增壹阿含經

XXXII. CHAPTER ON THE AGGREGATE OF THE WHOLESOME

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 addressed the bhikkhus:

“Now I shall teach concerning the aggregate of the wholesome. You should carefully contemplate and remember it.”

The bhikkhus replied:

“Yes, Blessed One!”

The bhikkhus respectfully received the Buddha’s instruction, and the Buddha taught:

“What is called the aggregate of the wholesome? It is the five faculties. What are the five?

They are the faculty of faith, the faculty of diligence, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. Bhikkhus, these are the five faculties. If a bhikkhu cultivates the five faculties, he will become a stream-enterer, attain the Dharma of non-retrogression, and certainly accomplish the ultimate path.

By cultivating further, he will become a once-returner, return to this realm, and bring the bounds of suffering to an end. Advancing further on this path, he will become a non-returner, never return here again, and attain parinirvana. Cultivating still further, he will forever extinguish all outflows, accomplish the outflow-free state, attain liberation of mind and liberation through wisdom, personally realize these, and dwell at ease.

He will know in accordance with reality: ‘Birth and death have ended, the holy life has been established, what had to be done has been done, and there will be no further rebirth.’

“The aggregate of the wholesome is the five faculties. Why is this so? This is the greatest and finest of all aggregates. If one does not practice this Dharma, one will not become a stream-enterer, once-returner, non-returner, arhat, pratyekabuddha, or Tathagata, Worthy One, Perfectly and Fully Awakened One. If one attains these five faculties, one thereby possesses the paths of the four fruits and the Three Vehicles. If one attains these five faculties, one thereby possesses the paths of the four fruits and the Three Vehicles. In speaking of the aggregate of the wholesome, these five faculties are supreme. Therefore, bhikkhus, you should seek skillful means to practice these five faculties. Thus, bhikkhus, you should train yourselves.”

When the bhikkhus 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 staying in the country of Sravasti, in Jeta Grove, Anathapindika’s Park.

At that time the Blessed One addressed the bhikkhus:

“Now I shall teach concerning the aggregate of the unwholesome. You should carefully contemplate and remember it.”

The bhikkhus replied:

“Yes, Blessed One!”

The bhikkhus respectfully received the Buddha’s instruction. The Blessed One said:

“What is called the aggregate of the unwholesome? It is the five hindrances. What are the five? They are the hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness, and the hindrance of doubt. These are called the five hindrances. If you wish to understand the aggregate of the unwholesome, it is these five hindrances. Why is this so?

“Bhikkhus, you should know that if these five hindrances are present, there will be a share in rebirth among animals, hungry ghosts, and in the hells. All unwholesome dharmas arise from them. Therefore, bhikkhus, you should seek skillful means to extinguish the hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness, and the hindrance of doubt. Thus, bhikkhus, you should train yourselves.”

When the bhikkhus 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 staying in the country of Sravasti, in Jeta Grove, Anathapindika’s Park.

At that time the Blessed One addressed the bhikkhus:

“Serving and paying homage to the Buddha bring five meritorious benefits. What are the five? A handsome appearance; a good voice; abundant wealth and possessions; birth and upbringing in the household of an eminent elder; and, after death, rebirth in a wholesome realm and ascent to heaven. Why is this so? The Tathagata is incomparable. Because the Tathagata has accomplished faith, moral discipline, learning, wisdom, and excellent form, these five meritorious benefits are accomplished.

“Furthermore, for what reason does paying homage to the Buddha bring a handsome appearance? Upon seeing an image of the Buddha, one gives rise to a joyful mind. For this reason, one obtains a handsome appearance.

“Furthermore, for what reason does one obtain a good voice? Upon seeing an image of the Tathagata, one recites his title three times: ‘Namo Tathagata, Worthy One, Perfectly and Fully Awakened One.’ For this reason, one obtains a good voice.

“Furthermore, for what reason does one obtain abundant wealth and possessions? Upon seeing the Tathagata, one makes great offerings: scattering flowers, lighting lamps, and giving other things. For this reason, one obtains wealth.

“Furthermore, for what reason is one born into the household of an eminent elder? Upon seeing the body of the Tathagata, one’s mind is free from attachment; one places the right knee upon the ground, kneels upright with palms joined, and wholeheartedly pays homage to the Buddha. For this reason, one is born into the household of an eminent elder.

“Furthermore, for what reason does one, after death, gain rebirth in a wholesome realm and ascend to heaven? According to the constant Dharma of the Buddhas, the Blessed Ones, sentient beings who pay homage to the Tathagata through these five causal practices will be reborn in a wholesome realm and ascend to heaven.

“Thus, bhikkhus, paying homage to the Buddha through these five causes brings merit. Therefore, bhikkhus, if good men or faithful women wish to pay homage to the Buddha, they should seek skillful means to accomplish these five meritorious benefits. Thus, bhikkhus, you should train yourselves.”

When the bhikkhus 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 staying in the country of Sravasti, in Jeta Grove, Anathapindika’s Park.

At that time the Blessed One addressed the bhikkhus:

“Suppose a house had two doors directly opposite each other. One person stood inside, while another stood above observing the people below as they entered, departed, came, and went, seeing and knowing them all. I am likewise. With the divine eye, I observe sentient beings: those being born and those dying; those entering wholesome realms and those entering evil realms; those of good appearance and those of bad appearance; the beautiful and the ugly. Whatever kind of destination they follow, I know it all.

“If sentient beings perform wholesome bodily deeds, speak wholesome words, and entertain wholesome thoughts; do not slander the noble and holy ones; practice the Dharma of Right View; and accord with Right View, then after death they will be reborn in a wholesome realm and ascend to heaven. These are called sentient beings who practice goodness.

“If sentient beings practice these wholesome dharmas and do not commit evil deeds, then after death they will be reborn among human beings.

“If, again, sentient beings commit evil through body, speech, and mind and perform unwholesome deeds, then after death they will be reborn among hungry ghosts.

“Or if sentient beings commit evil through body, speech, and mind, slander the noble and holy ones, and accord with wrong views, then after death they will be reborn among animals.

“Or if sentient beings commit evil through body, speech, and mind, perform unwholesome deeds, and slander the noble and holy ones, then after death they will be reborn in hell. At that time the wardens of hell bring the offender before King Yama and say:

“‘Great King, you should know that in his former life this person committed evil through body and mind and performed various evil deeds, and he has now been born in this hell. Great King, please examine him and determine what punishment should be used to discipline him.’

“King Yama slowly questions that person in private concerning his offenses. The king says to him:

“‘What do you say, fellow? Formerly, in your previous life as a human being, did you not see a newborn child who, while in the womb, was in extreme distress and whose suffering made it truly difficult to abide there; and who, after growing, had to be nurtured, suckled, and bathed?’

“The offender replies:

“‘Indeed I saw this, Great King!’

“King Yama says:

“‘What do you say, fellow? Did you not understand the essential practice taught by the phenomenon of birth? Why did you not cultivate the wholesome paths through body, speech, and mind?’

“The offender says:

“‘It is so, Great King, just as the Great King has said. It was only because I was foolish and deluded that I failed to discern wholesome conduct.’

“King Yama says:

“‘What you have said is indeed so and is no different from the truth. I also know that you did not cultivate wholesome bodily, verbal, and mental conduct. But today I shall examine the offense born of the heedlessness you committed. It was not committed by your father or mother, nor was it committed by a king or a great minister. You yourself originally committed this offense, and now you yourself must undergo its retribution.’

“After King Yama has questioned him about his former offenses, he orders that the punishment be carried out.

“Next, the second divine messenger questions that person:

“‘Formerly, when you were a human being, did you not see an elderly person whose body was extremely weak, whose steps were painfully exhausted, whose clothing was soiled, who trembled while coming and going, whose breath came with groans, and who no longer possessed the vigor of youth?’

“The offender replies:

“‘Indeed, Great King, I saw this.’

“King Yama says:

“‘You should have understood for yourself: “I too will now grow old in this way. Old age is loathsome; therefore, I should cultivate wholesome conduct.”’

“The offender replies:

“‘Indeed, Great King! At that time, I truly did not believe it.’

“King Yama says:

“‘I truly know that you did not cultivate wholesome bodily, verbal, and mental conduct. Now I shall punish your offense so that you will not commit it again hereafter. The evil you committed was not done by your father or mother, nor was it created by a king, an official, or the people. Now that you yourself have committed the offense, you shall yourself undergo its karmic result.’

King Yama, having brought forth the second divine messenger to admonish him, then brought forth the third divine messenger and said to that person:

– Formerly, when you were a human being, did you not see a sick person lying in his own excrement and urine, unable to sit up?

The offender replied:

– Yes, Great King! I truly did see such a person.

King Yama said:

– What then, O man? Did you not understand for yourself: “I too shall become sick like this; how could I escape this affliction?”

The offender replied:

– Indeed, Great King! I truly failed to perceive this.

King Yama said:

– I also know that you were foolish and deluded and did not understand. I shall now punish you so that you will not transgress again hereafter. You committed this offense; it was not committed by your father or your mother, nor was it created by a king or a great minister.

After King Yama had instructed him thus, he again brought forth the fourth divine messenger and said to that person:

– What then, O man? Did you see a body like a withered tree, its breath departed, its vital warmth extinguished, and no consciousness or perception remaining, while relatives surrounded it, wailing and weeping?

The offender replied:

– Yes, Great King! I did see this.

King Yama said:

– Why did you not reflect for yourself: “I too shall not escape this death”?

The offender replied:

– Great King, I truly did not understand.

King Yama said:

– I also believe that you did not understand this principle. I shall now punish you so that you will not transgress again hereafter. This unwholesome offense was not committed by your father or your mother, nor was it created by a king, a great minister, or the people. Formerly, you yourself committed it; now you must personally undergo its punishment.

King Yama again brought forth the fifth divine messenger and said to that person:

– Formerly, when you were a human being, did you not see thieves bore through walls and break into houses, stealing other people’s wealth, or setting fires, or lying in ambush along the road? If captured by the king, they might have their hands and feet cut off, be put to death, be imprisoned, be bound with their arms behind them and taken to the marketplace, be made to carry stones and sand, be hung upside down, be shot with arrows, have molten copper poured over their bodies, be roasted with fire, be flayed and then made to eat their own skin, have their bellies cut open and stuffed with grass, be cast into boiling water and cooked, be hacked with knives, have their heads crushed beneath wheels, be trampled to death by elephants, or be impaled upon stakes until they died. Did you not see such things?

The offender replied:

– I truly did see them.

King Yama said:

– Then why did you steal other people’s property? Knowing that such consequences existed, why did you still transgress?

– Yes, Great King! I was truly ignorant and foolish.

King Yama said:

– I also believe your words. I shall now punish you so that you will not transgress again hereafter. This offense was not committed by your father or mother, nor was it committed by a king, a great minister, or the people. You yourself created the offense, and you yourself must undergo its retribution.

When King Yama had finished questioning the offender, he immediately ordered the wardens:

– Quickly take this person away and confine him in prison.

The wardens received the king’s command and cast the offender into prison. On the left side of the hell, flames blazed with tremendous intensity. Its ramparts were made of iron, and the ground was also made of iron. It had four gates, and the stench was overpowering, like that of excrement and urine; the sight was utterly filthy. Mountains of blades and forests of swords surrounded it on all four sides, and a wide-meshed iron cage covered it from above.

The Blessed One then spoke this verse:

Four walls and four gates form the city,

Vast, long, and exceedingly strong;

An iron cage covers it above,

And there is never a time to escape.

Upon that iron ground,

The flames blaze with utmost violence;

Its square walls span a hundred yojanas,

Vast and uniform throughout.

In its midst stand four pillars,

Truly terrifying to behold,

And above is a forest of sword-trees,

Where iron-beaked crows come to rest.

Its stench makes dwelling there unbearable;

At the sight, the hairs stand on end.

All manner of terrifying things

Fill its sixteen partitions.

Bhikkhus, you should know! At that time, the wardens inflicted every kind of torment upon this person, beating him. The moment the offender set foot in the prison, all his flesh and blood scattered away, leaving only his bones. The wardens then hewed the offender’s body with sharp axes. His suffering was beyond description; though he wished to die, he could not. Only when his offense had been extinguished could he escape. Whatever evil karma he had created while in the human world had first to be entirely exhausted before he could leave.

The wardens then bound this offender among the trees of blades and swords, sometimes above and sometimes below. Once the offender was upon a tree, iron-beaked birds immediately devoured his flesh. Some pecked open his head and ate his brain; others seized his hands and feet, broke his bones, and consumed the marrow. Yet his offense was still not exhausted. Only when it was exhausted could he depart.

The wardens again forced the offender to embrace a red-hot copper pillar. Because he had delighted in sexual misconduct while in the world, he incurred this punishment, and, pursued by his offense, he could not escape. The wardens pulled out his sinews from his heels to his neck and stretched them out before him. Sometimes they made a cart run over him, forward and backward, leaving him no freedom. There he suffered torments beyond reckoning. Only after his offense had been completely exhausted would they allow him to leave.

The wardens then placed the offender upon a mountain of fire and drove him up and down until he was thoroughly cooked; only afterward would they let him leave. At that time, though the offender sought death, he could not attain it. His offense first had to be entirely exhausted, and only then would they allow him to depart.

The wardens again seized the offender, pulled out his tongue, and cast it behind his back. There the offender endured suffering beyond calculation; though he sought death, he could not attain it. The wardens then placed him upon a mountain of blades and cut off his feet, his head, or his hands. His offense first had to be exhausted, and only afterward could he leave.

The wardens then took great sheets of iron, heated them, and placed them upon the offender as garments had been worn while he was alive. At that time, the agonizing torment was exceedingly difficult to endure. It was entirely because of craving and desire that he incurred such punishment. The wardens then compelled the offender to undergo five kinds of forced labor. They made him lie down, drove iron nails through his hands and feet, and also drove a nail through his heart. There he endured indescribable suffering. His offense first had to be exhausted, and only afterward could he leave.

The wardens then turned the offender upside down and cast him into a cauldron. When the lower part of his body had been thoroughly cooked, the upper part was also thoroughly cooked, and then all four sides were thoroughly cooked as well. His anguish and pain were beyond reckoning. When he rose to the surface, he was cooked; when he did not rise to the surface, he was also cooked. It was like small beans being boiled in a great pot, whether above or below. So too was this offender: whether visible or not visible, he was cooked. There he endured suffering beyond reckoning. His offense first had to be exhausted, and only afterward could he leave.

Bhikkhus, you should know! Sometimes, after several years had passed in that hell, the eastern gate would open. The offenders would then run toward the gate, but it would close of itself, and they would fall to the ground. There they endured suffering beyond description, each blaming the others and crying out:

– Because of you, I could not get out through the gate!

The Blessed One then spoke this verse:

Foolish people are always joyful,

Like the devas of Radiant Sound;

The wise are always apprehensive,

Like prisoners confined in jail.

Then, after hundreds, thousands, and tens of thousands of years had passed in the great hell, the northern gate would open. The offenders would run toward the northern gate, but it would immediately close again. Their offenses first had to be exhausted; only when their offenses were extinguished could they depart. After several million more years had passed, those offenders would finally be able to leave. The offenses they had committed during their lives as human beings had first to be brought to completion.

The wardens again seized the offenders and hewed their bodies with iron axes. After they had passed through so many punishments and undergone successive transformations, the suffering caused by their offenses first had to be completely exhausted, and only afterward would they be allowed to leave.

Bhikkhus, you should know! Sometimes the eastern gate would open once again. Those beings would again run toward the eastern gate, but it would close of itself once more, and they could not escape. If anyone managed to run outside, great mountains would immediately close in upon him. He would be caught between the mountains, and the two mountains would crush him as sesame seeds are pressed for oil. There he would endure suffering beyond calculation. He first had to undergo it until his offense was completely exhausted, and only afterward could he leave.

The offender would then be taken onward and encounter the Hell of Hot Ashes, which extended for tens of millions of yojanas in every direction. There he endured suffering beyond calculation. He first had to suffer until the very source of his offense was exhausted, and only afterward could he leave.

Proceeding farther, there is the Hell of Piercing Knives. The offenders then enter this Hell of Piercing Knives. A great wind immediately arises, causing their bodies, sinews, and bones to fall apart. There they undergo immeasurable suffering, which they must endure until their offenses are extinguished; only afterward can they emerge.

Next there is the Great Hell of Hot Ashes. The offenders then enter this Great Hell of Hot Ashes, where their bodies are reduced to a pulp and they undergo immeasurable suffering, which they must endure until their offenses are extinguished; only afterward can they emerge.

Although the offenders manage to escape this Hell of Hot Ashes, they then encounter the Hell of Blades and Swords, extending in every direction for tens of millions of miles. The offenders then enter this Hell of Blades and Swords. There they undergo immeasurable suffering, which they must endure until their offenses are extinguished; only afterward can they emerge.

Next they encounter the Hell of Boiling Excrement, where tiny worms penetrate to the marrow of their bones and devour the offenders.

Although they manage to escape this hell, the offenders immediately encounter the hell wardens. The hell wardens then ask them:

“Where do you wish to go, and whence have you come?”

The offenders reply:

“We do not know whence we have come, nor do we know where we shall go! But now we are tormented by extreme hunger and wish to have something to eat.”

The hell wardens reply:

“We shall provide you with food.”

The hell wardens then force the offenders to lie on their backs and make them swallow great balls of red-hot iron. The offenders undergo immeasurable suffering. At that time, the red-hot iron balls descend from their mouths into their stomachs, cooking their intestines to a pulp. The offenders undergo suffering beyond measure, which they must endure until their offenses are extinguished; only afterward can they emerge.

Unable to bear this agony, these offenders again enter the Hell of Boiling Excrement, the Hell of Blades and Swords, and the Great Hell of Hot Ashes, passing back and forth through such hells. At that time, unable to endure the suffering, those beings turn back toward the Hell of Burning Heat. The hell wardens then say to those beings:

“Where do you wish to go, and whence have you come?”

The offenders reply:

“We ourselves cannot know whence we have come. Nor do we now know where we shall go.”

The hell wardens ask:

“What do you need now?”

The offenders reply:

“We are tormented by extreme thirst and need water to drink.”

The hell wardens force the offenders to lie on their backs and pour molten copper into their mouths, causing it to flow downward. There the offenders undergo suffering beyond all reckoning, which they must endure until their offenses are extinguished; only afterward can they emerge.

Unable to bear this suffering, they again enter the Hell of Boiling Excrement, the Hell of Sword-Trees, and the Hell of Hot Ashes, and then reenter the great hell.

Bhikkhus, you should know: at that time, the offenders undergo immeasurable suffering. When those offenders see forms with their eyes, their minds take no delight in them. When their ears hear sounds, their noses smell odors, their tongues know flavors, their bodies perceive contacts, or their minds cognize dharmas, anger arises in every case. Why is this so? Because in the past they did not create wholesome karmic results but constantly performed evil karma, and therefore they incur this punishment.

King Yama then instructs the offenders:

“You have gained no wholesome benefit. Formerly, when you were among human beings and enjoyed the blessings of human life, the conduct of your bodies, speech, and minds was improper. Nor did you practice generosity, loving-kindness, benefiting others, or impartial benefit. Therefore, you now undergo this suffering. These evil deeds were not committed by your parents, nor were they committed by kings or great ministers. Some beings possess pure and undefiled conduct of body, speech, and mind, like the gods of Radiant Sound. Other beings perform evil deeds, like those in the hells. Because your bodies, speech, and minds were impure, you incur this punishment.”

Bhikkhus, you should know: King Yama then says:

“When shall I escape this suffering and hardship and be born among human beings? Once I have obtained a human body, I shall go forth, shave off my beard and hair, don the three Dharma robes, leave the household life, and train in the path.”

Even King Yama has such a thought, how much more should you, who have now obtained human bodies and become śramaṇas! Therefore, bhikkhus, you should always be mindful of your conduct of body, speech, and mind and allow no deficiency. You should extinguish the five fetters and cultivate the five faculties. Thus, bhikkhus, you should train.

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

5. Thus have I heard:

At one time, the Buddha was dwelling in the kingdom of Śrāvastī, in the Eastern Park of Mṛgāramātṛ, together with five hundred people.

At that time, on the full-moon day of the seventh month, the Blessed One was seated in an open wilderness, surrounded before and behind by the Bhikkhu Sangha. The Buddha said to Ānanda:

“Now, in this open place, quickly strike the gaṇḍī. Why? Because today is the full-moon day of the seventh month, the day of the Pavāraṇā observance.”

The Venerable Ānanda then placed his right knee on the ground, knelt upright with palms joined, and spoke this verse:

None can equal your pure vision;

There is nothing you do not comprehend.

Your wisdom is free from attachment—

What is called the Pavāraṇā observance?

The Blessed One replied to Ānanda in verse:

At the Pavāraṇā, the three kinds of karma are purified—

The actions performed by body, speech, and mind.

Two bhikkhus face one another

And personally disclose their transgressions.

Each also states his own name:

“Today the assembly performs the Pavāraṇā;

With a purified mind, I also undertake it.

I humbly ask you to speak of my faults.”

Ānanda again asked about this matter in verse:

Did the Buddhas of the past, numerous as the sands of the Ganges,

The pratyekabuddhas, and the śrāvakas

All follow this Dharma of the Buddhas,

Or is it unique to Śākyamuni?

The Buddha again replied to Ānanda in verse:

The Buddhas of the past, numerous as the sands of the Ganges,

Whose disciples’ minds were pure,

All followed this Dharma of the Buddhas;

It is not unique to Śākyamuni.

Pratyekabuddhas do not have this Dharma;

They have no rains-ages and no disciples.

They come alone, without companions,

And do not teach the Dharma to others.

The future Buddhas, the Blessed Ones,

As countless as the sands of the Ganges,

Will also perform this Pavāraṇā,

In accordance with the Dharma of Gautama.

When the Venerable Ānanda heard these words, he was filled with uncontrollable joy and delight. He immediately ascended the Dharma hall, took the gaṇḍī in his hand, and said:

“I shall now strike the drum and proclaim the Tathagata’s message. All disciples of the Tathagata, come and assemble!”

He then spoke this verse:

He has subdued the power of Māra, the enemy,

And destroyed the fetters without remainder.

The gaṇḍī is struck in the open ground;

Bhikkhus, when you hear it, assemble!

Those who wish to hear the Dharma

And cross beyond the ocean of birth and death,

Upon hearing this wondrous resonant sound,

Should gather here together!

After the Venerable Ānanda had struck the gaṇḍī, he went to the Blessed One, bowed at the Buddha’s feet, and stood to one side. He addressed the Blessed One:

“The time has now come. May the Blessed One instruct us in what should be done.”

The Blessed One said to Ānanda:

“All of you, sit down in order. The Tathagata himself knows the proper time.”

The Blessed One then sat upon a grass seat and said to the bhikkhus:

“All of you, sit down upon the grass seats!”

The bhikkhus replied:

“Yes, Blessed One!”

Each of the bhikkhus sat upon a grass seat. The Blessed One silently surveyed the bhikkhus and then instructed them:

“Today I wish to perform the Pavāraṇā. Have I committed any fault toward the great assembly? Have I transgressed in body, speech, or mind?”

When the Tathagata had spoken, the bhikkhus remained silent and did not reply. The Buddha asked the bhikkhus a second and a third time:

“Today I wish to perform the Pavāraṇā. Have I truly committed no fault toward the great assembly?”

The Venerable Śāriputra then rose from his seat, knelt with palms joined, and addressed the Blessed One:

“The assembly of bhikkhus has examined the Tathagata and finds no fault in his body, speech, or mind. Why is this so? Today the Blessed One has guided those who had not been guided; liberated those who had not been liberated; and led into parinirvana those who had not attained parinirvana.

For those who had no refuge, he became their protector, and for the blind, he became their eyes. For the sick, he became the Great King of Physicians. Honored above all throughout the three realms, he has no equal; he is the most honored and supreme.

Those who had not yet aroused the resolve for the path, he caused to arouse that resolve. Those who had not awakened, the Blessed One caused to awaken. Those who had not heard the Dharma, he enabled to hear it.

For those who were lost, he became the direct path, always acting for the sake of the True Dharma. For these reasons, the Tathagata has committed no fault toward anyone, nor has he any fault of body, speech, or mind.”

Sariputra said to the Blessed One:

– I now turn to the Tathagata and ask to give an account of myself. I do not know whether I have committed any offense against the Tathagata or the Sangha of bhiksus.

The Blessed One said:

– Sariputra, you have committed no misconduct in body, speech, or mind. Why is this? Your wisdom is now unsurpassed: wisdom of every kind, immeasurable wisdom, boundless wisdom, unequaled wisdom, keen wisdom, swift wisdom, exceedingly profound wisdom, and impartial wisdom. You have few desires, know contentment, delight in secluded places, possess many skillful means, remember without error, retain all things, possess samadhi, and have fully developed faculties. You have accomplished morality, samadhi, wisdom, liberation, and the knowledge and vision of liberation. You are courageous and capable of forbearance; your speech is never harsh; you do nothing contrary to the Dharma; your disposition is serene and gentle; and your conduct is orderly, without coarseness or impetuosity. You are like the eldest crown prince of a wheel-turning sage king, who will succeed to the royal throne and turn the wheel of the Dharma. Sariputra is likewise: he turns the unsurpassed wheel of the Dharma, which devas, humans, nagas, spirits, Maras, and heavenly Maras have never been able to turn. Your words are always in accord with the meaning of the Dharma and have never contradicted reason.

Then Sariputra said to the Buddha:

– These five hundred bhiksus are all worthy of receiving seniority. Have none of these five hundred committed any offense against the Tathagata?

The Blessed One said:

– There is likewise nothing blameworthy in the conduct of the body, speech, or mind of these five hundred bhiksus. Why is this? Sariputra, this great assembly is utterly pure and without blemish. The most junior among this assembly has attained stream-entry and will certainly advance to the stage of non-retrogression. Therefore, I find no fault with this assembly.

Then Vangisa, who was among the assembly, rose from his seat, approached the Blessed One, bowed down, and said to him:

– I now wish to offer a discourse.

The Blessed One said:

– If you wish to speak, now is the proper time.

Thereupon Vangisa praised the Buddha and the Sangha of bhiksus in the Buddha’s presence, speaking these verses:

On this pure fifteenth day,

Five hundred bhiksus assemble;

All their bonds have been released,

Without craving and without further birth.

Like a great wheel-turning sage king,

Surrounded by his assembled ministers,

Filling all the worlds,

Throughout heaven and the human realm.

The great leader, the Most Honored One,

Serves as the Teacher of humankind;

His disciples joyfully follow and submit,

Perfect in the three knowledges and six superknowledges.

All are true children of the Buddha,

Free from every defilement and impurity;

Able to sever the thorns of sensual craving,

Today I take refuge and devote my life.

The Blessed One then approved Vangisa’s words. Vangisa thought, “Today the Tathagata has approved my words.” Overjoyed beyond restraint, he rose from his seat, bowed to the Buddha, and returned to his place.

The Blessed One said to the bhiksus:

– Foremost among my sravaka disciples in composing verses is the bhiksu Vangisa. Foremost in speaking without hesitation is also the bhiksu Vangisa.

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 staying in the city of Rajagrha, at the Bamboo Grove of Kalanda, together with a great assembly of five hundred bhiksus.

– At that time, in the Heaven of the Thirty-Three, five signs of impending death appeared on the body of a certain deva. What were the five? The flowers adorning his crown and garments withered of themselves, his clothes became soiled, sweat appeared beneath his armpits, he no longer delighted in his own station, and the celestial maidens withdrew from him.

That deva became sorrowful, anxious, and distressed, beating his breast and lamenting. Sakra, Lord of the Devas, heard him grieving in anguish, beating his breast and lamenting, and asked another deva:

– What is this sound that reaches even here?

The deva replied:

– Heavenly King, you should know that a certain deva’s life is about to end, and the five signs of death have appeared: the flowers on his crown have withered, his clothes have become soiled, sweat has appeared beneath his armpits, he no longer delights in his own station, and the celestial maidens have withdrawn from him.

Sakra, Lord of the Devas, then went to the deva who was about to die and said to him:

– Why are you now so sorrowful, anxious, and distressed?

The deva replied:

– Venerable Indra, how could I not be sorrowful and distressed? My life is about to end, and the five signs of death have appeared: the flowers on my crown have withered, my garments have become soiled, sweat has appeared beneath my armpits, I no longer delight in my own dwelling, and the celestial maidens shun me. Now I shall surely lose this palace made of the seven treasures, and the five hundred celestial maidens will also vanish from me. Even when I partake of ambrosia now, it has no flavor at all.

Sakra, Lord of the Devas, said to that deva:

– Have you not heard the verse spoken by the Tathagata?

All conditioned things are impermanent;

Whatever has arisen must perish.

Where there is no birth, there is no death;

This cessation is the supreme bliss.

Why are you now so sorrowful? All conditioned phenomena are impermanent. To wish them to endure forever is contrary to reason.

The deva replied:

– Heavenly Sovereign, how could I not be sorrowful? My celestial body is now pure and without blemish, and its radiance, like that of the sun and moon, shines everywhere. After abandoning this body, I shall be born in the womb of a sow in the city of Rajagrha. While alive, I shall constantly eat excrement, and when I die, I shall be butchered and cut apart with a knife.

Sakra, Lord of the Devas, then said to him:

– You should now take refuge in the Buddha, the Dharma, and the Sangha. You may thereby avoid falling into the three evil realms at that very moment.

The deva replied:

– Can taking refuge in the Three Jewels truly prevent one from falling into the three evil realms?

Sakra, Lord of the Devas, said:

– Indeed it can, deva! Whoever takes refuge in the Three Honored Ones will never fall into the three evil realms. The Tathagata also spoke this verse:

Those who take refuge in the Buddha

Do not fall into the three evil realms;

When their human and celestial outflows are exhausted,

They will then attain nirvana.

The deva then asked Sakra, Lord of the Devas:

– Where is the Tathagata now?

Sakra, Lord of the Devas, replied:

– The Tathagata is now in the kingdom of Magadha, in the city of Rajagrha, at the Bamboo Grove of Kalanda, together with a great assembly of five hundred bhiksus.

The deva said:

– I do not now have sufficient strength to go there and pay my respects to the Tathagata.

Sakra, Lord of the Devas, said:

– Deva, you should know what to do. Kneel with your right knee upon the ground, join your palms, face downward toward the world below, and say: “May the Blessed One kindly behold me. I am now about to fall into dire distress; I pray that you will have compassion for me. I now take refuge in the Three Honored Ones and in the Tathagata, the Unattached and Self-Masterful One.”

Following Sakra’s instructions, the deva immediately knelt facing downward, stated his own name, and declared that he took refuge in the Buddha, the Dharma, and the Sangha. He vowed to be a true disciple of the Buddha for the rest of his life and no longer desired to be a deva. He repeated this three times. Thereafter, he did not enter the womb of a sow but was destined to be born into the household of a wealthy elder.

When that deva perceived these circumstances, he turned toward Sakra, Lord of the Devas, and spoke this verse:

This is a wholesome condition, not an evil one,

For the sake of Dharma, not for wealth;

You guided me to the right path—

You are one whom all should praise.

Because of you, I shall not fall into an evil realm;

Escape from a sow’s womb is exceedingly rare.

I see that I shall be born to a wealthy elder,

And through that cause, I shall behold the Buddha.

When the deva’s lifespan had run its course, whether long or short, he was born into the household of a great wealthy elder in the city of Rajagrha. The elder’s wife knew that she had conceived, and when nearly ten months had passed, she gave birth to a boy of incomparable beauty, rarely seen in the world. When Sakra, Lord of the Devas, knew that the child had reached ten years of age, he repeatedly came and said to him:

– Can you remember the circumstances you created in the past? You yourself said, “Through that cause, I shall behold the Buddha.” Now is truly the proper time. Go and see the Blessed One. If you do not go, you will certainly regret it afterward.

Then, when it was time, the Venerable Sariputra put on his robe, took up his alms bowl, and entered the city of Rajagrha to seek alms. Proceeding from house to house, he came to the home of that wealthy elder and stood silently outside the gate. The elder’s son saw Sariputra wearing his robe and holding his alms bowl, with an extraordinary and distinguished bearing. Having seen him, he approached Sariputra and said:

– Who are you? Whose disciple are you? What Dharma do you cultivate?

Sariputra said:

– My teacher is of the Sakyan clan and went forth to study the Way. My teacher is the Tathagata, the Worthy One, the Perfectly Enlightened One. I have always followed him and received the Dharma from him.

The boy then addressed Sariputra in verse:

Now you stand here silently,

Holding your bowl, your countenance solemn.

What do you now seek,

And for whom do you stand here?

Venerable Sariputra replied in verse:

I now seek no wealth,

Neither food nor clothing;

I have come here for your sake,

So listen carefully to my words.

Recall the words you spoke long ago,

When you made your vow in heaven:

That upon becoming human, you would encounter a Buddha.

Therefore I have come to tell you.

It is difficult for Buddhas to appear in the world,

And the teaching of the Dharma is likewise rare.

A human body is difficult to obtain,

Just like the udumbara flower.

Now come with me,

And together let us pay respects to the Tathagata.

He will surely teach you

The essential meaning of the wholesome path.

After hearing Sariputra speak, the householder's son immediately went to his parents, bowed respectfully, and stood to one side. The householder's son said to his parents:

– I respectfully ask that you permit me to go to the Blessed One, attend upon him, pay homage, and inquire after his well-being.

His parents replied:

– Now is indeed the proper time.

The householder's son then prepared incense, flowers, and fine white cloth. Together with Venerable Sariputra, he went to the Blessed One, bowed respectfully, and stood to one side. Sariputra then said to the Blessed One:

– This householder's son lives in the city of Rajagriha and does not know the Three Jewels. I respectfully beseech the Blessed One to teach him the Dharma skillfully so that the boy may attain liberation.

From afar, the householder's son saw that the Blessed One's majestic bearing was upright and noble, his faculties serene, and his body adorned with the thirty-two excellent marks and eighty minor characteristics, like Mount Sumeru. His face was like the sun and moon, and one never tired of gazing upon it. The boy approached, bowed in homage, and stood to one side. The householder's son then scattered incense and flowers over the Tathagata, presented him with a bolt of new white cloth, bowed respectfully, and stood to one side.

The Blessed One then gradually taught the boy the Dharma. That is, he gave teachings on generosity, morality, and rebirth in heaven; on the impurity of sensual desire, the great affliction of the defilements, and the importance of going forth. Knowing that the boy's mind had opened and his understanding had unfolded, the Blessed One fully taught the householder's son what all Buddhas, the Blessed Ones, teach: suffering, its origin, its cessation, and the path. While still seated, the householder's son became completely free of dust and defilement and attained the pure and flawless Dharma eye.

The householder's son immediately rose from his seat, bowed respectfully, and said to the Blessed One:

– I respectfully beseech the Blessed One to permit me to go forth and become a sramana.

The Blessed One said:

– One who practices the Way may not become a sramana without first taking leave of his parents.

The householder's son said to the Blessed One:

– I shall ask my parents for their permission.

The Blessed One said:

– Now is indeed the proper time.

The householder's son then rose from his seat, bowed to the Buddha, and withdrew. Upon returning home, he said to his parents:

– I respectfully ask you to permit me to become a sramana.

His parents replied:

– Today, you are our only son. Moreover, our household possesses a great estate and abundant wealth. Practicing the discipline of a sramana is truly not easy.

The householder's son replied:

– A Tathagata appears in the world only once in hundreds of millions of kalpas. It is exceedingly difficult to encounter him, for he appears only at the proper time, just as the udumbara flower appears only at its appointed time. The Tathagata is likewise: he appears in the world only once in hundreds of millions of kalpas.

The householder and his wife sighed together and said:

– Now is indeed the proper time. Do as you deem fitting, our son.

The householder's son then bowed respectfully to his parents, took leave of them, and went to the Blessed One. He bowed respectfully and stood to one side. The householder's son said to the Blessed One:

– My parents have given their permission. I respectfully beseech the Blessed One to allow me to practice the Way.

The Blessed One said to Sariputra:

– You should now ordain this householder's son as a sramana.

Venerable Sariputra replied:

– Yes, Blessed One!

In obedience to the Buddha's instruction, Venerable Sariputra ordained the householder's son as a novice and instructed him day after day. In a secluded place, that novice diligently applied himself to cultivation, just as those of noble families go forth to study the Way, shaving off their hair and beard and cultivating the unsurpassed holy life, seeking to become free from suffering and affliction. The novice then attained arhatship. He went to the Blessed One, bowed respectfully, and said:

– I have now studied the Buddha's teaching and heard the Dharma, and I no longer have any doubts.

The Blessed One said:

– How have you studied the Buddha's teaching and heard the Dharma such that you are now free of doubt?

The novice said to the Buddha:

– Form is impermanent. What is impermanent is suffering; what is suffering is non-self; and non-self is emptiness. Emptiness is neither existence nor nonexistence, and it is also without self. The wise understand it thus. Feeling, perception, formations, and consciousness are impermanent. What is impermanent is suffering; what is suffering is non-self; non-self is emptiness; and emptiness is neither existence nor nonexistence. The wise understand it thus. These five skandhas are impermanent, suffering, empty, and without self. They have no true existence, are filled with sufferings and afflictions that cannot be remedied, constantly abide in foulness, and cannot be preserved forever. One must therefore contemplate them as devoid of self. Today, by contemplating this Dharma, I have thereby seen the Tathagata.

The Blessed One said:

– Excellent, excellent, novice! I now declare you a fully ordained sramana.

After hearing the Buddha's teaching, the novice rejoiced and respectfully practiced accordingly.

7. Thus have I heard:

At one time, Venerable Narada was staying in the bamboo grove belonging to a householder in the kingdom of Paccali.

At that time, King Munda's chief queen passed away. The king loved her deeply and had never put her out of his mind. A man then came and reported to the king:

– Your Majesty should know that the chief queen has now passed away.

When the king heard that the queen had died, his heart was filled with grief, and he said to those around him:

– Quickly carry away the queen's body and immerse it in sesame oil so that I may continue to see her.

The people obeyed the king's command and placed the queen in sesame oil. After learning that the queen had died, the king was overwhelmed by sorrow. He neither ate nor drank, ceased governing according to royal law, and neglected the affairs of the kingdom. Among his attendants was a man named Suniana, who regularly bore a sword while attending the king. He reported:

– Your Majesty should know that in this kingdom there is a sramana named Narada who has attained arhatship. He possesses great spiritual powers, is extensively learned and broadly knowledgeable, and there is nothing in which he is not well versed. He is eloquent, courageous, and wise, and he often smiles as he speaks. May Your Majesty go and listen to him teach the Dharma. After hearing the Dharma, Your Majesty will no longer suffer grief and anguish.

The king replied:

– Excellent, excellent! You have spoken well. Suniana, go ahead now and inform that sramana. Why is this? Whenever a wheel-turning sage king wishes to go somewhere, he first sends someone ahead. If he does not send someone to give advance notice, it is improper.

Suniana replied:

– I shall obey Your Majesty's command.

Obeying the king's command, he went to the householder's bamboo grove. He approached Venerable Narada, bowed respectfully, and stood to one side.

Suniana then said to Venerable Narada:

– Venerable sir, you should know that the king's queen has now passed away. Because of this, the king is deeply afflicted. He has abandoned food and drink and pays no attention to royal law or the affairs of state. The king now wishes to come and behold your venerable countenance. I respectfully beseech you to teach the king the Dharma skillfully so that he may grieve no more.

Venerable Narada replied:

– If he wishes to come, now is the proper time.

After hearing this instruction, Suniana bowed respectfully and withdrew. He returned and reported to the king:

– I have informed the sramana. Your Majesty should know this.

The king then ordered Suniana:

– Quickly prepare the jeweled, feather-canopied carriage. I now wish to go and meet the sramana.

Suniana immediately prepared the carriage and then came before the king and reported:

– The preparations are complete. Your Majesty should know that the time has come!

The king then mounted the jeweled, feather-canopied carriage, left the city, and traveled to Narada's dwelling. He entered the householder's bamboo grove on foot and set aside in one place the five insignia of royal dignity. Approaching Venerable Narada, he knelt, bowed in homage, and sat to one side.

Narada then said to the king:

– Great King, you should know: do not give rise to sorrow over phenomena that are like illusions and dreams; do not give rise to sorrow over phenomena that are like foam and bubbles; do not give rise to sorrow over what is like accumulated snow; and do not give rise to sorrow by regarding phenomena as though they were flowers. Why is this? There are now five things that are utterly impossible, as declared by the Tathagata. What are the five? To wish that something subject to dissolution should not dissolve is impossible. To wish that something subject to cessation should not cease is impossible. To wish that one who is subject to aging should not age is impossible. Furthermore, to wish that one who is subject to illness should not become ill is impossible. Furthermore, to wish that one who is subject to death should not die is impossible. Great King, these are the five things that are utterly impossible, as declared by the Tathagata.

At that time, Venerable Narada spoke these verses:

Not through sorrow and distress

Can this merit be attained;

If a person harbors sorrow,

External circumstances gain advantage.

If a person possesses wisdom,

He will never think in this way;

His enemies will then be sorrowful,

For they gain no advantage.

Complete in dignified conduct and propriety,

Delighting in giving, without a miserly heart,

One should seek this skillful means,

Causing the greatest benefit to be attained.

Although it cannot be obtained,

Neither I nor those other people,

Being free from sorrow, will suffer affliction;

How could the result of action be otherwise understood?

Moreover, Great King, you should know: what is subject to loss will be lost. Once it is lost, one becomes sorrowful, anguished, and afflicted with indescribable pain, thinking, “The one I love has now been lost.” Thus, what is subject to loss will be lost. On account of this, one gives rise to sorrow, anguish, and indescribable pain. Great King, this is the first thorn of sorrow that clings to the mind. Ordinary people possess this condition and do not understand the course of birth, aging, illness, and death.

Now hear how a disciple of the noble sages responds when something subject to loss is lost. That person does not give rise to sorrow or anguish, but constantly trains in this reflection: “What I have now lost is not something that happens to me alone. Others are also subject to this condition. If I were to give rise to sorrow here, that would not be proper. It might cause my relatives to become sorrowful while my enemies rejoice. I would be unable to digest my food, would fall ill, and my body would become feverish and distressed. Because of this, I might come to the end of my life.” At that time, one is able to remove the thorn of fearful anxiety and is freed from birth, aging, illness, and death, with no further calamity, anguish, or suffering.

Furthermore, Great King, what is subject to cessation will cease. Once it has ceased, one becomes sorrowful, anguished, and afflicted with indescribable pain, thinking, “What I cherish has now ceased to be.” Thus, what is subject to cessation ceases. On account of this, one gives rise to sorrow, anguish, and indescribable pain. Great King, this is the second thorn of sorrow that clings to the mind. Ordinary people possess this condition and do not understand the course of birth, aging, illness, and death.

Now hear how a disciple of the noble sages responds when something subject to cessation ceases. That person does not give rise to sorrow or anguish, but constantly trains in this reflection: “What was mine has now ceased to be, but this does not happen to me alone; others are also subject to this condition. If I were to give rise to sorrow here, that would not be proper, for it would cause my relatives to become sorrowful while my enemies rejoice. I would be unable to digest my food, would fall ill, and my body would become feverish and distressed. For this reason, I might come to the end of my life.” At that time, one removes the thorn of fearful anxiety and is freed from birth, aging, illness, and death, with no further calamity, anguish, or suffering.

Furthermore, Great King, what is subject to aging will age. Once it has aged, one becomes sorrowful, anguished, and afflicted with indescribable pain, thinking, “What I love has now grown old.” Thus, what is subject to aging ages. On account of this, one gives rise to sorrow, anguish, and indescribable pain. Great King, this is the third thorn of sorrow that clings to the mind. Ordinary people possess this condition and do not understand the course of birth, aging, illness, and death.

Now hear how a disciple of the noble sages responds when what is subject to aging grows old. That person does not give rise to sorrow or anguish, but constantly trains in this reflection: “I have now grown old, but this does not happen to me alone. Others are also subject to this condition. If I were to give rise to sorrow here, that would not be proper, for it would cause my relatives to become sorrowful while my enemies rejoice. I would be unable to digest my food, would become ill, and my body would become feverish and distressed. Because of this, I might come to the end of my life.” At that time, one is able to remove the thorn of fearful anxiety and is freed from birth, aging, illness, and death, with no further calamity, anguish, or suffering.

Furthermore, Great King, what is subject to illness will become ill. Once it has become ill, one becomes sorrowful and anguished, with indescribable pain, thinking, “What I love has now fallen ill.” Thus, what is subject to illness becomes ill. On account of this, one gives rise to sorrow, anguish, and indescribable pain. Great King, this is the fourth thorn of sorrow that clings to the mind. Ordinary people possess this condition and do not understand the course of birth, aging, illness, and death.

Now hear how a disciple of the noble sages responds when what is subject to illness becomes ill. That person does not give rise to sorrow or anguish, but constantly trains in this reflection: “I have now fallen ill, but this does not happen to me alone; others are also subject to this condition. If I were to give rise to sorrow here, that would not be proper, for it would cause my relatives to become sorrowful while my enemies rejoice. I would be unable to digest my food, my illness would worsen, and my body would become feverish and distressed. For this reason, I might come to the end of my life.” At that time, one is able to remove the thorn of fearful anxiety and is freed from birth, aging, illness, and death, with no further calamity, anguish, or suffering.

Furthermore, Great King, what is subject to death will die. Once it has died, it is dead. On account of this, one gives rise to sorrow, anguish, and indescribable pain. Great King, this is the fifth thorn of sorrow that clings to the mind. Ordinary people possess this condition and do not understand the course of birth, aging, illness, and death.

Now hear how a disciple of the noble sages responds when what is subject to death dies. That person does not give rise to sorrow or anguish, but constantly trains in this reflection: “I am now dying, but this does not happen to me alone; others are also subject to this condition. If I were to give rise to sorrow here, that would not be proper, for it would cause my relatives to become anxious while my enemies rejoice. I would be unable to digest my food, would become ill, and my body would become feverish and distressed. Because of this, I would come to the end of my life.” At that time, one is able to remove the thorn of sorrow and is freed from birth, aging, illness, and death, with no further calamity, anguish, or suffering.

At that time, the Great King addressed Venerable Narada:

– What is this Dharma called, and how should it be honored and practiced?

Venerable Narada said:

– This discourse is called “The Removal of the Affliction of Sorrow.” Remember it and practice it accordingly.

The king replied:

– It is indeed as you have said: it removes sorrow. Why is this? After hearing this Dharma, all the sorrow and suffering I bore have today been completely removed. If the Venerable One has any instructions, please come to the palace, and I shall provide whatever is needed, so that the people and the kingdom may enjoy immeasurable blessings for a long time. I humbly beseech the Venerable One to expound this Dharma widely so that it may long remain in the world and enable the fourfold assembly to dwell in peace for a long time. I now take refuge in Venerable Narada.

Venerable Narada said:

– Great King, do not take refuge in me! Take refuge in the Buddha.

The king asked:

– Where is the Buddha now?

Venerable Narada said:

– Great King, you should know: in the great kingdom of Kapilavastu, the Sakya clan descended from a lineage of wheel-turning sage-kings. A king of that clan had a son named Siddhartha, who left the household life to cultivate the Way. He has now attained Buddhahood and is called Sakyamuni. Take refuge in him.

The Great King asked further:

– In which direction is he now? How far away is he from here?

Venerable Narada replied:

– The Tathagata has entered nirvana.

The Great King said:

– Why did the Tathagata enter nirvana so soon? If he were still in the world, even if I had to travel thousands upon tens of thousands of yojanas, I would go to pay my respects and inquire after him.

The king then rose from his seat, knelt upright with his palms joined, and said:

– I personally take refuge in the Tathagata, the Dharma, and the Sangha of bhiksus. For the rest of my life, I shall be an upasaka and will no longer kill living beings. Affairs of state are pressing, so I now wish to return to the palace.

Venerable Narada said:

– It is time.

The king rose from his seat, bowed reverently, circumambulated the Venerable One three times, and departed.

At that time, after King Munda heard what Venerable Narada had said, he rejoiced and respectfully practiced it.

8. Thus have I heard:

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

At that time, the Blessed One addressed the bhiksus:

“A sick person who is endowed with these five qualities will not recover but will remain bedridden. What are the five? The sick person does not choose suitable food and drink; does not eat at the proper times; does not remain close to a physician; is greatly troubled and prone to anger; and does not arouse a mind of loving-kindness toward the person tending the sick.

“Bhiksus, a sick person endowed with these five qualities will not recover from illness.

“If a sick person is endowed with these five qualities, however, that person will recover. What are the five? Here, the sick person chooses suitable food, eats at the proper times, remains close to a physician, does not harbor sorrow or anxiety, and arouses a mind of loving-kindness toward the person tending the sick.

“Bhiksus, a sick person endowed with these five qualities will recover from illness. Therefore, bhiksus, you should remember to abandon the former five qualities and uphold and practice the latter five. Thus, bhiksus, you should train yourselves.”

At that time, after hearing what the Buddha had taught, the bhiksus rejoiced and respectfully practiced it.

9. Thus have I heard:

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

At that time, the Blessed One addressed the bhiksus:

“If a person tending the sick is endowed with these five qualities, the patient will not recover but will remain bedridden. What are the five? Here, the caregiver cannot distinguish effective medicines; is lazy and lacks vigor of mind; is habitually prone to anger and fond of sleep; tends the patient for the sake of food and does not provide care in accordance with the Dharma; and does not converse with the patient.

“Bhiksus, if a person tending the sick is endowed with these five qualities, the patient will not recover.

“Bhiksus, if a person tending the sick is endowed with these five qualities, the patient will recover and will not remain bedridden. What are the five? Here, the caregiver can distinguish effective medicines; is not lazy, rises before the patient, and retires after the patient; is habitually fond of conversation and sleeps little; provides care in accordance with the Dharma and is not greedy for food and drink; and is willing to teach the Dharma to the patient.

“Bhiksus, when a person tending the sick is endowed with these five qualities, the patient will in time recover.

“Therefore, bhiksus, when tending the sick, you should abandon the former five qualities and fulfill the latter five. Thus, bhiksus, you should train yourselves.”

At that time, after hearing what the Buddha had taught, the bhiksus rejoiced and respectfully practiced it.

10. Thus have I heard:

At one time, the Buddha was dwelling in the Monkey Grove in the country of Vaisali, together with a great assembly of five hundred bhiksus.

At that time, General Siha went to the Blessed One, bowed reverently, and sat to one side. The Buddha then said to General Siha:

“How is it, Siha? Does your household regularly give alms?”

General Siha said to the Buddha:

“I regularly give alms outside the city gates and throughout the city, doing so at appropriate times and allowing no deficiency. Whoever needs food is given food; whoever needs clothing, incense, flowers, carts, horses, or seats is provided with them. Whatever anyone needs, I provide it all.”

The Buddha said to General Siha:

“Excellent, excellent! You are able to give without stinginess. A donor and patron who gives at appropriate times gains five merits. What are the five?

“Here, the donor’s good reputation spreads far and wide, and everyone offers praise, saying, ‘In that village there is a patron and donor who always delights in receiving sramanas and brahmins and provides for them according to their needs, without allowing them to lack anything.’ Siha, this is the first merit gained by a patron and donor.

“Furthermore, Siha, when a patron and donor enters an assembly of sramanas, ksatriyas, brahmins, or householders, he feels neither shame nor fear. He is like Siha, the lion, king of beasts, who feels no fear amid a herd of deer. Siha, this is the second merit gained by a patron and donor.

“Furthermore, Siha, a patron and donor is respected by everyone. People rejoice when they see him, just as a child rejoices upon seeing its father, and they never tire of looking upon him. Siha, this is the third merit gained by a patron and donor.

“Furthermore, Siha, after the dissolution of the body, a patron and donor will be born in one of two places: either in heaven or among human beings. In heaven, he is honored by devas; among human beings, he is esteemed by people. Siha, this is the fourth merit gained by a patron and donor.

“Furthermore, Siha, the wisdom of a patron and donor surpasses that of others. In this very life, he brings the outflows to an end and does not undergo another existence. Siha, this is the fifth merit gained by a patron and donor.

“Whoever practices giving will always be accompanied by these five merits.”

The Blessed One then spoke this verse:

The mind that always delights in giving

Brings all merits to fulfillment;

Within an assembly, one has no doubts

And likewise harbors no fear.

The wise should practice giving

Without attachment or regret;

In the Heaven of the Thirty-three,

Celestial maidens will gather around them.

“Thus, Siha, you should know that a patron and donor is born in two fortunate destinations and, in this very life, brings the outflows to an end and reaches the unconditioned.”

The Blessed One then spoke this verse:

Giving is provision for the life to come,

For those who wish to reach the ultimate goal;

Benevolent deities constantly protect them,

And they likewise attain joy.

“Thus, Siha, you should know that when giving, you should always cherish a joyful heart, with body and mind steadfast. All wholesome merits will then be fully perfected; you will attain samadhi, and your mind will not become confused. You will know things as they truly are. What does it mean to know things as they truly are? It is to know as they truly are the origin of suffering, the cessation of suffering, and the path leading out of suffering. Therefore, Siha, seek skillful means to give at appropriate times. If you wish to attain the path of a sravaka or the path of a pratyekabuddha, you will obtain it according to your aspiration. Thus, Siha, you should train yourself.”

At that time, after hearing what the Buddha had taught, Siha rejoiced and respectfully practiced it.

11. Thus have I heard:

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

At that time, the Blessed One addressed the bhiksus:

“A patron and donor who gives alms daily will gain five merits. What are the five? The gift of life, the gift of beauty (Vappa), the gift of ease, the gift of strength, and the gift of eloquence. These are the five.

“Furthermore, when a patron and donor gives the gift of life, he aspires to longevity; when he gives the gift of beauty, he aspires to a fine appearance; when he gives the gift of ease, he aspires to freedom from illness; when he gives the gift of strength, he aspires to be unsurpassed by anyone; and when he gives the gift of eloquence, he aspires to attain the eloquence of Unsurpassed, Right, and True Enlightenment. Bhiksus, you should know that a patron and donor who gives alms daily will possess these five merits.”

The Blessed One then spoke this verse:

The gifts of life, beauty, and ease,

Strength, with eloquence as the fifth—

When these five merits are complete,

One later enjoys blessings without end.

The wise should be mindful of giving

And cast away the mind of craving;

In this life, they gain renown,

And likewise when born in heaven.

“If good men and faithful women wish to gain these five merits, they should practice these five deeds. Thus, bhiksus, you should train yourselves.”

At that time, after hearing what the Buddha had taught, the bhiksus rejoiced and respectfully practiced it.

12. Thus have I heard:

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

At that time, the Blessed One addressed the bhiksus:

“Giving at the proper time consists of five things: giving to one who has come from afar; giving to one who is about to travel far away; giving to one who is ill; giving in a time of scarcity; and, upon first obtaining newly ripened fruit or grain, first offering it to those who uphold the precepts and diligently cultivate, and only afterward partaking of it oneself. Bhiksus, giving at the proper time consists of these five things.”

The Blessed One then spoke this verse:

The wise give at the proper time,

Their faith remaining unbroken;

Here they swiftly enjoy happiness,

And, born in heaven, possess every virtue.

Mindful of giving at the proper time,

They receive blessings as an echo answers sound;

Never again will they suffer poverty or want,

And wherever born, they are always prosperous and honored.

Giving fulfills every practice

And enables one to reach the unsurpassed state.

Mindful of giving, without forming conceptions,

Their joy thereby increases.

When this mindfulness arises within the mind,

Mental confusion is forever no more;

They know that the body is at ease,

The mind is then liberated.

Therefore, those who possess wisdom,

Whether man or woman,

Should practice these five kinds of giving,

Without losing the proper means.

Therefore, bhikkhus, if good men and faithful women wish to practice these five things, they should remember to give at the appropriate time. Thus, bhikkhus, you should train yourselves in this!

Then, having heard what the Buddha taught, the bhikkhus rejoiced and respectfully put it into practice.

Wholesome, unwholesome, homage to the Buddha,

Heavenly messengers, age, five signs,

Văn-trà, the body, tending the sick,

Five kinds of giving, giving at the appropriate time.