the former thought and the latter thought are not the same. Therefore, bhikkhus, ordinary people cannot observe the causes underlying the mind and its intentions. Therefore, bhikkhus, you should always subdue the mind and direct it along the wholesome path. Thus, bhikkhus, you should train yourselves!”
After hearing what the Buddha taught, the bhikkhus 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 said to the bhikkhus:
“I constantly observe the thoughts within a person’s mind. Such a person may fall into hell in the time it takes to bend and extend an arm. Why is this? It is because of an evil mind. When a diseased mind arises in that person, that person falls into hell.”
The Blessed One then spoke this verse:
“Therefore, bhikkhus, you must subdue the mind and not give rise to defiled conduct. Thus, bhikkhus, you should train yourselves.”
After hearing what the Buddha taught, the bhikkhus 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 the Blessed One said to the bhikkhus:
“I constantly observe the thoughts within a person’s mind. Such a person may be reborn in heaven in the time it takes to bend and extend an arm. Why is this? It is because of a wholesome mind. Having given rise to a wholesome mind, that person will be reborn in heaven.”
The Blessed One then spoke this verse:
“Therefore, bhikkhus, you should give rise to pure intentions and not produce defiled conduct. Thus, bhikkhus, you should train yourselves!”
After hearing what the Buddha taught, the bhikkhus rejoiced and respectfully practiced it.
7. Thus have I heard:
At one time the Buddha was staying in the country of Sravasti, in Jeta Grove, Anathapindika’s Park. At that time the Blessed One said to the bhikkhus:
“Among all things, I do not see anything more powerful or subtle in deluding people of the world, preventing them from reaching tranquility, binding them in prison, and keeping them from liberation than a man’s seeing the form of a woman. Having seen her, he gives rise to attentive thoughts and greatly cherishes and esteems her. This prevents him from attaining tranquility, binds him in prison without release, and keeps his mind from detachment. Turning repeatedly from this life to the next, he revolves through the five destinies for countless kalpas.”
The Blessed One then spoke this verse:
“Therefore, bhikkhus, you should eliminate thoughts of attachment that arise toward forms. Thus, bhikkhus, you should train yourselves!”
After hearing what the Buddha taught, the bhikkhus rejoiced and respectfully practiced it.
8. Thus have I heard:
At one time the Buddha was staying in the country of Sravasti, in Jeta Grove, Anathapindika’s Park. At that time the Blessed One said to the bhikkhus:
“Among all things, I do not see anything more powerful or subtle in deluding people of the world, preventing them from attaining tranquility, binding and imprisoning them, and allowing them no occasion for liberation than a woman’s seeing the form of a man. Having seen him, she gives rise to attentive thoughts and greatly cherishes and esteems him. This prevents her from reaching tranquility, binds and imprisons her without any occasion for liberation, and keeps her mind from detachment. Turning repeatedly from this life to the next, she revolves through the five destinies for countless kalpas.”
The Blessed One then spoke this verse:
“Therefore, bhikkhus, you should turn away from forms and not give rise to thoughts of attachment. Thus, bhikkhus, you should train yourselves!”
After hearing what the Buddha taught, the bhikkhus rejoiced and respectfully practiced it.
9. Thus have I heard:
At one time the Buddha was staying in the country of Sravasti, in Jeta Grove, Anathapindika’s Park. At that time the Blessed One said to the bhikkhus:
“Among all things, I do not see anything like a defiled perception of impurity for causing a perception of sensual desire to arise when none existed and, once arisen, to increase; for causing a perception of anger to arise when none existed and, once arisen, to increase; for causing a perception of sloth and torpor to arise when none existed and, once arisen, to increase; for causing a perception of restlessness to arise when none existed and, once arisen, to increase; and for causing a perception of doubt to arise when none existed and, once arisen, to increase.
When perceptions are confused, a perception of sensual desire arises where none existed and, once arisen, increases. Likewise with anger and sloth and torpor, and so forth: where no perception of doubt existed, a perception of doubt arises and, once arisen, increases greatly. Therefore, bhikkhus, do not entertain confused perceptions; you should always concentrate your minds.
Thus, bhikkhus, you should train yourselves!”
After hearing what the Buddha taught, the bhikkhus rejoiced and respectfully practiced it.
10. Thus have I heard:
At one time the Buddha was staying in the country of Sravasti, in Jeta Grove, Anathapindika’s Park. At that time the Blessed One said to the bhikkhus:
“Among all things, I do not see anything like contemplation of foulness and impurity for preventing a perception of sensual desire that has not arisen from arising and for eliminating it once it has arisen; for preventing a perception of anger that has not arisen from arising and for eliminating it once it has arisen; for preventing a perception of sloth and torpor that has not arisen from arising and for eliminating it once it has arisen; for eliminating a perception of restlessness and remorse once it has arisen; and for preventing a perception of doubt that has not arisen from arising and for eliminating it once it has arisen.
When one has contemplated foulness and impurity, a perception of sensual desire that has not arisen will not arise, and one that has arisen can be eliminated; anger that has not arisen will not arise, and anger that has arisen can be removed; and so on, until a perception of doubt that has not arisen will not arise, and one that has arisen can be eliminated. Therefore, bhikkhus, you should always concentrate your minds upon the contemplation of impurity.
Thus, bhikkhus, you should train yourselves!”
After hearing what the Buddha taught, the bhikkhus rejoiced and respectfully practiced it.
X. THE CHAPTER ON GUARDING THE MIND
1. Thus have I heard:
At one time the Buddha was staying in the country of Sravasti, in Jeta Grove, Anathapindika’s Park. At that time the Blessed One said to the bhikkhus:
“One should cultivate one Dharma and widely propagate one Dharma. Having cultivated and widely propagated that one Dharma, one will attain spiritual powers, the calming of all activities, the fruit of a sramana, and the realm of nirvana. What is that one Dharma? It is the practice of heedfulness. What is the practice of heedfulness? It is guarding the mind. What is guarding the mind?
“Here, a bhikkhu constantly guards the mind subject to the outflows and the dharmas subject to the outflows. When that person guards the mind subject to the outflows and the dharmas subject to the outflows, he gains ease regarding those dharmas. He also possesses faith and joy, abides steadfastly without wavering, constantly concentrates his mind, and strives through his own strength.
Thus, bhikkhus, that person practices heedfulness and is constantly vigilant. The outflow of sensual desire that has not arisen does not arise, and that which has arisen can be eliminated. The outflow of existence that has not arisen does not arise, and that which has arisen can be eliminated.
The outflow of ignorance that has not arisen does not arise, and that which has arisen can be eliminated. A bhikkhu who practices heedfulness dwells quietly in a secluded place, constantly maintaining awareness and understanding, and abides at ease. His mind is liberated from the outflow of sensual desire.
Once liberated, he gains the knowledge of liberation: ‘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 assumption of a body.’ He knows this as it truly is.”
The Blessed One then spoke this verse:
“Therefore, bhikkhus, you should remember to cultivate the practice of heedfulness. Thus, bhikkhus, you should train yourselves.”
After hearing what the Buddha taught, the bhikkhus rejoiced and respectfully practiced it.
2. Thus have I heard:
At one time the Buddha was staying in the country of Sravasti, in Jeta Grove, Anathapindika’s Park. At that time the Blessed One said to the bhikkhus:
“One should cultivate one Dharma and widely propagate one Dharma. Having cultivated and widely propagated that one Dharma, one will attain spiritual powers, the calming of all activities, the fruit of a sramana, and the state of nirvana. What is that one Dharma? It is the practice of heedfulness regarding wholesome dharmas. What is the practice of heedfulness? It means not troubling any sentient being, not harming any sentient being, and not afflicting any sentient being. This is the practice of heedfulness. And what are called wholesome dharmas? They are the eight factors of the path of the noble ones: right view, right effort, right speech, right action, right livelihood, right discipline, right mindfulness, and right concentration. These are wholesome dharmas.”
The Blessed One then spoke this verse:
“Therefore, bhikkhus, you should cultivate wholesome dharmas. Thus, bhikkhus, you should train yourselves.”
After hearing what the Buddha taught, the bhikkhus rejoiced and respectfully practiced it.
3. Thus have I heard:
At one time the Buddha was staying in the country of Sravasti, in Jeta Grove, Anathapindika’s Park. At that time the Blessed One said to the bhikkhus:
“How should you regard benefactors and donors?”
The bhikkhus then addressed the Blessed One:
“The Blessed One is the king of all dharmas. We beseech the Blessed One to explain this meaning to the bhikkhus. Having heard it, we shall respectfully uphold it in full.”
The Blessed One then said to the bhikkhus:
“Listen closely, listen closely, and reflect well upon it! I shall explain this meaning to you.”
The bhikkhus replied:
“Yes, Blessed One.”
After the bhikkhus had received his instruction, the Blessed One said:
“Revere benefactors and donors as dutiful children revere their parents, supporting and attending them, for they enable the five skandhas to grow. In Jambudvipa they manifest many benefits. Regard benefactors and donors as those who enable people to accomplish morality, learning, samadhi, and wisdom.
Bhikkhus, benefactors provide many benefits. They place no obstacle before the Three Jewels and are able to offer you robes, food and drink, beds, bedding, and medicines for illness. Therefore, bhikkhus, maintain a mind of loving-kindness toward benefactors.
Do not forget even a small kindness, much less a great one. Constantly direct loving-kindness toward benefactors. The pure conduct of body, speech, and mind is immeasurable and without limit.
Practice loving-kindness through the body, speech, and mind so that the benefactors’ gifts are never wasted but bring great rewards, accomplish great merit, earn great renown, and spread the ambrosial savor of the Dharma throughout the world. Thus, bhikkhus, you should train yourselves.”
The Blessed One then spoke this verse:
After hearing what the Buddha taught, the bhikkhus rejoiced and respectfully practiced it.
4. Thus have I heard:
At one time the Buddha was staying in the country of Sravasti, in Jeta Grove, Anathapindika’s Park. At that time the Blessed One said to the bhikkhus:
“How should benefactors and donors attend upon and make offerings to the diligent and morally disciplined noble ones?”
The bhikkhus then addressed the Blessed One:
“The Blessed One is the king of all dharmas. We beseech the Blessed One to explain this meaning to the bhikkhus. We shall wholeheartedly uphold it.”
The Blessed One then said to the bhikkhus:
“Listen closely, listen closely, and reflect well upon it! I shall explain this meaning to you.”
The bhikkhus replied:
“Yes, Blessed One.”
After the bhikkhus had received his instruction, the Blessed One said:
“Benefactors and donors attend upon and make offerings to the learned, diligent, and morally disciplined noble ones, regarding them as guides for those who are lost; as providers of food for those without provisions; as those who free the fearful from grief and affliction and instruct the timid so that they are no longer afraid; as shelters for those without refuge; as eyes for the blind; and as kings of physicians for the sick.
They are like farmers and gardeners who tend their fields and remove weeds and refuse so that edible grain may ripen. Bhikkhus should always eliminate the blazing disease of the five skandhas, aspiring to enter the fearless city of nirvana. Thus, bhikkhus, this is how benefactors and donors attend upon and make offerings to the learned, diligent, and morally disciplined noble ones.”
At that time the householder Anathapindika was in the assembly. The householder Anathapindika then addressed the Blessed One:
“So it is, Blessed One! So it is, Tathagata! All donors who approach recipients are like auspicious vessels. Those who receive gifts are like King Vaisravana, encouraging people to give as though drawing near to their own parents. Recipients of gifts are blessings for the next life. All donors who approach recipients are like householders.”
The Blessed One said:
“So it is, Householder! It is exactly as you have said.”
The householder Anathapindika addressed the Blessed One:
“From this day onward, the doors of my home shall never be shut. Nor shall I refuse any bhikkhu, bhikkhuni, upasaka, upasika, or traveler who lacks provisions.”
The householder Anathapindika then addressed the Blessed One:
“I beseech the Blessed One and the community of bhikkhus to accept this disciple’s invitation.”
The Blessed One silently accepted the invitation. Seeing that the Blessed One had accepted in silence, the householder bowed to the Buddha, circumambulated him three times, and returned home. That very evening, he prepared a sumptuous feast with many kinds of food and laid out ample sitting mats. When everything was ready, he personally went to the Buddha and said:
“The time has come, and the meal is ready. May the Blessed One graciously come at the proper time.”
The Blessed One then led the community of bhikkhus, put on his robe, took his bowl, and went to the householder’s residence in Sravasti. Upon arriving, each found a seat. The Sangha of bhikkhus also sat down in order.
When the householder saw that the Buddha and the community of bhikkhus were seated, he personally served them food and drink. When he had finished serving the food and drink, he collected the bowls and sat down on a low seat before the Tathagata, wishing to hear the Dharma.
The householder then addressed the Blessed One:
“Excellent, Tathagata! If the bhikkhus require personal necessities such as the three robes, alms bowls, needle cases, sitting mats, undergarments, bathing tubs, or any other requisites of a sramana, please let them come to this disciple’s home and take them.”
The Blessed One then said to the bhikkhus:
“If you need robes, alms bowls, sitting mats, bathing tubs, or any other minor requisites of a sramana, I permit you to come here and take them. Do not harbor doubts or let your minds be troubled.”
The Blessed One then expounded the sublime Dharma to the householder Anathapindika. After expounding the sublime Dharma, he rose and departed. At that time Anathapindika also gave extensively at the four gates of the city, then a fifth time in the marketplace and a sixth time at his home. Whoever needed food was given food; whoever needed drink was given drink; and whoever needed vehicles, music, incense, or jeweled necklaces was given them all.
The Blessed One heard that the householder Anathapindika was giving extensively at the four city gates, giving to the poor and needy in the great marketplace, and giving without limit in his own home. The Blessed One then said to the bhikkhus:
“Foremost among my upasaka disciples who delight in giving is the householder Sudatta.”
After hearing what the Buddha taught, the bhikkhus 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 householder Anathapindika approached the Blessed One, bowed, and sat to one side. The Blessed One said:
“How is it, Householder? Do you regularly give to the poor and needy?”
“Yes, Blessed One! I constantly give to the poor and needy. I give extensively at the four city gates, and at home I provide people with whatever necessities they require. Blessed One, I sometimes think that I wish to give even to all the wild birds, pigs, and dogs. I do not think, ‘This one should receive something; that one should not.’ Nor do I think, ‘This one should receive much; that one should receive little.’ I constantly think, ‘All sentient beings sustain their lives through food. With food they live; without food they die.’”
The Blessed One said:
“Excellent, excellent, Householder! With the mind of a bodhisattva, you single-mindedly devote yourself to giving extensively. It is indeed true that all sentient beings live through food and die without it. Householder, you will reap great rewards and gain great renown. Having obtained great rewards and a reputation that spreads throughout the ten directions, you will also attain the ambrosial savor of the Dharma. Why is this? A bodhisattva always gives with a mind of equality and single-mindedly remembers all kinds of sentient beings: they are sustained by food; with food they receive relief, and without food they die. Thus, Householder, a bodhisattva, with a mind firmly established, gives extensively.”
The Blessed One then spoke this verse:
“Therefore, Householder, give extensively with a mind of equality. Thus, Householder, you should train yourself!”
After hearing what the Buddha taught, the householder 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 the Blessed One said to the bhikkhus:
“Just as I now clearly know the origins and destinations of sentient beings, I also know the karmic reward of giving away even a final handful of leftover rice that one would otherwise not eat. At that moment, no thought of envy or jealousy arises, not even by so much as a hair’s breadth. Sentient beings do not understand the karmic reward of giving, but I know it completely. The karmic reward of giving and the karmic reward of an impartial mind are no different. Therefore, sentient beings, unable to give impartially, fall into lower states because thoughts of stinginess, envy, and jealousy constantly bind their minds.”
The Blessed One then spoke this verse:
After hearing what the Buddha taught, the bhikkhus rejoiced and respectfully practiced it.
7. Thus have I heard:
At one time the Buddha was staying in the country of Sravasti, in Jeta Grove, Anathapindika’s Park. At that time the Blessed One said to the bhikkhus:
“Do not fear meritorious rewards. Why is this? They are the experience of ease and happiness, greatly worthy of love and delight.
They are called merit because they bring such great rewards. You should fear the absence of merit. Why is this?
It is the root of suffering, sorrow, affliction, dissatisfaction, and all that is unlovable. This is called the absence of merit. Bhikkhus, I recall that in the past I practiced loving-kindness for seven years.
For seven kalpas thereafter I did not come to this realm. For another seven kalpas I was born in the Abhasvara Heaven. For another seven kalpas I was born in the Brahma Heaven as the incomparable Great Brahma, ruling over hundreds of thousands of worlds.
Then thirty-six times I became Sakra, king of the gods, and in innumerable lives I became a wheel-turning noble king. Therefore, bhikkhus, do not grow weary of creating merit. Why is this?
Its experience of happiness is greatly worthy of love and delight. Therefore it is called merit. You should fear the absence of merit.
Why is this? It is the source of suffering, sorrow, affliction, and dissatisfaction. This is called the absence of merit.”
The Blessed One then spoke this verse:
“Therefore, bhikkhus, do not grow weary of creating merit. Thus, bhikkhus, you should train yourselves!”
After hearing what the Buddha taught, the bhikkhus rejoiced and respectfully practiced it.
8. Thus have I heard:
At one time the Buddha was staying in the country of Sravasti, in Jeta Grove, Anathapindika’s Park. At that time the Blessed One said to the bhikkhus:
“If a person follows one Dharma and does not depart from that one Dharma, Mara Papiyan will find no opportunity against that person and will be unable to approach and disturb him. What is that one Dharma? It is meritorious karma and virtue. Why is this? I recall that in the past, when I attained the path beneath the bodhi tree, I had gathered together with bodhisattvas in one place. The wicked Mara Papiyan brought hundreds of billions of troops in all manner of forms, including beings with animal heads and human bodies beyond counting: devas, nagas, ghosts, spirits, asuras, garudas, mahoragas, and others all assembled there. Mara Papiyan said to me:
‘Sramana, quickly prostrate yourself upon the ground!’
“The Buddha, through the power of his great merit and virtue, subdued the hostile Mara. All dust and defilements vanished, no impurities remained, and he then accomplished unsurpassed, complete, perfect awakening. Bhikkhus, you should contemplate this meaning. If a bhikkhu is complete in merit and virtue, the wicked Mara Papiyan will find no opportunity to destroy that merit and virtue.”
The Blessed One then spoke this verse:
“Thus, bhikkhus, create merit and do not grow weary.”
After hearing what the Buddha taught, the bhikkhus rejoiced and respectfully practiced it.
9. Thus have I heard:
At one time the Buddha was staying in the country of Sravasti, in Jeta Grove, Anathapindika’s Park. At that time the Blessed One said to the bhikkhus:
“If a bhikkhu cultivates one Dharma, he will not come to ruin or fall into an evil destiny. He will proceed exclusively along the wholesome path and advance exclusively toward nirvana. What is the cultivation of one Dharma by which one does not come to ruin or fall into an evil destiny?
It is a mind of resolute faith. Indeed, by cultivating this one Dharma, one cannot come to ruin or fall into an evil destiny. What is the cultivation of one Dharma that leads toward a wholesome destination?
It is the mental practice of earnest faith. What is the cultivation of one Dharma that advances toward nirvana? It is constant, concentrated mindfulness.
This is the cultivation of the Dharma that enables one to reach nirvana. Therefore, bhikkhus, concentrate your minds completely and recollect the roots of goodness. Thus, bhikkhus, you should train yourselves!”
After hearing what the Buddha taught, the bhikkhus rejoiced and respectfully practiced it.
10. Thus have I heard:
At one time the Buddha was staying in the country of Sravasti, in Jeta Grove, Anathapindika’s Park.
At that time the Blessed One said to the bhikkhus:
“When one person appears in the world, the sentient beings here gain increased longevity, radiant complexions, vigorous strength, unsurpassed happiness, and harmonious voices. Who is that one person? It is the Tathagata, the Worthy One, the Completely and Perfectly Awakened One. When this one person appears in the world, the sentient beings here gain increased longevity, radiant complexions, vigorous strength, unsurpassed happiness, and harmonious voices. Therefore, bhikkhus, you should always concentrate your minds completely upon recollection of the Buddha. Thus, bhikkhus, you should train yourselves!”
After hearing what the Buddha taught, the bhikkhus rejoiced and respectfully practiced it.
Freedom from conceit, two recollections, and benefactors;
Two on giving, certainty, and freedom from weariness;
Giving, merit, and Mara Papiyan;
The evil destinies and the one person.
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