增壹阿含經

XXXIX. CHAPTER ON EQUAL DHARMAS

1. Thus have I heard:

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

At that time, the Blessed One said to the bhikkhus:

“If a bhikkhu accomplishes seven qualities, then in the present Dharma he will attain unsurpassed peace and happiness; and if he wishes to bring the outflows to an end, he will immediately bring them to an end. What are the seven qualities? Here, a bhikkhu knows the Dharma, knows its meaning, knows the proper time, is able to know himself, is also able to know contentment, knows how to enter an assembly, and discerns people. These are the seven qualities.

“What does it mean for a bhikkhu to know the Dharma? A bhikkhu who knows the Dharma knows the sutras, geyas, verses, causes and conditions, parables, accounts of past and present lives, extensive expositions, vaipulya teachings, unprecedented events, universal teachings, prophecies, and birth stories. If a bhikkhu does not know the Dharma—that is, does not know the twelve divisions of scripture—he is not a bhikkhu. For a bhikkhu must be able to understand the Dharma clearly. This is called knowing the Dharma. Thus does a bhikkhu clearly understand the Dharma.

“What does it mean for a bhikkhu to understand the meaning clearly? Here, a bhikkhu knows the intent—the aim—of the Tathagata and clearly understands the profound meaning without doubt or difficulty. If a bhikkhu does not clearly understand the meaning, he is not a bhikkhu. Because a bhikkhu is able to discern the subtle meaning, he is called one who understands the meaning. Thus is a bhikkhu able to distinguish the meaning.

“What does it mean for a bhikkhu to know the proper time? Here, a bhikkhu knows the appropriate occasions: when it is time to cultivate insight, he cultivates insight; when it is time to cultivate calm, he cultivates calm; when it is time to remain silent, he knows to remain silent; when he should go, he knows to go; when he should recite, he knows to recite; when he should instruct those before him, he instructs those before him; and when he should speak, he knows to speak. If a bhikkhu does not know these things and does not know when to practice calm or insight, advance or stop, he is not a bhikkhu. If a bhikkhu knows the appropriate occasions and does not miss the proper time, this is called acting according to the proper time. Thus does a bhikkhu know the proper time.

“What does it mean for a bhikkhu to know himself? Here, a bhikkhu knows himself: ‘I now possess this degree of seeing, hearing, awareness, mindfulness, and understanding; I possess wisdom such as this; and in walking, advancing, and stopping, I constantly accord with the True Dharma.’ If a bhikkhu does not know his own wisdom or when he should go out, enter, or proceed, he is not a bhikkhu. Because a bhikkhu is able to cultivate himself in a manner appropriate to his own advancing and stopping, this is called cultivating his own conduct. Thus does a bhikkhu know himself.

“What does it mean for a bhikkhu to know contentment? Here, a bhikkhu is able to regulate his own sleeping and resting, waking, sitting, lying down, walking meditation, and every manner of advancing and stopping. In all these, he is able to know when to stop and be content. If a bhikkhu is unable to know this, he is not a bhikkhu. Because a bhikkhu is able to understand this clearly, he is called one who knows contentment. Thus does a bhikkhu know contentment.

“What does it mean for a bhikkhu to know how to enter a great assembly? Here, a bhikkhu distinguishes among assemblies: ‘This is an assembly of kshatriyas; this is an assembly of brahmins; this is an assembly of householders; this is an assembly of sramanas. I shall conduct myself according to these principles so as to accord with that assembly.’ He knows in every case whether he should speak or remain silent. If a bhikkhu does not know this way of entering an assembly, he is not a bhikkhu. Because a bhikkhu knows how to enter a great assembly, he is called one who knows how to enter an assembly. Thus does a bhikkhu know how to enter an assembly.

“What does it mean for a bhikkhu to discern the dispositions of people? Bhikkhus, you should know that there are two kinds of people. What are the two? There are those who wish to go to the monastery grounds to draw near to bhikkhus, and there are those who do not delight in going to see bhikkhus. Of these two kinds of people, those who wish to draw near to bhikkhus are superior.

“Bhikkhus, there are again two kinds of people. What are the two? The first kind goes to the bhikkhus but does not inquire about the proper observances; the second kind does not enter the monastery to see the bhikkhus. Of these two kinds, those who go to the monastery are superior.

“Bhikkhus, there are again two kinds of people. What are the two? The first kind goes to the bhikkhus and inquires about what is appropriate to the occasion; the second kind does not go to the bhikkhus to inquire about what is appropriate to the occasion. Of these two kinds of people, those who go to the monastery are superior.

“Bhikkhus, there are again two kinds of people. What are the two? The first kind is able to examine, receive and retain, read, and recite the teachings; the second kind is unable to receive and retain, read, or recite them. Of these two kinds, those who receive and retain, read, and recite the teachings are superior.

“Bhikkhus, there are again two kinds of people. What are the two? The first kind hears the Dharma and then understands its meaning; the second kind hears the Dharma but does not understand its meaning. Those who hear the Dharma and understand its meaning are superior.

“Bhikkhus, there are again two kinds of people. What are the two? The first kind hears the Dharma and brings all dharmas to fulfillment; the second kind does not hear the Dharma and does not bring the dharmas to fulfillment. Those who hear the Dharma and bring the dharmas to fulfillment are superior.

“Bhikkhus, there are again two kinds of people. What are the two? The first kind hears the Dharma, is able to persevere in its practice, distinguishes it clearly, and safeguards the True Dharma; the second kind is unable to persevere in its practice. Therefore, those who practice the Dharma are superior. It is as when curds come from milk, butter comes from curds, and ghee comes from butter: ghee is supreme and nothing can equal it. So too, anyone who is able to practice is supreme and no one can equal that person. This is how a bhikkhu discerns the dispositions of people. One who does not understand this is not a bhikkhu. A bhikkhu hears the Dharma and distinguishes this meaning. This is foremost. Thus does a bhikkhu discern the dispositions of people.

“If a bhikkhu accomplishes these seven qualities, then in the present Dharma he will attain the joy of the unconditioned; and if he wishes to bring all the outflows to an end, there will be no doubt that he will do so. Therefore, bhikkhus, you should seek skillful means to accomplish these seven qualities. Thus, bhikkhus, should you train.”

At that time, after hearing the Buddha's teaching, the bhikkhus rejoiced and respectfully put it into practice.

2. Thus have I heard:

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

At that time, the Blessed One said to the bhikkhus:

“The Trú-độ tree in the Heaven of the Thirty-Three has a trunk fifty yojanas in circumference, stands one hundred yojanas high, and casts shade for fifty yojanas in each of the four directions. The devas of the Thirty-Three delight and amuse themselves there for four months.

“Bhikkhus, you should know that at times the leaves and flowers of the Trú-độ tree wither, turn yellow, and fall to the ground. When the devas see this sign, they all become joyful and delighted, saying, ‘Before long, this tree will bear flowers and fruit.’

“Bhikkhus, you should know that at times the fallen leaves and flowers of the tree cover the ground. The devas of the Thirty-Three then rejoice all the more and say to one another:

“‘Before long, this tree will turn ash-colored.’

“Bhikkhus, you should know that after some time the tree turns ash-colored. The devas of the Thirty-Three then rejoice greatly and say to one another:

“‘This tree has now turned ash-colored; before long, it will put forth shoots.’

“When the devas of the Thirty-Three see that the Trú-độ tree has put forth shoots, they know that before long it will produce flower buds. Seeing this, they become joyful, saying, ‘Today this tree has produced flower buds; before long, they will open fully.’

“Bhikkhus, you should know that when the devas of the Thirty-Three see the tree's blossoms gradually opening fully, they rejoice and say, ‘This tree's blossoms are gradually opening fully; before long, it will be completely covered with flowers.’

“Bhikkhus, you should know that when this tree's blossoms have opened fully, everyone rejoices, saying, ‘Today this entire tree is covered with flowers.’ At that time, its fragrance travels against the wind and can be smelled by everyone within a hundred yojanas. The devas then delight and amuse themselves there throughout four months, enjoying pleasures beyond description.

“So too, when a disciple of the noble sages wishes to leave the household life and train in the Way, it is like that tree when its leaves are about to fall.”

Furthermore, the disciple of the Noble Ones abandons wife, children, and possessions, and with steadfast faith goes forth to study the Way, shaving off his beard and hair, just as that tree sheds its leaves until they cover the ground.

Monks, you should know! When a disciple of the Noble Ones is free from thoughts of sensual desire, has abandoned unwholesome states, and, sustained by mindfulness, experiences joy and directs his resolve toward the first dhyana, he is like the trú độ tree when it is ash-colored.

Furthermore, the disciple of the Noble Ones, with applied thought and sustained examination, inwardly gives rise to joy; then, becoming concentrated and one-pointed, without applied thought or sustained examination, he abides in the second dhyana, just as that tree puts forth shoots.

Furthermore, the disciple of the Noble Ones, free from delight and abiding in equanimity, personally knows bodily bliss—the state sought by the Noble Ones—and, complete in equanimity and mindfulness, abides in the third dhyana, just as that tree puts forth flower buds.

Furthermore, the disciple of the Noble Ones, having completely ended pleasure and pain, with sorrow and distress gone, neither suffering nor joyful, and with equanimity and mindfulness purified, abides in the fourth dhyana, just as that tree gradually blossoms into full, round flowers.

Furthermore, the disciple of the Noble Ones, having exhausted the outflows and attained the outflow-free state, is liberated in mind and liberated through wisdom. In this very life he delights in peace. 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—thus he knows in accordance with reality. He is like that tree in full bloom.

At that time, the fragrance of the virtuous discipline of the disciple of the Noble Ones spreads throughout the four directions, and everyone praises him. His delight during the four months is his abiding in the four dhyanas and fulfilling the fundamental practice.

Therefore, monks, seek the means to perfect the fragrance of virtuous discipline. Thus, monks, you should train yourselves.

When the monks 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 kingdom of Sravasti, in Jeta’s Grove, Anathapindika’s Park.

At that time, the Blessed One addressed the monks:

“Now I shall teach seven analogies concerning water. They also apply to people. Listen! Listen carefully and reflect well upon them.”

The monks replied:

“Yes, Blessed One!”

The Blessed One said:

“In what ways are the seven analogies concerning water like people?

“Suppose there is a person who sinks to the bottom of the water; one who briefly rises above the surface and then sinks again; one who emerges from the water and looks about; one who emerges from the water and stands; one who wishes to cross the water; one who emerges from the water and wishes to reach the further shore; and one who has fully ascended the bank. Monks, these are the seven analogies concerning water that appear in the world.

“What is a person who sinks to the bottom of the water and cannot emerge? Here, there is a person whose bodily conduct is entirely unwholesome and who, even over the course of many kalpas, cannot be cured. This is the person who sinks to the bottom of the water.

“What is a person who emerges from the water and then sinks again? Here, there is a person whose faith is shallow. Although he possesses wholesome qualities, they are not firm. He performs wholesome deeds of body, speech, and mind, but afterward again engages in unwholesome conduct. When his body breaks up and his life ends, he is born in hell. This is the person who emerges from the water and then sinks again.

“What is a person who emerges above the surface of the water and looks about? Here, there is a person who possesses the wholesome root of faith and performs wholesome deeds of body, speech, and mind, but does not further develop these qualities, merely maintaining his present state. When his body breaks up and his life ends, he is born among the asuras. This is the person who emerges from the water and looks about.

“What is a person who emerges from the water and stands? Here, there is a person who possesses faith and diligently cuts off the three fetters. He will no longer regress and is certain ultimately to attain the unsurpassed Way. This is the person who emerges from the water and stands.

“What is a person who wishes to cross the water? Here, there is a person whose faculty of faith is vigorous and who always cherishes a sense of shame, aspiring to cut off the three fetters of lust, anger, and delusion. He returns to this world once more and then brings the boundary of suffering to an end. This is the person who wishes to cross the water.

“What is a person who wishes to reach the further shore? Here, there is a person whose faculty of faith is vigorous and who cuts off the five lower fetters, becoming a non-returner. He then enters nirvana and never returns to this world again. This is the person who wishes to reach the further shore.

“What is a person who has reached the further shore? Here, there is a person whose faculty of faith is vigorous, who cherishes a sense of shame, exhausts all the outflows, and attains the outflow-free state. In this very life, he dwells at ease; 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—thus he knows in accordance with reality. He enters nirvana in the nirvana without remainder. This is the person who has crossed over and reached the further shore.

“Monks, these are the seven analogies concerning water and people that I have taught you. That which all Buddhas, Blessed Ones, ought to practice in guiding beings to liberation, I have now carried out. You should dwell in secluded places, such as beneath trees, and remember to sit in meditation without negligence. This is my instruction to you.”

When the monks 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 kingdom of Sravasti, in Jeta’s Grove, Anathapindika’s Park.

At that time, the Blessed One addressed the monks:

“When a noble king who governs a realm fulfills seven qualities, he will not be seized by enemies or bandits, and outsiders will be unable to invade his domain. What are the seven? The city walls are high and vast and are kept in good repair and order; this is the first fulfilled quality.

The city gates are also secure; this is the second fulfilled quality. Outside the city, the moats and ramparts are exceedingly deep and broad; this is the third fulfilled quality. Within the city, much grain is stored and the granaries are full; this is the fourth fulfilled quality.

The city also has abundant firewood and fodder; this is the fifth fulfilled quality. The city also has many weapons and all implements of war are complete; this is the sixth fulfilled quality. Furthermore, the lord of that city is intelligent and highly capable, foreknows the minds of the people, punishes those who deserve punishment, and disciplines those who require discipline; this is the seventh fulfilled quality, by which outsiders are prevented from invading.

“Monks, these are the seven qualities that, when fulfilled by the ruler of a realm, prevent outsiders from approaching and causing trouble. A monk is likewise. If he fulfills seven qualities, the wicked Mara Papiyan will find no opportunity. What are the seven?

“Here, a monk fulfills the precepts, possesses complete dignity and virtue, and fears even a minor transgression of the discipline, how much more a grave offense. This, monks, is the first quality fulfilled by a monk, through which the wicked Mara Papiyan finds no opportunity, just as high and expansive city walls are so secure that they cannot be breached.

“Furthermore, monks, when the eye sees a form, he gives rise to neither thoughts of attachment nor discursive notions. His faculty of sight is complete and without deficiency, and he guards the eye faculty. It is likewise with the ear in relation to sounds, the nose to odors, the tongue to flavors, the body to tangible objects, and the mind to dharmas: he gives rise to no notions; his mind faculty is complete, his thoughts are not confused, and he fully protects the mind faculty. This is the second quality fulfilled by a monk, through which the wicked Mara Papiyan finds no opportunity, just as the city gates are secure.

“Furthermore, a monk is widely learned and does not forget what he has heard. He constantly recollects and reflects upon the true Dharma and fully knows all the teachings of the Way transmitted from ancient times. This is the third quality fulfilled by a monk, through which the wicked Mara Papiyan finds no opportunity, just as the moats and ramparts outside the city are both deep and broad.

“Furthermore, a monk is rich in skillful means and possesses teachings that are wholesome in the beginning, wholesome in the middle, and wholesome in the end, entirely pure, by which the holy life may be cultivated. This is the fourth quality fulfilled by a monk, through which the wicked Mara Papiyan finds no opportunity, just as a fortified city has abundant grain and external enemies dare not invade it.

“Furthermore, a monk cultivates the four states of higher mind without deficiency. This is the fifth quality fulfilled by a monk, through which the wicked Mara Papiyan finds no opportunity, just as a fortified city has abundant firewood and fodder, so outsiders cannot come and cause trouble.

“Furthermore, a monk attains the four bases of spiritual power, so that carrying out tasks presents no difficulty.”

That is the bhikkhu who has accomplished the sixth quality, causing the wicked Mara Papiyan to find no opportunity, just as a city is fully supplied with weapons.

Furthermore, a bhikkhu is able to discern fully the skandhas, ayatanas, and dhatus, and is also able to discern the arising of the twelve links of dependent origination. That is the bhikkhu who has accomplished the seventh quality, causing the wicked Mara Papiyan to find no opportunity, just as an intelligent and highly capable lord of a fortified city admits those who should be admitted and turns away those who should be turned away. A bhikkhu is likewise able to discern the skandhas, dhatus, and ayatanas.

If a bhikkhu accomplishes these seven qualities, the wicked Mara Papiyan will find no opportunity. Therefore, bhikkhus, seek the means to discern the skandhas, dhatus, ayatanas, and the twelve links of dependent origination without losing their proper sequence. You will then pass beyond Mara's domain and no longer dwell within it. Thus, bhikkhus, you should train yourselves in this way.

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 staying in the country of Sravasti, in Jeta Grove, Anathapindika's Park.

At that time, the Blessed One addressed the bhikkhus:

– I shall now teach the seven stations of consciousness. Listen attentively and reflect well upon them.

The bhikkhus replied:

– Yes, Blessed One!

The Blessed One told the bhikkhus:

– What are called the seven stations of consciousness? There are beings diverse in body and diverse in perception, such as devas and human beings. Again, there are beings diverse in body but alike in perception, such as the Brahmakayika devas when they first appear in the world. There are beings alike in body but diverse in perception, such as the Abhasvara devas. There are beings alike in body and alike in perception, such as the Subhakrtsna devas. There are beings abiding in infinite space, such as the devas of the Sphere of Infinite Space. There are beings abiding in infinite consciousness, such as the devas of the Sphere of Infinite Consciousness. There are beings abiding in the sphere of nothingness, such as the devas of the Sphere of Nothingness.

Bhikkhus, these are the seven stations of consciousness. I have now finished teaching the seven stations of consciousness, which the Buddhas, the Blessed Ones, put into practice in order to receive and deliver all beings; today I have completed their explanation. You should dwell in secluded places or beneath trees and cultivate this practice well. Do not be negligent. This is my admonition.

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

6. Thus have I heard:

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

At that time, the bhikkhu Kunda was gravely ill, lying upon his bed and unable to move by himself. The bhikkhu then thought: "Today, the Tathagata, the Blessed One, does not seem to show compassionate concern for me. I am gravely ill and have not received medicine. Moreover, I have heard the Blessed One say: 'So long as even one person has not yet been delivered, I shall not abandon that person.' Yet now I see that the Blessed One has overlooked me. What could be more painful than this?"

At that time, the Blessed One, with his divine ear, heard the bhikkhu Kunda reproaching him in this way and immediately told the bhikkhus:

– Gather together and go to the bhikkhu Kunda to inquire after his illness.

The bhikkhus replied:

– Yes, Blessed One!

The Blessed One led the community of bhikkhus slowly to the bhikkhu Kunda's room. Seeing the Blessed One approaching from afar, the bhikkhu Kunda immediately cast himself down upon the ground. The Blessed One then told Kunda:

– You are gravely ill and should not get out of bed. I have a seat of my own.

The Blessed One asked Kunda:

– Is your illness increasing or diminishing, or is it neither increasing nor diminishing? Are you able to listen to my teaching?

The bhikkhu Kunda said to the Buddha:

– Today, your disciple's illness is very grave. It only increases and does not diminish, and I have not received adequate medicine.

The Blessed One asked:

– Who is caring for you in your illness?

Kunda replied:

– My fellow practitioners of the holy life have come to visit me in my illness.

The Blessed One then told Kunda:

– Can you now recite the seven factors of awakening for me?

Kunda immediately named the seven factors of awakening three times:

– I am now able to expound the Dharma of the seven factors of awakening before the Tathagata.

The Blessed One said:

– If you are able to expound them before the Tathagata, then do so!

The bhikkhu Kunda then said to the Buddha:

– The seven factors of awakening—what are the seven? They are the awakening factor of mindfulness, the awakening factor of investigation of Dharma, the awakening factor of energy, the awakening factor of joy, the awakening factor of tranquility, the awakening factor of concentration, and the awakening factor of equanimity. Blessed One, these are precisely the seven factors of awakening.

As soon as the bhikkhu Kunda had finished speaking, he recovered from his illness and was free of all suffering and distress. Kunda said to the Blessed One:

– The vessel of medicine is precisely this Dharma of the seven factors of awakening. I would say that no medicine surpasses these seven factors of awakening. Now that I have contemplated these seven factors of awakening, all my illnesses have been cured.

The Blessed One then told the bhikkhus:

– You should receive and retain this Dharma of the seven factors of awakening, reflect upon it well, keep it in mind, and recite it. Do not harbor doubts concerning the Buddha, the Dharma, or the Sangha. Beings who are ill will be cured. Why is this? These seven factors of awakening are exceedingly difficult to comprehend fully. Once they are understood, all dharmas are completely known and all dharmas are illuminated. They are like excellent medicine that cures every illness, or like ambrosia of which one never tires. If beings do not attain these seven factors of awakening, they will continue to wander through birth and death. Bhikkhus, seek the means to cultivate the seven factors of awakening. Thus, bhikkhus, you should train yourselves in this way.

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

7. Thus have I heard:

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

At that time, the Blessed One addressed the bhikkhus:

– When a holy wheel-turning king appears in the world, seven treasures appear in the world: the precious wheel, the precious elephant, the precious horse, the precious jewel, the precious woman, the precious householder, and the precious general. When a holy wheel-turning king appears in the world, these seven treasures spread throughout the world.

When the Tathagata appears in the world, the treasure of the seven factors of awakening appears in the world. What are the seven? They are the awakening factor of mindfulness, the awakening factor of investigation of Dharma, the awakening factor of energy, the awakening factor of joy, the awakening factor of tranquility, the awakening factor of concentration, and the awakening factor of equanimity, which appear in the world. When the Tathagata appears in the world, these precious seven factors of awakening appear in the world. Therefore, bhikkhus, seek the means to cultivate these seven factors of awakening. Thus, bhikkhus, you should train yourselves in this way.

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

8. Thus have I heard:

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

At that time, the Blessed One addressed the bhikkhus:

– When a holy wheel-turning king appears in the world, he selects excellent land upon which to build a fortified city, twenty yojanas from east to west and seven yojanas from north to south. The land is fertile, and its delights are beyond measure.

Outside that fortified city are seven surrounding walls made of the seven treasures. The seven treasures are gold, silver, crystal, lapis lazuli, amber, agate, and mother-of-pearl; these are the seven treasures. There are also seven moats made of the seven treasures encircling those seven walls. They are exceedingly deep and broad, difficult to cross, and filled entirely with golden sand. Seven rows of trees also grow there. Those trees are likewise of seven colors: gold, silver, crystal, lapis lazuli, mother-of-pearl, agate, and amber.

Encircling the city are seven rows of sturdy gates, also made of the seven treasures. At the silver gates are golden thresholds; at the golden gates are silver thresholds; at the crystal gates are lapis lazuli thresholds; at the lapis lazuli gates are crystal thresholds; and at the agate gates are amber thresholds. Their delights are truly beyond description.

On the four sides of that city are four bathing pools. Each bathing pool is one yojana in length and breadth, and naturally contains water made of gold, silver, crystal, or lapis lazuli. The water in the lapis lazuli pool congeals into the treasure of lapis lazuli. The water in the crystal pool congeals into the treasure of crystal. The water in the silver pool congeals into the treasure of silver. The water in the gold pool congeals into the treasure of gold. The holy wheel-turning king makes use of these.

At that time, seven kinds of sounds were also heard within the city. What were the seven? They were the sounds of conches, drums, small drums, bells, waist drums, dancing, and singing. These were the seven kinds of sounds.

At that time, the people constantly delighted and entertained one another with these things. Those beings suffered neither heat nor cold, neither hunger nor thirst, and they were also free from illness.

When a wheel-turning sage-king traveled through the world, teaching and transforming, he possessed these seven treasures and the four bases of spiritual power, lacking nothing and losing nothing whatsoever. How did the wheel-turning sage-king possess the seven treasures? They were the precious wheel, the precious elephant, the precious horse, the precious jewel, the precious queen, the precious householder, and the precious military commander. He also had one thousand sons of extraordinary valor, capable of subduing external enemies. Throughout this land of Jambudvipa, he taught and transformed the people without using blades or cudgels.

At that time, a bhikshu addressed the Blessed One:

“How did the wheel-turning sage-king come to possess the precious wheel?”

The Blessed One said:

“At that time, early in the morning on the fifteenth day, the wheel-turning sage-king bathed, washed his hair, and ascended the great hall, surrounded by his precious women. Then the precious wheel, complete with a thousand spokes, came from the east and arrived before the hall. It shone brilliantly and was not fashioned by human hands. Seven fathoms above the ground, it slowly approached the king and stopped before him. Upon seeing it, the wheel-turning sage-king said:

“‘I have heard the people of old say: “On the fifteenth day, the wheel-turning sage-king bathes, washes his hair and hands, ascends the hall, and takes his seat. The precious wheel comes from the east and stops before the king.” Now I shall test this precious wheel!’

“The wheel-turning sage-king took hold of the precious wheel with his right hand and said:

“‘Now turn in accordance with the Dharma, and not contrary to the Dharma!’

“Then the precious wheel naturally began to turn and came to rest in midair. The wheel-turning sage-king and the four divisions of his army also rose into the air, and the precious wheel turned toward the east. The wheel-turning sage-king followed the precious wheel. Whenever the precious wheel stopped, the wheel-turning sage-king and the retinue accompanying him also stopped in the air.

“At that time, the lesser kings of the east and their people saw the king approaching from afar. They all rose to welcome him and brought golden bowls filled with silver and silver bowls filled with gold, offering them to the wheel-turning sage-king and saying:

“‘Welcome, Sage-King! The people of this land are numerous and enjoy immeasurable happiness. We respectfully beseech the Great King to govern this place.’

“The wheel-turning sage-king told the people:

“‘You should live in accordance with the Dharma and do nothing contrary to the Dharma. You should neither kill living beings, steal, nor engage in sexual misconduct. Take care not to act contrary to the Dharma.’

“The precious wheel then proceeded to the south, west, and north. Wherever the wheel-turning sage-king went, he comforted and instructed the people. The precious wheel then returned to the realm governed by the king and remained seven fathoms above the ground. Bhikshu, this is how the wheel-turning sage-king possessed the precious wheel.

“The bhikshus addressed the Blessed One:

“How did the wheel-turning sage-king possess the precious elephant?”

The Blessed One said:

“Bhikshu, you should know that on the full-moon day, the wheel-turning sage-king bathed and then ascended the great hall. At that time, the precious elephant came from the south. It had six tusks and entirely white hair. Its seven level parts were adorned with gold, silver, and precious jewels, and it could fly through the air. Upon seeing it, the wheel-turning sage-king thought: ‘This precious elephant is exceptionally wondrous and rarely found in the world. Its nature is gentle and not violent. Now I shall test it.’ Then, early in the morning, just as the sun rose, the wheel-turning sage-king mounted this precious elephant, traveled throughout the lands within the four seas, and governed the people. This is how the wheel-turning sage-king possessed the precious elephant.

“The bhikshu addressed the Blessed One:

“How did the wheel-turning sage-king possess the precious horse?”

The Blessed One said:

“When the wheel-turning sage-king appeared in the world, the precious horse came from the west. Its coat was entirely blue, and its tail gleamed red. Its gait was perfectly steady, and it could fly through the air without obstruction. Upon seeing it, the king rejoiced exceedingly and said:

“‘This precious horse is exceptionally wondrous and should be put to use. Its nature is also gentle and it does not become unruly. Now I shall test this precious horse.’

“The wheel-turning sage-king then mounted this horse and traveled throughout the four continents, governing and transforming the people, after which he returned to the seat of his joyful reign. Bhikshu, this is how the wheel-turning sage-king possessed the precious horse.

“The bhikshu addressed the Buddha:

“Through what causes and conditions did the wheel-turning sage-king possess the precious jewel?”

The Blessed One said:

“Here, bhikshu, when the wheel-turning sage-king appeared in the world, the precious jewel came from the east. It had eight corners and four faces, and emitted a fiery radiance extending one foot and six inches. Upon seeing it, the wheel-turning sage-king thought: ‘This precious jewel is exceptionally wondrous. Now I shall test it.’ At midnight, the wheel-turning sage-king assembled the four divisions of his army and placed this mani jewel atop a tall standard. Its radiance illuminated the kingdom for a distance of twelve yojanas. When the people in the city saw this light, they each said to themselves:

“‘The sun has risen; let us attend to our household duties!’

“From atop the hall, the wheel-turning sage-king surveyed all the people, then returned to the palace and placed this mani jewel within it. Both inside and outside were illuminated, and there was nowhere its light did not reach. Bhikshu, this is how the wheel-turning sage-king possessed the precious jewel.

“At that time, the bhikshu addressed the Buddha:

“How did the wheel-turning sage-king possess the precious queen?”

The Blessed One said:

“Bhikshu, you should know that when the wheel-turning sage-king appeared in the world, this precious queen naturally appeared. Her appearance was dignified and beautiful, and her countenance was the color of peach blossoms. She was neither tall nor short, neither fair nor dark. Her nature was gentle and not fierce. Her breath bore the fragrance of lotus flowers, and her body was fragrant with sandalwood. She always attended upon the Sage-King at his side, never failing to act at the proper time, and she constantly looked upon the king with a smiling countenance. Bhikshu, this is how the wheel-turning sage-king possessed the precious queen.

“At that time, the bhikshu addressed the Buddha:

“How did the wheel-turning sage-king possess the precious householder?”

The Blessed One said:

“Here, bhikshu, when the wheel-turning sage-king appeared in the world, this precious householder also appeared in the world. He was neither tall nor short, his complexion was ruddy, his abilities were outstanding, and his wisdom unsurpassed. He understood all matters thoroughly and had also attained the divine eye. At that time, the householder approached the king and said:

“‘May the Sage-King enjoy immeasurable longevity! If the king should require gold, silver, or precious jewels, I shall provide all of them in abundance.’

“The householder then used his divine eye to examine which places contained treasure stores and which did not, seeing them all. Whatever treasure the king required, he provided at the appropriate time. The wheel-turning sage-king wished to test this householder, so he crossed a river together with him. Before they had reached the opposite bank, the king told the householder:

“‘I now require gold, silver, and precious jewels. You must provide them immediately!’

“The householder replied:

“‘Once we step ashore, your servant will provide them.’

“The wheel-turning sage-king said:

“‘I require them this very moment; I will not wait until we reach the shore.’

“The householder immediately knelt, joined his palms, and directed them toward the water. The seven treasures within the water at once surged forth.

“The wheel-turning sage-king told the householder:

“‘Enough! Enough, householder! I require no more treasure.’

“Bhikshu, this is how the wheel-turning sage-king possessed the precious householder.

“At that time, the bhikshu addressed the Buddha:

“How did the wheel-turning sage-king possess the precious military commander?”

The Blessed One said:

– Here, O bhikkhu! When a Wheel-Turning Sage King appears in the world, this precious commander naturally comes to attend upon him. Possessing unsurpassed intelligence, knowing people's thoughts beforehand, and handsome in form, he approaches the Wheel-Turning Sage King and addresses him, saying:

– "May the Sage King swiftly attain happiness. If the Sage King requires troops, I shall provide them at once, and their advance and retreat will always be perfectly timed."

Then the precious commander, complying with the king's wishes, assembles the troops beside the king. At that time, the Wheel-Turning Sage King, wishing to test the precious commander, thinks: "May my troops assemble at once!" Immediately, the troops gather outside the king's gate. If the Wheel-Turning Sage King wishes the troops to stand still, they stand still; if he wishes them to advance, they advance. Bhikkhu! Thus does the Wheel-Turning Sage King possess this precious commander.

Bhikkhu, you should know! The Wheel-Turning Sage King possesses these seven treasures.

That bhikkhu addressed the Blessed One:

– How does the Wheel-Turning Sage King perfect the four bases of spiritual power and swiftly obtain wholesome benefit?

The Buddha told the bhikkhu:

– Here, the Wheel-Turning Sage King is handsome and upright in appearance, a rarity in the world. He surpasses all other people, and none can equal him. Even a divine prince cannot compare with him. Bhikkhu, this is the first base of spiritual power perfected by the Wheel-Turning Sage King.

Furthermore, the Wheel-Turning Sage King possesses unsurpassed intelligence, thoroughly understands all affairs, and is a mighty one among humankind. No one possesses wisdom surpassing that of this Wheel-Turning Sage King. Bhikkhu, this is the second base of spiritual power perfected by the Wheel-Turning Sage King.

Furthermore, bhikkhu! The Wheel-Turning Sage King is free from illness and healthy in body. His food and drink are naturally digested, and he has no need to defecate or urinate. Bhikkhu, this is the third base of spiritual power perfected by the Wheel-Turning Sage King.

Furthermore, bhikkhu! The lifespan of the Wheel-Turning Sage King is exceedingly long and beyond reckoning. Among all people, none lives longer than the Wheel-Turning Sage King. Bhikkhu, this is the fourth base of spiritual power perfected by the Wheel-Turning Sage King.

Bhikkhu, these are the four bases of spiritual power perfected by the Wheel-Turning Sage King.

Then that bhikkhu addressed the Buddha:

– After the Wheel-Turning Sage King dies, where will he be reborn?

The Blessed One said:

– After the Wheel-Turning Sage King dies, he will be reborn in the Heaven of the Thirty-Three and will live there for a thousand years. Why is this? The Wheel-Turning Sage King does not kill living beings himself, and he also teaches others not to kill living beings; he does not steal himself, and he also teaches others not to steal; he does not engage in sexual misconduct himself, and he also teaches others not to engage in sexual misconduct; he does not speak falsely himself, and he also teaches others not to speak falsely; he himself practices the ten wholesome actions, and he also teaches others to practice the ten wholesome actions.

Bhikkhu, you should know! By virtue of this merit, after the Wheel-Turning Sage King dies, he will be reborn in the Heaven of the Thirty-Three.

Then that bhikkhu thought: "The Wheel-Turning Sage King is truly worthy of admiration. Though one may call him a human being, he is unlike an ordinary human being. In truth, he is not a deva, yet he performs the deeds of devas, experiences every sublime pleasure, and does not fall into the three evil destinies. If I now uphold the precepts with vigor, I shall possess merit and in a future life become a Wheel-Turning Sage King. Would that not be delightful?"

Then the Blessed One, knowing the thought in that bhikkhu's mind, said to him:

– Now, while in the presence of the Tathagata, you should not entertain such a thought. Why is this? Although the Wheel-Turning Sage King possesses the seven treasures and the four bases of spiritual power, in which no one can equal him, he has still not escaped the three evil destinies: hell, the animal realm, and the realm of hungry ghosts. Why is this? Because the Wheel-Turning Sage King has not attained the four dhyanas, the four bases of spiritual power, and the Four Noble Truths. Because of these causes and conditions, he may again fall into the three evil destinies. A human body is exceedingly difficult to obtain; having encountered the eight difficulties, it is very hard to seek deliverance from them. Birth in a central land is likewise not easily obtained; finding a good spiritual friend is also not easy; and wishing to follow and study the path within the Dharma of the Tathagata is likewise a rare opportunity. The appearance of a Tathagata is truly difficult to encounter. The Dharma that is expounded is likewise difficult to encounter. The liberating Dharma of the Four Noble Truths and the four unsurpassed attainments are truly difficult to hear. The Wheel-Turning Sage King does not attain the ultimate consummation of these four Dharmas.

Bhikkhu! When a Tathagata appears in the world, seven treasures then appear in the world, and the Tathagata's treasure of the seven factors of awakening reaches the highest glory among humans and devas. Bhikkhu! Today, diligently cultivate the holy life and, in this very life, personally bring the farthest limit of suffering to an end. What use have you for the seven treasures of a Wheel-Turning Sage King?

When that bhikkhu heard the Tathagata's teaching, he went to a secluded place and contemplated the Dharma of the path. Thus, as a clansman, he shaved off his hair and beard, went forth to train in the path, and sought to cultivate the unsurpassed right conduct. Birth and death were ended, the holy life was established, what had to be done was accomplished, and there would be no further rebirth; he knew this as it truly was. At that time, that bhikkhu became an arhat.

Then the bhikkhus, having heard the Buddha's teaching, rejoiced and respectfully put it into practice.

9. Thus have I heard:

At one time, the Venerable Kumara-Kassapa was staying in the Andhavana Grove in the country of Sravasti.

Then, as the Venerable Kassapa was walking in meditation at midnight, a deva came to him and, remaining in the sky, said:

– Bhikkhu, you should know! At night this house gives off smoke, and by day it is consumed by fire. The brahmin said to the wise man:

"Now you should take a knife and excavate the mountain. While excavating the mountain, you will encounter a supporting object; rescue it. Then continue excavating the mountain.

You will encounter a mountain; cast that mountain aside. Continue excavating the mountain, and you will see a frog; cast the frog aside. Continue excavating the mountain, and then you will see a heap of flesh.

Having seen the heap of flesh, cast it aside. Continue excavating the mountain, and afterward you will encounter fetters; cast them aside. Continue excavating the mountain, and you will see two paths; cast them aside.

Continue excavating the mountain, and you will see a tree branch. Having seen the tree branch, cast it aside. Excavate the mountain further, and you will see a dragon.

When you see the dragon, do not speak to it; take refuge in it yourself and revere it so that you may attain your place."

Bhikkhu! Carefully reflect upon the meaning of this. If you do not understand it, go to the city of Sravasti and ask the Blessed One about its meaning. Whatever the Tathagata says, remember it well and put it into practice. Why is this? I do not now see any ascetic, brahmin, Mara, or deva of Mara who could understand this meaning, apart from the Tathagata and his disciples, according to what I have heard.

The Venerable Kassapa replied:

– This is excellent indeed!

Then, early in the morning, the Venerable Kassapa went to the Blessed One, bowed at his feet, and sat to one side. He then related these circumstances to the Blessed One and said:

– I now wish to ask the Tathagata about the meaning of what the deva intended to say. Why did he say: "You should know that this house gives off smoke at night and will be consumed by fire during the day"? Why is one called the brahmin? Who is called the wise man? He also spoke of excavating stone; what does this mean? He also spoke of a knife, which I likewise do not understand. Why did he speak of a frog? Why did he speak of a heap of flesh? Why did he speak of fetters? Why did he speak of two paths? What is the meaning of the tree branch? Why is it called a dragon?

The Blessed One said:

– The house is the body, formed from the four great elements, receiving the blood and vital channels of one’s parents, gradually growing, and constantly nourished with food so that it lacks nothing. Smoke by night refers to the thoughts of sentient beings. Fire burning by day refers to the actions created by body, speech, and mind. The brahmin is the arhat. The wise person is one in training. Digging into the mountain is the mind of diligent effort. The knife is wisdom. The attached object is the five fetters. The mountain is arrogance. The toad is the mind of anger. The lump of flesh is sensual craving. The stocks are the five sensual desires. The two paths are doubt. The tree branch is ignorance. The dragon is the Tathagata, the Worthy One, the Perfectly Enlightened One. Such was the meaning of what that deity said. You should now contemplate it carefully; before long, you will bring all the outflows to an end.

Then Venerable Kasyapa received this teaching of the Tathagata and immediately went to a secluded place to cultivate by himself. Thus this clansman shaved off his hair and beard, left the household life to train in the Way, and aspired to cultivate the holy life. Birth and death were ended, the holy life was established, what had to be done was done, and there would be no further rebirth; he knew this in accordance with reality. At that time, Venerable Kasyapa attained arhatship.

Then Venerable Kasyapa, having heard the Buddha’s teaching, rejoiced and respectfully put it into practice.

10. Thus have I heard:

At one time, the Buddha was staying in the city of Rajagrha, at the Bamboo Grove in Karanda, together with a community of five hundred great bhiksus. Venerable Purna Maitrayaniputra also led five hundred bhiksus back to the place of his birth and upbringing.

At that time, after the Blessed One had completed the ninety-day rains retreat in the city of Rajagrha, he traveled among the people, teaching and transforming them, and gradually arrived at Anathapindika’s Park in the Jeta Grove, in the city of Sravasti. Many bhiksus who had dispersed among the people also came to the Blessed One, bowed at his feet, and sat to one side. The Blessed One asked the bhiksus:

– Bhiksus, where did you spend the rains retreat?

The bhiksus replied:

– We spent the rains retreat in our native region.

The Blessed One said:

– Bhiksus! In the community of bhiksus from your native region, there should be one capable of personally practicing the aranya discipline and also praising the aranya discipline; personally going on alms round and teaching others to go on alms round, without missing the proper time; personally wearing patched robes and teaching others to wear patched robes; personally cultivating contentment and also praising the practice of contentment; personally practicing fewness of desires and also praising the practice of fewness of desires; personally delighting in secluded places and also exhorting others to dwell in quiet seclusion; personally maintaining this practice and also exhorting others to maintain it. His own observance of the precepts should be pure and complete, and he should also teach others to cultivate these precepts. He should personally attain samadhi and also teach others to practice samadhi. He should personally attain wisdom and also cause others to practice wisdom. He should personally attain liberation and also teach others to practice liberation. He should personally attain the knowledge and vision of liberation and also teach others to attain this Dharma. He should teach and transform without weariness and expound the Dharma without indolence or fatigue.

Then the bhiksus said to the Blessed One:

– Among this community of bhiksus, the bhiksu Purna Maitrayaniputra is capable of undertaking the work of teaching and transformation. He personally cultivates the aranya discipline and also praises the aranya discipline. He himself wears patched robes, has few desires, is content, diligent and courageous, goes on alms round, and delights in secluded places. He has attained precepts, samadhi, wisdom, liberation, and the knowledge and vision of liberation. He also teaches others to practice these dharmas and expounds the Dharma without ever growing weary.

Then the Blessed One expounded the wondrous Dharma to the bhiksus. After the bhiksus had heard the Buddha expound the Dharma, they remained for a short while, then rose from their seats, circumambulated the Buddha three times, and withdrew.

At that time, Venerable Sariputra was seated not far from the Blessed One, cross-legged, with body upright and mind rightly composed, fixing his mindfulness before him. He thought: “Purna Maitrayaniputra has now quickly gained great benefit. Why is this? His fellow practitioners of the holy life praise the venerable one’s virtues, and the Blessed One accepts what they say without objection. Someday I shall meet and converse with that venerable one.”

At that time, Venerable Purna Maitrayaniputra had been going on alms round in his native region and teaching and transforming the people. Traveling gradually, he arrived before the Blessed One, bowed at his feet, and sat to one side. The Blessed One gradually expounded the Dharma to him. After Venerable Purna Maitrayaniputra had heard the Dharma, he rose from his seat, bowed, and withdrew. Placing his sitting cloth over his right shoulder, he went to the Dark Grove.

Then a bhiksu saw Venerable Purna Maitrayaniputra place his sitting cloth over his right shoulder and proceed toward that grove. He immediately went to Venerable Sariputra and said:

– Venerable Purna Maitrayaniputra, who is often praised by the Buddha, has just heard the Dharma in the Blessed One’s presence and is now going into the grove. Venerable sir, you should know that the time has come.

When Venerable Sariputra heard what the bhiksu said, he immediately rose, placed his sitting cloth over his right shoulder, and went to that grove. At that time, Venerable Purna Maitrayaniputra was sitting cross-legged beneath a tree. Venerable Sariputra also went beneath a tree, sat upright, and contemplated. Venerable Sariputra then rose, approached Venerable Purna Maitrayaniputra, exchanged greetings with him, sat to one side, and asked:

– How is it, Venerable Purna Maitrayaniputra? Is it because of the Blessed One that you cultivate the holy life and have become his disciple?

Venerable Purna Maitrayaniputra replied:

– Yes, indeed! Yes, indeed!

– Venerable sir, is it also on account of the Blessed One that you cultivate purification of virtue?

– No.

– Venerable sir, is it for purification of mind in relation to the Tathagata that you cultivate the holy life?

– No.

– Venerable sir, is it for purification of view in relation to the Tathagata that you cultivate the holy life?

– No.

– How then? Is it for purification through freedom from doubt that you cultivate the holy life?

– No.

– Is it for purification of the path and practice that you cultivate the holy life?

– No.

– How then? Is it for purification of knowledge and vision of the path that you cultivate the holy life?

– No.

– How then? Venerable sir, is it for purification of knowledge and vision that you cultivate the holy life?

Venerable Purna Maitrayaniputra replied:

– No.

Venerable Sariputra said:

– I asked you, Venerable sir: “Is it in the presence of the Tathagata that you are able to cultivate the holy life?” You replied: “Yes.” I then asked: “Venerable sir, is it for the sake of wisdom, purification of mind, and purification of knowledge and vision of the path that you cultivate the holy life?” Yet you again said: “No.” How, then, do you cultivate the holy life in the presence of the Tathagata?

Venerable Purna Maitrayaniputra replied:

– Purification of virtue can lead to purification of mind. Purification of mind can lead to purification of view. Purification of view can lead to purification through freedom from doubt. Purification through freedom from doubt can lead to purification of the path. Purification of the path can lead to entering the meaning of nirvana. It is in this way that I cultivate the holy life in the presence of the Tathagata.

Venerable Sariputra said:

– What is the purport of the meaning you have just explained, Venerable sir?

Venerable Purna Maitrayaniputra said:

– I shall now give an analogy to explain this meaning. Through an analogy, a wise person understands the meaning and realizes it for himself. Suppose that today King Prasenajit were to travel from the city of Sravasti to the country of Vrji, with seven carriages stationed along the route between the two countries. King Prasenajit would leave the city in the first carriage and travel until he reached the second. He would board the second carriage and leave the first behind. After traveling for a while longer, he would leave the second and board the third. Continuing onward, he would leave the third and board the fourth. Proceeding farther, he would leave the fourth and board the fifth. Advancing again, he would leave the fifth and board the sixth. Continuing onward, he would leave the sixth, board the seventh, and enter the country of Vrji. King Prasenajit would then enter the palace. If someone were to ask, “Great King, which carriage did you use today to reach this palace?” how would the king reply?

Venerable Sariputra said:

– If someone were to ask, the king would answer thus: “I departed from the city of Sravasti. First, I rode in the first carriage until I reached the second carriage; then I left the second carriage and rode in the third; again, I left the third carriage and mounted the fourth; I left the fourth and mounted the fifth; again, I left the fifth and mounted the sixth; again, I left the sixth and mounted the seventh, and thus arrived in the country of Vajji. Why was this? It was entirely by proceeding from the first carriage through the seventh that I reached the country of Vajji. Why was this? It was entirely by proceeding from the first carriage to the second, each serving successively as the condition for the next, that I was able to reach that country.” If someone were to ask, the king would answer in this way.

Venerable Mãn-từ Tử replied:

– The meaning of purification of virtue is likewise so. Through purification of mind, one attains purification of view; through purification of view, one reaches purification through the overcoming of doubt; through purification through the overcoming of doubt, one reaches purification of knowledge and vision of the path and the not-path; through purification of knowledge and vision of the path and the not-path, one reaches purification of knowledge and vision of the way; through purification of knowledge and vision of the way, one reaches purification of knowledge and vision; and through purification of knowledge and vision, one reaches nirvana. It is for this that I cultivate the holy life under the Tathagata. Why is this so?

The meaning of purification of virtue is a form of grasping, yet the Tathagata teaches for the removal of grasping. The meaning of purification of mind is also a means of grasping, yet the Tathagata teaches for the removal of grasping. Even the meaning of knowledge and vision is grasping. The Tathagata teaches for the removal of grasping, and nirvana is the goal for which the holy life is cultivated under the Tathagata.

If purification of virtue alone were regarded as the purpose for which the holy life is cultivated under the Tathagata, then ordinary people would also attain cessation. Why is this so? Because ordinary people also possess this discipline of virtue. According to the Blessed One’s teaching, the path is accomplished in successive stages leading to nirvana; nirvana is not reached through purification of virtue alone.

It is like a person who wishes to ascend to the top of a seven-story tower and must climb in due order. Purification of virtue is likewise so: gradually one reaches purification of mind. Through purification of mind, one reaches purification of view; through purification of view, purification through the overcoming of doubt; through purification through the overcoming of doubt, purification of knowledge and vision of the path and the not-path; through purification of knowledge and vision of the path and the not-path, purification of knowledge and vision of the way; through purification of knowledge and vision of the way, purification of knowledge and vision; and through purification of knowledge and vision, one reaches nirvana.

Then Venerable Xá-lợi-phất praised him, saying:

– Excellent, excellent! Venerable sir, you have expounded this meaning wonderfully! What is your name? By what name do your fellow monks in the holy life address you?

– The monks call me Mãn-từ Tử. My mother’s clan name is Di-đa-da-ni.

Venerable Xá-lợi-phất said:

– Excellent, excellent, Venerable Mãn-từ Tử! Within the Dharma of the Noble Ones, truly no one is your equal. You contain the deathless nectar and dispense it without measure. I asked about exceedingly profound meanings, and you explained them all. Even if fellow practitioners of the holy life were to carry you upon their heads throughout the world, they still could not repay this kindness. Whoever is able to approach you and inquire of you will swiftly gain great benefit. Today I too have gained great benefit by respectfully receiving your instruction.

Venerable Mãn-từ Tử said:

– Excellent, excellent! It is as the Venerable has said. What is your name? By what name do the monks address you?

Venerable Xá-lợi-phất replied:

– My name is Ưu-ba-đề-xá. My mother’s name is Xá-lợi. The monks call me Xá-lợi-phất.

Venerable Mãn-từ Tử said:

– Today I have been discussing the Dharma with a great person, without knowing beforehand that the great general of the Dharma had come here! Had I known that Venerable Xá-lợi-phất had come, I would not have answered you in this manner. The Venerable’s questions are exceedingly profound and are raised appropriately as the occasion requires.

Excellent, Venerable Xá-lợi-phất! You are foremost among the Buddha’s disciples and constantly delight yourself in the nectar-like flavor of the Dharma. Even if fellow practitioners of the holy life were to carry Venerable Xá-lợi-phất upon their heads throughout the world, year after year, they still could not repay even the slightest part of this kindness. Any being who comes to inquire of and draw near to the Venerable will swiftly gain great benefit. We too have swiftly gained great benefit.

Thus, in that garden, the two sages discussed the Dharma together.

Then, having each heard what the other had said, they rejoiced and respectfully put it into practice.

Equal Dharma and abiding deliverance,

Water and the simile of the fortified city,

Consciousness, Quân-đầu, and the two wheels,

Bà-mật and the seven carriages.