增壹阿含經

XXXX. THE SEVEN-DAY CHAPTER (2)

7. Thus have I heard:

At one time the Buddha was dwelling on the bank of the A-du-xà River together with a community of five hundred great bhikkhus.

At that time, the Venerable Quân-đầu, while staying in a secluded place, thought: “Is it possible for merit continually to increase, or is there no such principle?”

Quân-đầu then arose and went to the Blessed One. Having bowed down, he sat to one side. Quân-đầu then said to the Buddha:

“Blessed One! Just now, while I was in a secluded place, this thought occurred to me: ‘Is it possible that by performing certain deeds, one’s merit may increase, or not?’ I now ask the Blessed One; I humbly pray that you explain this.”

The Blessed One said:

“It is possible for merit to increase.”

Quân-đầu said to the Buddha:

“How may merit be increased?”

The Blessed One said:

“There are seven deeds through which merit increases, and that merit cannot be measured, nor can anyone calculate it. What are the seven? Here, a son or daughter of a noble family who has never before built a monastery for the Sangha establishes a monastery. The merit of this cannot be reckoned.

“Furthermore, Quân-đầu! If a good man or good woman is able to give beds and seats to the Sangha monastery and to the Bhikkhu Sangha, Quân-đầu, this is the second kind of merit that cannot be calculated or reckoned.

“Furthermore, Quân-đầu! If a good man or good woman gives food to the Bhikkhu Sangha, Quân-đầu, this is the third kind of merit that cannot be calculated or reckoned.

“Furthermore, Quân-đầu! If a good man or good woman provides rain garments for the Bhikkhu Sangha, Quân-đầu, this is the fourth kind of merit that cannot be calculated or reckoned.

“Furthermore, Quân-đầu! If a son or daughter of a noble family provides medicines for the Bhikkhu Sangha, Quân-đầu, this is the fifth kind of merit that cannot be calculated or reckoned.

“Furthermore, Quân-đầu! If a good man or good woman digs a good well in an open wilderness, Quân-đầu, this is the sixth kind of merit that cannot be calculated or reckoned.

“Furthermore, Quân-đầu! If a good man or good woman builds a shelter beside a road so that travelers may have a place to lodge, this is the seventh kind of merit that cannot be calculated or reckoned.

“These, Quân-đầu, are the seven meritorious deeds whose blessings are immeasurable. Whether one is walking or sitting, even after one’s life ends, this merit follows like a shadow following the body. This virtue cannot be calculated so as to say how much merit there is. Just as the water in the great ocean cannot be measured with bushels and pecks so as to say how much water it contains, these seven meritorious deeds are likewise: their blessings are without limit.

“Therefore, Quân-đầu! Good men and good women should seek skillful means to accomplish these seven meritorious deeds. Thus, Quân-đầu, you should train in this way!”

When Quân-đầu had heard the Buddha’s teaching, he rejoiced and respectfully put it into practice.

8. Thus have I heard:

At one time the Buddha was dwelling in the kingdom of Xá-vệ, in the Jeta Grove, Anāthapiṇḍika’s Park.

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

“You should cultivate the perception of death and contemplate the perception of death.”

Then a senior bhikkhu said to the Blessed One:

“I constantly cultivate and contemplate the perception of death.”

The Blessed One said:

“How do you contemplate and cultivate the perception of death?”

The bhikkhu said to the Buddha:

“I contemplate the perception of death in this way: ‘I have only seven more days to live. I should therefore contemplate the seven factors of enlightenment, thereby gaining much benefit within the Tathagata’s Dharma, so that after death I will have no regrets.’ Blessed One, this is how I contemplate the perception of death.”

The Blessed One said:

“Enough, enough, bhikkhu! This is not the cultivation of the perception of death. This is called a heedless practice.”

Another bhikkhu said to the Blessed One:

“I am capable of undertaking the cultivation of the perception of death.”

The Blessed One said:

“How do you cultivate and contemplate the perception of death?”

The bhikkhu said to the Buddha:

“Now I think: ‘I wish to have six more days in which to reflect upon the Tathagata’s True Dharma, and then I shall die. This would be beneficial.’ This is how I contemplate the perception of death.”

The Blessed One said:

“Enough, enough, bhikkhu! You too are following a heedless practice; this is not the contemplation of the perception of death.”

Other bhikkhus said to the Buddha: “I wish to have five more days, or four days, or three days, two days, or one day.”

The Blessed One then said to the bhikkhus:

“Enough, enough, bhikkhus! This too is a heedless practice; it is not the contemplation of the perception of death.”

Then another bhikkhu said to the Blessed One:

“I am able to undertake the cultivation of the perception of death in this way: When the time comes, I put on my robe, take up my bowl, and enter the city of Xá-vệ to seek alms. Afterward, I leave the city of Xá-vệ and return to my dwelling. Returning to my secluded chamber, I contemplate the seven factors of enlightenment and then my life ends. This is the contemplation of the perception of death.”

The Blessed One said:

“Enough, enough, bhikkhu! This too is not the contemplation and cultivation of the perception of death. All that you have said constitutes heedless conduct; it is not the practice of cultivating the perception of death.”

The Blessed One then said to the bhikkhus:

“One who can practice as the bhikkhu Bà-ca-lợi did may be said to contemplate the perception of death. That bhikkhu skillfully contemplated the perception of death and became disenchanted with this body as defiled and impure. If a bhikkhu contemplates the perception of death, keeps his attention fixed before him, with his mind unmoving, and remains mindful while counting each inhalation and exhalation as they come and go, contemplating therein the seven factors of enlightenment, he will gain much benefit within the Tathagata’s Dharma.

Why is this? All conditioned activities are empty and quiescent; their arising and cessation are illusory transformations, without reality. Therefore, bhikkhus!

You should contemplate the perception of death amid your inhalations and exhalations. You will then be liberated from birth, aging, illness, death, sorrow, distress, suffering, and affliction. Thus, bhikkhus, you should train in this way!”

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

9. Thus have I heard:

At one time the Buddha was dwelling in the kingdom of Xá-vệ, in the Jeta Grove, Anāthapiṇḍika’s Park.

At that time, King Ba-tư-nặc ordered his ministers: “Quickly prepare the carriage adorned with feathered canopies and precious ornaments. I wish to go to the Blessed One to pay homage and inquire after him.”

The Great King then left the city and went to the Blessed One. Having bowed down, he sat to one side. At that time, the Tathagata was teaching the Dharma to an innumerable assembly gathered around him.

At that moment, seven Nirgranthas, seven naked ascetics, seven dark-clad brahmin ascetics, and seven naked brahmins passed not far from the Blessed One. When King Ba-tư-nặc saw these people passing not far from the Blessed One, he said to the Buddha:

“I observe that these people pass by without stopping. They are all people of few desires who know contentment and possess no household property. In the present world, these people are foremost among the arhats. Why is this? Among all people, they practice the most severe austerities and do not covet offerings or material gain.”

The Blessed One said:

“Great King! You have never truly known a genuine arhat. One is not called an arhat merely because one exposes one’s body.

Great King, you should know that none of these are genuine practices. You should remember to observe carefully over a long period and judge correctly; furthermore, you should observe the body closely to know the body, and draw near to know what should be approached. Why is this?

In the distant past, there were seven brahmin ascetics who studied together in one place. They had grown old and frail, wore grass as clothing, ate the fruits and seeds of grasses, and gave rise to various wrong views. Each of them thought: ‘We practice these austerities so that in the future we may become great kings of nations, or perhaps attain the state of Brahmā or one of the Four Heavenly Kings.’

“At that time, the celestial sage A-tư-đà, the forefather of the brahmins, knew the thoughts in the minds of those brahmin ascetics. He then descended from the Brahmā heaven and appeared before the seven brahmins. The celestial sage A-tư-đà discarded his celestial attire, assumed the appearance of a brahmin, and walked back and forth in the open. When the seven brahmin ascetics saw A-tư-đà walking from afar, each became angry and said:

“‘What sort of person, attached to sensual pleasures, is this, who dares to walk before us practitioners of the holy life? We shall now curse him and reduce him to ashes.’

“The seven brahmin ascetics then cupped water in their hands, sprinkled it upon that brahmin, and pronounced this curse:

“‘May you now quickly turn to dust and ashes.’

“Yet the more anger the brahmins harbored, the more handsome and radiant the celestial sage’s countenance became. Why was this? Because loving-kindness can extinguish anger.”

Then the seven brahmins thought: “Are our precepts not on the verge of deteriorating? The moment we became angry, that person immediately became handsome.”

At that time, the seven brahmins spoke this verse to the celestial master:

Are you a deva or gandharva,

Or a rakshasa or spirit?

What are you called at this time?

We wish to know.

Then the celestial master Asita replied in verse:

I am not a gandharva,

Nor a spirit or rakshasa;

The celestial master Asita—

That is precisely who I am.

I knew what you were thinking, and so I descended here from the Brahma heaven. The Brahma heaven is truly very far from here; even the body of the deva Shakra is likewise beyond your attainment, and the state of a wheel-turning sage-king cannot be attained either. By these ascetic practices, one cannot become even a deva of the Heaven of the Four Great Kings.

Then the celestial master Asita spoke this verse:

However many thoughts fill the mind,

Though outward garments are coarse and poor,

If one cultivates right view,

One will forever leave the evil paths behind.

When the mind, precepts, and conduct are pure,

And verbal conduct is likewise so,

Having left all evil thoughts far behind,

One will certainly be born in heaven.

At that time, the seven brahmins said to the celestial master:

“Are you truly the celestial master?”

“Yes. Yet, brahmins, it is not by going naked that one is born in heaven. Nor is it certain that by cultivating these ascetic practices one will be born in the Brahma heaven. Neither is it by exposing the body and undertaking so many austerities that one is born in that realm. Whoever can restrain the mind and keep it from wavering will be born in heaven; one cannot be born there through the practices you cultivate.”

Great King, when one examines the meaning, a person is not called an arhat merely because he goes naked. It is impossible for an ordinary person to know who is a true person. A true person, however, can discern the practices cultivated by ordinary people. Moreover, an ordinary person cannot know the conduct of another ordinary person, whereas a true person can know the conduct of ordinary people. If the Great King wishes to know them, he should devise a means to observe them over a long period; he should not judge them merely by examining them at this moment. Thus, Great King, you should skillfully train in this matter.

Then King Prasenajit said to the Blessed One:

“The Tathagata has explained this exceedingly well! It is not something worldly people can fully understand. Affairs of state are pressing, and I wish to return.”

The Buddha told the king:

“It is the proper time, Great King.”

The king then rose from his seat, bowed before the Blessed One, and departed.

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

10. Thus have I heard:

At one time, the Buddha was in Kapilavastu in the land of the Shakyas, dwelling in the Banyan Grove together with a great assembly of five hundred bhikshus.

At that time, after finishing his meal, the Blessed One left the Banyan Grove, went to the village of Vilayaji, and sat beneath a tree. Then Staff-Bearer of the Shakya clan left Kapilavastu and went to the Blessed One. He stood silently before him and then asked:

“What does the ascetic teach? What does he discuss?”

The Blessed One said:

“Brahmin, you should know that what I discuss cannot be matched by devas, nagas, spirits, or deities. It neither clings to the world nor abides in the world. Such is what I discuss.”

Then Staff-Bearer of the Shakya clan lowered his head, sighed, and departed. The Tathagata then rose from his seat and returned to his dwelling. Thereupon, the Blessed One told the bhikshus:

“Just now, while I was sitting in that grove, Staff-Bearer of the Shakya clan came and asked me, ‘What does the ascetic discuss?’ I replied, ‘What I discuss cannot be matched by devas, nagas, spirits, or deities; it neither clings to the world nor abides in the world. Such is what I discuss.’ After hearing these words, Staff-Bearer of the Shakya clan departed.”

Then one bhikshu asked the Blessed One:

“What does it mean neither to cling to the world nor to abide in the world?”

The Blessed One said:

“What I discuss does not cling to the world at all. Being now liberated from desire, I have ended all the doubts of the Shakyas and am free of all perceptions. Such is what I discuss.”

After saying this, the Tathagata rose and entered his chamber. The bhikshus then said to one another:

“Just now, the Blessed One briefly stated the meaning of that discourse. Who is capable of explaining its meaning in detail?”

The bhikshus said among themselves:

“The Blessed One often praises Venerable Mahakatyayana. Now only Katyayana is capable of explaining this meaning.”

The bhikshus then said to Katyayana:

“Just now, the Blessed One briefly stated this meaning. We respectfully ask the Venerable One to explain it fully, analyzing each matter so that everyone may understand.”

Katyayana replied:

“Suppose someone left a village wishing to find the heartwood. Upon encountering a great tree, he cut it down, took its branches and leaves, abandoned the trunk, and departed. You venerable ones are like this: you leave the Tathagata and seek the heartwood among the branches. Yet the Tathagata sees all things universally, illuminates the world, and is the guide of devas and humans. The Tathagata is the true master of the Dharma. When the appropriate occasion arrives, you will naturally hear the Tathagata explain this meaning.”

The bhikshus replied:

“Although the Tathagata is the true master of the Dharma who can explain this meaning fully, the Venerable One has been assured by the Tathagata that he is capable of explaining it in detail.”

Katyayana replied:

“Listen attentively and reflect well upon it. I will explain and analyze this meaning for you.”

The bhikshus replied:

“Excellent!”

After the bhikshus respectfully assented, Katyayana said:

“The Tathagata has now said: ‘What I discuss cannot be matched by devas, nagas, spirits, or deities. It neither clings to the world nor abides in the world. In regard to it, I have attained liberation, cut off all doubts, and am no longer hesitant.

Beings now delight in disputes and give rise to confused perceptions.’ The Tathagata further said: ‘I do not give rise to a mind of defiled attachment therein.’ These are the underlying tendencies toward sensual desire, anger, wrong view, desire for worldly existence, arrogance, doubt, and ignorance. They may lead to the painful retribution of blades and clubs, disputes with others, the performance of many unwholesome deeds, the arising of confused perceptions, and the proliferation of unwholesome conduct.

When the eye sees a form and visual consciousness and perception arise, these three exist in mutual dependence. When contact exists, feeling immediately arises; when feeling exists, there is awareness; when there is awareness, perception arises; when perception exists, one evaluates it, giving rise to many thoughts, perceptions, and attachments. When the ear hears a sound, the nose smells an odor, the tongue tastes a flavor, the body experiences a tangible object, or the mind cognizes a mental phenomenon and consciousness and perception arise, these three exist in mutual dependence, and contact arises.

When contact exists, feeling immediately arises; when feeling exists, awareness arises; when awareness exists, perception arises; when perception exists, one evaluates these things and therein gives rise to many kinds of thoughts, perceptions, and attachments. These are the underlying tendencies toward sensual desire, anger, wrong view, arrogance, desire for worldly existence, delusion, and doubt. From them all arise the perils of blades and clubs and countless other calamities.

If someone were to say, ‘Although there are neither eye nor form, contact nevertheless exists,’ this would be incorrect. If someone were further to say, ‘Although there is no contact, feeling exists,’ this too would be incorrect. If one were to say, ‘Although there is no feeling, attached perception exists,’ this would be incorrect.

If someone were to say, ‘There are no ear and sound; no nose and odor; no tongue and flavor; no body and tangible object; and no mind and mental phenomenon, yet consciousness exists,’ such a principle could never be valid. If one were to say that contact exists without consciousness, this would be incorrect. If one were to say that feeling exists without contact, this would be incorrect.

If one were to say that attached perception exists without feeling, this would be incorrect.”

If someone further says that there are the eye and forms, and that consciousness arises therein, this is correct. If one says that there are the ear and sounds, the nose and odors, the tongue and tastes, the body and tangible objects, and the mind and dharmas, and that consciousness arises therein, this is certainly correct.

You worthy ones should know that it was because of these causes and conditions that the Blessed One said: "As for the doctrine I teach, neither devas and humans, nor Mara or the heavenly Maras, can match it. It is not attached to the world, nor does it abide in the world. Yet amid sensual desires I have attained liberation, severed doubt, and am no longer uncertain." On this occasion, the Blessed One taught this initial meaning.

If you bhikkhus do not understand this in your minds, you should go to the Tathagata and ask him again about its meaning. Whatever the Tathagata says, you should remember, uphold, and practice.

When the bhikkhus heard Katyayana speak, they neither said, "Excellent," nor said, "It is not so." They rose and departed, saying among themselves: "We should take this meaning and ask the Tathagata about it. Whatever the Blessed One says, we shall respectfully follow."

Then those bhikkhus went to the Blessed One, bowed at the Buddha's feet, and sat to one side. The bhikkhus then reported the entire matter to the Blessed One. The Tathagata said to the bhikkhus:

– Bhikkhu Katyayana is intelligent and eloquent, and has extensively explained this meaning. If you had come to me to ask about this meaning, I too would have explained it to you in the same way.

At that time, Venerable Ananda was standing behind the Tathagata. Ananda said to the Buddha:

– The meaning of this sutra is exceedingly profound. It is as if a traveler were to encounter ambrosia, take it, and eat it: its fragrance and flavor would be exquisite, and one would never tire of eating it. So too is this teaching: good men and good women who come and hear this Dharma never grow weary of it.

Venerable Ananda further said to the Blessed One:

– What is the name of this sutra, and how should we respectfully practice it?

The Buddha told Ananda:

– This sutra is called "The Ambrosial Flavor of the Dharma." Remember, uphold, and practice it.

When Venerable Ananda had heard the Buddha's teaching, he rejoiced and respectfully practiced it.

XXXXI. THE CHAPTER ON FEARLESSNESS

1. Thus have I heard:

At one time, the Buddha was staying in the Nigrodha Grove in the Sakyan country of Kapilavastu.

At that time, the Sakyan Mahanama went to the Blessed One, bowed at the Buddha's feet, and sat to one side. The Sakyan Mahanama said to the Blessed One:

– I received this teaching from the Tathagata: "If a good man or good woman severs the three fetters and attains the fruit of stream-entry, that person is called a non-retrogressor, is certain to attain the fruit of the path, will no longer seek out non-Buddhist teachers of other doctrines, and need not examine what others say." If this is indeed so, then it does not accord with what happens. For when I encounter a fierce ox, horse, or camel, I become terrified, and the hair on my body stands on end. I then think: "If today I were to die while harboring this fear, I do not know where I would be reborn."

The Blessed One told Mahanama:

– Do not give rise to fear. Even if you were to die, you would not fall into the three evil realms. Why is this? There are now three conditions that have been eliminated. What are the three? If there is attachment to sensual desire, confused perceptions arise, and then a mind intent on harming others arises. If this desire is absent, a mind of killing and harming does not arise, and suffering and affliction do not arise in the present. Evil and unwholesome dharmas harm oneself; if these are absent, there is no disturbance and no sorrow. Mahanama, these are the three aspects of evil and unwholesome dharmas that cause one to descend, whereas wholesome dharmas rise upward. It is like a jar of ghee that breaks in water: the shards and stones sink below, while the ghee floats above. So too, evil and unwholesome dharmas sink below, while wholesome dharmas float above.

Mahanama, in the past, before I attained Buddhahood, I practiced painful austerities for six years at Uruvilva. I ate no savory food, and my body became as emaciated as that of a hundred-year-old person, all because I did not eat. Whenever I tried to stand, I immediately fell to the ground.

I then thought: "If I were to die here, where would I be reborn?" Again I thought: "If I die now, I certainly will not be reborn in an evil realm. Yet according to the true principle, one cannot proceed from happiness to happiness; one must pass through suffering and only afterward arrive at happiness." At that time, I also wandered through a hermitage cave where many Nirgranthas were training in the path. Some of those Nirgranthas raised their hands toward the sun and exposed their bodies while practicing the path; others practiced while squatting.

I went there and said to the Nirgranthas:

– "Why do you leave your seats, raise your hands, and stand on tiptoe like this?"

Those Nirgranthas said:

– "Gautama, you should know that in the past our former teachers committed unwholesome deeds. The reason we now undergo such suffering is that we wish to extinguish all those offenses. Although we now expose our bodies and feel some shame, we can thereby eliminate these deeds. Gautama, you should know that when volitional formations are exhausted, suffering is also exhausted; when suffering is exhausted, volitional formations are also exhausted. When both suffering and volitional formations have been exhausted, one reaches nirvana."

At that time, I again told the Nirgranthas:

– "This is not correct. It is not because volitional formations are exhausted that suffering is also exhausted; nor is it because suffering is exhausted that volitional formations are also exhausted and nirvana is thereby attained. Now, if by bringing painful practices to an end one reached nirvana, this would be correct. Yet one cannot proceed from happiness to happiness."

The Nirgranthas said:

– "King Bimbisara proceeds from happiness to happiness. What suffering does he have?"

At that time, I again told the Nirgranthas:

– "How could King Bimbisara's happiness equal my happiness?"

The Nirgranthas replied:

– "Bimbisara's happiness surpasses yours."

I again told the Nirgranthas:

– "Can King Bimbisara remain seated cross-legged for seven days and seven nights without moving? Even for six, five, four, three, or two days—or as little as one day—can he remain seated cross-legged?"

The Nirgranthas replied:

– "He cannot, Gautama."

I said:

– "I am able to remain seated cross-legged with my body unmoving. What do you think, Nirgranthas: is King Bimbisara happy, or am I happy?"

The Nirgranthas said:

– "The ascetic Gautama is happy."

So it is, Mahanama! By this method you should understand that one cannot proceed from happiness to happiness, but must go from suffering to happiness. Mahanama, suppose there were a large village with a great pond full of water on each side, each pond measuring one yojana in both length and breadth. Someone came there and took away a single drop of water. What do you think, Mahanama? Where would there be more water: in the single drop or in the pond?

Mahanama said:

– There is more water in the pond; the water in a single drop is not greater.

The Blessed One said:

– So too, the sufferings of the noble disciples have been exhausted and no longer exist. What remains is like a single drop of water. Even the lowest practitioner within my assembly will undergo no more than seven deaths and seven rebirths before reaching the end of suffering. If one further exerts oneself courageously and diligently, one will immediately reach and then realize the stage of Gia-gia (the stage approaching non-returning).

The Blessed One then once again taught the wondrous Dharma to Mahanama. After hearing the Dharma, he rose and departed.

When Mahanama had heard the Buddha's teaching, he rejoiced and respectfully practiced it.

2. Thus have I heard:

At one time, Venerable Nagabala was staying in the city of the Deer Park. At that time, an aged and stooped brahmin, who had formerly been somewhat acquainted with Venerable Nagabala, went to Nagabala, exchanged greetings with him, and sat to one side.

The brahmin then said to Nagabala:

– Of all forms of happiness, yours is now truly the greatest.

Nagabala said:

– What reasons do you perceive that cause you to say that, of all forms of happiness, mine is the greatest?

The brahmin replied:

– During the past seven days, seven of my sons died. They were all valiant, highly gifted, and possessed wisdom few could equal. Then, over the last six days, twelve of my servants were also overtaken by impermanence; they were very diligent and never indolent. Next, five days ago, four of my brothers died; they knew many crafts and could perform every kind of work. Then, four days ago, my parents passed away; having just reached one hundred years of age, they left me and departed this life. Three days ago, my two wives also died; their features were upright and beautiful, rarely seen in the world. Moreover, my household had eight vaults of precious treasures, but when I went to look for them yesterday, I could not discover where they were. Today, the painful afflictions that have befallen me are beyond reckoning, whereas today the Venerable One has completely left such calamities far behind, has no further sorrow or anxiety, and takes delight solely in the Dharma of the Way. Having contemplated this, I said, "Of all who enjoy happiness, you are the happiest."

The Venerable Nagabala then said to that brahmin:

– Why did you not seek some means to prevent all those people from dying?

The brahmin replied:

– I too employed many means in the hope of preventing their deaths and the loss of my wealth. At the appropriate times, I also practiced giving and cultivated merit, prayed to the devas, made offerings to elder brahmins, sought the protection of the spirits, recited various spells, observed the stars, compounded medicinal herbs, and gave them delicious food and drink when they were in peril. Yet none of these measures proved effective, and none could save their lives.

The Venerable Nagabala then spoke this verse:

Medicines and various spells,

Clothing, drink, and food—

Though given, they are of no avail,

And one still subjects the body to austerities.

Even if one sacrifices at shrines to spirits,

With incense, flowers, and ritual bathing,

Measured against this root cause,

None of these can bring a cure.

Even if one gives away possessions

And diligently maintains the holy life,

Measured against this root cause,

None of these can bring a cure.

The brahmin then asked:

– What Dharma should one practice so as not to suffer these painful afflictions?

The Venerable Nagabala then spoke this verse:

Craving and ignorance are the root

From which painful afflictions arise.

When these are extinguished without remainder,

There will be no further suffering.

After hearing this, the brahmin spoke this verse:

Though old, I am not yet too old;

I shall act as a disciple does.

May I be allowed to go forth,

So that I may escape this calamity.

The Venerable Nagabala then bestowed the three robes upon him, admitted him to the homeless life to train in the Way, and said to him:

– Bhikkhu! You should now contemplate this body from head to foot: From where do this hair of the head, body hair, nails, and teeth come? From where do the flesh, skin, bones, marrow, intestines, and stomach all come? When they depart from here, where will they go? Therefore, bhikkhu, do not brood excessively over the painful afflictions of the world. You should contemplate even a single pore and seek the means to realize the Four Noble Truths.

The Venerable Nagabala then spoke this verse:

Cast off perceptions; do not brood excessively.

Before long, you will attain the Dharma-eye.

Conditioned things are impermanent, like lightning;

Do not let this great opportunity pass you by.

Contemplate each and every pore,

The source of arising and cessation.

Conditioned things are impermanent, like lightning;

Direct your mind toward nirvana.

That elder bhikkhu received this instruction and, in a secluded place, contemplated its meaning. This is the Dharma for which a son of good family, through firm faith, shaves off his hair and beard, goes forth to train in the Way, and seeks to cultivate the unsurpassed holy life. Birth and death were ended, the holy life was established, what had to be done was accomplished, and there would be no further rebirth. Knowing this as it truly was, that bhikkhu became an arhat. At that time, a deva who had formerly been acquainted with the bhikkhu saw that he had become an arhat. He went to Nagabala and, from the sky, spoke this verse:

Having received the full precepts,

In that secluded place,

He attained the Way, his mind unattached,

And eradicated all roots of evil.

The deva then scattered celestial flowers over the Venerable One and disappeared.

When the bhikkhu and that deva had heard the Venerable Nagabala's teaching, they rejoiced and respectfully practiced it.

3. Thus have I heard:

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

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

– One should contemplate the seven wholesome bases and examine the four dharmas; then, in this very life, one is called a superior person. Bhikkhus, what does it mean to contemplate the seven wholesome bases?

Here, bhikkhus, one pervades one direction with a mind of loving-kindness, and likewise the second, third, and fourth directions, as well as the four intermediate directions, above and below, filling the entire world everywhere with loving-kindness. It is likewise with compassion, sympathetic joy, equanimity, emptiness, signlessness, and wishlessness. One's faculties are complete, one takes food and drink in accordance with one's measure, and one remains constantly self-aware. Thus, bhikkhus, you should contemplate the seven wholesome bases.

Bhikkhus, what does it mean to examine the Dharma in four domains? Here, a bhikkhu internally contemplates the body as the establishment of mindfulness of the body, abandoning sorrow and anxiety; externally, he contemplates the body as the establishment of mindfulness of the body; and internally and externally, he contemplates the body as the establishment of mindfulness of the body. Internally, he contemplates feelings as the establishment of mindfulness of feelings; externally, he contemplates feelings as the establishment of mindfulness of feelings; and internally and externally, he contemplates feelings as the establishment of mindfulness of feelings.

Internally, he contemplates mind as the establishment of mindfulness of mind; externally, he contemplates mind as the establishment of mindfulness of mind; and internally and externally, he contemplates mind as the establishment of mindfulness of mind, abandoning sorrow and anxiety and being free from painful affliction. Internally, he contemplates dharmas as the establishment of mindfulness of dharmas; externally, he contemplates dharmas as the establishment of mindfulness of dharmas; and internally and externally, he contemplates dharmas as the establishment of mindfulness of dharmas.

Thus, bhikkhus, you should contemplate these four wholesome dharmas. Bhikkhus, whoever is able to contemplate the seven wholesome bases and examine the four dharmas in this way is a superior person in this very life. Therefore, bhikkhus, you should seek the means to accomplish the seven wholesome bases and the contemplation of the four dharmas.

Thus, bhikkhus, you should train in this way!

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

4. Thus have I heard:

At one time, the Buddha was staying among the Sakyans at Kapilavastu, in the Nyagrodha Grove, together with a great community of five hundred bhikkhus.

At that time, many bhikkhus went to the Blessed One, bowed at his feet, and sat to one side. These bhikkhus said to the Blessed One:

– We wish to journey north to teach and guide others.

The Blessed One said:

– You should know the proper time.

The Blessed One then said to the bhikkhus:

– Have you taken leave of the bhikkhu Sariputra?

The bhikkhus replied:

– No, Blessed One.

The Blessed One then said to the bhikkhus:

– You should go and take leave of the bhikkhu Sariputra. Why is this? The bhikkhu Sariputra constantly instructs his companions in the holy life in this Dharma. He never tires of teaching the Dharma.

The Blessed One then taught the bhikkhus the subtle and wondrous Dharma. After hearing the Dharma, the bhikkhus rose, bowed at the Blessed One's feet, circumambulated the Buddha three times, and withdrew.

At that time, the Venerable Sariputra was in a Sakyan shrine. Those bhikkhus went to Sariputra, exchanged greetings with him, and sat to one side. They said to Sariputra:

– We wish to journey north and teach among the people. We have now taken leave of the Blessed One.

Sariputra said:

– You should know that the people of the north, including the sramanas and brahmins, are all intelligent and possess wisdom difficult to equal. Moreover, the people there delight in coming forward to engage in debate. If they ask you, "What doctrines does your teacher expound?" how do you intend to reply?

The bhikkhus replied:

– If anyone comes and asks this question, we shall answer with this meaning: “Form is impermanent, and what is impermanent is suffering; what is suffering is non-self; what is non-self is empty. Because it is empty and non-self, it has no existence of its own. Thus do the wise contemplate. Feeling, perception, formations, and consciousness are likewise impermanent, suffering, empty, and non-self. Their true nature is emptiness; because they are non-self, they are empty. This is what the wise study and investigate. These five skandhas are all empty and quiescent. Having arisen through the convergence of causes and conditions, they will all return to decay and cessation and cannot endure for long. The Noble Eightfold Path and the seven factors of awakening—this is precisely what my Teacher taught. If any kshatriyas or brahmins come to ask us about this meaning, we shall answer them in this way.”

Then the Venerable Sariputra said to the bhikkhus:

– Masters, firmly guard your minds and do not be hasty.

Sariputra then fully expounded the subtle Dharma to the bhikkhus, after which they rose and departed. When those bhikkhus had not yet gone far, Sariputra called to them:

– How should one practice the Noble Eightfold Path and the seven factors of awakening?

The bhikkhus then said to Sariputra:

– We have come from afar because we wished to hear this meaning. We humbly ask the Venerable One to explain it to us.

Sariputra replied:

– Listen closely, listen closely! Reflect well upon it. I shall now explain.

The bhikkhus accepted his instruction. Sariputra said:

– When one single-mindedly recollects right view, this is the awakening factor of mindfulness, free from distraction. Right intention means single-mindedly recollecting all dharmas; this is the awakening factor of investigation of dharmas. Right speech means exertion of body and mind; this is the awakening factor of energy. Right action means rejoicing in all dharmas that arise; this is the awakening factor of joy. Right livelihood means being content with the possessions of the Noble Ones, relinquishing all personal property so that the body is at ease; this is the awakening factor of tranquility. Right effort means attaining the Four Noble Truths and completely eliminating the fetters; this is the awakening factor of concentration. Right mindfulness means contemplating the Four Foundations of Mindfulness, seeing that the body is unstable, entirely empty, and non-self; this is the awakening factor of equanimity. Right samadhi means attaining what has not yet been attained, crossing over what has not yet been crossed over, and realizing what has not yet been realized.

If anyone comes and asks this question: “How should one cultivate the Noble Eightfold Path and the seven factors of awakening?” you should answer in this way. Why is this so? If a bhikkhu cultivates the Noble Eightfold Path and these seven factors, his mind will be liberated from the outflows. I now tell you once again: if a bhikkhu cultivates and contemplates the Noble Eightfold Path and the seven factors, that bhikkhu will attain the second fruit without any doubt; he will attain the state of a non-returner or an arhat. Setting that aside, even if he does not attain much, one who practices the Noble Eightfold Path and these seven factors for even a single day will acquire immeasurable merit and may attain the state of a non-returner or an arhat.

Therefore, worthy ones, you should seek skillful means to cultivate the Noble Eightfold Path and these seven factors. Uphold the Path without doubt.

Having heard Sariputra’s instruction, the bhikkhus rejoiced and respectfully practiced it.

5. 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 said to Kasyapa:

– You are now advanced in years and no longer young and strong. You should accept the food, drink, and robes offered by householders.

Mahakasyapa said to the Buddha:

– I cannot accept such robes and food. I now wear this robe of cast-off rags and go on almsround at the appropriate time, finding immeasurable joy in doing so. Why is this? In the future there will be bhikkhus whose bodies are soft and delicate. Their minds will become attached to fine robes and food, and they will regress from their devotion to meditation, being unwilling to endure hardship. They will also say: “The bhikkhus in the time of past Buddhas also accepted invitations and received robes and food from others. Why should we not follow the practice of the noble ones of old?” Because they become attached to robes and food, they will abandon their Dharma robes and become householders, causing the noble and worthy ones to lose their spiritual majesty. The fourfold assembly will gradually diminish. When the noble assembly has diminished, the monasteries of the Tathagata will fall into ruin. When the monasteries of the Tathagata have fallen into ruin, the scriptures and Dharma will be lost. At that time, sentient beings will no longer possess spiritual radiance. When they lack spiritual radiance, their lifespans will be short. When those sentient beings die, they will all fall into the three evil destinies. Just as sentient beings today, because of their abundant merit, are all reborn in the heavens, so in the future, because they commit many offenses, they will enter hell.

The Blessed One said:

– Excellent, excellent! Kasyapa brings great benefit. You are a good spiritual friend and a field of merit for the people of the world. Kasyapa, you should know: more than a thousand years after I enter nirvana, there will be bhikkhus who regress from their devotion to meditation. They will no longer practice the dhutanga austerities, go on almsround, or wear patched robes. Instead, they will crave the robes and food offered at the invitations of householders. Nor will they dwell beneath trees or in secluded places; they will delight in decorating their dwellings. They will no longer use excrement and urine as medicine, but will be attached only to extremely delicious medicinal herbs. Some among them will become attached to wealth and possessions, begrudge others their dwellings, and constantly quarrel with one another.

At that time, danapatis and benefactors will wholeheartedly have faith in the Buddha-Dharma, delighting in generosity and not begrudging their wealth. When those danapatis and benefactors die, they will all be reborn in the heavens, whereas the indolent bhikkhus will enter hell after death. Thus it is, Kasyapa!

All conditioned things are impermanent and cannot endure for long. Furthermore, Kasyapa, you should know: in the future there will be bhikkhus who have shaved off their beards and hair yet engage in household occupations. With a son held in the left arm and a daughter embraced in the right, they will also carry lutes and flutes while going through the streets to beg for food.

Even then, the danapatis and benefactors will receive immeasurable merit; how much more so those who sincerely give alms to mendicants today! Thus it is, Kasyapa! All conditioned things are impermanent and cannot endure for long.

Kasyapa, you should know that in the future there may be sramana bhikkhus who abandon the Noble Eightfold Path and the seven factors, even though I have cultivated this Dharma treasure throughout countless eons. The bhikkhus of the future will sing songs while begging within the assembly to sustain themselves. Nevertheless, the danapatis and benefactors who offer food to those bhikkhus will still acquire merit; how, then, could those who give today fail to acquire merit?

I now entrust this Dharma to the bhikkhus Kasyapa and Ananda. Why is this? I am now old, having reached the age of eighty. Before long, the Tathagata will pass into final nirvana. I now entrust the Dharma treasure to you both. Remember and recite it well, safeguard it so that it is not lost, and transmit it throughout the world. Whoever, through wrongdoing, causes the teachings of the noble ones to be severed will fall into a borderland. Therefore, today I solemnly entrust the scriptures and Dharma to you. Do not allow them to be lost.

Then the Venerable Mahakasyapa and the Venerable Ananda immediately rose from their seats, knelt, joined their palms, and said to the Buddha:

– For what reason do you entrust these scriptures and this Dharma to the two of us and not to others? Within the Tathagata’s assembly are also innumerable disciples foremost in spiritual powers. Why do you not entrust and commit them to those disciples?

The Blessed One said to Kasyapa:

– I have surveyed the realms of devas and humans and have not seen anyone capable of receiving and preserving this Dharma treasure equal to Kasyapa and Ananda. Among the sravakas as well, none surpasses these two. The Buddhas of the past likewise had two persons who received and preserved the scriptures and Dharma. Yet compared with them, the bhikkhus Kasyapa and Ananda today are exceedingly rare and wondrous. Why is this? The bhikkhus who practiced the dhutanga austerities in the times of past Buddhas remained while the Dharma remained and disappeared when the Dharma disappeared. But my bhikkhu Kasyapa today will remain in the world until the Buddha Maitreya appears, and only then will he enter final nirvana. For this reason, the bhikkhu Kasyapa today surpasses the assemblies of bhikkhus of the past.

Furthermore, Bhikkhu Ananda, why are you superior to the attendants of the past? The attendants of the Buddhas of the past understood only after hearing the Buddha speak; but now Bhikkhu Ananda understands even before the Tathagata has spoken. The Tathagata need not speak; Bhikkhu Ananda surpasses the attendants of the Buddhas of the past.

Therefore, Kasyapa and Ananda, I now entrust this treasure of the Dharma to you and enjoin you not to allow it to become incomplete or perish.

Then the Blessed One spoke this verse:

All conditioned phenomena are impermanent;

Whatever arises must cease.

Where there is no birth, there is no death;

Such cessation is supreme bliss.

At that time, Venerable Mahakasyapa and Venerable Ananda, having heard the Buddha’s teaching, rejoiced and respectfully put it into practice.