增壹阿含經

Ananda said to the Buddha:

“How should the bhikkhu Channa be treated?”

The Blessed One said:

“He should be disciplined by the brahmadanda.”

Ananda said to the Buddha:

“What is discipline by the brahmadanda?”

The Blessed One said:

“No one should speak with the bhikkhu Channa. Neither kindly nor harshly should anyone speak to him, and that bhikkhu likewise should say nothing to the venerable ones.”

Ananda said to the Buddha:

“If the matter is not carefully examined, would this not incur a grave offense?”

The Buddha said:

“Merely refraining from speaking with him is discipline by the brahmadanda. But if he does not reform, he shall be brought before the assembly, and everyone shall snap their fingers to drive him out. The precepts shall not be recited with him, nor shall he participate in the communal acts of the Dharma assembly.”

The Blessed One then spoke this verse:

If one wishes to confront that enemy

And answer the hostile one,

Always be mindful and speak no words;

In this there is no fault.

At that time, the people of Kusinagara heard that the Blessed One would pass into nirvana at midnight. The people of the country went to the grove of twin sala trees. Upon arriving, they bowed their heads at the Buddha’s feet and withdrew to sit to one side.

The people together said to the Buddha:

“We have now heard that the Tathagata is about to pass into nirvana. How should we pay our respects?”

The Blessed One then looked back at the Venerable Ananda. The Venerable Ananda immediately thought, “Today the Tathagata’s body is weary, and he wishes me to instruct them in the proper observances.” Ananda knelt with his right knee upon the ground, joined his palms, and said to the Buddha:

“There are now two clans, one named Bā-a-đà and the second named Subhadda, who have come to take refuge in the Tathagata and the noble assembly. May the Blessed One permit them to become upasakas and, from this day forward, to refrain from killing living beings and observe the five precepts.”

The Blessed One then expounded the Dharma extensively for them, inspiring the others and causing them to take refuge. At that time, five hundred people of the Malla clan from Kusinagara arrived.

Then the brahmin Subhadda came from his own country, Pāvā, to Kusinagara. From afar he saw the five hundred people approaching and asked:

“From where have you gentlemen come?”

The five hundred people replied:

“Subhadda, you should know that today the Blessed One will pass into nirvana in the grove of twin sala trees.”

Subhadda immediately thought, “The appearance of a Tathagata in the world is extremely rare. The time when a Tathagata appears is like the blossoming of the udumbara flower, occurring only after billions of kalpas. I now have doubts and do not understand the Dharma. Only that ascetic Gautama can resolve my doubts. I should now go to Gautama and ask him about their meaning.”

The brahmin Subhadda then went to the grove of twin sala trees and approached the Venerable Ananda, saying:

“I have heard that the Blessed One will pass into nirvana today. Is this true?”

Ananda replied:

“It is indeed true.”

Subhadda said:

“Yet I still have doubts. Venerable sir, please agree to tell the Blessed One: ‘There is a man who does not understand the teachings of the six teachers. May he be permitted to hear the ascetic Gautama?’”

Ananda said:

“Enough, enough, Subhadda! Do not disturb the Tathagata.”

This occurred three times. Subhadda again said to Ananda:

“The appearance of a Tathagata in the world is truly difficult to encounter, like the udumbara flower that appears only at the proper time. I now perceive that the Tathagata can resolve my doubts. I could not fully express all that I wish to ask, yet Ananda will not allow me to approach the Blessed One. Moreover, I have heard that the Tathagata’s discernment is inexhaustible and his foreknowledge is boundless, yet now he alone will not receive me.”

At that time, the Tathagata, with his divine ear, heard from afar what Subhadda said to Ananda. The Blessed One told Ananda:

“Enough, enough, Ananda! Do not obstruct the brahmin Subhadda. Why? He has come to inquire about the meaning and will gain great benefit. If I expound the Dharma to him, he will immediately attain liberation.”

Ananda told Subhadda:

“Excellent, excellent! The Tathagata now permits you to enter and inquire about the Dharma.”

On hearing these words, Subhadda was so delighted and elated that he could not contain himself. Subhadda approached the Blessed One, bowed his head at the Buddha’s feet, and withdrew to sit to one side. Subhadda then said to the Buddha:

“I now have something I wish to ask. May the Blessed One permit me.”

The Blessed One told Subhadda:

“Now is the proper time. You may ask.”

Subhadda said to the Buddha:

“The other ascetics, Gautama, understand various systems of calculation and are, for the most part, preeminent in the world. They are Purana Kassapa, Ajita, Gosala, Kakuda Katyayana, Sanjaya Belatthiputta, Nigantha Nataputta, and others. Do such people know the affairs of the three periods of time, or do they not? Among those six teachers, is anyone superior to the Tathagata?”

The Blessed One said:

“Enough, enough, Subhadda! Do not ask about this matter. What need is there to ask whether they are superior to the Tathagata? Today, here in this very place, I shall expound the Dharma for you. Reflect well upon it and remember it.”

Subhadda said to the Buddha:

“I should now inquire into this profound meaning. May the Blessed One explain it at the proper time.”

The Blessed One said:

“When I first began to train in the path, I was twenty-nine years old. Wishing to deliver the people, from then until the age of thirty-five I studied among assemblies of non-Buddhist practitioners. From that time until now, I have never seen any assembly of ascetics or brahmins in which the Noble Eightfold Path was absent and yet the four fruits of the ascetic life were present.

“Therefore, Subhadda, in a world empty of this path, there are no true persons who have attained the path. Because the Dharma of the Noble Ones is present in that noble teaching, the four fruits of the ascetic life are present. Why? The causes and conditions for the four fruits of the ascetic life all depend upon the Noble Eightfold Path.

“Subhadda, had I not attained the unsurpassed, true, and perfect enlightenment, it would have been entirely because I had not attained the Noble Eightfold Path. Because I attained the Noble Eightfold Path, I realized Buddhahood. Therefore, Subhadda, you should seek skillful means to accomplish the path of the Noble Ones.”

Subhadda again said to the Buddha:

“I too would be pleased to hear the Noble Eightfold Path. May you explain it.”

The Buddha said:

“The eight factors of the path are right view, right intention, right speech, right livelihood, right action, right effort, right mindfulness, and right samadhi. Subhadda, this is the Noble Eightfold Path.”

At that moment, Subhadda attained the pure Dharma eye while still seated. Subhadda said to Ananda:

“Today I rejoice in having gained this excellent benefit. May the Blessed One permit me to become an ascetic.”

Ananda replied:

“You should go personally to the Blessed One and ask to become an ascetic.”

Subhadda approached the Blessed One, bowed his head at the Buddha’s feet, and said:

“May the Blessed One permit me to become an ascetic.”

Subhadda then became an ascetic and clothed his body in the three Dharma robes. When he raised his eyes and gazed upon the countenance of the Blessed One, he attained liberation of mind from the outflows while still seated.

The Blessed One then told Ananda:

“My final disciple is Subhadda.”

Subhadda said to the Buddha:

“I have heard that the Blessed One will enter nirvana at midnight tonight. May the Blessed One permit me to enter nirvana first. I cannot bear to see the Blessed One pass into nirvana before me.”

The Blessed One silently gave his consent. Why? Among all the Buddhas, the Blessed Ones of the past, numerous as the sands of the Ganges, the last disciple to realize the path always entered nirvana first, and the Tathagata passed into nirvana afterward. This is the constant Dharma of all Buddhas, the Blessed Ones; it is not something that has begun only today.

Seeing that the Blessed One had consented, Subhadda, before the Buddha, straightened his body, made his mind upright, and established mindfulness before him. He then passed into nirvana in the realm of nirvana without remainder. At that time, the earth shook in six ways.

The Blessed One then spoke this verse:

All conditioned formations are impermanent;

Whatever is born must surely die.

Where there is no birth, there is no death;

This cessation is the highest bliss.

The Blessed One then told Ananda:

“From this day forward, admonish the bhikkhus that they should not address one another according to ordinary custom. The senior should be called ‘Venerable,’ and the junior should be called ‘Worthy One’; they should regard one another as brothers. From this day forward, they must not address one another by the names given by their parents.”

Ananda said to the Buddha:

“How, then, should the bhikkhus address one another?”

The Buddha said:

“When a junior bhikkhu addresses a senior bhikkhu, he should call him ‘Elder.’ A senior bhikkhu should address a junior bhikkhu by his clan name. Furthermore, when bhikkhus wish to assign a name, it should be based upon the Three Honored Ones. This is my instruction.”

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

XXXXII. CHAPTER ON THE EIGHT DIFFICULTIES (2)

4. Thus have I heard:

At one time, the Buddha was staying in the Deer Park in the country of Sravasti, together with an assembly of five hundred great bhikkhus.

At that time, the asura Pahārāda and the deva Maudgalyayana came to the Buddha at an improper time, bowed their heads at the Buddha’s feet, and withdrew to sit to one side. The Buddha then asked the asura:

“You are very fond of the great ocean, are you not?”

The asura said to the Buddha:

“We are very fond of it; it is not that we dislike it.”

The Buddha said:

“What extraordinary qualities does the great ocean possess that cause you to delight in dwelling within it?”

The asura said to the Buddha:

“The great ocean has eight unprecedented qualities in which the asuras delight. What are the eight? The great ocean is exceedingly deep and vast. This is the first unprecedented quality.

“Furthermore, the great ocean possesses this virtue: four great rivers, each accompanied by five hundred smaller rivers, flow into the great ocean and then lose their individual names. This is the second unprecedented quality.

“Furthermore, the great ocean has everywhere one and the same taste. This is the third unprecedented quality.

“Furthermore, the tides of the great ocean rise at the proper time and never fail to keep their season. This is the fourth unprecedented quality.

“Furthermore, the great ocean is the dwelling place of spirits and beings of every form, all of whom dwell within the great ocean. This is the fifth unprecedented quality.

“Furthermore, the great ocean contains beings with immense bodies, from one hundred yojanas to seven thousand yojanas in size, yet it is never overcrowded. This is the sixth unprecedented quality.

“Furthermore, the great ocean produces many precious treasures: giant clamshell, agate, pearls, amber, crystal, and vaidurya. This is the seventh unprecedented quality.

“Furthermore, beneath the great ocean there is golden sand, and there is also Mount Sumeru, formed of four kinds of precious substances. This is the eighth unprecedented quality.

“These are the eight unprecedented qualities that cause the asuras to delight in the great ocean.”

The asura then said to the Buddha:

“What extraordinary qualities exist in the Tathagata’s Dharma that cause the bhikkhus, upon seeing them, to delight in it?”

The Buddha told the asura:

“There are eight unprecedented qualities that cause the bhikkhus to delight in my Dharma. What are the eight? My Dharma is complete in discipline and contains no heedless conduct. This is the first unprecedented quality. Having seen it, the bhikkhus delight in it, just as the great ocean is exceedingly deep and vast.

“Furthermore, within my Dharma, people of all four castes become ascetics and are no longer called by their former names as their individual designations. It is just as the four great rivers flow into the great ocean, acquire the same taste, and no longer retain different names. This is the second unprecedented quality.

“Furthermore, in my Dharma, the prohibitory precepts are established, and all observe them together without transgressing the prescribed bounds. This is the third unprecedented quality.

“Furthermore, my Dharma has everywhere one and the same taste: the taste of the Noble Eightfold Path. This is the fourth unprecedented quality, just as the great ocean has everywhere one and the same taste.

“Furthermore, my Dharma is filled with the factors of awakening: the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path. Having seen them, the bhikkhus delight in my Dharma, just as the great ocean contains various kinds of spirits. This is the fifth unprecedented quality.

“Furthermore, my Dharma contains various precious treasures: the treasure of the awakening factor of mindfulness, the treasure of the awakening factor of investigation of Dharma, the treasure of the awakening factor of energy, the treasure of the awakening factor of joy, the treasure of the awakening factor of tranquility, the treasure of the awakening factor of concentration, and the treasure of the awakening factor of equanimity. This is the sixth unprecedented quality. Having seen them, the bhikkhus delight in my Dharma, just as the great ocean produces various precious treasures.

“Furthermore, in my Dharma there are beings who shave off their hair and beard, put on the three Dharma robes, leave the household life, and train in the path. They pass into nirvana in nirvana without remainder, yet my Dharma neither increases nor decreases, just as the waters of the great ocean neither increase nor decrease when rivers flow into it. This is the seventh unprecedented quality. Having seen it, the bhikkhus delight in my Dharma.

“Furthermore, my Dharma contains the vajra samadhi, the samadhi of cessation, the samadhi of universal radiance, the samadhi of attaining non-arising, and countless other samadhis. Having seen them, the bhikkhus delight in my Dharma, just as golden sand lies beneath the great ocean. This is the eighth unprecedented quality. Having seen it, the bhikkhus delight in my Dharma.

“My Dharma contains these eight unprecedented qualities, in which the bhikkhus greatly delight.”

The asura then said to the Buddha:

“Even if the Tathagata’s Dharma possessed only one unprecedented quality, it would already surpass the eight unprecedented qualities of that ocean a hundredfold and a thousandfold, beyond all comparison. That quality is the Noble Eightfold Path. Excellent, Blessed One! I rejoice in these words.”

The Blessed One then gradually expounded the Dharma: a discourse on generosity, a discourse on morality, and a discourse on rebirth in the heavens; that sensual desire is an impure perception, that the outflows are a great affliction, and that renunciation is joyful. When the Blessed One saw that the asura’s mind had become receptive and open, he expounded for him the teachings customarily proclaimed by all Buddhas: suffering, its arising, its cessation, and the path. The asura then thought, “There should be Five Truths, yet the Blessed One has now taught only Four Truths; to the devas, however, he teaches Five Truths.”

At that moment, the deva attained the pure Dharma eye while still seated. The asura said to the Buddha:

“Excellent, Blessed One! I rejoice in these words. I now wish to return to my own abode.”

The Buddha said:

“You should know the proper time.”

The asura immediately rose from his seat, bowed his head at the Buddha’s feet, and departed along the road. The deva then told the asura:

“The thought you have now entertained is unwholesome. You said, ‘The Tathagata teaches the devas Five Truths, but teaches me only Four Truths.’ Why? The Buddhas, the Blessed Ones, never speak with two tongues. The Buddhas never abandon sentient beings, nor do they weary of teaching the Dharma. They expound the Dharma with a mind of equality. There are Four Truths: suffering, its arising, its cessation, and the path. You should not think in this way and falsely accuse the Tathagata of teaching Five Truths.”

The asura replied:

“What I have done is unwholesome, and I shall confess it myself. I must go to the Buddha and ask about this matter.”

Having heard the Buddha’s teaching, the asura and the deva rejoiced and respectfully practiced it.

5. Thus have I heard:

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

The Buddha then told the bhikkhus:

“There are eight causes and conditions for a great earthquake. What are the eight? Bhikkhus, you should know that this continent of Jambudvipa measures twenty-one thousand yojanas from north to south and seven thousand yojanas from east to west, and is sixty-eight thousand yojanas thick. The layer of water is eighty-four thousand yojanas deep, and the layer of fire is eighty-four thousand yojanas thick. Beneath the fire is a layer of wind sixty-eight thousand yojanas thick. Beneath the wind is the vajra wheel, where the relics of all the Buddhas, the Blessed Ones of the past, abide.

“Bhikkhus, you should know that sometimes a great wind is stirred, causing the fire to move. When the fire moves, the water moves; when the water moves, the earth moves. This is the first cause and condition for a great earthquake.

“Furthermore, when a bodhisattva descends in spirit from Tusita Heaven and enters his mother’s womb, the earth greatly shakes. This is the second cause and condition for a great earthquake.

“Furthermore, when a bodhisattva emerges from his mother’s womb, the earth greatly shakes. This is the third cause and condition for a great earthquake.

“Furthermore, when a bodhisattva leaves the household life to train in the path and attains unsurpassed, perfect enlightenment, heaven and earth greatly shake. This is the fourth cause and condition for a great earthquake.

“Furthermore, when a Tathagata passes into nirvana in the realm of nirvana without remainder, heaven and earth greatly shake. This is the fourth cause and condition for a great earthquake.

“Furthermore, when a bhikkhu of great spiritual power has attained mastery of mind and can freely perform innumerable transformations at will—dividing his body into hundreds of thousands of bodies and then returning them to one body, flying through the air, passing through walls, mountains, and rocks, appearing and disappearing freely, and contemplating the earth as devoid of the characteristic of earth and entirely empty—the earth greatly shakes. This is the sixth cause and condition for a great earthquake.

“Furthermore, when devas of great spiritual power and immeasurable spiritual virtue die there and are reborn in that same realm, having perfected all virtues through merit created in former lives, they relinquish their former deva bodies and become Sakra or a Brahma king. At that time, the earth greatly shakes. This is the seventh cause and condition for a great earthquake.

“Furthermore, when sentient beings die because their merit is exhausted, the kings of various countries are then dissatisfied with their own realms. The countries wage war against one another, and people die either from perilous famine or from sharp blades. At that time, heaven and earth shake. This is the eighth cause and condition for a great earthquake.

“Thus, bhikkhus, there are eight causes and conditions that make heaven and earth greatly shake.”

Having heard the Buddha’s teaching, the bhikkhus rejoiced and respectfully practiced it.

6. Thus have I heard:

At one time, the Venerable Anuruddha was staying in one of the Buddha’s four residences.

While in a secluded place, Anuruddha thought, “Among the disciples of Buddha Sakyamuni, all those accomplished in moral virtue and wisdom rely upon discipline and are nurtured within this true Dharma. Those among the sravakas who are not complete in discipline have all departed from the true Dharma and do not accord with discipline. Of these two qualities, morality and learning, which is superior? I should take this fundamental question to the Tathagata and ask him about it.”

Anuruddha further thought, “This Dharma is practiced by one who is content, not by one who knows no contentment. This Dharma is practiced by one of few desires, not by one of many desires. This Dharma is practiced by one who dwells in seclusion, not by one who dwells amid commotion. This Dharma is practiced by one who observes the precepts, not by one who violates them. This Dharma is practiced by one who is concentrated, not by one whose mind is distracted. This Dharma is practiced by one who is wise, not by one who is foolish. This Dharma is practiced by one of great learning, not by one who has learned little.”

After reflecting upon these eight thoughts of a great person, Anuruddha thought, “I should now go to the Blessed One and ask about their meaning.”

The Blessed One was then staying in the city of Sravasti, in Jeta’s Grove, Anathapindika’s Park. King Prasenajit had invited the Buddha and the Sangha of bhikkhus to spend the three-month rains retreat there. Anuruddha, leading five hundred bhikkhus, traveled gradually among the people, teaching and transforming them. In due course, he arrived in the country of Sravasti and approached the Buddha. He bowed his head in homage and withdrew to sit to one side.

The Venerable Anuruddha said to the Buddha:

“While in seclusion, I reflected upon this matter: of these two qualities, morality and learning, which is supreme?”

The Buddha then spoke this verse for Anuruddha:

Is morality superior, or is learning?

You have now given rise to this doubt.

Morality is supreme over learning;

What doubt can there be about this?

“Why? Anuruddha, you should know that when a bhikkhu is accomplished in morality, his mind becomes concentrated. When his mind is concentrated, he gains wisdom. When he has gained wisdom, he becomes learned. When he has become learned, he attains liberation. When he has attained liberation, he passes into nirvana in nirvana without remainder. From this, it is clearly known that morality is supreme.”

Anuruddha then related to the Blessed One the eight thoughts of a great person.

The Buddha told Anuruddha:

“Excellent, excellent, Anuruddha! What you have contemplated is precisely what a great person contemplates: having few desires, knowing contentment, dwelling in seclusion, being accomplished in morality, being accomplished in right concentration, being accomplished in wisdom, being accomplished in liberation, and being accomplished in great learning.

“Anuruddha, you should now give rise to this thought and contemplate an eighth thought of a great person. What is the eighth? This Dharma is practiced by one who is energetic, not by one who is indolent. Why? The bodhisattva Maitreya was destined to attain unsurpassed, perfect enlightenment in thirty kalpas, but through the power of energy, I attained Buddhahood before him.

“Anuruddha, you should know that all Buddhas, the Blessed Ones, are of equal rank. They are equal in discipline, and their liberation and wisdom do not differ. They are likewise equal in emptiness, signlessness, and wishlessness. Their bodies are adorned with the thirty-two major marks and eighty minor characteristics; one never tires of beholding them, and the crowns of their heads cannot be seen. In all these respects they do not differ; only their energy is unequal. Among all Buddhas, the Blessed Ones of the past and future, I am foremost in energy.

“Therefore, Anuruddha, this eighth thought of a great person is supreme and most honored, without any analogy adequate to compare with it. Just as curds come from milk, butter comes from curds, and ghee comes from butter, yet among them ghee is supreme and beyond comparison, so it is with this: among the eight thoughts of a great person, the thought of energy is supreme and truly beyond comparison. Therefore, Anuruddha, you should follow the eight thoughts of a great person and also explain their meaning distinctly to the fourfold assembly. If the eight thoughts of a great person circulate throughout the world, my disciples will all attain the fruits of stream-entry, once-returning, non-returning, and arhatship.

“Why? My Dharma is practiced by one of few desires, not by one of many desires. My Dharma is practiced by one who knows contentment, not by one who knows no contentment. My Dharma is practiced by one who dwells in seclusion, not by one who dwells among crowds. My Dharma is practiced by one who observes the precepts, not by one who violates them. My Dharma is practiced by one who is concentrated, not by one whose mind is distracted. My Dharma is practiced by one who is wise, not by one who is foolish. My Dharma is practiced by one who is energetic, not by one who is indolent.

“Therefore, Anuruddha, the fourfold assembly should seek skillful means to practice these eight thoughts of a great person. Thus, Anuruddha, you should train.”

Having heard the Buddha’s teaching, the Venerable Anuruddha rejoiced and respectfully practiced it.

7. Thus have I heard:

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

The Blessed One then told the bhikkhus:

“There are eight assemblies that you should know. What are the eight? They are the assembly of ksatriyas, the assembly of brahmins, the assembly of householders, the assembly of ascetics, the assembly of the Four Great Heavenly Kings, the assembly of the Thirty-three Gods, the assembly of Mara kings, and the assembly of Brahmas.

“Bhikkhus, you should know that from former times until now, whenever I have entered an assembly of ksatriyas and exchanged greetings, speech, and conversation with them, no one has been my equal. I walk alone without companion, and no one is my peer. I have few desires, know contentment, maintain unconfused mindfulness, and am accomplished in morality, right concentration, wisdom, liberation, great learning, and energy.

“I further recollect that when I entered the assemblies of brahmins, householders, ascetics, the Four Great Heavenly Kings, the Thirty-three Gods, Mara kings, and Brahma kings, and exchanged greetings, speech, and conversation with them, I walked alone without companion, and no one was my peer. Within those assemblies I was supreme, and no one could equal me. I had few desires, knew contentment, maintained an unconfused mind, and was accomplished in morality, right concentration, wisdom, liberation, great learning, and energy.

“Among those eight assemblies, I walked alone without companion and became a great canopy of protection for countless sentient beings. Those eight assemblies could not see the crown of my head and did not dare look upon my face, much less debate with me. Why? In the realms of devas and humans, among the assemblies of Mara or heavenly Maras, ascetics, and brahmins, I see no one who can accomplish these eight qualities, apart from the Tathagata. Therefore, bhikkhus, you should seek skillful means to practice these eight qualities. Thus, bhikkhus, you should train.”

Having heard the Buddha’s teaching, the bhikkhus rejoiced and respectfully practiced it.

8. Thus have I heard:

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

The householder Anathapindika then approached the Buddha, bowed his head at the Buddha’s feet, and withdrew to sit to one side.

The Blessed One said to the householder:

“Householder, is extensive generosity practiced in your household?”

The householder said to the Buddha:

“I give to impoverished households without ceasing day or night: at the four gates of the city, in the great marketplace, in my home, along the roads, and to the Buddha and the Sangha of bhikkhus. These are the eight places where I practice generosity.

“Thus it is, Blessed One! Whatever people in the world require, I provide: clothing to those who need clothing and food to those who need food, while never infringing upon the nation’s treasures. I provide clothing, blankets, food and drink, beds, medicines for illness, and treatments for sores.

“Devas have also come to me and, from the air, said, ‘You should distinguish between the honorable and the lowly! This person observes the precepts, while that person violates them. Giving to this person brings merit, while giving to that person yields no reward.’

“Yet my mind makes no distinction between this one and that one, nor does it give rise to thoughts of increase or decrease. With impartial loving-kindness, I embrace all sentient beings. Moreover, sentient beings depend upon the faculty of life for their bodies to remain. With food they live; without food, the faculty of life cannot sustain them. The karmic reward of giving to all sentient beings is immeasurable, and experiencing that reward involves neither increase nor decrease.”

The Buddha told the householder:

“Excellent, excellent! Householder, impartial generosity brings the foremost and most honored merit. Yet the minds of sentient beings differ in superiority and inferiority. Giving to one who observes the precepts is superior to giving to one who violates them.”

At that time, the devas and spirits in the air offered boundless praise and spoke this verse:

The Buddha says selective giving is supreme;

Foolish beings discriminate between increase and decrease.

If one wishes to find the finest field of merit,

Who can surpass the Buddha’s assembly?

“How excellent are the words the Blessed One has now spoken! Giving to one who possesses wisdom and morality is superior to giving to one who violates the precepts.”

The Blessed One then told the householder Anathapindika:

“I shall now speak to you about the assembly of Noble Ones. Reflect well, remember it, and retain it in your mind. One may give little and gain much merit, or give much and gain even more merit.”

The householder Anathapindika said to the Buddha:

“May the Blessed One explain this meaning. How can giving little bring much merit? How can giving much also bring much merit?”

The Buddha told the householder Anathapindika:

“Those practicing toward arhatship and those who have attained arhatship; those practicing toward non-returning and those who have attained non-returning; those practicing toward once-returning and those who have attained once-returning; and those practicing toward stream-entry and those who have attained stream-entry—Householder, these are called the assembly of Noble Ones. Giving them little brings much merit, while giving them much brings even more merit.”

The Blessed One then spoke this verse:

Those accomplished in the four approaches,

And truly accomplished in the four fruits—

These are the assembly of Noble Ones;

Giving to them brings abundant merit.

“The Buddhas, the Blessed Ones of the distant past, also had such assemblies of Noble Ones, no different from mine today. If, in future ages, Buddhas, the Blessed Ones, appear in the world, they too will have such assemblies of Noble Ones. Therefore, Householder, with a joyful and delighted mind, make offerings to the Noble Sangha.”

The Buddha then expounded the subtle and wondrous Dharma for the householder, establishing him on the stage of non-retrogression. After hearing the Dharma, the householder rejoiced immeasurably. He immediately rose from his seat, bowed his head at the Buddha’s feet, circumambulated him three times, and departed.

Having heard the Buddha’s teaching, the householder Anathapindika rejoiced and respectfully practiced it.

9. Thus have I heard:

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

The Blessed One then told the bhikkhus:

“If good men and good women give material possessions, they will acquire eight merits. What are the eight? First, they give at the proper time, not at an improper time. Second, they give pure things, not defiled things. Third, they give with their own hands and do not entrust the task to others. Fourth, they give of their own free will, without arrogance or self-indulgence. Fifth, they give with detachment, without hoping for repayment. Sixth, they give while seeking cessation, not rebirth in heaven. Seventh, they seek a fertile field for their gifts and do not give to barren ground. Eighth, they dedicate the merit of their generosity to sentient beings and not to themselves.

“Thus, bhikkhus, when good men and good women give material possessions, they acquire eight merits.”

The Blessed One then spoke this verse:

The wise give at the proper time,

Without a stingy or covetous mind.

Having performed meritorious deeds,

They dedicate them all to others.

Such generosity is supreme

And praised by all Buddhas.

In this very body they receive its reward;

After death, they surely enjoy heavenly merit.

“Therefore, bhikkhus, those who wish to seek that reward should perform these eight deeds. Their meritorious reward will be immeasurable and incalculable. They will attain the treasure of the deathless and gradually reach cessation. Thus, bhikkhus, you should train!”

Having heard the Buddha’s teaching, the bhikkhus rejoiced and respectfully practiced it.

10. Thus have I heard:

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

The Blessed One then told the bhikkhus:

“I shall now explain the path leading to Niraya, hell, and the path proceeding toward nirvana. Wrong view leads to Niraya; right view proceeds toward nirvana. Wrong intention leads toward the path to Niraya; right intention is the path proceeding toward nirvana. Wrong speech leads to the path to Niraya; right speech proceeds toward nirvana. Wrong action leads to the path to Niraya; right action proceeds toward nirvana. Wrong livelihood leads to the path to Niraya; right livelihood proceeds toward nirvana. Wrong effort leads toward the path to Niraya; right effort proceeds toward nirvana. Wrong mindfulness leads to the path to Niraya; right mindfulness proceeds toward nirvana. Wrong concentration leads to the path to Niraya; right concentration proceeds toward nirvana.

“Bhikkhus, these are the path leading to Niraya and the path proceeding toward nirvana. The Dharma customarily taught by the Buddhas, the Blessed Ones, has now been fully proclaimed. You should dwell in secluded places, sit beneath trees or in open fields, remain mindful, and practice wholesome Dharma. Do not give rise to indolence or arrogance. If you are not diligent today, later regret will be of no avail.”

Having heard the Buddha’s teaching, the bhikkhus rejoiced and respectfully practiced it.

Improper Time, Niraya, and the Path;

Asuras, Devas, and Earthquakes;

The Eight Thoughts of a Great Person and the Assemblies;

Good Men Receiving, and the Path.