增壹阿含經

XXXI. THE CHAPTER ON THE HIGHER TRAINING

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, the brahmin Sanh Lau approached the Blessed One. After exchanging greetings, he sat to one side. The brahmin said to the Blessed One:

“Dwelling in the wilderness is truly difficult! Living in solitude, walking and standing alone, it is exceedingly difficult to discipline the mind!”

The Blessed One said:

“So it is, brahmin! It is just as you say. Dwelling in a desolate wilderness is truly difficult! Living in solitude and walking alone, it is exceedingly difficult to discipline the mind! Why is this? In the past, before I attained the Way, when I was practicing the bodhisattva path, I often thought: ‘Dwelling in a desolate wilderness is truly difficult! Living in solitude and walking alone, it is exceedingly difficult to discipline the mind!’”

The brahmin said to the Buddha:

“If any clansmen, out of firm faith, leave the household life to train in the Way, the ascetic Kasyapa is now their foremost leader, greatly benefiting and guiding the multitude of ignorant beings.”

The Blessed One said:

“So it is, brahmin! It is just as you say. There are clansmen who, out of firm faith, leave the household life to train in the Way. I am their foremost leader, greatly benefiting and guiding that multitude of ignorant beings. When they see me, they all give rise to a sense of shame and then go to dwell in secluded caves and mountain valleys.

“At that time, I reflected: ‘There are ascetics and brahmins whose bodily conduct is impure. Though they frequent secluded and uninhabited places, because their bodily conduct is impure, they merely labor in vain. Theirs is not true practice, but a fearful, evil, and unwholesome state. Yet now my bodily conduct is not impure, and I frequent secluded places. I am not like those whose bodily conduct is impure and who frequent secluded places. Why is this? My bodily conduct is now pure. Among the arhats whose bodily conduct is pure and who delight in dwelling peacefully in caves, I am foremost.’ Thus, brahmin, when I examined myself and saw that my bodily actions were pure and that I delighted in quiet seclusion, my joy increased all the more.

“At that time, I reflected: ‘There are ascetics and brahmins whose mental conduct is impure and whose livelihood is impure, yet they frequent secluded and uninhabited places. Although they engage in such practice, it is still not right. They are replete with evil and unwholesome states, but I am not like them. Why is this? My bodily, verbal, and mental conduct, as well as my livelihood, are now all pure.

“‘There are ascetics and brahmins whose bodily, verbal, and mental conduct, as well as their livelihood, are all pure, and who delight in dwelling in pure and secluded places. I am like them. Why is this? My bodily, verbal, and mental conduct and my livelihood are now pure, and I delight in dwelling in quiet seclusion. I am foremost among them.’ Thus, brahmin, when my bodily, verbal, and mental conduct and my livelihood were pure, my joy increased all the more while dwelling in seclusion.

“At that time, I reflected: ‘Ascetics and brahmins experience much fear when dwelling in quiet seclusion. At such times, they fear evil and unwholesome states. But now I have no fear whatsoever while dwelling in secluded and uninhabited places. If it is said that ascetics and brahmins have fearful minds while dwelling in seclusion, I am not like them. Why is this? I now have no fear whatsoever and freely abide in secluded places. I am not like those whose minds are fearful while dwelling in seclusion. Why is this? I have now transcended suffering and affliction and am not the same as they are.’ Thus, brahmin, after examining this matter, I was without fear, and my joy increased.

“There are ascetics and brahmins who disparage others and exalt themselves. Although they dwell in seclusion, they still entertain impure perceptions. But I, brahmin, do not disparage others, nor do I exalt myself. I am not like those who praise themselves and disparage others. Why is this? I am now free from conceit. Among noble ones who are free from conceit, I am foremost. After examining this matter, my joy increased all the more.

“There are ascetics who seek offerings and gain without ever being satisfied. But now I do not seek offerings and gain. Why is this? I expect nothing from others and am myself content. Among those who are content, I am foremost. After examining this matter, my joy increased all the more.

“There are ascetics and brahmins who harbor laziness, do not diligently strive, and yet frequent secluded places. I am not like them. Why is this? My mind is now courageous and vigorous. Thus, among the noble ones who are not indolent and whose minds are courageous and vigorous, I am foremost. After examining this matter within myself, my joy increased all the more.

“At that time, I further reflected: ‘There are ascetics and brahmins who are often forgetful while dwelling in seclusion. Although they engage in such practice, they still possess evil and unwholesome states. But now I am not forgetful. If there are, brahmin, those who are forgetful, I am not like them. Among noble ones who are not forgetful, I am foremost.’ After examining this matter, my joy increased all the more while dwelling in seclusion.

“At that time, I further reflected: ‘There are ascetics and brahmins whose minds are distracted and without concentration. They consequently possess evil and unwholesome states and associate with evil conduct. But now my mind is never distracted and always remains unified. I am not like those whose minds are agitated, distracted, and without concentration. Why is this? My mind always remains unified. Among noble ones whose minds are firmly concentrated, I am foremost.’ After examining this matter, my joy increased all the more, even while dwelling in seclusion.

“At that time, I further reflected: ‘There are ascetics and brahmins who are foolish and benighted, like a flock of sheep. Such people consequently possess evil and unwholesome states, but I am not like them. Now I always possess wisdom and am free from delusion while dwelling in seclusion. If there are those who practice in this manner, I share this quality with them. I have now perfected wisdom. Among the noble ones who have perfected wisdom, I am foremost.’ After examining this matter, my joy increased all the more, even while dwelling in seclusion.

“When I dwelt in secluded places, trees might suddenly break and fall, or birds and beasts might bolt away. At such times, I would think: ‘This forest is truly fearsome.’ Then I would further reflect: ‘If something fearful arises, I shall devise a means to prevent it from arising again.’ If fear arose while I was walking in meditation, I would neither sit nor lie down until I had dispelled that fear; only then would I sit.

If fear arose while I was standing, I would neither walk in meditation nor sit down until I had dispelled that fear; only then would I sit. If fear arose while I was sitting, I would not walk in meditation until I had dispelled that fear; only afterward would I walk. If fear arose while I was lying down, I would neither walk in meditation nor sit until I had completely dispelled that fear; only then would I sit.

“Brahmin, you should know that if any ascetic or brahmin passes throughout the day and night without understanding the principle of the Way, I say that person is exceedingly foolish. But I, brahmin, throughout the day and night understand the Dharma of the Way. Moreover, my mind is courageous and vigorous, never false; my thoughts are not confused, and my mind always remains unified. Free from perceptions of sensual desire, with applied thought and sustained thought, mindful of the joy and bliss of the Way, I abide in the first dhyana. This, brahmin, is the first state of mind in which I find delight here and now.

“With applied thought and sustained thought stilled, inwardly joyful and with the mind becoming unified, free from applied thought and sustained thought, concentrated, mindful, joyful, and tranquil, I abide in the second dhyana. This, brahmin, is the second state of mind in which I find delight here and now.

“I directly contemplate and know that inwardly I am free from thoughts of desire. Experiencing bodily bliss, that state for which the noble ones aspire, with equanimity, mindfulness, and joy, I abide in the third dhyana. This, brahmin, is the third state of mind in which I find delight here and now.

“With pleasure and pain abandoned, and sorrow and joy having previously ceased, neither painful nor pleasant, with equanimity and mindfulness purified, I abide in the fourth dhyana. This, brahmin, is the fourth higher state of mind that I directly realize and in which my mind abides.

While I was dwelling in seclusion, these four higher states of mind arose in Me. Through this samadhi-mind, purified and stainless, free from fetters, I attained fearlessness and directly knew My former lives throughout innumerable kalpas. At that time, I recollected the events of one former life, two lives, three lives, four lives, five lives, ten lives, twenty, thirty, forty, fifty, a hundred lives, a thousand lives; and I discerned in full the kalpas of formation and dissolution. I had been born in such-and-such a place, with such-and-such a name and clan, eating such food and experiencing such suffering and happiness.... Dying there, I was born here; dying here, I was born elsewhere. I clearly knew all the causes and conditions from beginning to end.

Brahmin, you should know! During the first watch of the night, I attained the first knowledge. Ignorance was dispelled, and darkness was no more. My mind delighted in seclusion, where I awakened and knew for Myself.

Again, with a samadhi-mind that was stainless and free from fetters, My mind settled in concentration and attained fearlessness. I knew how beings are born and how they die. With the divine eye, I observed beings being born and dying, having good or bad forms, entering good realms or evil destinies, being fair or ugly; and I discerned them all according to their good and evil conduct.

There are beings who perform evil with the body, speak evil with the mouth, and think evil with the mind; who slander the Noble Ones, constantly harbor wrong views, and accord with wrong views. When their bodies break up and their lives end, they are born in hell.

There are beings who perform good with the body, speak good with the mouth, and think good with the mind; who do not slander the Noble Ones, constantly cultivate right view, and accord with right view. When their bodies break up and their lives end, they are born in a good destination, in heaven.

Again, with the purified and stainless divine eye, I observed beings being born and dying, having good or bad forms, entering good or evil destinations, being fair or ugly. I clearly knew all their former deeds.

Brahmin, you should know! During the middle watch of the night, I attained the second knowledge. Darkness was no more; I awakened and knew for Myself, delighting in seclusion.

Again, with a samadhi-mind that was purified and stainless, free from fetters, My mind settled in concentration and attained fearlessness. I brought the mental effluents to an end and also knew this suffering as it truly is, without falsity. At that very moment, through attaining this state of mind, My mind was liberated from the effluent of sensual desire, the effluent of existence, and the effluent of ignorance, and I immediately attained the knowledge of liberation. Birth and death had been ended, the holy life had been established, what had to be done had been done, and there would be no further rebirth: I knew this as it truly was. This, Brahmin, was the third knowledge that I attained during the last watch of the night, when darkness was no more.

What do you think, Brahmin? If you entertain the thought, “The Tathagata’s mind of desire, anger, and delusion has not yet been extinguished, and therefore He dwells in secluded places,” then, Brahmin, you should not regard it in this way. Why is that? Today the Tathagata has entirely eliminated all effluents. He constantly delights in seclusion and does not dwell among the people. Today, having contemplated these two purposes, I delight in secluded places. What are the two? They are to roam freely in seclusion and to deliver innumerable beings beyond reckoning.

The Brahmin Sanh Lau then said to the Buddha:

“You have acted for the sake of sentient beings, compassionately delivering them all.”

The Brahmin again said to the Buddha:

“Enough, enough, Blessed One! You have taught more than enough. It is as though a stooped person had been made straight, a lost person shown the way, a blind person given sight, or light revealed in the darkness. So it is, Shramana Kashyapa! Through innumerable skillful means, You have taught the Dharma for my sake. I now take refuge in the Buddha, the Dharma, and the Sangha. From this day forward, I shall undertake and uphold the five precepts, no longer kill living beings, and become an upasaka.”

After the Brahmin Sanh Lau had heard the Buddha’s teaching, he rejoiced and respectfully put it into practice.

2. Thus have I heard:

At one time, the Buddha was staying in Ghoshita’s Garden at Kaushambi, a place where four Buddhas of the past had dwelt.

At that time, King Udayana, together with Queen Shyama and five hundred maidens, wished to visit the garden to wander about and enjoy the scenery. Just then, in the city of Shravasti, a bhikshu thought, “I have been away from the Blessed One for a long time. I wish to go pay homage to Him and inquire after His well-being.”

When the time came, the bhikshu put on his robe, took up his bowl, and entered the city of Shravasti to seek alms. After eating, he put his robe, bowl, and sitting mat in order. Then, using his spiritual powers, he flew through the air to the garden at Kaushambi.

The bhikshu relinquished his spiritual powers, entered the grove, and went to a secluded place. There he sat cross-legged in meditation, straightened his body, made his mind upright, and established mindfulness before him. At that time, Queen Shyama led the five hundred maidens into this grove.

From afar, Queen Shyama saw the bhikshu arrive through spiritual powers and sit beneath a tree. She then approached him, bowed at his feet, and stood before him with palms joined. All five hundred maidens likewise bowed and stood surrounding him with palms joined.

At that time, King Udayana saw from afar the five hundred maidens standing with palms joined around the bhikshu. He thought, “There must surely be a herd of deer here, or perhaps some other animals; there can be no doubt.” The king immediately mounted his horse and galloped swiftly toward the women. Seeing the king approaching from afar, Queen Shyama thought, “This King Udayana is exceedingly violent and may harm this bhikshu.” The queen therefore raised her right hand toward the king and said:

“Great King, you should know! This is a bhikshu; do not be alarmed.”

The king immediately dismounted, laid aside his bow, approached the bhikshu, and said to him:

“Bhikshu! Teach the Dharma to me!”

The bhikshu raised his eyes and looked at the king but remained silent and said nothing.

The king again said to the bhikshu:

“Quickly teach the Dharma to me!”

The bhikshu again raised his eyes and looked at the king but remained silent and said nothing.

The king then thought, “I can now ask him about the cultivation of dhyana. If he explains it to me, I shall make offerings to him, providing him throughout his life with robes, food and drink, beds and seats, and medicines for treating illness. If he does not explain it to me, I shall kill him.” The king again said to the bhikshu:

“Bhikshu! Teach the Dharma to me.”

That bhikshu still remained silent and did not reply.

At that time, the tree deity knew the king’s thoughts and conjured a herd of deer in the distance, wishing to distract the king’s ears and eyes and cause him to turn his thoughts elsewhere. When the king saw the deer, he thought:

“For now, I shall leave this shramana alone. Where could this shramana ultimately go to escape me?”

The king then mounted his horse and pursued the herd of deer with his bow. The queen then asked:

“Where are you going, Bhikshu?”

The bhikshu said:

“I wish to go to the Buddha’s dwelling place to see the Blessed One.”

The queen said:

“Bhikshu! Now is the proper time. Go there quickly and do not remain here any longer. If the king harms you, his offense will be extremely grave.”

The bhikshu immediately rose, put his robe and bowl in order, flew up into the air, and departed into the distance. Seeing the bhikshu flying high through the air, the queen called to the king and said:

“I respectfully ask the Great King to behold this bhikshu, who possesses great spiritual powers. He has now soared into the air and can freely appear and disappear. This bhikshu possesses such powers; how much less could anyone compare with Shakyamuni Buddha?”

The bhikshu arrived at Ghoshita’s Garden, relinquished his spiritual powers, and proceeded normally to the Blessed One. He bowed at the Blessed One’s feet and sat to one side. The Blessed One then asked the bhikshu:

“How is it, Bhikshu? Was your rains retreat in the city of Shravasti arduous? Did seeking alms at the proper times cause you fatigue?”

The bhikshu replied:

“While staying in the city of Shravasti, I experienced no fatigue.”

The Buddha said to the bhikshu:

“For what reason have you come here today?”

The bhikshu said to the Buddha:

“I came expressly to attend upon the Blessed One and inquire after His well-being.”

The Blessed One said:

“Now that you have seen Me, have you also seen this dwelling place of the four Buddhas of the past? Your escape from the king’s hands today was truly remarkable! Why did you not teach the Dharma to the king? Furthermore, King Udayana said, ‘Bhikshu, you should now teach the Dharma to me. Why do you not teach the Dharma to me?’ If you had taught the Dharma to the king, King Udayana would have been greatly delighted. Having become delighted, he would have provided you throughout your life with robes, food and drink, beds, and medicines for treating illness.”

The bhikshu said to the Buddha:

“Because the king wished to ask about the cultivation of dhyana, I did not answer him on this matter.”

The Blessed One said:

“Bhikshu! Why did you not explain the cultivation of dhyana to the king?”

The bhikshu replied:

– King Udayana takes this meditation as his basis, yet harbors a violent disposition and has no loving-kindness. He slaughters countless living beings, accords with sensual desire, and has the three poisons blazing fiercely within him. He is submerged in the deep abyss, does not see the true Dharma, accumulates delusion and ignorance, amasses every evil, acts arrogantly, relies upon his royal power, clings greedily to wealth and treasures, scorns the people of the world, and is blind and without eyes. What use is meditation to such a person? The Dharma of meditative concentration is subtle and wondrous among all dharmas. It is difficult to awaken to and understand, has no form or appearance, and cannot be fathomed by the discriminating mind. It is not a state that ordinary people can reach; it is known only by the wise. For these reasons, I did not teach the Dharma to the king.

The Blessed One then said:

– An old, soiled garment must be washed before it can become clean. When sensual desire is extremely strong, one should contemplate impurity; it can then be eliminated. When anger is strong, it should be eliminated through loving-kindness. When one is obscured by delusion, it should be completely eliminated through the Dharma of the Twelve Links of Dependent Origination. Bhikkhu, why did you not teach the Dharma to King Udayana? Had you taught him the Dharma, the king would have rejoiced exceedingly. Even an intensely blazing fire can be extinguished; how much more so a human being?

That bhikkhu remained silent and said nothing. The Buddha then told the bhikkhu:

– The Tathagata's way of dwelling in the world is extraordinary. If devas, dragons, spirits, or gandharvas ask the Tathagata about the meaning of the Dharma, I shall teach it to them. If kings, great ministers, or the people ask the Tathagata about its meaning, I shall also teach it to them. If kshatriyas or members of any of the four castes come to inquire about its meaning, I shall also teach them the Dharma. Why is this? Today the Tathagata has attained the Four Fearlessnesses and teaches the Dharma without timidity. He has also attained the four dhyanas and possesses mastery within them. Moreover, he has attained the Four Bases of Spiritual Power, which are immeasurable, and practices the Four Immeasurable Minds. Therefore, the Tathagata teaches the Dharma without timidity. Arhats and pratyekabuddhas cannot reach such a state. Therefore, it is not difficult for the Tathagata to teach the Dharma. Now, bhikkhus, seek skillful means to practice the Four Immeasurable Minds: loving-kindness, compassion, sympathetic joy, and equanimity. Thus, bhikkhus, you should train in this. Why is this? When a bhikkhu encounters living beings and good spiritual friends, as well as parents, acquaintances, and relatives, he should instruct them in four matters so that they may understand the Dharma. What are the four? They should revere the Buddha, the Tathagata, the Worthy One, the Perfectly Enlightened One, Perfect in Knowledge and Conduct, the Well-Gone One, Knower of the World, Unsurpassed One, Guide of Those to Be Tamed, Teacher of Devas and Humans, Buddha, Blessed One, who delivers immeasurable numbers of beings. They should seek the Dharma, cultivate the true and proper Dharma, and abandon defiled and evil conduct. This is what the wise cultivate. They should seek skillful means to make offerings to the Sangha. The Tathagata's Sangha always dwells together harmoniously and without contention. It is accomplished in Dharma, accomplished in morality, accomplished in samadhi, accomplished in wisdom, accomplished in liberation, and accomplished in the knowledge and vision of liberation. It consists of the four pairs, the eight classes, and the twelve worthy persons. This is the Tathagata's noble Sangha, worthy of honor and esteem, the unsurpassed field of merit in the world. They should be encouraged and assisted in practicing the discipline of the Noble Ones, which is undefiled, tranquil, and unconditioned. If a bhikkhu wishes to practice the path, he should fully practice these four matters. Why is this? Offerings to the Three Jewels are the most honored and supreme, beyond all comparison. Thus, bhikkhus, you should train in this.

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

3. Thus have I heard:

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

The Blessed One then addressed the bhikkhus:

– There are four modes of practice. What are the four? There is a pleasant mode of practice undertaken by one who is dull; a pleasant mode of practice undertaken by one who is keen; a painful mode of practice undertaken by one who is dull; and a painful mode of practice undertaken by one who is keen.

What is called the pleasant mode of practice undertaken by one who is dull? There may be a person in whom sensual desire, anger, and delusion blaze fiercely, and whose conduct is extremely difficult and does not accord with the fundamental practice. That person's five faculties are dull and not keen. What are the five? They are the faculty of faith, the faculty of effort, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. If, with a dull mind, that person seeks the samadhi that ends the outflows, this is called the pleasant mode of practice by which one of dull faculties attains the path.

What is called the pleasant mode of practice undertaken by one who is keen? There may be a person without craving or lust, who constantly reduces sensual desire and does not pursue it eagerly, and in whom anger and delusion are greatly diminished. That person's five faculties are keen and free from negligence. What are the five? They are the faculty of faith, the faculty of effort, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. These are the five faculties. Having attained these five faculties and accomplished samadhi, that person transforms the state with outflows into one without outflows. This is called the mode of practicing the path by one of keen faculties.

What is called the painful mode of practice undertaken by one who is dull? There may be a person whose lust is excessive and in whom anger and delusion blaze fiercely. That person takes delight in this Dharma, completely ends the outflows, and accomplishes the state without outflows. This is called the painful mode of practice by one of dull faculties.

What is the painful mode of practice undertaken by one who is keen? There may be a person of few desires and little lust, who is not angry and does not even think of committing these three things. At that time, the person's five faculties are complete and without deficiency. What are the five? They are the faculty of faith, the faculty of effort, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. These are the five. Through this Dharma, that person attains samadhi, ends the outflows, and realizes the state without outflows. This is the painful mode of practice by one of keen faculties.

Thus, bhikkhus, there are these four modes of practice. Seek skillful means to abandon the first three modes of practice and respectfully practice the last one together. Why is this? In the painful mode of practice, samadhi is difficult to attain, but once attained, the path is immediately accomplished and will long endure in the world. Why is this? Pleasure cannot be sought by means of pleasure; only after undergoing hardship is the path accomplished. Therefore, bhikkhus, you should always employ skillful means to accomplish this mode of practice. Thus, bhikkhus, you should train in this.

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

4. Thus have I heard:

At one time, the Buddha was dwelling in the city of Rajagriha, at Kalanda Bamboo Grove, together with a great assembly of five hundred bhikkhus.

At that time, four brahmins who had all attained the five superknowledges and cultivated wholesome dharmas were dwelling together in one place. They discussed the matter among themselves, saying: "When the spirit of death comes, it spares not even the strong and healthy. Let each of us hide so that the spirit of death cannot discover where we have gone."

One brahmin then flew into the sky, hoping to escape death, but he could not evade it and died in midair. The second brahmin plunged to the bottom of the great ocean, hoping to escape death, but died there. The third brahmin, wishing to escape death, entered the heart of Mount Sumeru and died within it. The fourth brahmin burrowed into the earth and descended as far as the adamantine boundary, hoping to escape death, but he too died there.

The Blessed One then saw with his divine eye that each of the four brahmins had tried to evade death, yet all had died. The Blessed One then spoke this verse:

Neither in the sky nor in the sea,

Nor by entering a rocky mountain,

Is there any place at all

Where one may escape and not meet death.

The Blessed One then addressed the bhikkhus:

– Here, bhikkhus, four brahmins gathered in one place and sought to escape death. Each turned in search of a refuge, yet none escaped death. One went into the sky, one entered the great ocean, one entered the heart of a mountain, and one descended into the earth; all of them died. Therefore, bhikkhus, if you wish to escape death, you should contemplate the four fundamental dharmas. What are the four?

All conditioned formations are impermanent. This is the first fundamental Dharma that should be kept in mind and cultivated. All conditioned formations are suffering. This is the second fundamental Dharma that should be contemplated. All dharmas are without self. This is the third fundamental Dharma that should be contemplated. Complete cessation is nirvana. This is the fourth fundamental Dharma that should be contemplated. Thus, bhikkhus, you should contemplate these four dharmas. Why is this so? Because you will thereby be liberated from birth, aging, illness, death, sorrow, anxiety, suffering, and distress. These are the source of suffering. Thus, bhikkhus, you should train yourselves in this way.

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

5. Thus have I heard:

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

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

—The Heaven of the Thirty-three has four pleasure gardens for viewing. There the devas amuse themselves and enjoy the pleasures of the five senses. What are the four? The Nandavana Garden, the Coarse and Astringent Garden, the Day and Night Garden, and the Variegated Garden.

Within the four gardens are four bathing pools: the exceedingly cool bathing pool, the fragrant bathing pool, the gentle bathing pool, and the limpid bathing pool. What are the four? The Nanda Bathing Pool, the Nanda-Crest Bathing Pool, the Soma Bathing Pool, and the Delightful Bathing Pool. Bhikkhus, you should know that these four bathing pools within the four gardens make the bodies of those who bathe in them fragrant and pure, entirely free from dust and grime.

Why is it called the Nandavana Garden? When the devas of the Heaven of the Thirty-three enter the Nandavana Garden, their hearts become so joyful that they cannot restrain themselves, and they amuse themselves there. Therefore, it is called the Nandavana Garden.

Why is it called the Coarse and Astringent Garden? When the devas of the Heaven of the Thirty-three enter this garden, their bodies become exceedingly coarse. It is like applying perfume to the body in winter: the body becomes exceedingly coarse, unlike its usual state. Therefore, it is called the Coarse and Astringent Garden.

Why is it called the Day and Night Garden? When the devas of the Heaven of the Thirty-three enter this garden, their complexions become diverse and they assume many different forms, just as women dressed in various garments look unlike their usual selves. So it is here as well. When the devas of the Heaven of the Thirty-three enter this garden, they assume various forms and appearances unlike their usual ones. Therefore, it is called the Day and Night Garden.

Why is it called the Variegated Garden? At that time, the highest-ranking devas, the middle-ranking devas, and the lowest-ranking devas who enter this garden all become alike. The lowest-ranking devas are not permitted to enter the other three gardens. It is like the garden of a wheel-turning sage-king: when he enters it, other kings are not permitted to enter the garden to bathe, while ordinary people may only stand at a distance and look on. So it is here as well. When the highest-ranking devas enter a place to bathe, the other, lesser devas are not permitted to enter. Therefore, it is called the Variegated Bathing Pool.

Why is it called the Nanda Bathing Pool? When the devas of the Heaven of the Thirty-three enter this pool, their hearts become exceedingly joyful. Therefore, it is called the Nanda Bathing Pool.

Why is it called the Nanda-Crest Bathing Pool? When the devas of the Heaven of the Thirty-three enter this pool, two of them hold hands and rub the crowns of each other's heads as they bathe. The celestial maidens likewise do the same. Therefore, it is called the Nanda-Crest Bathing Pool.

Why is it called the Soma Bathing Pool? When the devas of the Heaven of the Thirty-three enter this bathing pool, their countenances all become alike, as those of human beings, without a multitude of differences. Therefore, it is called the Soma Bathing Pool.

Why is it called the Delightful Bathing Pool? When the devas of the Heaven of the Thirty-three enter this pool, they are entirely free from pride concerning high or low rank, and their lust diminishes. At that time, they bathe with their minds united as one. Therefore, it is called the Delightful Bathing Pool.

Thus, bhikkhus, because these causes and conditions exist, these names have arisen.

So too, within the Tathagata's True Dharma there are four gardens. What are the four? The garden of loving-kindness, the garden of compassion, the garden of sympathetic joy, and the garden of equanimity. Bhikkhus, these are the four gardens within the Tathagata's True Dharma.

Why is it called the garden of loving-kindness? Bhikkhus, you should know that through this garden of loving-kindness, one is reborn in the Brahma Heaven. After dying in that Brahma Heaven, one will be reborn into a wealthy and eminent family, possessing much money and abundant property, constantly enjoying the pleasures of the five senses, with delightful sights never departing from one's eyes. Therefore, it is called the garden of loving-kindness.

Why is it called the garden of compassion? Bhikkhus, you should know that one who is able to draw near to the liberation of mind through compassion will be reborn in the Brahma Heaven of Radiant Sound. If such a person is later reborn among human beings, they will be born into an honored and eminent family, be free from anger, and possess much money and abundant property. Therefore, it is called the garden of compassion.

Why is it called the garden of sympathetic joy? One who is able to draw near to the garden of sympathetic joy will be reborn in the Heaven of Radiant Sound. If that person is later reborn among human beings, they will be born into a royal family, and their heart will always be joyful. Therefore, it is called the garden of sympathetic joy.

Why is it called the garden of equanimity? One who draws near to equanimity will be reborn in the Heaven of Non-Perception and have a lifespan of eighty-four thousand kalpas. If that person is later reborn among human beings, they will be born into a family in a civilized region, will likewise be free from anger, and will always abandon every unlawful practice. Therefore, it is called the garden of equanimity.

Bhikkhus, you should know that within the Tathagata's True Dharma there are these four gardens in which the sravakas may roam. Within these four gardens of the Tathagata there are also four bathing pools in which my sravakas may bathe and roam, utterly ending the outflows, attaining the state without outflows, and becoming free from every defilement. What are the four? The bathing pool with initial and sustained thought; the bathing pool without initial or sustained thought; the bathing pool of equanimity and mindfulness; and the bathing pool that is neither painful nor pleasant.

What is the bathing pool with initial and sustained thought? When a bhikkhu has attained the first dhyana, initial and sustained thought are always present among these dharmas, and through contemplating the Dharma, the bhikkhu casts off the bonds completely, without any remainder. Therefore, it is called having initial and sustained thought.

What is called the bathing pool without initial or sustained thought? When a bhikkhu has attained the second dhyana, initial and sustained thought cease, and the bhikkhu takes meditative concentration as nourishment. Therefore, it is called being without initial or sustained thought.

What is called the bathing pool of equanimity and mindfulness? When a bhikkhu has attained the third dhyana, initial and sustained thought cease; being without initial or sustained thought, the bhikkhu constantly abides in the equanimity and mindfulness of the third dhyana. Therefore, it is called the bathing pool of equanimity and mindfulness.

What is called the bathing pool that is neither painful nor pleasant? When a bhikkhu has attained the fourth dhyana, the bhikkhu is mindful neither of pleasure nor of pain, nor is the bhikkhu mindful of past or future dharmas, but applies the mind solely to dharmas in the present. Therefore, it is called the bathing pool that is neither painful nor pleasant.

Therefore, bhikkhus, within the Tathagata's True Dharma there are these four bathing pools in which my sravakas may bathe, extinguish the twenty-one fetters, cross the ocean of birth and death, and enter the city of nirvana. Therefore, bhikkhus, if you wish to cross this ocean of birth and death, you should seek the means to extinguish the twenty-one fetters and enter the city of nirvana. Thus, bhikkhus, you should train yourselves in this way.

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

6. Thus have I heard:

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

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

—It is like placing four great, exceedingly ferocious venomous snakes together in a single box. Suppose a person comes from one of the four directions who wishes to live and does not wish to die, who seeks happiness and does not seek suffering, who is neither foolish nor benighted, whose mind is not confused, and who is not under another's control. At that time, the king or one of the king's great ministers summons this person and says:

—There are now four great, exceedingly ferocious venomous snakes. You must tend them at the proper times, bathe and clean them, and give them food and drink at the proper times, allowing them to lack nothing. Now is the proper time; carry out this duty!

That person, filled with fear and not daring to approach them directly, immediately flees without knowing where to go. Then the person is told:

—Five men carrying knives and swords have now been sent after you. If they catch you, they will take your life. You must not delay.

Fearing the four great venomous snakes and also fearing the five men carrying knives and swords, that person runs wildly in every direction, not knowing what to do.

Then that authority says to the person:

– Now I shall also send six enemies to follow you. Whoever catches you will end your life. Do whatever you wish!

That man, fearing the four great venomous snakes, fearing the five men bearing swords, and fearing the six enemies, fled in every direction. If he saw an empty city, he wished to enter it and hide. Or he might encounter an abandoned house or a crumbling wall with no secure refuge. He saw only empty things, with nothing there. If a friend of his, wishing to help him escape the danger, were to tell him:

– "This deserted place has many bandits. Do whatever you wish."

That man, again fearing the four great venomous snakes, the five men bearing swords, the enemies, and the deserted village, fled in every direction. If he saw ahead a great river, both deep and wide, with no people and no boat by which he might cross to the other shore, while the place where he stood was filled with vicious bandits, he would think: "This river is exceedingly deep and wide, and there are many bandits. How can I cross to the other shore? I should now gather wood, grass, and debris to make a raft, and by relying on this raft cross from this shore to the other shore." He then gathered wood and grass to make a raft and crossed to the other shore, his resolve unwavering.

Bhikkhus, you should know! I have now given this analogy; you should contemplate it well. What is the meaning of this analogy?

The four venomous snakes are the four great elements. What are the four great elements? They are earth, water, wind, and fire. These are the four great elements.

The five men bearing swords are the five aggregates subject to flourishing. What are the five? They are the aggregate of form, the aggregate of feeling, the aggregate of perception, the aggregate of formations, and the aggregate of consciousness.

The six enemies are sensual craving.

The empty village is the six internal ayatanas. What are the six? They are the eye ayatana, ear ayatana, nose ayatana, tongue ayatana, body ayatana, and mind ayatana. When a wise person contemplates the eye, it is entirely empty, has no real existence, is false, quiescent, and not enduring. When one further contemplates the ear, nose, mouth, body, and mind, they too are all empty, hollow and quiescent, and likewise not enduring.

The water is the four currents. What are the four? They are the current of sensual desire, the current of existence, the current of ignorance, and the current of views.

The great raft is the Noble Eightfold Path. What are the eight? Right view, right thought, right speech, right means, right action, right livelihood, right mindfulness, and right concentration. These are the eight factors of the Noble Path.

The wish to cross the water is the power of skillful means and diligent effort.

This shore is the body of wrong views.

The other shore is the cessation of the body of wrong views.

This shore is the realm of King Ajatasatru.

The other shore is the realm of King Visa.

This shore is the domain of Mara Papimant.

The other shore is the realm of the Tathagata.

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

7. Thus have I heard:

At one time the Buddha was dwelling in the country of Sravasti, in Jeta Grove, Anathapindika's Park, together with a great assembly of five hundred bhikkhus.

At that time, a male lay devotee in the city of Sravasti had just died and was reborn in the household of a great elder in Sravasti. The elder's chief wife became pregnant. With his pure and flawless divine eye, the Blessed One looked and saw that this male lay devotee had been reborn in the household of the wealthiest elder in Sravasti.

On that same day, a brahmin died upon the dissolution of his body and was reborn in hell. The Blessed One also saw this with his divine eye.

Also on that same day, the elder Anathapindika died and was reborn in a good realm, ascending to heaven. The Blessed One also saw this with his divine eye.

On that same day, a bhikkhu entered final nirvana. The Blessed One also saw this with his divine eye.

After seeing these four events, the Blessed One spoke these verses:

One person takes birth in a womb;

One whose conduct is evil enters hell;

A good person is reborn in heaven;

One free of the outflows enters nirvana.

Now the virtuous man has taken birth;

The brahmin has entered hell;

Sudatta has been reborn in heaven;

And the bhikkhu has entered final nirvana.

The Blessed One then rose from his quiet chamber, went to the Universal Assembly Hall, and sat down. The Blessed One said to the bhikkhus:

– There are now four things which, if a person cultivates and practices them, will cause that person, upon the dissolution of the body at death, to be reborn among human beings. What are the four? They are purity and flawlessness in body, speech, mind, and livelihood. At death, such a person will be reborn among human beings.

Bhikkhus! There are also four qualities which, if a person cultivates and practices them, will cause that person to enter hell. What are the four? They are impurity of body, speech, mind, and livelihood. Thus, bhikkhus, there are these four qualities which, if a person associates with them, will cause that person, upon the dissolution of the body at death, to be reborn in hell.

Furthermore, bhikkhus! There are also four qualities which, if a person cultivates and practices them, will cause that person to be reborn in a good realm, ascending to heaven. What are the four? Giving, loving speech, beneficial action, and cooperation. Thus, bhikkhus, if a person practices these four qualities, then upon the dissolution of the body at death, that person will be reborn in a good realm, ascending to heaven.

Furthermore, bhikkhus! There are also four qualities which, if a person cultivates and practices them, will cause that person, upon the dissolution of the body at death, to end the outflows, accomplish the state free of outflows, attain liberation of mind and liberation through wisdom, know that birth and death have been ended, the holy life has been established, what had to be done has been done, and there will be no further rebirth, knowing this as it truly is.

What are the four? The dhyana with initial and sustained thought; the dhyana without initial or sustained thought; the dhyana of equanimity and mindfulness; and the dhyana in which suffering and pleasure have ceased. Thus, bhikkhus, there are these four qualities.

If a person cultivates and practices them, that person will end the outflows, accomplish the state free of outflows, attain liberation of mind and liberation through wisdom, know that birth and death have been ended, the holy life has been established, what had to be done has been done, and there will be no further rebirth, knowing this as it truly is.

Therefore, bhikkhus! If a person of good family among the fourfold assembly wishes to be reborn among human beings, that person should seek skillful means to practice purity of body, speech, mind, and livelihood. If one wishes to be reborn in a heavenly realm, one should likewise seek skillful means to practice the four beneficent ways. If one wishes to exhaust the outflows, accomplish the state free of outflows, and attain liberation of mind and liberation through wisdom, one should likewise seek skillful means to practice the four dhyanas. Thus, bhikkhus, you should train in this way.

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

8. Thus have I heard:

At one time the Buddha was dwelling in a forest outside the city of Vaisali.

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

– Formerly, before I attained the Buddha's path, I dwelt on Mount Great Terror. If anyone, whether possessed of desire or free from desire, entered that mountain, the hairs on their body would all stand on end. When the weather became exceedingly hot and heat waves surged everywhere, I would sit bare-bodied, and at night I would enter the deep forest. When the weather became exceedingly cold, with wind and rain pressing in, I would enter the forest during the day and sit in the open at night. At that time, I often recited a verse that I had never before heard or seen:

Calmly abiding through the night,

Deep within Mount Great Terror,

My entire body exposed,

Such was the vow I had made.

At times I went to a charnel ground and covered myself with the clothes of the dead. Then people from the village of An Tra would come and take branches, inserting them into my ears or placing them in my nostrils. Some spat upon me, some urinated on me, and some smeared earth over my body. Yet I never gave rise to any thought concerning them. At that time, I possessed such a mind of equanimity.

There was then a place where cattle were kept. If I saw the dung of calves, I would take and eat it. If there was no calf dung, I would eat cow dung. When eating this, I thought: "Why should I eat now? I should fast for the entire day." When I had this thought, the devas came to me and said:

– "Venerable sir, do not fast any longer. If you fast, we shall sustain your life with ambrosia and vital essence."

I thought again: “Having abstained from food, how could I allow the devas to bring me ambrosia? That would be deceitful.” Then I thought again: “I can now eat various kinds of sesame and rice.” At that time, each day I ate one sesame seed and one grain of rice. My body became feeble, and my bones pressed against one another.

Sores arose on the crown of my head, and my skin and flesh sloughed away. Just as a damaged, broken gourd is no longer intact, so was my head at that time: sores arose on its crown, and my skin and flesh sloughed away because I did not eat. Just as stars appear reflected in a deep well, so were my eyes at that time, all because I did not eat.

Just like an old, dilapidated cart, so was my body: it was entirely ruined and could no longer obey my will. Just like the hoofprints of a camel, so were the two bones of my buttocks. When I pressed my abdomen with my hand, I immediately touched my spine.

When I pressed my spine, I immediately touched the skin of my abdomen. My body was emaciated and weak, all because I did not eat. At that time, eating one sesame seed and one grain of rice as my food proved entirely fruitless, and I did not attain the supreme Dharma.

Whenever I wished to defecate or urinate, I would fall to the ground and could not rise by myself.

When the devas saw this, they said:

– The ascetic Gautama has passed into nirvana!

Other devas said:

– This ascetic is not yet dead, but he will surely die now.

Still other devas said:

– This ascetic is not dead! This ascetic is truly an arhat. The Dharma of arhats regularly entails such austerities.

At that time, my consciousness still remained, and I was aware of what was happening outside. I thought again: “Now I should enter the meditation without breathing.” I then entered the meditation without breathing and counted my inhalations and exhalations. As I counted my inhalations and exhalations, I became aware of breath escaping through my ears. At that time, the sound of the wind was like thunder. I thought again: “Now I shall close my mouth and cover my ears so that the breath cannot escape.” Because the breath could not escape, it then came out through my hands and feet, even though it did not escape through my ears, nose, or mouth. At that time, there was a sound within me like rolling thunder. Even so, my consciousness still continued to move with my body.

I thought again: “I shall once more enter the meditation without breathing.” At that time, I closed all the passages of breath. Because I was aware of every inhalation and exhalation, my forehead immediately began to ache as though someone were boring into my head with an awl. So too did my head ache with intense suffering.

At that time, my consciousness still remained. I thought again: “Now I should sit in meditation, stop my breath, and allow it neither to leave nor enter.” I then blocked my inhalations and exhalations. All the breath was forced down into my abdomen. When the breath became exceedingly subtle, I experienced pain as intense as that of an ox being slaughtered by a butcher wielding a knife. Just as a weak man, seized by two strong men and roasted over a fire, would suffer unbearable agony, so too was I; this suffering cannot be fully described.

At that time, my consciousness still remained. Day after day I sat in meditation, and my body no longer resembled that of a human being. Some who saw me said:

– This ascetic’s complexion is exceedingly dark!

Others who saw me said:

– This ascetic’s complexion is the color of indigo!

Bhikkhus, you should know: For six years I practiced these austerities, yet I did not attain the supreme Dharma. I then thought: “Today I should eat one fruit.” I then ate one fruit. On the day I ate one fruit, my body was so feeble that I could neither walk nor stand by myself. I was like a person one hundred and twenty years old, whose joints had separated and could no longer support him. Bhikkhus, you should know: The fruit at that time was the size of a small apple today. I then thought again: “This is not the foundation upon which I shall attain the path. I should follow another way!”

I thought again: “I remember that long ago, beneath a tree belonging to my royal father, free from sensuality and desire, having abandoned evil and unwholesome dharmas, I entered and dwelt in the first dhyana. With applied and sustained thought stilled, I entered and dwelt in the second dhyana. With mindfulness purified and free of all conceptions, I entered and dwelt in the third dhyana. Beyond both suffering and pleasure, with purified mindfulness, I entered and dwelt in the fourth dhyana. This may be the path. Now I should seek this path.

“For six years I sought the path through diligent austerities but did not attain it. At times I lay upon thorns; at times I lay upon wooden boards studded with iron nails; at times I suspended my body above the ground with my feet uppermost and my head hanging downward; at times I sat with my legs crossed or stretched wide apart. At times I allowed my beard and hair to grow long and never cut them.

At times I endured the burning heat of the sun; at times, in the freezing winter weather, I sat upon ice with my body immersed in water. At times I remained silent and did not speak. At times I ate one meal a day, one meal every two days, one meal every three days, one meal every four days, and so on up to one meal every seven days.

At times I ate vegetables and fruit, grain and sesame, grass roots, fruits, fragrant flowers, or various fruits and tubers. At times I went naked; at times I wore tattered robes, garments made of sedge, or garments of felted wool. At times I covered my body with human hair; at times I let my own hair grow; and at times I wore additional hair taken from others.

“Thus, bhikkhus, although in the past I practiced austerities to such an extent, I did not attain the foundation of the four dharmas. What are the four? They are the discipline of the Noble Ones, difficult to comprehend and difficult to know; the wisdom of the Noble Ones, difficult to comprehend and difficult to know; the liberation of the Noble Ones, difficult to comprehend and difficult to know; and the samadhi of the Noble Ones, difficult to comprehend and difficult to know. These, bhikkhus, are the four dharmas. Through my former austerities, I did not attain these essentials.”

At that time, I thought again: “Now I am determined to find the unsurpassed path. What is the unsurpassed path? It consists in turning toward these four dharmas: the discipline of the Noble Ones, the samadhi of the Noble Ones, the wisdom of the Noble Ones, and the liberation of the Noble Ones.”

Then I thought again: “I cannot seek the supreme path with this emaciated body. I should eat a little so as to obtain subtle nourishment, sustain my body, and restore my strength. Only afterward should I practice and attain the path.”

As soon as I ate a little and obtained subtle nourishment, the five bhikkhus abandoned me and withdrew, saying: “This ascetic Gautama’s conduct is deluded. He has abandoned the true Dharma and follows a wrong course.”

At that time, I rose from my seat and walked in meditation toward the east. I thought again: “Where did the Buddhas of the distant past, as numerous as the sands of the Ganges, attain the path?” At that time, a deva standing above me in the sky said:

– Worthy one, you should know that the Buddhas, the World-Honored Ones of the past, as numerous as the sands of the Ganges, sat beneath the cool shade of a great tree and attained Buddhahood.

I thought again: “In what posture did they attain the Buddha path? Sitting or standing?” The devas again came and told me:

– The Buddhas of the past, as numerous as the sands of the Ganges, sat upon mats of grass and afterward attained Buddhahood.

At that time, not far from me, a brahmin named Auspicious was cutting grass nearby. I went to him and asked:

– Who are you? What is your name? Do you have a family name?

The brahmin replied:

– My name is Auspicious, and my family name is Phất Tinh.

I said to him:

– Excellent! Excellent! Such a name and family name are exceedingly rare. Only when a name and family name are true can they become such an appellation. May they cause you to enjoy good fortune in this present life, without adversity, and ultimately enable you to eradicate birth, aging, illness, and death. Your family name, Phất Tinh, is the same as mine formerly was. Now I wish to ask you for a little grass.

Auspicious asked:

– What does Gautama intend to do with the grass?

I replied to Auspicious:

– I wish to spread it beneath the King of Trees in order to seek four dharmas. What are the four? They are the discipline of the Noble Ones, the samadhi of the Noble Ones, the wisdom of the Noble Ones, and the liberation of the Noble Ones.

Bhikkhus, you should know: At that time, Auspicious personally took the grass and spread it beneath the King of Trees. I then sat upon it, straightened my body, set my mind upright, assumed the full lotus posture, and established mindfulness before me. At that time, I cast off sensual desire and abandoned evil dharmas. With applied and sustained thought, I entered and dwelt in the first dhyana. When applied and sustained thought had completely ceased, my mind entered and dwelt in the second dhyana and the third dhyana. With pure equanimity and mindfulness, and with sorrow and joy entirely eliminated, my mind entered and dwelt in the fourth dhyana.

At that time, through a purified mind, I eliminated the fetters, attained fearlessness, and directly knew the countless transformations of my former lives. I then recollected the events of innumerable past lives: one life, two lives, three lives, four or five lives, ten lives, twenty, thirty, forty, fifty, a hundred lives, a thousand lives, hundreds, thousands, and tens of thousands of lives; eons of formation and dissolution, countless eons of formation, countless eons of dissolution, and countless eons of formation and dissolution. I recalled dying here and being born there, and after dying there, being born here; I recalled the origins and causal conditions, from beginning to end, that accompanied me. Thus did I recollect the events of innumerable past lives.

Furthermore, with the purified and flawless divine eye, I contemplated sentient beings—the born and the dying, those in good realms with pleasing forms and those in evil realms with displeasing forms, whether beautiful or ugly, all in accordance with their former conduct—and I knew them all clearly. Some sentient beings committed evil deeds of body, speech, and mind, slandered the Noble Ones, created the roots of wrong karma, and accorded with wrong views; when their bodies broke up and their lives ended, they were born in hell.

Other sentient beings performed wholesome deeds of body, speech, and mind, did not slander the Noble Ones, and accorded with right view; when their bodies broke up and their lives ended, they were born among human beings. Such sentient beings had no wrong karma of body, speech, or mind.

Through a purified and flawless mind of samadhi, I completely ended the outflows, accomplished the outflow-free state, attained liberation of mind and liberation through wisdom. 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 in accordance with reality, I then attained the unsurpassed, true, and perfect awakening.

Bhikkhus, if there are ascetics or brahmins who clearly know the various courses of existence as one knows these roads, there was formerly no path upon which I had not traveled, except that after ascending once to the Pure Abodes, I did not return to this realm. Likewise, it would be incorrect for any ascetic or brahmin to say that there was a place where one ought to be born in which I had not been born. Once born in the Pure Abodes, one no longer returns to this world.

You have attained the discipline of the Noble Ones; I too have attained it. You have attained the samadhi of the Noble Ones; I too have attained it. You have attained the wisdom of the Noble Ones; I too have attained it.

You have attained the liberation of the Noble Ones; I too have attained it. You have attained the knowledge and vision of liberation of the Noble Ones; I too have attained it. I have severed the root of rebirth in the womb; birth and death are forever ended, and there will be no further rebirth.

Therefore, bhikkhus, seek the means to accomplish these four dharmas. Why is this so? If a bhikkhu attains these four dharmas, attaining the path will not be difficult. My present attainment of the unsurpassed, true, and perfect awakening was accomplished entirely through these four dharmas. 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 country of Sravasti, in Jeta Grove, Anathapindika's Park.

At that time, the Blessed One addressed the bhikkhus:

—In the distant past, Sakra, Lord of the Thirty-three Gods, went with the celestial maidens to the Nandavana Garden for recreation. A certain celestial being spoke this verse:

Those who have not seen Nandana Garden

Do not know that there is happiness.

Among all the abodes of the devas,

There is nowhere superior to this place.

At that time, another deva said to that celestial being:

—You are now without wisdom and do not know how to discern the true principle. You mistakenly regard what is suffering and worrisome as happiness; you call what is unstable stable. You mistakenly call what is impermanent permanent, and what is not essential you call essential. Why is this so? Have you not heard the verse spoken by the Tathagata?

All conditioned phenomena are impermanent;

Whatever is born must surely die.

Where there is no birth, there is no death;

This cessation is the highest bliss.

Since this principle and this verse exist, why do you say that this realm is the happiest? You should now understand that the Tathagata also taught the Dharma of the four floods. If sentient beings are submerged in these floods, they will never attain the path. What are the four? They are the flood of sensual desire, the flood of existence, the flood of views, and the flood of ignorance.

What is called the flood of sensual desire? The flood of sensual desire comprises the five sensual desires. What are the five? They are: when the eye sees forms, visual consciousness and perception arise; when the ear hears sounds, auditory consciousness and perception arise; when the nose smells odors, olfactory consciousness and perception arise; when the tongue tastes flavors, gustatory consciousness and perception arise; and when the body experiences tangible objects, tactile consciousness and perception arise. This is called the flood of sensual desire.

What is the flood of existence? Existence means the three realms. What are the three? They are the desire realm, the form realm, and the formless realm. This is the flood of existence.

What is called the flood of views? The flood of views means holding that the world is eternal or impermanent; that the world is finite or infinite; that the body and life principle are identical; that the body and life principle are not identical; that the Tathagata exists after death; that the Tathagata does not exist after death; that the Tathagata both exists and does not exist after death; or that the Tathagata neither exists nor does not exist after death. This is called the flood of views.

What is the flood of ignorance? Ignorance means not knowing, not believing, and not seeing. The mind craves sensual desire and constantly seeks after it, and there are the five hindrances: the hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness, and the hindrance of doubt. Furthermore, one does not know suffering, does not know its origin, does not know its cessation, and does not know the path. This is called the flood of ignorance.

Son of the devas, you should understand that the Tathagata taught these four floods. Anyone submerged in them cannot attain the path.

When that deva had heard these words, in the time it takes a strong man to bend or extend his arm, he disappeared from the Heaven of the Thirty-three and came to where I was. He bowed before me and then stood to one side. That deva said to me:

—Excellent, Blessed One! You have well explained this principle: the Tathagata has taught the four floods. If ordinary people have not heard of these four floods, they cannot attain the four kinds of happiness. What are the four? They are the happiness of calming the breath, the happiness of perfect awakening, the happiness of the ascetic life, and the happiness of nirvana. If ordinary people do not know these four floods, they cannot attain these four kinds of happiness.

After he had spoken thus, I said:

—So it is, son of the devas! It is just as you have said. If one does not understand these four floods, one cannot understand these four kinds of happiness.

Then that celestial being and I discussed the Dharma in due order. Our discussion concerned giving, moral discipline, and rebirth in the heavens; sensual desire as an impure perception, the outflows as a great affliction, and renunciation as happiness.

At that time, after the celestial being had aroused a joyful mind, I expounded the Dharma of the four floods at length and spoke of the four kinds of happiness. The deva then concentrated his mind single-pointedly and contemplated this Dharma. His defilements of dust and impurity were cleansed, and he attained the purified Dharma eye. Now I also teach these four dharmas and these four kinds of happiness, through which the Dharma of the Four Noble Truths will be attained. 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.

10. 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, the Blessed One addressed the bhikkhus:

—You should cultivate the perception of impermanence and extensively develop the perception of impermanence. When the perception of impermanence has been cultivated and extensively developed, craving for the desire realm, craving for the form realm, and craving for the formless realm are cut off; ignorance is completely cut off, and the fetter of conceit is severed. It is like burning grass and trees, utterly destroying them all. So too, if one cultivates the perception of impermanence, all fetters are completely eliminated. Why is this so?

Long ago, in the very distant past, a certain deva son, accompanied by five hundred celestial maidens following one after another, went to enjoy themselves in the Nandana-vana Garden. As they amused themselves, they gradually came beneath a kani tree and delighted in the five sensual pleasures. The deva son then climbed the tree for amusement and began picking flowers.

His mind became distracted, and he fell from the tree and died. He was reborn in the household of a great elder in this city of Sravasti. At that time, the five hundred celestial maidens beat their breasts and wailed without cease.

With My divine eye, I saw that the deceased deva son had been reborn in the household of a great elder in the city of Sravasti. After eight or nine months, a boy was born, incomparably handsome and with the complexion of a peach blossom. The elder’s son gradually grew to maturity, and his parents found him a wife.

Not long after his marriage, he died again and was reborn in the great ocean in the body of a naga. At that time, the entire household of that elder wailed in anguish and grieved most deeply. That naga was later devoured by a garuda; after dying, he was reborn in hell.

The naga maidens then longed and grieved for him beyond description.

The Blessed One then spoke this verse:

While that deva was picking flowers,

His mind became disturbed and unsteady;

Like floodwaters sweeping through a village,

All are submerged, beyond rescue.

Then the host of celestial maidens

Surrounded him and wept;

His countenance had been exceedingly handsome,

Yet, delighting in flowers, he met his end.

Humans, too, lamented and wept:

“We have lost our own flesh and blood!”

No sooner had he emerged from the womb than his life ended,

Destroyed by impermanence.

The naga maidens followed in search of him,

And all the nagas assembled;

The seven-headed one, truly fierce and valiant,

Was slain by a garuda.

The devas also sorrowed,

And humans did likewise;

The naga maidens, too, were grief-stricken,

While he suffered torment in hell.

This wondrous Dharma of the Four Noble Truths—

Not knowing it as it truly is,

Where there is birth, there will be death,

And one cannot escape the vast river and sea.

Therefore, arouse this perception

And cultivate all purifying practices;

You will surely transcend suffering and affliction

And never again undergo rebirth.

Therefore, bhiksus, you should cultivate the perception of impermanence and extensively develop the perception of impermanence. You will then cut off craving for sensual existence, craving for form, and craving for the formless; you will also cut off pride and utterly extinguish ignorance without remainder. Thus, bhiksus, you should train yourselves.

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

11. Thus have I heard:

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

At that time, a disciple of the Venerable Maudgalyayana and a disciple of the Venerable Ananda were conversing with each other:

“Let the two of us recite the sutras together and see who is better!”

Many bhiksus heard the two men discussing this. Having heard them, they went to the Blessed One, bowed before Him, and sat to one side. The bhiksus said to the Blessed One:

“There are now two men discussing the matter, saying, ‘Let the two of us recite the sutras together and see who is better!’”

The Blessed One then said to a bhiksu:

“Go and summon those two bhiksus here!”

The bhiksu replied:

“Yes, Blessed One!”

Obeying the Buddha’s instruction, the bhiksu went to the two men and told them:

“The Blessed One summons you both.”

When the two had heard the bhiksu’s words, they immediately went to the Blessed One, bowed before Him, and stood to one side. The Blessed One then said to them:

“You foolish men! Did you truly say, ‘Let us recite the sutras together and see who is better’?”

The two replied:

“Yes, Blessed One!”

The Blessed One said:

“Have you ever heard Me teach this Dharma—that you should compete with one another? How would conduct such as this differ from that of brahmins?”

The bhiksus replied:

“We have never heard the Tathagata teach this Dharma.”

The Blessed One said:

“I do not teach the Dharma so that bhiksus may contend over superiority and inferiority. I teach the Dharma so that there may be discipline and instruction. When a bhiksu receives a teaching, he should remember and examine it according to the Dharma of the four authorities, considering whether its meaning accords with the Sutras, the Abhidharma, and the Vinaya. If it accords with them, he should remember, accept, and practice it.”

The Blessed One then spoke this verse:

Reciting much is of no benefit;

This Dharma is not excellent.

It is like going about counting cattle—

It is not essential to the ascetic life.

If one recites and learns but little,

Yet practices according to the Dharma,

This Dharma is supreme

And may rightly be called the Dharma of an ascetic.

Though one recites a thousand chapters,

If they lack meaning, what benefit is there?

It is not as good as reciting a single sentence

By which, upon hearing it, one may attain the path.

Though one recites a thousand words,

If they lack meaning, what benefit is there?

It is not as good as reciting a single meaningful teaching

By which, upon hearing it, one may attain the path.

Even if, upon the battlefield,

One vanquishes thousands upon thousands of enemies,

It is better to conquer oneself;

That victory is truly supreme.

Therefore, bhiksus, from this day forward you should not engage in contentious recitation with a mind set on winning or losing. Why is this? You should think of disciplining all people. Moreover, bhiksus, if anyone harbors a mind set on winning or losing, disputes with others, and competes against them, he must immediately be dealt with according to the Dharma and the Vinaya. Therefore, bhiksus, cultivate yourselves.

Having heard the Buddha speak, the two bhiksus immediately rose from their seats, bowed before the Blessed One, and asked to repent.

The Blessed One said:

“Within the great Dharma, you have accepted correction for your offense. Since you yourselves recognize that you harbored a competitive mind, I accept your repentance. Bhiksus, do not act in this way again! Thus, bhiksus, you should train yourselves.”

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

Higher training, elder, course of practice,

Impermanence, garden contemplation, pond,

Uncontaminated, unceasing, meditation,

Four joys, no contention.