增壹阿含經

XXXVII. THE SIX KINDS OF REVERENCE (1)

1. Thus have I heard:

At one time, the Buddha was dwelling in the country of Śrāvastī, in the Jeta Grove, in the Garden of Anāthapiṇḍika.

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

"You should remember and reflect upon the Dharma of the six kinds of reverence, hold them in honor, and keep them ever in your hearts, never allowing them to be forgotten. What are the six?

Herein a bhikṣu, with bodily conduct, practices the mindfulness of loving-kindness, like beholding a form in a mirror—worthy of honor, worthy of esteem; do not let it be forgotten.

Again, with verbal conduct he practices the mindfulness of loving-kindness; with mental conduct he practices the mindfulness of loving-kindness—worthy of honor, worthy of esteem; do not let it be forgotten.

Again, when he obtains the various kinds of Dharma-gain, he shares them in common with his fellows in the holy life, having no thought of stinginess. This Dharma is worthy of honor, worthy of esteem; do not let it be forgotten.

Again, there are the precepts and prohibitions, neither broken nor harmed, wholly complete without deficiency, valued by the wise. Moreover, he wishes that these precepts may spread everywhere among others, causing them to share in this same flavor. This Dharma is worthy of honor, worthy of esteem; do not let it be forgotten.

Again, there is the Noble and Sagely right view that leads to deliverance. With such a view, he wishes that his fellows in the holy life may share equally in this Dharma; this too is worthy of esteem; do not let it be forgotten.

This, bhikṣus, is the Dharma of the six kinds of reverence, worthy of honor, worthy of esteem; do not let it be forgotten.

Therefore, bhikṣus, you should constantly cultivate bodily, verbal, and mental conduct. If you obtain things of gain and support, you should remember to distribute them, and not give rise to thoughts of greed. Thus, bhikṣus, should you train yourselves in this."

At that time the bhikṣus, having heard what the Buddha taught, rejoiced and respectfully put it into practice.

2. Thus have I heard:

At one time the Buddha was dwelling beside Lake Anavatapta, together with a great assembly of bhikṣus, five hundred in all gathered together, all of them Arhats possessing the three knowledges and the six penetrations, masters of spiritual power, with hearts free of fear—excepting only one bhikṣu, who was Ānanda.

At that time the World-Honored One was seated upon a golden lotus flower with a stalk made of the seven jewels, and the five hundred bhikṣus were each seated upon a jeweled lotus flower. Then the dragon king Anavatapta came to the place where the World-Honored One was, bowed his head in homage, and stood to one side.

Having surveyed the whole holy assembly, the dragon king addressed the World-Honored One:

"Now as I look upon this assembly, it appears empty and incomplete, for the Venerable Śāriputra is still lacking. I humbly beg the World-Honored One to send a bhikṣu to summon Śāriputra to come here."

At that time the Venerable Śāriputra was at the Jeta Grove Monastery mending an old robe. The World-Honored One said to Maudgalyāyana:

"Go to the place where Śāriputra is and tell Śāriputra: 'The dragon king Anavatapta wishes to see you.'"

Maudgalyāyana replied:

"Yes, World-Honored One."

Then the Venerable Mahāmaudgalyāyana, in the time it takes to bend or stretch out an arm, arrived at the Jeta Grove Monastery, met the Venerable Śāriputra, and said:

"The Tathāgata has instructed: 'The dragon king Anavatapta wishes to see you.'"

Śāriputra replied:

"You go on ahead; I shall come afterward!"

Maudgalyāyana said:

"The entire holy assembly and the dragon king Anavatapta are awaiting your honored countenance, wishing to behold your face. Pray come at once and be not late."

Śāriputra replied:

"You go on ahead; I shall come afterward."

Maudgalyāyana repeated:

"How is this, Śāriputra! Among those who possess spiritual power, can there be any who surpasses me, that you now bid me go ahead? If you do not rise and go, Śāriputra, I shall take you by the hand and bring you to that lake."

Then Śāriputra thought: "Maudgalyāyana is finding a way to test me in jest!" Thereupon the Venerable Śāriputra untied his waistband and laid it upon the ground, and said to Maudgalyāyana:

"If you are foremost in spiritual power, then now lift this band off the ground, and afterward you may take me by the hand and lead me to Lake Anavatapta."

Maudgalyāyana then thought: "Now Śāriputra is making sport of me—does he wish to test one another? Now he has untied his waistband and laid it on the ground, saying, 'If you can lift it up, then afterward take me by the hand and lead me to the lake.'" Maudgalyāyana further thought: "There must surely be a reason for this; otherwise why take such pains?"

He then stretched out his hand, grasped the band, and lifted, but the band did not stir in the least. Then Maudgalyāyana used all his strength to move the cord, yet could not make it budge. Śāriputra then took this band and tied it to a branch of the Jambū tree; the Venerable Maudgalyāyana exerted all his spiritual power to lift this cord, yet could not move it. At the very moment he lifted the cord, the land of Jambudvīpa shook violently.

Then Śāriputra thought: "The bhikṣu Maudgalyāyana is even able to make the continent of Jambudvīpa quake—how much more so this cord. Now I shall take this cord and tie it to two worlds." Then Maudgalyāyana lifted it once more. Śāriputra then tied the cord to three worlds, to four worlds, and Maudgalyāyana was able to lift them as easily as lifting a light garment.

Then Śāriputra thought again: "The bhikṣu Maudgalyāyana has strength enough to lift four worlds—that is of no account. Now I shall take this cord and tie it to the flank of Mount Sumeru." Then Maudgalyāyana was able to make Mount Sumeru quake, and the palace of the Heaven of the Four Heavenly Kings and the palace of the Heaven of the Thirty-Three all swayed and trembled.

Śāriputra then took this cord and tied it to a thousand worlds, and Maudgalyāyana too was able to make them quake. Śāriputra then took this cord and tied it to two thousand worlds, and to three thousand worlds, and these too were made to quake by Maudgalyāyana. Then heaven and earth shook violently, and only the Tathāgata, seated at Lake Anavatapta, did not move—just as a strong man toys with a leaf without difficulty.

Then the dragon king Anavatapta addressed the World-Honored One:

"Why is it that this heaven and earth now quake?"

The World-Honored One clearly explained the reason to the dragon king.

The dragon king addressed the Buddha:

"Of the spiritual power of these two, whose is the greater?"

The World-Honored One said:

"The bhikṣu Śāriputra's spiritual power is the greatest."

The dragon king addressed the Buddha:

"But the World-Honored One previously gave the prediction that the bhikṣu Maudgalyāyana is foremost in spiritual power, with none surpassing him."

The World-Honored One said:

"Dragon king! You should know that there are four bases of spiritual power. What are the four? The base of spiritual power of the samādhi of sovereign mastery; the base of spiritual power of the samādhi of effort; the base of spiritual power of the samādhi of the mind; the base of spiritual power of the samādhi of instruction. Dragon king! There is the strength of these four bases of spiritual power. A bhikṣu or bhikṣuṇī who possesses these four bases of spiritual power, drawing near to them and cultivating them without forsaking them—this indeed is the foremost in spiritual power."

The dragon king Anavatapta addressed the Buddha:

"Does the bhikṣu Maudgalyāyana not possess these four spiritual powers?"

The World-Honored One said:

"The bhikṣu Maudgalyāyana also possesses these four spiritual powers, drawing near to them and cultivating them without ever forsaking them. The bhikṣu Maudgalyāyana could, if he wished, sustain his lifespan to the end of the kalpa and would be able to do so. But the samādhi that Śāriputra enters—the bhikṣu Maudgalyāyana does not even know its name."

Then the Venerable Śāriputra thought again: "Throughout the three-thousandfold great-thousand realm of lands, Maudgalyāyana is able to move them all, and the insects that would be killed thereby cannot be counted. But I myself have heard that the seat of the Tathāgata cannot be moved. Now I shall take this cord and tie it to the seat of the Tathāgata."

Then the Venerable Maudgalyāyana once more used his spiritual power to lift this cord, but it did not stir. Maudgalyāyana then thought: "Have I not perhaps regressed in my spiritual power, that now I lift this cord and it cannot be moved? Now I shall go to the place where the World-Honored One is and ask about this matter." Maudgalyāyana let go of the cord and by his spiritual power went to the place where the World-Honored One was, and from afar he saw Śāriputra seated before the Tathāgata. Seeing this, Maudgalyāyana thought: "Among the disciples of the World-Honored One, I am foremost in spiritual power, with none surpassing me. Yet am I not equal to Śāriputra?"

Then the Venerable Maudgalyāyana addressed the Buddha:

"Have I regressed with respect to spiritual power? Why do I ask this? I set out from the Jeta Grove Monastery first, and Śāriputra set out after. Yet now the bhikṣu Śāriputra has arrived before me and sits before the Tathāgata."

The Buddha said:

"Your spiritual power has not regressed, but the Dharma of the samādhi of spiritual power that Śāriputra enters, you do not know. Why is this so? The bhikṣu Śāriputra's wisdom is without limit, and his mind has attained sovereign mastery. As for the mind, you are not equal to Śāriputra. Śāriputra has attained sovereign mastery in the spiritual power of mind. If the bhikṣu Śāriputra sets his mind upon anything, he immediately attains mastery over it."

Mahāmaudgalyāyana thereupon fell silent. Then the dragon king Anavatapta, rejoicing with a joy he could not contain, said:

"Now the bhikṣu Śāriputra possesses spiritual power most inconceivable, for when he enters samādhi, the bhikṣu Maudgalyāyana does not even know its name."

Then the World-Honored One expounded the subtle and wondrous Dharma to the dragon king Anavatapta, exhorting and admonishing him so as to cause him to rejoice, and then there expounded the precepts. Early in the morning the Buddha, together with the company of bhikṣus, returned to the city of Śrāvastī, to the Jeta Grove, the Garden of Anāthapiṇḍika. Then the bhikṣus said to one another:

"The World-Honored One personally gave the prediction that, among His Voice-Hearers, the one foremost in spiritual power is the bhikṣu Maudgalyāyana; yet today he was not the equal of Śāriputra."

Then the bhikṣus gave rise to thoughts of contempt toward Maudgalyāyana. The World-Honored One thereupon thought: "These bhikṣus give rise to thoughts of contempt toward Maudgalyāyana; they will incur transgression beyond reckoning."

He said to Maudgalyāyana:

"Manifest your spiritual power for this great assembly to behold, so that the great assembly does not give rise to thoughts of indolence."

Maudgalyāyana replied:

"Yes, World-Honored One!"

Then Maudgalyāyana paid homage to the Buddha, and then before the Tathāgata he vanished and traveled to a Buddha-land seven Ganges' sands away. In the eastern quarter there was a Buddha named Citraprabha Tathāgata, the Perfect One, the Equally and Rightly Awakened One, who had appeared there. Maudgalyāyana, in his ordinary robes, came to that land and walked upon the rim of an alms-bowl. The people of that land were of very great bodily stature. When the bhikṣus there saw Maudgalyāyana, they said to one another:

"Look at this worm—it resembles a śramaṇa."

The bhikṣus picked him up and brought him to their Buddha.

"World-Honored One! Now here is a worm that resembles a śramaṇa."

Citraprabha Tathāgata said to the bhikṣus:

"To the west, seven Ganges' sands of worlds from here, there is a land where a Buddha named Śākyamuni Tathāgata, the Perfect One, the Equally and Rightly Awakened One, has appeared in the world. This is His foremost disciple in spiritual power."

Then that Buddha said to the Venerable Maudgalyāyana:

"These bhikṣus have given rise to thoughts of contempt; manifest your spiritual power for the great assembly to behold!"

Maudgalyāyana replied:

"Yes, World-Honored One!"

Maudgalyāyana, heeding the Buddha's instruction, took his alms-bowl and placed within it the five hundred bhikṣus of that land and bore them up to the Brahmā Heaven. Then Maudgalyāyana set his left foot upon Mount Sumeru and placed his right foot upon the Brahmā Heaven, and spoke this verse:

If one is able to abide in this Dharma,
Practicing it with vigor and without negligence,
One shall exhaust the very source and bound of suffering,
And no more afflictions shall remain.

Then the Tathāgata, with this sound, caused it to resound throughout the Jeta Grove Monastery. When the bhikṣus heard it, they came and addressed the Buddha:

"Where is Maudgalyāyana standing that he speaks this verse?"

The World-Honored One said:

"This is the bhikṣu Maudgalyāyana, seven Ganges' sands of worlds away from this Buddha-land toward the east, who, having placed within his alms-bowl the five hundred bhikṣus there, set his left foot upon Mount Sumeru and placed his right foot upon the Brahmā Heaven, and speaks this verse."

The bhikṣus exclaimed in praise:

"It has never been before—how truly extraordinary! The bhikṣu Maudgalyāyana possesses such great spiritual power, and yet we gave rise to thoughts that made light of Maudgalyāyana. We humbly beg the World-Honored One to have Maudgalyāyana bring the five hundred bhikṣus here."

Then the World-Honored One, from afar, manifested the power of the Way so as to make the Venerable Maudgalyāyana aware of His intent. Maudgalyāyana then led the five hundred bhikṣus to the city of Śrāvastī, the Jeta Grove, the Garden of Anāthapiṇḍika. At that time the World-Honored One was expounding the Dharma to many thousands and myriads of the assembly. Maudgalyāyana brought the five hundred bhikṣus to the place where the World-Honored One was. The disciples of Śākyamuni Buddha looked up and gazed at those bhikṣus. Then the bhikṣus of the eastern world paid homage at the feet of the World-Honored One and sat to one side. The World-Honored One said to those bhikṣus:

"Bhikṣus, where have you come from? Whose disciples are you? How long has your journey taken?"

Those five hundred bhikṣus addressed Śākyamuni Buddha:

"Our world is now in the eastern quarter. The Buddha is named Citraprabha Tathāgata, and we are His disciples. But now we do not know whence we have come, nor how many days have passed!"

The World-Honored One said:

"Do you know the world of your Buddha?"

The bhikṣus replied:

"Indeed, World-Honored One! We wish to return to that land."

Then the World-Honored One said to those bhikṣus:

"Now I shall speak to you of the Dharma of the six elements. Reflect well upon it."

The bhikṣus replied:

"Yes, World-Honored One."

When the bhikṣus had assented to the Buddha's teaching, the World-Honored One said:

"What is meant by the Dharma of the six elements? Bhikṣus! You should know the six elements by which a person is born, having received the vital essence of father and mother.

What are the six? They are the earth element, the water element, the fire element, the wind element, the space element, and the consciousness element. These, bhikṣus, are the six elements.

The human body, by reason of the vital essence and blood, gives rise to the six entrances. What are the six? They are the entrance of the eye, the entrance of the ear, the entrance of the nose, the entrance of the tongue, the entrance of the body, and the entrance of the mind.

These, bhikṣus, are the six entrances, obtained by reason of father and mother. Depending upon these six entrances, there are then the six consciousnesses. What are the six?

If it depends upon the entrance of the eye, then there is eye-consciousness; and then ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. These, bhikṣus, are what is called the six bodies of consciousness.

If there is a bhikṣu who understands these six elements, six entrances, and six consciousnesses, he is able to reach the six heavens and receive a human birth. If, when his lifespan there is exhausted, he is again born in this realm, he will be intelligent and of high talent. In his very present body he will exhaust all fetters and reach Nirvāṇa."

Then the World-Honored One said to the Venerable Maudgalyāyana:

"Now take these bhikṣus back to that Buddha-land."

Maudgalyāyana replied:

"Yes, World-Honored One!"

Then Maudgalyāyana again took his bowl and placed within it the five hundred bhikṣus, circumambulated the Buddha three times, withdrew, and in the time it takes to bend or stretch out an arm had arrived at that Buddha-land. Then Maudgalyāyana released the bhikṣus, paid homage at the feet of that Buddha, and returned to this human realm. The bhikṣus of that land, having heard this Dharma of the six elements, had all their defilements cleansed away and attained the pure Dharma-eye.

Then the World-Honored One said to the bhikṣus:

"Among My disciples, the Voice-Hearer foremost in spiritual power, whom none can hardly match, is the bhikṣu Mahāmaudgalyāyana."

At that time the bhikṣus, having heard what the Buddha taught, rejoiced and respectfully put it into practice.

3. Thus have I heard:

At one time, the Buddha was dwelling in the country of Vṛji, in the Lion's Bull Grove. The bhikṣus of lofty virtue who possessed spiritual power—the worthy Śāriputra, the worthy Mahāmaudgalyāyana, the worthy Kāśyapa, the worthy Revata, the worthy Ānanda, and others—five hundred in all, were gathered together.

At that time, Mahāmaudgalyāyana, Mahākāśyapa, and Aniruddha came early in the morning to the place where Śāriputra was. The Venerable Ānanda, seeing from afar the three Great Voice-Hearers coming to the place where Śāriputra was, said to the Venerable Revata:

"The three Great Voice-Hearers are going to the venerable Śāriputra; we two should also go to the place where Śāriputra is. Why is this? So as to hear the venerable Śāriputra expound the wondrous Dharma in full."

Revata replied:

"This is most fitting!"

Then Revata and Ānanda came to the place where Śāriputra was. Then Śāriputra said:

"Welcome, worthy ones! Come and be seated here!"

Śāriputra said to Ānanda:

"Now I have something I wish to ask. This Lion's Bull Grove is most delightful; the fragrance of the heavens spreads naturally throughout the four quarters. What is it that makes this grove delightful?"

Ānanda replied:

"A bhikṣu who hears much and forgets not, who holds in full the meaning and savor of the Dharmas, who cultivates the holy life in its fullness, and who likewise loses none of such Dharmas; who, for the sake of the fourfold assembly, expounds the Dharma without losing its proper order, neither coarsely nor harshly, and without confused notions—thus, a bhikṣu finds delight in the Lion's Bull Grove."

Śāriputra said to Revata:

"Today Ānanda has set forth his exposition. Now I wish further to ask the meaning from you. The Lion's Bull Grove is delightful in this way. Now do you, in turn, tell how this meaning stands?"

Revata replied:

"Herein a bhikṣu delights in places of solitude and quiet, contemplating in seated meditation, in accord with calm and insight. Thus a bhikṣu delights to dwell in the Lion's Bull Grove."

Then Śāriputra said to Aniruddha:

"Now do you tell the meaning of delight."

Aniruddha replied:

"A bhikṣu with the divine eye sees clearly and observes living beings: those who die, those who are born, of fair form and foul form, on good paths and evil paths, whether beautiful or ugly—he knows them all. Or there are living beings who do evil with body, speech, and mind, who slander the Noble and Sagely Ones, and who, when the body breaks up and life ends, are born in the hells; or again there are living beings who do good with body, speech, and mind, who do not slander the Noble and Sagely Ones—like a man of learning gazing into open space, he sees them all in their fullness. A bhikṣu with the divine eye is likewise so, observing the world without doubt or difficulty. Thus a bhikṣu finds delight in the Lion's Bull Grove in this way."

Śāriputra said to Kāśyapa:

"Now I ask you. The worthy ones have thus spoken of the meaning of delight. Now do you tell it in turn."

Kāśyapa replied:

"A bhikṣu who practices the conduct of the āraṇyaka (the secluded and tranquil), and who moreover teaches others to practice the āraṇyaka conduct; who praises the virtue of solitude and quiet; who himself wears patched robes, and who moreover teaches others to practice the dhūta austerities; who himself is content with little, dwelling in solitude, and who moreover teaches others to cultivate this; who himself is complete in moral virtue, accomplished in samādhi, accomplished in wisdom, and who moreover teaches others to practice this Dharma; who, having praised this Dharma, then exhorts and converts; who again teaches others to practice this Dharma, instructing without weariness—thus a bhikṣu's delight in the Lion's Bull Grove is beyond compare."

Then the Venerable Śāriputra said to Mahāmaudgalyāyana:

"The worthy ones have spoken of the meaning of delight. Now do you tell the meaning of delight in turn; the delight in the Lion's Bull Grove is without equal—now how would you tell it?"

Maudgalyāyana replied:

"Herein a bhikṣu of great spiritual power has attained mastery over spiritual power. He is able to transform innumerable things without difficulty; he is able to divide one body into innumerable bodies, or join them back into a single body; he passes through rock and cliff, rises up and vanishes at will, like a boat gliding upon a river, like a bird flying through the sky leaving no trace. He is like a mighty fire consuming mountains and forests, like the sun and moon that shine everywhere; he can also reach out his hand and touch the sun and moon; he can also transform his body and travel to the Brahmā Heaven. Thus is a bhikṣu well suited to dwell in the Lion's Bull Grove."

Then Maudgalyāyana said to Śāriputra:

"Each of us has discoursed according to our own station; now I wish to ask the meaning from Śāriputra. The Lion's Bull Grove is most delightful. What sort of bhikṣus should dwell within it?"

Śāriputra said:

"A bhikṣu can subdue his mind, while the mind cannot subdue the bhikṣu. If that bhikṣu wishes to attain samādhi, then immediately that bhikṣu attains samādhi; whether near or far, he accomplishes samādhi at will, and is then able to fulfill it completely. It is like the house of an elder that has fine garments filling its chests. When that elder wishes to take any kind of garment, he takes it at will without difficulty; so too the bhikṣu can enter into samādhi at will. This too is so: the conduct of mind serves the bhikṣu, and it is not the bhikṣu who serves the mind; he enters samādhi at will without difficulty. Thus a bhikṣu makes the mind serve him, and it is not the mind that makes the bhikṣu serve it. Such a one should dwell in the Lion's Bull Grove."

Then Śāriputra said to the worthy ones:

"We have each spoken according to our own eloquence, each in his own manner skillfully expounding this meaning. Now we should go and ask the World-Honored One: What sort of bhikṣu delights to dwell in the Lion's Bull Grove? Whatever the World-Honored One says, we shall respectfully put into practice."

The bhikṣus replied:

"Just so, Śāriputra."

Then the great Voice-Hearers all led one another to the place where the World-Honored One was, and upon arriving they bowed their heads in homage to the World-Honored One and sat to one side. The great Voice-Hearers laid out this matter in full before the Buddha.

Then the World-Honored One said:

"It is excellent! Just as Ānanda has said. Why is this? The bhikṣu Ānanda hears the Dharma and is able to hold it in full, preserving all the Dharmas, cultivating the holy life in its fullness; such Dharmas he hears well and forgets not, nor does he hold wrong views; he expounds the Dharma to the fourfold assembly, his words without error and without coarseness.

The bhikṣu Revata's exposition too is excellent! Why is this? He delights to dwell in solitude and quiet, not amid the world of men; he is ever mindful of seated meditation, and engages in no disputes; he is in accord with calm and insight, dwelling in solitude and tranquility.

The bhikṣu Aniruddha too is excellent! Why is this? The bhikṣu Aniruddha is foremost in the divine eye. With his divine eye he observes the three-thousandfold world, just as a man with eyes looks at a pearl in the palm of his hand; the bhikṣu Aniruddha is likewise so. With his divine eye he observes the three-thousandfold great-thousand world without doubt or difficulty.

Now the bhikṣu Kāśyapa too is excellent! Why is this? The bhikṣu Kāśyapa himself practices the āraṇyaka conduct, and moreover is able to praise the conduct of solitary dwelling.

He himself is able to beg for food, and moreover is able to praise the virtue of begging for food. He himself wears patched robes, and moreover is able to praise the virtue of wearing patched robes. He himself is content with little, and moreover is able to praise the virtue of contentment.

He himself dwells in mountain caves, and moreover praises the virtue of dwelling in mountain caves. He himself is accomplished in moral virtue, accomplished in samādhi, accomplished in wisdom, accomplished in liberation, accomplished in the knowledge and vision of liberation, and is moreover able to teach others to accomplish these five parts of the Dharma-body. He is able to convert by his own conduct, and is moreover able to teach others to practice this Dharma.

Excellent! Excellent! Just as Maudgalyāyana has said. Why is this? The bhikṣu Maudgalyāyana has great majestic power, is foremost in spiritual power, and his mind has attained mastery; whatever he wishes that body to do, it can be accomplished; whether to transform one body and divide it into a myriad koṭis, or to join them back into one; he passes through rock and cliff without obstruction, appears and vanishes at will as though entering water without hindrance; like a bird flying through the sky, leaving no footprint. He is like the sun and moon, which shine in every place, and is able to transform his body and travel to the Brahmā Heaven.

Excellent! Just as Śāriputra has said. Why is this? Śāriputra is able to subdue his mind, and it is not the mind that subdues Śāriputra. If at any time he wishes to enter samādhi, then he is able to accomplish it without doubt or difficulty. It is like an elder who has fine garments and takes them at will without doubt or difficulty; the bhikṣu Śāriputra is likewise so, able to subdue his mind, while it is not the mind that can subdue Śāriputra; entering samādhi at will, all of it is present before his eyes.

Excellent! Excellent! Bhikṣus! Each of you has spoken according to your own skillful means. But now hear once more what I say: What sort of bhikṣu finds delight in the Lion's Bull Grove?

A bhikṣu depends upon a village. When the time comes, that one dons his robe, takes up his bowl, and enters the village to beg for food; having finished begging, he returns to his dwelling place, washes his hands, washes his face, and beneath a tree, with body upright and mind upright, sits in the cross-legged posture, fixing his mindfulness before him. That bhikṣu thinks: 'Now I sit upon this seat unbreaking; I must exhaust the outflows and accomplish the freedom from outflows.'

Then the mind of that bhikṣu is liberated from the outflows. Such a bhikṣu is well suited to dwell in the Lion's Bull Grove. Such a bhikṣu, diligent and vigorous, without indolence, is honored wherever he is. Thus, bhikṣus, should you train yourselves in this."

At that time the bhikṣus, having heard what the Buddha taught, rejoiced and respectfully put it into practice.

4. Thus have I heard:

At one time, the Buddha was dwelling in the country of Śrāvastī, in the Jeta Grove, in the Garden of Anāthapiṇḍika.

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

"Now I shall speak about the offering of blessing that has six virtues. Listen well and reflect well upon it."

The bhikṣus replied:

"Yes, World-Honored One!"

When the bhikṣus had accepted the Buddha's teaching, the World-Honored One said:

"What is meant by the six virtues? Herein the dānapati, the donor and benefactor, accomplishes three qualities. How does the dānapati, the donor and benefactor, accomplish three qualities?

Herein the dānapati, the donor and benefactor, accomplishes the faculty of faith, accomplishes moral virtue, and accomplishes learning. This is how the dānapati, the donor and benefactor, accomplishes these three qualities. The thing given by way of charity also accomplishes three qualities.

What are the three? They are that the thing is accomplished in color, accomplished in flavor, and accomplished in fragrance. These are the three qualities.

This, bhikṣus, is how, through these six matters, great merit is attained, fame and virtue resound afar, and the fruit and recompense of the deathless ambrosia is gained.

Therefore, bhikṣus, if you wish to accomplish these six matters, you should remember to practice giving. Thus, bhikṣus, should you train yourselves in this."

At that time the bhikṣus, having heard what the Buddha taught, rejoiced and respectfully put it into practice.

5. Thus have I heard:

At one time, the Buddha was dwelling in the country of Śrāvastī, in the Jeta Grove, in the Garden of Anāthapiṇḍika.

At that time the World-Honored One was expounding the Dharma to an innumerable assembly. Then in the assembly there was a bhikṣu who gave rise to this thought: "Would that the Tathāgata might tell me the matters of which to discourse." Then the Tathāgata, knowing the mind of that bhikṣu, said to the bhikṣus:

"If there is a bhikṣu who gives rise to this thought, 'The Tathāgata will personally instruct me,' that bhikṣu's moral conduct should be pure, without stain, cultivating calm and insight, delighting in places of solitude and quiet. If that bhikṣu wishes to seek robes, food and drink, bedding, and medicines, he should likewise accomplish moral virtue, dwell in a quiet place and cultivate himself, in accord with calm and insight. If that bhikṣu wishes to be content with little, he should remember to be complete in virtue, dwelling in solitude and cultivating himself, in accord with calm and insight.

If that bhikṣu wishes that the fourfold assembly, kings, the people, and beings of every form might see him and come to know him, he should then remember to be complete in moral virtue.

If that bhikṣu wishes to seek the four dhyānas, with no thought of regret in the interval and without alteration, he should then remember to accomplish moral virtue.

If a bhikṣu wishes to seek the four bases of spiritual power, he should likewise be complete in moral virtue.

If a bhikṣu's intent is moreover to seek the eight gateways of liberation without obstruction, he should remember to be complete in moral virtue.

If a bhikṣu's intent is moreover to seek the divine ear, hearing clearly all the sounds of gods and humans, he should remember to be complete in moral virtue.

If a bhikṣu wishes to know the thoughts within the minds of others, and the deficiencies of their faculties, he should likewise remember to be complete in moral virtue.

If that bhikṣu's intent is to seek to know the minds and intentions of living beings—a mind with desire, a mind without desire; a mind with hatred, a mind without hatred; a mind with delusion, a mind without delusion, knowing them as they truly are; a mind with craving, a mind without craving; a mind with grasping, a mind without grasping, knowing them as they truly are; a mind distracted, a mind undistracted; a mind envious, a mind unenvious; a mind narrow, a mind not narrow; a mind with limit, a mind without limit; a mind delivered, a mind not delivered; a mind with samādhi, a mind without samādhi; a mind liberated, a mind not liberated, knowing them as they truly are—if he wishes to be thus, he should remember to be complete in moral virtue.

If a bhikṣu wishes to attain immeasurable spiritual power, dividing one body into innumerable bodies, then joining them back into one; appearing and vanishing at will, transforming his body up to the Brahmā Heaven, he should remember to be complete in moral virtue.

If again a bhikṣu's intent is to seek to recall by himself the affairs of innumerable kalpas of former lives—whether one life, two lives, up to a thousand lives, a hundred thousand koṭis of lives, kalpas of formation and kalpas of destruction, kalpas of formation and destruction beyond all reckoning: 'I once died here and was born there, with such a name and such a clan; or from there I died and came to be born here'—if he wishes thus to recall by himself the affairs of innumerable kalpas, he should remember to be complete in moral virtue, without any other thought.

If again, a bhikṣu's intent is to seek the divine eye that sees clearly, observing living beings on good paths and evil paths, of fair form and foul form, whether beautiful or ugly, knowing them as they truly are; or there are again living beings who do evil with body, speech, and mind, who slander the Noble and Sagely Ones, and who, when the body breaks up and life ends, are born in the hells; or again there are living beings who do good with body, speech, and mind, who do not slander the Noble and Sagely Ones, whose minds hold right view, and who, when the body breaks up and life ends, are born in a good realm, ascending to the heavens—if he wishes thus, he should remember to be complete in moral virtue.

Furthermore, if a bhikṣu's intent is to seek to exhaust the outflows and accomplish the freedom from outflows, with the mind liberated and wisdom liberated, birth and death already ended, the holy life established, the task accomplished, and no further rebirth, knowing this as it truly is, he should then remember to be complete in moral virtue, with no confused notions in any single thought; dwelling in a solitary place, that bhikṣu should remember to be complete in moral virtue, with no other thoughts, the dignified deportment fully accomplished, ever fearful of small faults—how much more of great faults.

If there is a bhikṣu whose intent is to discourse together with the Tathāgata, he should ever remember to be complete in moral virtue; his moral virtue being complete, he should remember to be complete in learning; his learning being complete, he should remember to be complete in giving; his giving being complete, he should remember to be complete in wisdom, in the knowledge and vision of liberation, all of it complete.

If there is a bhikṣu complete in the body of moral virtue, the body of concentration, the body of wisdom, the body of liberation, and the body of the knowledge and vision of liberation, then he is seen and known and made offerings to by gods, dragons, ghosts, and spirits, worthy of honor, worthy of esteem, and is served by gods and humans.

Therefore, a bhikṣu should remember to be complete in the five-part Dharma-body, which is a field of merit for the world, which none can surpass. Thus, bhikṣus, should you train yourselves in this."

At that time the bhikṣus, having heard what the Buddha taught, rejoiced and respectfully put it into practice.