增壹阿含經

XXXX. THE SEVEN-DAY CHAPTER (1)

1. Thus have I heard:

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

At that time, after taking their meal, a great many bhikkhus gathered in the Universal Assembly Hall and discussed the following matter:

“Mount Sumeru is immensely vast; no other mountain can compare with it. It is exceedingly wondrous, towering high and broad. Yet before long, even such a mountain will decay and nothing of it will remain. The great mountains that depend upon Mount Sumeru will likewise decay.”

At that time, with his divine ear, the Blessed One heard those bhikkhus holding such a discussion. He then rose from his seat, went to the assembly hall, and took his seat. The Blessed One said to the bhikkhus:

“What have you been discussing here? What do you intend to undertake?”

The bhikkhus replied:

“We have gathered here to discuss matters of the Dharma, and everything we have just discussed accords with the Dharma.”

The Blessed One said:

“Excellent, bhikkhus! Having gone forth, you should indeed engage in discussions that accord with the Dharma, while also not forsaking the noble silence of the sages. Why is this? When bhikkhus gather in one place, they should undertake two things. What are the two? First, they should discuss the Buddha-Dharma together; second, they should remain silent like the noble sages. If you engage in these two practices, you will always dwell in peace and security and will not lose the proper occasion. What matter in accordance with the Dharma were you just discussing?”

The bhikkhus replied:

“We bhikkhus gathered in this assembly hall and discussed the following: How truly wondrous! Mount Sumeru is exceedingly high, immense, and vast, yet before long even such a Mount Sumeru will decay, and the Iron-Enclosure Mountains on all four sides will likewise decay. This was the matter of Dharma we gathered here to discuss.”

The Blessed One said:

“Would you like to hear about the transformation and destruction of this realm of the world?”

The bhikkhus said to the Buddha:

“Now is indeed the proper time. We beseech the Blessed One to expound it, so that the minds of sentient beings may attain liberation.”

The Blessed One said to the bhikkhus:

“You should reflect carefully and retain it in your minds!”

The bhikkhus replied:

“Yes, Blessed One.”

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

“Mount Sumeru is exceedingly vast; no other mountain can compare with it. Bhikkhus, if you wish to know its dimensions, Mount Sumeru rises eighty-four thousand yojanas above the surface of the water and extends eighty-four thousand yojanas beneath the water. Mount Sumeru is formed from four kinds of precious substances: gold, silver, crystal, and lapis lazuli.

It also has four corners, likewise made of the four precious substances: gold, silver, crystal, and lapis lazuli. The golden city has silver outer walls; the silver city has golden outer walls; the crystal city has lapis lazuli outer walls; and the lapis lazuli city has crystal outer walls. Five classes of devas dwell upon Mount Sumeru, each residing there because of past conditions.

What are the five? In the silver city dwell the Tế Khước devas. In the golden city dwell the Thi-lợi-sa devas.

In the crystal city dwell the Hoan Duyệt devas. In the lapis lazuli city dwell the Lực Thạnh devas.

“Between the golden and silver cities dwells the Heavenly King Tỳ-sa-mô, together with innumerable yaksas. Between the golden city and the crystal city dwells the Heavenly King Tỳ-lưu-bác-xoa, together with the naga spirits. Between the crystal city and the lapis lazuli city dwells Tỳ-lưu-lặc-xoa. Between the lapis lazuli city and the silver city dwells the Heavenly King Đề-đầu-lại-tra.

“Bhikkhus, you should know that beneath Mount Sumeru dwell the asuras. When the asuras wish to wage war against the devas of the Heaven of the Thirty-Three, they first fight the Tế Khước devas. If victorious, they then proceed to the golden city to fight the Thi-lợi-sa devas. After defeating the Thi-lợi-sa devas, they proceed to the crystal city to fight the Hoan Duyệt devas. After defeating them, they proceed to the lapis lazuli city. Only after defeating the devas there do they fight the devas of the Heaven of the Thirty-Three.

“Bhikkhus, you should know that the devas of the Heaven of the Thirty-Three dwell on the summit of Mount Sumeru. Day and night they radiate light, illuminating one another, and thus it is so. In the waters surrounding Mount Sumeru, the sun and moon travel.

The city of the Sun Deva-Prince is fifty-one yojanas across, and the city of the Moon Deva-Prince is thirty-nine yojanas across. The largest star is one yojana across, and the smallest star is two hundred paces across. On the summit of Sumeru, the expanse from east to west and from south to north is eighty-four thousand yojanas.

Near Mount Sumeru, to the south, is the Great Iron-Enclosure Mountain, which is eighty-four thousand yojanas long and eighty thousand miles high. Beyond this mountain is Mount Ni-di-đà, which surrounds it. At a distance from Mount Ni-di-đà is another mountain named Khư-la.

At a distance from this mountain is another named Tỷ-sa. At a distance from this mountain is another named Mã Đầu. Beyond it is another mountain named Tỳ-na-da.

Next to Mount Tỳ-na-da are the Iron-Enclosure Mountain and the Great Iron-Enclosure Mountain. Within the Iron Enclosure are eight great hells, and between every two hells are sixteen partitions. The Iron-Enclosure Mountain provides many benefits to Jambudvipa.

Were Jambudvipa without the Iron-Enclosure Mountain, there would be Mount Hương Tích. Beside Mount Hương Tích dwell eighty-four thousand white elephant kings, each having six tusks and adorned with gold and silver. Within Mount Hương Tích are eighty-four thousand caves in which elephants dwell.

The foremost elephant is fashioned from gold, silver, crystal, and lapis lazuli. Sakra Devendra rides the foremost elephant, while a wheel-turning sage king rides the lowest-ranking elephant. Beside Mount Hương Tích is Lake Ma-đà, in which grow only utpala lotuses and kumuda flowers; those elephants dig up and eat their roots.

Beside Lake Ma-đà is Mount Ưu-xà-già-la. That mountain abounds in trees and grasses; birds, tigers, insects, and leopards all depend upon it, and those who have attained the Way through spiritual powers dwell there. Next is another mountain named Bàn-trà-bà, and after it another named Gṛdhrakūṭa.

These are the supports upon which the realm of Jambudvipa depends.

“Bhikkhus, you should know that at a certain time, when this world is about to decay, the heavens will send no rain. The seeds that have been sown will not grow, and all the ravines, springs, and small rivers will dry up. All conditioned phenomena return to impermanence and do not endure for long.

“Bhikkhus, you should know that at a certain time, the four great rivers—the Ganges, Tư-đầu, Tất-đà, and Bà-xoa—will all dry up completely. Just so, bhikkhus, impermanence changes things a hundredfold; it is precisely thus.

“Bhikkhus, at a certain time, two suns will appear in the world. Then the hundred varieties of grasses and trees will all shed their leaves, wither, and perish. Just so, bhikkhus, impermanence brings change, and nothing endures for long. At that time, the springs and small streams will all dry up. Bhikkhus, you should know that when two suns appear, the waters of the four great seas will dry up for a distance of one hundred yojanas, gradually reaching seven hundred yojanas, as the waters naturally recede.

“Bhikkhus, you should know that when three suns appear in the world, the waters of the four great seas will naturally dry up for a distance of one thousand yojanas, gradually reaching seven thousand yojanas as the waters naturally recede.

“Bhikkhus, you should know that when four suns appear in the world, the waters of the four seas will recede to a depth of one thousand yojanas. Just so, bhikkhus, all conditioned phenomena are impermanent and do not endure for long.

“Bhikkhus, you should know that at a certain time, five suns will appear in the world. Then only seven hundred yojanas of water will remain in the four seas, gradually diminishing to one hundred yojanas.

“Bhikkhus, you should know that when five suns appear, only one yojana of seawater will remain, and it will gradually dry up until nothing remains. When five suns appear, there will remain exactly seven feet of water. When five suns appear, the four seas will dry up, and not a drop of water will remain. Bhikkhus, you should know that all conditioned phenomena are impermanent and cannot endure for long.”

Bhikkhus, you should know that at times six suns appear, and this earth, though sixty-eight thousand yojanas thick, will be entirely enveloped in smoke. Mount Sumeru will also gradually melt away. When six suns appear, this trichiliocosm will melt away completely, just as a potter fires pottery. At that time, this trichiliocosm will likewise be engulfed in flames everywhere.

Bhikkhus, you should know that when six suns appear, the eight great hells will also be destroyed, and all their inhabitants will die. The devas of the five celestial realms upon Mount Sumeru will also reach the end of their lives. Those in the Heaven of the Thirty-three, the Yama Heaven, and even the Heaven of自在 by Others will also reach the end of their lives, leaving their palaces empty. When six suns appear, Mount Sumeru and the trichiliocosm will be utterly empty, with nothing remaining. Thus, bhikkhus, all conditioned phenomena are impermanent and do not endure for long.

Bhikkhus, you should know that at times seven suns appear in the world. This earth, though sixty-eight thousand yojanas thick, and the entire trichiliocosm will all burst into flames. When seven suns appear, Mount Sumeru will gradually melt away; its hundreds of thousands of yojanas will naturally collapse, leaving nothing at all. Not even a trace of smoke or dust will be seen, much less ashes.

At that time, from the Heaven of the Thirty-three up to the Heaven of自在 by Others, all the palaces will burst into flames, and the blazing heat will reach the Brahma Heaven. Devas newly born in that celestial palace, who have never witnessed the conflagration of an eon, will become terrified upon seeing the glow and heat of the flames, fearing that they will be burned. But the long-lived devas who have previously witnessed an eon’s conflagration will come and reassure those devas born later, saying, “Do not be afraid. This fire will not reach here.”

Bhikkhus, you should know that when seven suns appear, from this world through the six heavens of the desire realm and throughout the trichiliocosm, all will be reduced to earth and ashes, without even the semblance of material form remaining. Thus, bhikkhus, all conditioned phenomena are impermanent and cannot be assured of lasting endurance; all proceed toward decay and destruction.

At that time, all human beings will die and be born in lands of other directions or be reborn in the heavens. If the beings in the hells have exhausted the consequences of their former offenses, they will be born in the heavens or in lands of other directions. Bhikkhus, you should know that when seven suns appear, no trace remains of the light of the sun, moon, or stars. At that time, the sun and moon will have been destroyed, and there will no longer be day or night. Bhikkhus, it is through the conditions of karmic retribution that such destruction occurs.

Bhikkhus, you should further know that when the eon begins to form again, the fire will extinguish of itself. A great cloud will arise in empty space, and rain will gradually descend. At that time, the trichiliocosm will be inundated with water reaching as high as the Brahma Heaven.

Bhikkhus, you should know that the water will then gradually cease and subside of itself. A wind called Suilan—the mountain wind—will arise and blow the water together into one place. At that time, this wind will cause a thousand Mount Sumerus to arise, a thousand Mount Qiyituo, a thousand Mount Nimituo, a thousand Mount Khư-la, a thousand Mount Yisha, a thousand Mount Pina, a thousand Iron Encircling Mountains, and a thousand Great Iron Encircling Mountains.

It will also bring forth eight thousand hells, a thousand Horse-Head Mountains, a thousand Fragrant Accumulation Mountains, a thousand Banzhepuo Mountains, a thousand You-she-qie Mountains, a thousand Jambudvipas, a thousand Godaniyas, a thousand Purvavidehas, and a thousand Uttarakurus. It will further bring forth the waters of a thousand seas, a thousand palaces of the Four Heavenly Kings, a thousand Heavens of the Thirty-three, a thousand Yama Heavens, a thousand Tusita Heavens, a thousand Heavens of自在 in Their Own Creations, and a thousand Heavens of自在 by Others.

Bhikkhus, you should know that when the waters have subsided and the earth has arisen again, a layer of rich earth will naturally appear upon its surface. It will be exceedingly fragrant and delicious, surpassing even amrita. You should know that the flavor of this rich earth will be like sweet grape wine.

Bhikkhus, you should know that at that time the devas of the Abhasvara Heaven will say to one another, “We wish to descend to Jambudvipa to observe the form of that land now that it has been formed again.”

The devas of the Abhasvara Heaven will then descend into the world. Seeing this layer of rich earth upon the ground, they will scrape some up with their hands, place it in their mouths, taste it, and eat it. At that time, those devas who eat much of this rich earth will lose their majestic spiritual power and their radiance.

Their bodies will become heavy, flesh and bones will arise, and they will entirely lose their supernatural powers, so that they can no longer fly. Those devas who eat little of the rich earth will not become heavy, will not lose their supernatural powers, and will still be able to fly through empty space. Then the devas who have lost their supernatural powers will cry out and weep together, saying to one another, “Today we are truly in dire straits!

We have entirely lost our supernatural powers and must remain in the human world, unable ever again to ascend to heaven!” They will continue eating this rich earth and looking upon one another’s appearance. Those in whom sensual desire is strong will become women, and they will engage in sexual intercourse and take pleasure with one another.

Bhikkhus, this is how, when the world was first established, sexual desire spread throughout the world. This is the customary manner in which women appeared in the world; it is also an ancient law and not something that has arisen only now.

At that time, the other devas of the Abhasvara Heaven, seeing that these devas had fallen, will all come and rebuke them: “Why are you engaging in this impure conduct?” The beings will then think, “What expedient means should we devise so that we may live together without being seen by others?” Gradually, they will build houses to conceal their bodies. Bhikkhus, this is the origin of the houses that exist today.

Bhikkhus, you should know that at that time the rich earth will naturally sink into the ground. Afterward, rice will grow. It will be exceedingly luxuriant and pure, without husks, and so fragrant and delicious that those who eat it will become plump and fair.

What people harvest in the morning will grow again by evening; what they harvest in the evening will grow again by morning. Bhikkhus, from that time onward, the name “rice” first arose. Bhikkhus, the people will then become lazy and cease to be diligent in their livelihood.

They will think, “Why should I go every day to gather rice grain? I shall gather it only once every two days.” That person will then wait two days before going to gather it. The people will gradually become pregnant.

From this, childbirth will first arise. Another being will say to that person:

– “Let us go together to gather rice!”

The other will reply:

– “I have already gathered provisions for two days.”

Upon hearing this, the first will think, “I should store provisions for four days.” That person will then procure provisions for four days. Another person will say to him:

– “We should go out together to gather rice.”

That person will reply:

– “I have already gathered provisions for four days.”

Upon hearing this, the other will think, “I should procure provisions for eight days.” That person will then store food for eight days. At that time, the rice will cease to grow again. Everyone will think, “A great calamity has befallen the world. This rice no longer grows as it did before. Let us divide this rice among ourselves.”

They will then divide the rice. Thereafter, the beings will think, “Now I shall hide my own rice and steal the rice of another.”

That being will then conceal his own rice and steal the rice of another. When the owner sees him stealing the rice, he will say:

– “Why have you taken my rice? I will pardon you this time, but do not offend again.”

At that time, the thought of stealing will first arise in the world. Another being, upon hearing these words, will think, “Now I should hide my own rice and steal the rice of another.”

That being will then leave his own property and steal another’s. When the owner sees this, he will say:

– “Why have you now taken my rice?”

But that person will remain silent and give no answer. The owner will then strike him with his fists, saying:

– “From now on, do not trespass again.”

At that time, many people heard that beings were stealing from one another. They all gathered together and said to one another:

– “There is such lawlessness in the world, with people stealing from one another. We should now appoint a guardian of the fields to protect the farmland. There is a capable and intelligent being; let us appoint him as the chief guardian of the fields.”

They then selected a lord of the fields and said:

– “You should know that there is now unlawful theft in the world. As guardian of the fields, you should watch over the crops and grain. If anyone comes and takes another person’s rice or grain, denounce his offense.”

Thus they appointed the lord of the fields.

Bhiksus, you should know! At that time, the guardians of the fields came to be called the ksatriya caste. This is an ancient custom, not a new one.

The Blessed One then spoke this verse:

First arose the ksatriya caste,

Highest among all the castes;

Those intelligent and highly capable

Were revered by devas and humans.

At that time, whenever any of the people encroached upon another’s possessions, the ksatriya caste would punish them. But afterward, if that person did not correct his fault and offended again, the ksatriya chief ordered swords and clubs to be fashioned and had that person beheaded. Thus killing first arose in the world.

Many people heard this decree of execution: “Whoever steals another’s rice or grain will be seized and killed by the ksatriya chief.” They all became terrified, and their hair stood on end. Each built a grass hut and practiced meditation within it, single-mindedly cultivating the holy life. They abandoned household occupations, wives, children, attendants, and concubines.

Dwelling alone in secluded places, they devoted themselves wholeheartedly to cultivating the holy life. From this, the name of the brahmin caste later arose.

Thus two castes appeared in the world. Bhiksus, you should know that at that time killing arose because of theft, and swords and clubs arose because of killing. The ksatriya chief said to the people:

– “Let whoever is upright and highly capable govern these people.”

The ksatriya chief further told them:

– “Whoever among the people commits theft is to be punished for the offense.”

At that time, the vaisya caste appeared in the world. Many beings thought: “Today beings kill one another, all because of past karma. We should now engage in trade with one another in order to sustain ourselves.”

Thereupon the sudra caste appeared in the world.

The Blessed One then spoke this verse:

First arose the ksatriya caste,

Next came the brahmins,

Third were the vaisyas,

Then followed the sudra clan.

These four castes

Gradually arose from one another;

All descended from celestial bodies,

And all possessed the same appearance.

Bhiksus, you should know that when thoughts of killing and stealing arose, naturally appearing rice and grain ceased to exist. At that time, five kinds of crops appeared: roots, stalks, branches, flowers, and fruits, as well as various other seeds. These five kinds of seeds were all blown by the wind from other lands, and people planted them and lived upon their produce.

Thus, bhiksus, when these portents appeared in the world, birth, aging, illness, and death came into being, causing beings today to possess bodies composed of the five skandhas and preventing them from bringing the bounds of suffering to an end. This is called the transformation of the kalpa through formation and destruction. I tell you: I have now fully explained to you what the Buddhas, the Blessed Ones, ought to do. Delight in secluded places, remember to practice seated meditation, and do not be negligent. If you are not diligent and sincere today, later regret will be of no avail. This is my instruction.

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

2. Thus have I heard:

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

At that time, King Ajatasatru of Magadha said to his ministers:

– The country of the Vrjis is very prosperous and densely populated. I shall wage war against it and seize that land.

King Ajatasatru then said to the brahmin Varsakara:

– Go now to the Blessed One. In my name, inquire after the Blessed One’s well-being, pay homage to him, attend upon him, and then say: “King Ajatasatru respectfully asks the Blessed One whether he may wage war against the country of the Vrjis.” Whatever the Tathagata says, carefully reflect upon it, then return and report it to me. Why is this? The Tathagata does not speak ambiguously.

The brahmin obeyed the king’s command, went to the Blessed One, exchanged greetings with him, and sat to one side. The brahmin then said to the Buddha:

– King Ajatasatru pays homage to the Blessed One, attends upon him, and inquires after his well-being.

The brahmin further said:

– The king intends to wage war against the country of the Vrjis and has first sent me to ask the Buddha whether he may do so.

The Blessed One saw that the brahmin had covered his head with his robe, wore ivory shoes upon his feet, and bore a sharp sword at his waist, and so it was not fitting to teach him the Dharma. The Blessed One therefore said to Ananda:

– If the people of the Vrjis practice seven principles, they will never be destroyed by foreign invasion. What are the seven? If the people of the Vrjis gather together in one place and do not become divided, they will not be destroyed by another country. This is the first principle by which they will not be destroyed by foreign enemies.

Furthermore, Ananda, if the people of the Vrjis, both high and low, live in harmony, the people of the Vrjis will not be seized by outsiders. Ananda! This is the second principle by which they will not be destroyed by foreign enemies.

Furthermore, Ananda, if the people of the Vrjis do not engage in sexual misconduct with the wives of others, this is the third principle by which they will not be destroyed by foreign enemies.

Furthermore, Ananda, if the people of the Vrjis do not carry matters from here to another place, nor bring matters from another place back here... this is the fourth principle by which they will not be destroyed by foreign enemies.

Furthermore, Ananda, if the people of the Vrjis make offerings to sramanas and brahmins, attend upon them, and pay homage to those who practice the holy life... this is the fifth principle by which they will not be destroyed by foreign enemies.

Furthermore, Ananda, if the people of the Vrjis do not covet the possessions of others... this is the sixth principle by which they will not be destroyed by foreign enemies.

Furthermore, Ananda, if the people of the Vrjis are all united in heart, do not follow the worship of spirits, and keep their minds wholly focused, they will not be destroyed by foreign enemies. This is the seventh principle by which they will not be destroyed by foreign enemies.

Ananda, if the people of the Vrjis practice these seven principles, they will never be destroyed by foreign enemies.

The brahmin ascetic then said to the Buddha:

– Even if the people of the Vrjis fulfilled only one of these principles, they could not be destroyed; how much less could they be destroyed when they fulfill all seven? Enough, enough! Blessed One, affairs of state are pressing, and I wish to return to my place.

The brahmin ascetic then rose from his seat and departed. Before he had gone far, the Blessed One said to the bhiksus:

– I shall now teach the seven principles of non-retrogression. You should listen attentively and reflect well upon them.

The bhiksus said to the Buddha:

– Yes, Blessed One.

The bhiksus respectfully received the Buddha’s instruction, and the Blessed One said:

– What are the seven principles of non-retrogression? Bhiksus, you should know that when bhiksus assemble together in one place, live harmoniously with one another, and those of higher and lower standing respect and defer to one another, they advance ever further, cultivate wholesome dharmas without regressing, and give Mara no opportunity. This is the first principle of non-retrogression.

Furthermore, when the Sangha is harmonious, follows the teachings, advances ever further without regressing, and is not disrupted by Mara, this is the second principle of non-retrogression.

Furthermore, when bhiksus are not attached to work, do not occupy themselves with worldly affairs, continue to advance, and give the celestial Mara no opportunity, this is the third principle of non-retrogression.

Furthermore, when bhiksus do not recite miscellaneous books, but restrain their feelings and thoughts throughout the day, advance ever further, and give Mara no opportunity, this is the fourth principle of non-retrogression.

Furthermore, when bhiksus diligently cultivate methods for eliminating sloth and torpor, constantly admonish themselves to remain alert, advance ever higher, and give Mara no opportunity, this is the fifth principle of non-retrogression.

Furthermore, a bhikkhu does not study the art of calculation, nor does he cause others to train in it. He delights in secluded places and cultivates this Dharma, advancing day by day and giving Mara no opportunity. This is the sixth principle of non-retrogression.

Furthermore, a bhikkhu gives rise to the perception that “there is nothing in the entire world worthy of attachment,” cultivates meditative practice, patiently accepts the teachings given, advances ever further, and gives Mara no opportunity. This is the seventh principle of non-retrogression. If bhikkhus accomplish these seven principles and live together in harmony, Mara will find no opportunity.

Thereupon, the Blessed One spoke this verse:

Casting aside all occupations,

Not indulging in confused thoughts,

If one does not practice in this way,

One will not attain samadhi.

Those who delight in the Dharma,

And discern the meaning of this Dharma—

Bhikkhus who delight in this practice

Will attain meditative samadhi.

Therefore, bhikkhus, you should seek skillful means to accomplish these seven principles. Thus, bhikkhus, you should train yourselves in this way!

Having heard the Buddha’s teaching, the bhikkhus 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 Grove, Anathapindika’s Park.

At that time, the Blessed One addressed the bhikkhus:

– I shall now teach the seven latent tendencies. You should carefully contemplate and remember them.

The bhikkhus replied:

– Yes, Blessed One.

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

– What are the seven? The latent tendency of sensual desire, the latent tendency of anger, the latent tendency of conceit, the latent tendency of delusion, the latent tendency of doubt, the latent tendency of views, and the latent tendency of desire for worldly existence.

Bhikkhus, these are the seven latent tendencies that cause sentient beings constantly to dwell in darkness, binding their bodies and making them wander through the world without cease, unable to know the root of birth and death. It is like two oxen, one black and one white, sharing the same yoke and pulling one another, unable to separate. Sentient beings are likewise bound by the latent tendency of sensual desire and the latent tendency of ignorance, unable to part from them. The other five latent tendencies also follow after them; when the five latent tendencies follow, all seven do likewise. Ordinary people, bound by these seven latent tendencies, wander through birth and death without attaining liberation and are unable to know the source of suffering.

Bhikkhus, you should know that because of these seven latent tendencies, the three evil destinies exist: hell beings, hungry ghosts, and animals. Because of these seven latent tendencies, one cannot transcend the domain of the wicked Mara. Yet for these seven latent tendencies there are also seven remedies.

What are the seven? The latent tendency of sensual desire is remedied by the awakening factor of mindfulness. The latent tendency of anger is remedied by the awakening factor of investigation of Dharma.

The latent tendency of wrong views is remedied by the awakening factor of energy. The latent tendency of desire for worldly existence is remedied by the awakening factor of joy. The latent tendency of conceit is remedied by the awakening factor of tranquility.

The latent tendency of doubt is remedied by the awakening factor of concentration. The latent tendency of ignorance is remedied by the awakening factor of equanimity. Bhikkhus, these are the seven latent tendencies remedied by the seven factors of awakening.

Bhikkhus, you should know that before I attained Buddhahood, while practicing the bodhisattva path and seated beneath the Bodhi tree, I gave rise to this thought: “By what are sentient beings in the realm of desire bound?” I then thought: “Sentient beings are bound by the seven latent tendencies and wander through birth and death, never attaining liberation. I too am now bound by these seven latent tendencies and have not attained liberation.” At that time, I thought again: “By what can these seven latent tendencies be remedied?” I further reflected: “These seven latent tendencies shall be remedied by the seven factors of awakening.”

I should therefore contemplate the seven factors of awakening. When I contemplated the seven factors of awakening, the mind’s outflows were extinguished, and I immediately attained liberation. Thereafter, I accomplished the Unsurpassed, Right, and True Awakening.

For seven days, I sat cross-legged and once again contemplated these seven factors of awakening.

Therefore, bhikkhus, if you wish to abandon the seven latent tendencies, you should remember to cultivate the Dharma of the seven factors of awakening. Thus, bhikkhus, you should train yourselves in this way.

Having heard the Buddha’s teaching, the bhikkhus 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 Grove, Anathapindika’s Park.

At that time, the Blessed One addressed the bhikkhus:

– There are seven kinds of persons worthy of offerings and reverence; they are the unsurpassed fields of merit in the world. What are these seven kinds of persons? They are those who practice loving-kindness, those who practice compassion, those who practice sympathetic joy, those who practice equanimity, those who practice emptiness, those who practice signlessness, and those who practice wishlessness. These are the seven kinds of persons worthy of offerings and reverence, the unsurpassed fields of merit in the world. Why is this so? If sentient beings practice these seven Dharmas, they reap their fruits in this very life.

Then Ananda said to the Blessed One:

– Why does the Blessed One not speak of stream-enterers, once-returners, non-returners, arhats, pratyekabuddhas, and Buddhas, but instead speaks of these seven practices?

The Blessed One said:

– Those who practice loving-kindness and the other seven practices are not the same as stream-enterers through Buddhas in this respect. Although one makes offerings to stream-enterers through Buddhas, one does not receive the karmic fruit in the present life; but by making offerings to these seven kinds of persons, one receives the karmic fruit in this very life. Therefore, Ananda, you should apply yourself diligently and vigorously to perfecting these seven Dharmas. Thus, Ananda, you should train yourself in this way!

Having heard the Buddha’s teaching, Ananda rejoiced and respectfully put it into practice.

5. Thus have I heard:

At one time, the Buddha was staying in Vaisali, beside the Monkey Pond, together with an assembly of five hundred great bhikkhus.

When the time came, the Blessed One donned his robe, took up his alms bowl, and entered Vaisali with Ananda to seek alms. At that time, in the city of Vaisali, there was a great householder named Vīrasena, who was wealthy and possessed incalculable riches. Yet he was miserly and greedy, without any inclination to give. He merely enjoyed his former merit and created no new merit. At that time, the householder was in his inner chambers with courtesans, playing instruments, singing, and amusing himself.

The Blessed One walked in that direction. Although he already knew, he nevertheless asked Venerable Ananda:

– I now hear the sounds of singing and instrumental music. From whose house do they come?

Ananda said to the Buddha:

– They come from the house of the householder Vīrasena.

The Buddha said to Ananda:

– In seven days, this householder will die and be reborn in the Wailing Hell. Why is this so? Such is the natural course of things. When those whose roots of goodness have been severed reach the end of their lives, they are all reborn in the Wailing Hell. This householder’s former merit is now exhausted, yet he is unwilling to create new merit.

Ananda said to the Buddha:

– Is there any cause or condition by which this householder might not die after seven days?

The Buddha said to Ananda:

– There is no cause or condition that can prevent his death. The effects of the deeds he planted in the past are exhausted today. This cannot be avoided.

Ananda said to the Buddha:

– Is there any way to prevent this householder from being reborn in the Wailing Hell?

The Buddha said:

– Ananda, there is a way by which this householder can be prevented from entering hell.

Ananda said to the Buddha:

– What causes and conditions can prevent the householder from entering hell?

The Buddha said to Ananda:

– If this householder is willing to shave off his hair and beard, don the three Dharma robes, leave the household life, and train in the Way, he can escape this offense.

Ananda said to the Buddha:

– I can now cause this householder to leave the household life and train in the Way.

Venerable Ananda then took leave of the Blessed One, went to the householder’s home, and stood outside its gate. Seeing Ananda approaching from afar, the householder immediately came out to welcome him and invited him inside to be seated. Ananda then said to the householder:

– While in the presence of the Omniscient One, I heard the Tathagata predict that in seven days you will die and be reborn in the Wailing Hell.

When the householder heard this, the hair on his body stood on end. Terrified, he said to Venerable Ananda:

– Is there any cause or condition by which I might not die within seven days?

Ananda said:

– There is no cause or condition by which you can avoid death within seven days.

The householder then asked:

– Is there any cause or condition by which, after I die, I might not be reborn in the Wailing Hell?

Ananda said:

– The Blessed One also taught that if you, householder, shave your hair, don the three Dharma robes, leave the household life, and train in the Way, you will not have to enter the Wailing Hell. You should leave the household life, train in the Way, and reach the other shore.

The householder said:

– Venerable Ananda, please go on ahead; I will come at once.

At that time, Venerable Ananda departed. The householder then thought: “Seven days is still a long time away. I should now enjoy the pleasures of the five desires, and afterward I shall leave the household life and train in the Way.”

The next day, Venerable Ananda went to the householder’s home and told him:

– One day has passed, and only six days remain. You must leave the household life!

The householder said:

– Venerable Ananda, please go on ahead; I will follow immediately.

Yet that householder still did not go. On the second day, the third day, and so on through the sixth day, Venerable Ananda went to the householder’s home and told him:

– You should leave the household life now; otherwise, it will be too late for regret afterward. If you do not leave the household life today, you will die and then be born in the Hell of Worldly Lamentation.

The householder said to Ananda:

– Venerable sir, please go on ahead; I will follow.

Ananda said:

– Householder! What supernormal power do you possess today that will enable you to reach that place while telling me to go ahead? I wish to go together with you.

Ananda then led the householder to the Blessed One. He bowed down and said to the Buddha:

– This householder now wishes to leave the household life and train in the Way. I humbly ask the Tathagata to have his beard and hair shaved so that he may train in the Way.

The Buddha told Ananda:

– You yourself may now ordain this householder.

Ananda obeyed the Buddha’s instruction. He immediately shaved the householder’s hair, taught him to don the three Dharma robes, and instructed him in the True Dharma. Ananda then taught that bhiksu:

– You should remember to cultivate mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of the Bhiksu Sangha, mindfulness of morality, mindfulness of generosity, mindfulness of the devas, mindfulness of cessation, mindfulness of breathing, mindfulness of the body, and mindfulness of death. You should cultivate the Dharma in this way. A bhiksu who practices these ten recollections will obtain great fruit and attain the ambrosial savor of the Dharma.

After Bhiksu Vilasena had cultivated the Dharma in this way, he died that very day and was born among the Four Heavenly Kings. Ananda then cremated his body, returned to the Blessed One, bowed down, and stood to one side.

Venerable Ananda then said to the Blessed One:

– Bhiksu Vilasena has just died. Where will he be born?

The Blessed One said:

– Having died, this bhiksu has now been born in the heaven of the Four Heavenly Kings.

Ananda said to the Buddha:

– When he dies there, where will he be born?

The Blessed One said:

– When he dies there, he will be born in the Heaven of the Thirty-Three. In succession, he will be born in the Yama Heaven, the Tusita Heaven, the Heaven of Delight in Creation, and the Heaven of Mastery over Others’ Creations. After dying there, he will again be born successively until he returns to the heaven of the Four Heavenly Kings. Ananda! Bhiksu Vilasena will revolve seven times among devas and humans. Finally, he will obtain a human body, leave the household life, train in the Way, and bring the bounds of suffering to an end. Why is this? It is because he had faith in the Tathagata. Ananda, you should know! This continent of Jambudvipa extends twenty-one thousand yojanas from north to south and seven thousand yojanas from east to west. If someone were to make offerings to all the people throughout Jambudvipa, would that merit be great?

Venerable Ananda said to the Buddha:

– It would be exceedingly great, exceedingly great, Blessed One.

The Buddha told Ananda:

– If sentient beings, for merely a single instant, maintain unbroken faith while cultivating these ten recollections, their merit cannot be measured or fathomed. Therefore, Ananda, seek skillful means to cultivate the ten recollections. Thus, Ananda, you should train in this!

After Venerable Ananda heard the Buddha’s teaching, he rejoiced and respectfully practiced it.

6. Thus have I heard:

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

At that time, the Blessed One told the bhiksus:

– I shall teach an exceedingly wondrous Dharma, good in the beginning, good in the middle, and good in the end, profound in meaning and principle, and complete for the cultivation of the holy life. This discourse is called “The Dharma That Purifies All Taints.” You should reflect carefully upon it.

The bhiksus replied:

– Yes, Blessed One.

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

– Why is it called “the Dharma that purifies all taints”? Some taints are abandoned through seeing; some taints are abandoned through association; some taints are abandoned through distancing oneself; some taints are abandoned through enjoyment; some taints are abandoned through deportment; and some taints are abandoned through contemplation.

What are the taints abandoned through seeing? Here, an ordinary person has not encountered noble ones, does not accord with the Tathagata’s Dharma, is unable to uphold the Dharma of the noble and worthy ones, does not draw near to spiritual friends, and does not attend upon spiritual friends. When such a person hears the Dharma, he cannot distinguish what should be contemplated; yet he contemplates what should not be contemplated.

A sensual taint not yet arisen then arises, and a sensual taint already arisen increases greatly. A taint of existence not yet arisen then arises, and a taint of existence already arisen increases greatly. A taint of ignorance not yet arisen then arises, and a taint of ignorance already arisen increases greatly.

This is contemplating what should not be contemplated.

What is failing to contemplate the Dharma that should be contemplated? The Dharma that should be contemplated is that an unarisen sensual taint is prevented from arising and an arisen sensual taint is extinguished; an unarisen taint of existence is prevented from arising and an arisen taint of existence is extinguished; an unarisen taint of ignorance is prevented from arising and an arisen taint of ignorance is extinguished.

This is the Dharma that should be contemplated, yet he does not contemplate it. He contemplates what should not be contemplated and refuses to contemplate what should be contemplated. An unarisen sensual taint then arises, and an arisen sensual taint increases.

An unarisen taint of existence then arises, and an arisen taint of existence increases. An unarisen taint of ignorance then arises, and an arisen taint of ignorance increases.

That person reflects thus: “How was there a distant past? Surely I must have had a distant past.”

That person further reflects: “There was no distant past. How could there have been a distant past? How will there be a distant future? Surely I shall have a distant future. Or should it be said that there is no distant future? How will there be a distant future? Who will have a distant future? How have sentient beings existed here since the distant past? From where did these sentient beings of the distant past come, and after dying here, where will they go?”

When that person gives rise to these unwholesome thoughts, six views arise in succession, producing distorted notions: the view that there is a self, which he examines and firmly establishes; the view that there is no self, which he examines and gives rise to; the views that there is a self and that there is no self, regarding which he examines and generates views; he further observes his own body and gives rise to views; while within himself, he does not perceive a self, and he again gives rise to this attachment; amid what is not-self, he does not perceive not-self, and there he gives rise to views.

That person then produces this wrong view: “The self in this life is also the self in the next life. It abides eternally in the world without perishing, changing, or moving.” This is called the cluster of wrong views. The afflictions of wrong views—sorrow, lamentation, suffering, and anguish—all arise from this.

They cannot be cured or cast aside, and thus the root of suffering increases. Therefore, this is not the practice of a sramana or the path to nirvana.

Furthermore, a bhiksu who is a disciple of the noble and worthy ones cultivates this Dharma without departing from its proper sequence, skillfully upholds it, and supports spiritual friends. He can distinguish what should not be contemplated and can also know what should be contemplated. He does not contemplate what should not be contemplated, but contemplates what should be contemplated.

What does it mean not to contemplate what should not be contemplated? It concerns those dharmas through which an unarisen sensual taint arises and an arisen sensual taint increases; an unarisen taint of existence arises and an arisen taint of existence increases; an unarisen taint of ignorance arises and an arisen taint of ignorance increases. These are the dharmas that should not be contemplated.

Which phenomena should be contemplated? With regard to such phenomena, an unarisen influx of sensual desire does not arise, and an arisen influx of sensual desire is extinguished; an unarisen influx of becoming does not arise, and an arisen influx of becoming is extinguished; an unarisen influx of ignorance does not arise, and an arisen influx of ignorance is extinguished. These are phenomena that should be contemplated; what should not be contemplated, that person does not contemplate.

What should be contemplated, that person contemplates. By contemplating in this way, that person is able to eliminate three phenomena. What are the three?

Belief in a self, attachment to precepts, and doubt. If one does not see and know, activities associated with the influxes increase. If one sees, hears, recollects, and knows, activities associated with the influxes do not increase.

Once one has known and seen, the influxes do not arise. These are the influxes abandoned through seeing.

What are the influxes abandoned through patient endurance? Here, bhikkhu, one patiently endures hunger and cold, the suffering caused by wind and rain, mosquitoes and gnats, harsh words and abuse, and bodily pains that are extremely distressing and seem about to end one's life. If one cannot endure them, suffering and affliction arise; if one can patiently endure them, they do not arise. These are the influxes abandoned through patient endurance.

What are the influxes abandoned through proper use? Here, bhikkhu, one mindfully accepts robes, not seeking adornment, but only wishing to protect the body, dispel cold and heat, and prevent wind and rain from touching the body. One also covers the body so that it is not exposed.

Again, one mindfully goes for alms at the proper time, without giving rise to a mind of craving and attachment, wishing only to sustain the body, cure old illnesses, and prevent new illnesses from arising; to maintain one's activities without impairment, dwell long in well-being, and ensure that the practice of the holy life endures in the world. Again, guarding the mind, one makes use of beds and seats without attachment to luxurious furnishings, wishing only to dispel hunger and cold, wind and rain, and mosquitoes and gnats, and to shelter the body in order to practice the Dharma of the path.

Again, guarding the mind, one makes use of medicines without giving rise to attachment, wishing only that illness be cured and the body remain at ease. If one does not make proper use of these things, the affliction of the influxes arises; if one makes proper use of them, the affliction of the influxes does not arise. These are the influxes abandoned through proper use.

What are the influxes abandoned through avoidance? Here, bhikkhu, one removes distracting thoughts and regards them as one would vicious elephants, camels, oxen and horses, tigers and leopards, dogs, venomous snakes, deep pits, dangerous precipices, thorns, steep slopes, and mire: one keeps far away from them all. One must not follow or attend upon evil spiritual friends, nor associate with evil persons, but should carefully reflect upon this in one's heart and never neglect it. If one does not protect oneself, the influxes arise; if one protects oneself, the influxes do not arise. These are the influxes abandoned through avoidance.

What are the influxes abandoned through relinquishment?

Here, bhikkhu, if a thought of sensual desire arises, one does not fail to relinquish it; if anger arises, one likewise does not fail to relinquish it; and if a thought of jealousy arises, one likewise does not fail to relinquish it. If one does not relinquish them, the influxes arise; one who can relinquish them can prevent the influxes from arising. These are the influxes abandoned through relinquishment.

What are the influxes abandoned through restraint of conduct? Here, bhikkhu, when the eye sees a form, one does not give rise to perception of its characteristics, nor does one give rise to a defiled mind. Although the faculty of the eye is complete and unimpaired, one guards the eye faculty. When the ear hears a sound, the nose smells an odor, the tongue tastes a flavor, the body makes contact with a tangible object, or the mind cognizes a phenomenon, one does not give rise to a defiled mind or to a perception of attachment, but guards the mind faculty. If one does not restrain and guard one's conduct, the influxes arise; if one restrains and guards one's conduct, the affliction of the influxes does not arise. These are the influxes abandoned through restraint of conduct.

What are the influxes abandoned through cultivation? Here, bhikkhu, one cultivates the awakening factor of mindfulness, based upon dispassion, based upon freedom from defilement, based upon cessation, and leading to release. One cultivates 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, based upon dispassion, based upon freedom from defilement, based upon cessation, and leading to release. If one does not cultivate these, the affliction of the influxes arises; if one diligently cultivates them, the affliction of the influxes does not arise. These are the influxes abandoned through cultivation.

Bhikkhus, if among the bhikkhus there are influxes to be abandoned through seeing, they should abandon them through seeing; those to be abandoned through patient endurance should be abandoned through patient endurance; those to be abandoned through proper use should be abandoned through proper use; those to be abandoned through avoidance should be abandoned through avoidance; those to be abandoned through restraint of conduct should be abandoned through restraint of conduct; and those to be abandoned through cultivation should be abandoned through cultivation. Bhikkhus, this is the complete practice of proper conduct, by which one can abandon the fetters, cast off sensual desire, cross the four floods, and gradually transcend suffering.

Bhikkhus, this is the Dharma for eliminating the influxes. The Buddhas, the Blessed Ones, have always extended thoughts of loving-kindness toward all sentient beings, and I have now done so. You should delight in secluded places and beneath trees, diligently applying yourselves with energy and without negligence. If you are not diligent now, later regret will be of no avail. This is my instruction.

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