增壹阿含經

XXXXIX. THE COWHERD CHAPTER (1)

(The fourth separately recited section)

1. Thus have I heard:

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

At that time, the Blessed One addressed the bhikkhus:

“If a cowherd possesses eleven qualities, his herd cannot increase, nor can he preserve his cattle. What are the eleven? A cowherd does not distinguish the cattle’s physical characteristics; does not recognize their marks; does not know when cattle need to be rubbed down and washed; does not know how to tend their wounds; does not know when to fumigate them; does not know good fields with tender grass where the cattle may graze; does not know a safe place; does not know where to drive the cattle across a river; does not know the proper time; when milking, leaves nothing behind but draws off all the milk; and does not know how to protect and tend, at the proper time, the mature cattle that can be put to work.

Bhikkhus, this is called a cowherd who possesses eleven qualities and who ultimately cannot enlarge his herd or know how to protect the animals’ bodies.

“The community of bhikkhus is likewise: it can never increase in benefit. What are the eleven? Here, a bhikkhu does not distinguish form; does not understand its marks; does not know how to tend and cleanse what needs tending and cleansing; does not tend wounds; does not know when to fumigate; does not know good fields with tender grass; does not know the ford for crossing the river; does not know a safe place; does not know the proper time to eat; does not know what should be left over; and does not know how to honor the elder bhikkhus.

“How does a bhikkhu not understand form? Here, a bhikkhu does not understand the form consisting of the four great elements or the form derived from the four great elements. Thus, a bhikkhu does not distinguish form.

“How does a bhikkhu not distinguish marks? Here, a bhikkhu does not recognize foolish conduct or wise conduct and does not know them as they truly are. Thus, a bhikkhu does not distinguish marks.

“How does a bhikkhu fail to tend and cleanse what should be tended and cleansed? Here, when a bhikkhu sees a form with the eye, he gives rise to the perception of form and various distracted thoughts, yet does not guard the eye faculty. Because he does not skillfully collect his mindfulness, he brings various afflictions upon himself and does not guard the eye faculty. Likewise, when a bhikkhu hears a sound with the ear, smells an odor with the nose, tastes a flavor with the tongue, feels a smooth contact with the body, or cognizes a dharma with the mind, he gives rise to various confused perceptions, does not guard the mind faculty, and does not correct his conduct. Thus, a bhikkhu fails to tend and cleanse what should be tended and cleansed.

“How does a bhikkhu fail to heal wounds? Here, when a bhikkhu gives rise to a sensual thought, he neither abandons it nor removes that thought. If thoughts of anger, thoughts of killing, or other evil and unwholesome thoughts arise, he never abandons them. Thus, a bhikkhu fails to heal wounds.

“How does a bhikkhu fail to fumigate at the proper time? Here, a bhikkhu does not teach others, at the proper time, the Dharma he has recited and studied. Thus, a bhikkhu fails to fumigate at the proper time.

“How does a bhikkhu fail to know good fields with tender grass? Here, a bhikkhu does not understand the foundations of mindfulness—the Four Foundations of Mindfulness—and does not know them as they truly are. Thus, a bhikkhu does not know good fields with tender grass.

“How does a bhikkhu fail to know the ford for crossing the river? Here, a bhikkhu cannot distinguish the Noble Eightfold Path. Thus, a bhikkhu does not know the ford for crossing the river.

“How does a bhikkhu fail to know a delightful place? Here, a bhikkhu does not know the twelve divisions of the scriptures: sutra, geya, vyakarana, gatha, nidana, itivrttaka, vaipulya, avadana, jataka, udana, upadesa, and adbhuta-dharma. Thus, a bhikkhu does not know a delightful place.

“How does a bhikkhu fail to know the proper time? Here, a bhikkhu goes to houses of frivolous entertainment and houses of amusement. Thus, a bhikkhu does not know the proper time.

“How does a bhikkhu fail to leave anything remaining? Here, brahmins or faithful upasakas come and invite the bhikkhus to receive a meal, but the bhikkhus become attached to food and drink and do not know when they have had enough. Thus, a bhikkhu fails to leave anything remaining.

“How does a bhikkhu fail to honor elders and bhikkhus of lofty virtue? Here, a bhikkhu does not give rise to a respectful mind toward those of virtue. Such a bhikkhu commits many transgressions. This is called a bhikkhu who does not honor the elders.

“If a bhikkhu possesses these eleven qualities, he can never obtain much benefit within the Dharma.

“If a cowherd possesses eleven qualities and is able to protect his herd, he will never miss the proper season and will obtain many benefits. What are the eleven? Here, a cowherd knows the cattle’s physical characteristics, distinguishes their marks, washes and rubs them down when they need to be washed and rubbed down, tends their sores, fumigates them at the proper time, knows good fields with fine grass, knows the essential ford for crossing the river, cherishes his cattle, distinguishes the proper time for the cattle, understands their temperaments, knows to leave some milk behind when milking them, and knows how to tend and protect, at the proper time, the cattle that can be put to work.

Thus, a cowherd knows how to protect his cattle. In this way, bhikkhus, if a cowherd possesses eleven qualities, he does not miss the proper seasons and will never suffer ruin.

“Likewise, if a bhikkhu possesses eleven qualities, he obtains many benefits in this present life. What are the eleven qualities? Here, a bhikkhu knows form, knows marks, knows how to cleanse, knows how to tend wounds, knows how to fumigate, knows good fields with fine grass, knows a delightful place, knows how to choose the path, knows the place for crossing the river, knows how to eat in moderation, and knows how to honor elder bhikkhus and pay homage to them at the proper time.

“How does a bhikkhu know form? Here, a bhikkhu knows the form consisting of the four great elements and also knows the form derived from the four great elements. This is called a bhikkhu who knows form.

“How does a bhikkhu know marks? Here, a bhikkhu knows the marks of foolishness, knows the marks of wisdom, and knows them as they truly are. Thus, a bhikkhu knows marks.

“How does a bhikkhu know how to cleanse? Here, if a bhikkhu gives rise to a sensual thought, he immediately knows to distance himself from it, does not cling to it, and becomes forever free from sensual thoughts. If thoughts of anger, thoughts of harming, or any evil and unwholesome thoughts arise, he knows to distance himself from them all, does not cling to them, and becomes forever free from thoughts of anger. Thus, a bhikkhu knows how to cleanse.

“How does a bhikkhu know how to tend wounds? Here, if a bhikkhu sees a form with the eye, he does not give rise to the perception of form and does not become attached to it. Instead, he purifies the eye faculty, removes sorrow and evil, unwholesome dharmas, does not allow his mind to delight greedily in them, and guards the eye faculty. Likewise, when a bhikkhu hears a sound with the ear, smells an odor with the nose, tastes a flavor with the tongue, experiences contact with the body, or cognizes a dharma with the mind, he does not give rise to discriminating perceptions or become attached, but purifies the mind faculty. Thus, a bhikkhu knows how to tend wounds.

“How does a bhikkhu know how to fumigate? Here, a bhikkhu expounds extensively to others the Dharma he has heard. Thus, a bhikkhu knows how to fumigate.

“How does a bhikkhu know good fields with tender grass? Here, a bhikkhu knows the Noble Eightfold Path as it truly is. This is a bhikkhu who knows good fields with tender grass.

“How does a bhikkhu know a delightful place? Here, when a bhikkhu hears the Tathagata teach the precious Dharma, his mind immediately rejoices. Thus, a bhikkhu knows a delightful place.”

What does it mean for a bhikkhu to know how to choose the path? Here, a bhikkhu selects from among the twelve divisions of the scriptures and practices accordingly. These are: Sutra, Geya, Vyakarana, Gatha, Nidana, Itivrittaka, Vaipulya, Avadana, Jataka, Udana, Upadesha, and Adbhuta-dharma. Thus is a bhikkhu said to know how to choose the path.

What does it mean for a bhikkhu to know the place for crossing the river? Here, a bhikkhu knows the Four Foundations of Mindfulness. This is called a bhikkhu who knows the place for crossing the river.

What does it mean for a bhikkhu to know moderation in eating? Here, when brahmins or faithful upasakas come and invite a bhikkhu to receive a meal, he is not greedy for food and drink and is able to know contentment. Thus does a bhikkhu know moderation.

What does it mean for a bhikkhu to honor elder bhikkhus at the proper times? Here, a bhikkhu constantly directs thoughts of loving-kindness toward the elder bhikkhus. Thus does a bhikkhu honor elder bhikkhus at the proper times.

Thus, one who fulfills these eleven qualities gains many benefits in the present life.

The Blessed One then spoke this verse:

A herdsman who is not negligent

Will receive meritorious rewards;

Six calves in the course of six years

Will gradually become sixty.

A bhikkhu accomplished in precepts

Attains mastery of meditation;

If his six faculties are tranquil,

In six years he attains the six higher knowledges.

Thus, bhikkhus, if anyone abandons these evil qualities and fulfills these eleven qualities, he will gain many benefits in the present life. Therefore, bhikkhus, you should train in this way!

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

2. 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 Buddha addressed the bhikkhus:

“If a bhikkhu fulfills eleven qualities, he will certainly be able to attain great growth. What are the eleven? Here, a bhikkhu is accomplished in precepts, accomplished in right concentration, accomplished in wisdom, accomplished in liberation, accomplished in the knowledge and vision of liberation; his faculties are tranquil; he knows moderation in food and drink; he constantly cultivates practices in harmony with the Dharma; he knows skillful means; he discerns the meaning and purport; and he is not attached to offerings and material gain. Thus, bhikkhus, one who fulfills these eleven qualities will reach the goal.

“Now I further tell you: If someone trains in this Dharma for eleven years, that person will become an anagamin in this very life and, after changing bodies, will immediately become an arhat. Bhikkhus, there is no need to speak of eleven years. If one trains in this Dharma for nine, eight, seven, six, five, four, three, or two years, or for only one year, one will attain the second fruit, or become an anagamin or an arhat. Nor is there any need for twelve months. If a bhikkhu cultivates this practice for only one month, he will assuredly attain one of two fruits: either anagaminship or arhatship.

“Why is this so? The twelve links of dependent origination all arise from these eleven qualities. They are birth, aging, illness, death, sorrow, grief, suffering, and distress....

Although I teach the bhikkhus that they should be like the bhikkhu Kasyapa, if anyone practices the humble ascetic practices, what hardship could compare with this practice? Why is that? The bhikkhu Kasyapa fulfills these eleven qualities.

You should know that the Buddhas of the past who attained Perfect and Complete Awakening also fulfilled these eleven ascetic qualities. Now the bhikkhu Kasyapa acts out of compassion for all sentient beings. If one makes offerings to the sravakas of the past, one will receive meritorious rewards in a future life.

If one makes offerings to Kasyapa, one will receive meritorious rewards in this very life. If I had not attained Perfect and Complete Awakening, Kasyapa would afterward have attained Perfect and Complete Awakening. For this reason, the bhikkhu Kasyapa surpasses the sravakas of the past.

Whoever can act as Kasyapa does has assuredly undertaken the supreme practice.

“Thus, bhikkhus, you should train in this way!”

When the bhikkhus had 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 Sravasti, in Jeta Grove, Anathapindika's Park.

At that time, the Blessed One, surrounded before and behind by innumerable sentient beings, was teaching the Dharma. Then the Venerable Sariputra led a large assembly of bhikkhus in walking meditation. The bhikkhus Mahamaudgalyayana, Mahakasyapa, Anuruddha, Revata, Katyayana, Purnamaitrayaniputra, Upali, Subhuti, Rahula, Ananda, and others each led a number of bhikkhus, delighting together in one another's company. Devadatta also led a large assembly of bhikkhus in walking meditation on their own.

The Blessed One saw that each of his disciples endowed with spiritual powers was leading his own assembly in walking meditation. The Blessed One addressed the bhikkhus:

“People in the world, according to their faculties and dispositions, are each naturally drawn to those who accord with them. The virtuous befriend the virtuous, and the wicked befriend the wicked. Just as milk accords with milk, butter accords with butter, and filth accords with filth, so too the dispositions, conduct, and principles of sentient beings each accord with their own kind. The virtuous accord with the virtuous, and the wicked accord with the wicked. Do you see the bhikkhu Sariputra over there leading those bhikkhus in walking meditation?”

The bhikkhus replied to the Buddha:

“Yes, Blessed One, we see them.”

The Buddha told the bhikkhus:

“All those people are endowed with wisdom.”

The Buddha again asked the bhikkhus:

“Do you see the bhikkhu Maudgalyayana leading those bhikkhus in walking meditation?”

The bhikkhus replied to the Buddha:

“Yes, Blessed One, we see them.”

The Buddha said:

“All those bhikkhus are endowed with spiritual powers.”

The Buddha again asked:

“Do you see the bhikkhu Kasyapa leading those bhikkhus in walking meditation?”

The bhikkhus replied:

“Yes, Blessed One, we see them.”

The Buddha said:

“All those noble ones practice the eleven dhutanga ascetic practices.”

The Buddha again asked:

“Do you see the bhikkhu Anuruddha?”

The bhikkhus replied:

“Yes, Blessed One, we see him.”

The Buddha said:

“All those worthy ones are foremost among those possessing the divine eye.”

The Buddha again asked:

“Do you see the bhikkhu Revata?”

The bhikkhus replied:

“Yes, Blessed One, we see him.”

The Buddha said:

“All those people practice the attainment of meditative concentration.”

The Buddha again asked:

“Do you see the bhikkhu Katyayana?”

The bhikkhus replied:

“Yes, Blessed One, we see him.”

The Buddha said:

“All those noble ones discern meanings and principles.”

The Buddha again asked:

“Do you see the bhikkhu Purnamaitrayaniputra?”

The bhikkhus replied:

“Yes, Blessed One, we see him.”

The Buddha said:

“All those worthy ones are teachers of the Dharma.”

The Buddha again asked:

“Do you see Upali leading those bhikkhus in walking meditation?”

The bhikkhus replied:

“Yes, Blessed One, we see them.”

The Buddha said:

“All those people uphold the precepts and prohibitions.”

The Buddha again asked:

“Do you see the bhikkhu Subhuti?”

The bhikkhus replied:

“Yes, Blessed One, we see him.”

The Buddha said:

“All those noble ones are foremost among those who understand emptiness.”

The Buddha again asked:

“Do you see the bhikkhu Rahula?”

The bhikkhus replied:

“Yes, Blessed One, we see him.”

The Buddha said:

“All those worthy ones are fully accomplished in precepts.”

The Buddha again asked:

“Do you see the bhikkhu Ananda?”

The bhikkhus replied:

“Yes, Blessed One, we see him.”

The Buddha told the bhikkhus:

“All those worthy ones are foremost in great learning; having heard something, they do not forget it.”

The Buddha again asked:

“Do you see the bhikkhu Devadatta leading those people in walking meditation?”

The bhikkhus replied:

“Yes, Blessed One, we see them.”

The Buddha said:

“Those people take evil as their leader and possess no roots of goodness.”

The Blessed One then spoke this verse:

Do not join with evil friends

Or work together with fools.

You should join with good friends

And associate with the wise.

If one who was not evil before

Draws near and associates with the wicked,

He will afterward surely become an evil person,

And his ill repute will spread everywhere.

At that time, more than thirty disciples of Devadatta, having heard the verse spoken by the Blessed One, abandoned Devadatta and went to the Buddha. Bowing their heads at the Buddha’s feet, they asked to amend their grave offense.

They further said to the Blessed One:

“We were foolish and deluded, unable to distinguish the true from the false. We abandoned a good spiritual friend and drew near to an evil friend. We beseech the Blessed One to forgive us. Henceforth, we shall not dare to transgress again.”

The Buddha told the bhikkhus:

“I permit you to repent of your faults, correct what you have done, set right what you are about to do, and never transgress again.”

Then Devadatta’s disciples, following the Blessed One’s instruction, went to secluded places, contemplated the subtle and wondrous meaning, and disciplined their own conduct. Born into noble families, they had shaved off their hair and beards, gone forth to study the Way, and sought to cultivate the unsurpassed holy life. All those bhikkhus attained the fruit of arhatship.

Bhikkhus, you should know: beings fundamentally associate with those of their own kind. Evil people follow evil people, and virtuous people follow virtuous people. Beings in the past and future likewise associate with those of their own kind. Purity corresponds with purity, and impurity corresponds with impurity. Therefore, bhikkhus, you should train yourselves to accord with purity and abandon impurity. Thus, bhikkhus, you should train yourselves!

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

4. Thus have I heard:

At one time, the Buddha was staying at Pháp Hành in the city of Câu-lưu-sa, together with an assembly of five hundred great bhikkhus.

At that time, Venerable Tượng Xá-lợi-phất relinquished the Dharma robe and adopted the life of a householder. Then Venerable Ananda put on his robe, took up his bowl, and entered the city to seek alms. Proceeding gradually, he came to the house of Tượng Xá-lợi-phất. Tượng Xá-lợi-phất was sitting with his arms around the shoulders of two young women. Seeing this, Ananda became sorrowful and unhappy. When Tượng Xá-lợi-phất saw Ananda, he felt deeply ashamed and immediately sat apart by himself.

After Ananda had finished seeking alms, he left the city and went to the Buddha. He bowed his head at the Buddha’s feet and withdrew to sit to one side.

Ananda said to the Buddha:

“Just now, I entered the city to seek alms and gradually came to the house of Tượng Xá-lợi-phất. I saw him with his arms around his two wives. Upon seeing this, I felt deeply sorrowful.”

The Buddha asked:

“When you saw this, what thought arose in your mind?”

Ananda said to the Buddha:

“I remembered that Tượng Xá-lợi-phất was diligent and learned, gentle in nature and conduct, and never weary of teaching the Dharma to those cultivating the holy life. Why, then, has he now relinquished the Dharma robe and adopted the life of a householder? When I saw this, I felt deeply sorrowful. Tượng Xá-lợi-phất possessed great spiritual power and immeasurable majestic virtue. I recalled that I once saw him engaged in discourse with Śakra, Lord of the Devas. Why, then, does he now pursue sensual pleasures and commit evil?”

The Buddha said:

“So it is, Ananda! It is just as you have said. However, he was not an arhat. An arhat would never relinquish the Dharma robe and adopt the life of a householder. But Ananda, do not grieve! Seven days from now, Tượng Xá-lợi-phất will come here and bring the outflows of existence to an end, becoming free of outflows. Tượng Xá-lợi-phất behaved in this way only because he was drawn along by past karma. When the karmic course of this life has been fulfilled, he will end the outflows.”

Seven days later, Tượng Xá-lợi-phất went to the Buddha, bowed his head at the Buddha’s feet, and withdrew to sit to one side. After a moment, he rose and said to the Buddha:

“I beseech the Blessed One to permit me, for the last time, to cultivate the life of a śramaṇa.”

Then the bhikkhu Tượng Xá-lợi-phất immediately became a śramaṇa and, while still seated there, attained arhatship.

Tượng Xá-lợi-phất put on his robe, took up his bowl, and entered the city to seek alms. At that time, a brahmin conceived this thought: “These śramaṇas of the Śākya clan are everywhere, appearing in every place, and they have even brought our practice of spells to an end. I shall now tell the people of the city about this śramaṇa’s disgrace.” The brahmin then said to everyone in the city:

“Have you seen Tượng Xá-lợi-phất? Formerly, he claimed to be an arhat, but midway he relinquished the Dharma robe, adopted the worldly life, and indulged in the five sensual pleasures. Now he has again become a śramaṇa, going from house to house seeking alms and pretending to be pure. When he sees women, sensual desire arises in him; after returning to the monastery, he continues thinking of their beauty and cannot forget it. He is like an exhausted donkey that can no longer bear a load and lies flat on the ground without moving. This disciple of the Śākya clan is the same: outwardly he displays the appearance of one seeking alms, but when he sees women, his mind is filled with schemes and calculations.”

When Tượng Xá-lợi-phất heard the brahmin spreading this evil reputation, he thought: “This man is exceedingly foolish. Jealousy has arisen in his mind. When he sees others receiving offerings, stinginess and envy arise in him; but when he himself receives offerings, he rejoices, and then he goes to the homes of householders and slanders others. I must now restrain him from committing evil, so that he will not incur immeasurable offenses.”

Tượng Xá-lợi-phất flew up into the sky and said to the brahmin:

Without vision and without skillful means,

You give rise to thoughts that malign the holy life;

You yourself perform a profitless deed

And will long endure the sufferings of hell.

After Tượng Xá-lợi-phất had spoken this verse, he returned to his dwelling. The people of the city had heard the brahmin’s slander and had also heard Tượng Xá-lợi-phất’s verse. They all thought: “If the brahmin’s words were true, how could this śramaṇa manifest such incomparable spiritual powers? Yet we ourselves saw this śramaṇa relinquish the Dharma robe and adopt the life of a householder.” Then many of the townspeople went, one after another, to Tượng Xá-lợi-phất, bowed their heads at his feet, and withdrew to sit to one side. They asked Tượng Xá-lợi-phất:

“Does any arhat ever relinquish the Dharma robe and adopt the worldly life?”

Tượng Xá-lợi-phất replied:

“No arhat relinquishes the Dharma robe and adopts the life of a householder.”

The people said to Tượng Xá-lợi-phất:

“Can an arhat violate the precepts because of past conditions?”

Tượng Xá-lợi-phất replied:

“Once one has attained the fruit of arhatship, one will never violate the precepts.”

The townspeople again asked:

“Can a person at the stage of training on the Way violate the precepts because of past conditions?”

Tượng Xá-lợi-phất replied:

“Yes. If a person is still at the stage of training on the Way, that person may violate the precepts because of former conditions.”

The people again asked:

“Previously, Venerable Sir, you were an arhat, yet you relinquished the Dharma robe, adopted the worldly life, and indulged in the five sensual pleasures. Now you have again gone forth to study the Way. You formerly possessed spiritual powers; why, then, did this happen?”

Tượng Xá-lợi-phất then spoke this verse:

Though one attains worldly meditative concentration,

It is ultimately not liberation;

Not yet attaining the path of complete cessation,

One may again pursue the five sensual pleasures.

Without firewood, a fire cannot burn;

Without a root, branches cannot grow;

A stone woman cannot become pregnant;

An arhat cannot fall away.

The people then asked Tượng Xá-lợi-phất:

“Venerable Sir, were you formerly not an arhat?”

Tượng Xá-lợi-phất replied:

“Formerly, I was not an arhat. Householders, you should know that the five superknowledges and the six superknowledges are distinct from each other. I shall now explain these eleven superknowledges. Immortals who have attained the five superknowledges have completely ended sensual craving; yet if they are reborn in a higher realm, they may later fall back into the desire realm. Arhats, disciples of the Buddha who possess the six superknowledges, attain the superknowledge of the destruction of the outflows and, upon reaching the realm of nirvana without remainder, enter nirvana.”

The people again said:

“From our consideration of the Venerable One’s words, there is no arhat in the world who relinquishes the Dharma robe and adopts the life of a householder.”

Tượng Xá-lợi-phất replied:

“So it is. It is just as you say: no arhat relinquishes the Dharma robe and adopts the life of a householder. There are eleven things that an arhat does not practice.”

What are the eleven? An arhat whose outflows are exhausted will never cast aside the Dharma robe and adopt the practices of a householder; an arhat whose outflows are exhausted will never engage in impure conduct; an arhat whose outflows are exhausted will never kill living beings; an arhat whose outflows are exhausted will never steal; an arhat whose outflows are exhausted will not retain surplus possessions; an arhat whose outflows are exhausted will never speak falsely; an arhat whose outflows are exhausted will never cause strife between two parties.

An arhat whose outflows are exhausted will never again harbor doubt; an arhat whose outflows are exhausted will never be afraid; an arhat whose outflows are exhausted will never study under another teacher, nor will he again enter a womb. These are called the eleven practices that worthy arhats whose outflows are exhausted will never follow.

At that time, the people said to Tuong Sariputta:

“We have heard the Venerable One speak and now see the followers of other paths and doctrines as empty vessels containing nothing. We now see the inner Dharma as a vessel filled with sweet honey. The true Dharma of the Tathagata is likewise so. That brahmin has now incurred immeasurable offenses.”

Tuong Sariputta rose into the air, sat cross-legged, and spoke this verse:

Not understanding this matter or that,

They practice the arts of other paths,

Causing strife between two parties;

The wise do not act in this way.

The people of Kaushambi said to Tuong Sariputta:

“The Venerable One’s words are far superior and truly difficult to equal. It is as though the blind regained their sight and the deaf regained their hearing. The Venerable One’s discourse today is likewise: by innumerable skillful means, you have expounded the teaching. Today we take refuge in the Buddha, the Dharma, and the Bhikshu Sangha. We beseech the Venerable One to accept us as upasakas. For the rest of our lives, we shall observe the five precepts and refrain from killing living beings...”

The Venerable Tuong Sariputta then taught the people the subtle and wondrous Dharma, causing them to give rise to joyful minds. They all rose from their seats, paid homage, and departed.

At that time, the Venerable Ananda heard that the brahmin’s slander of Tuong Sariputta had come to nothing and that he did not even dare look at Tuong Sariputta, much less debate with him. He then went to the Buddha and related all the circumstances to him.

The Buddha told Ananda:

“When speaking of an arhat who is impartial, one should name Tuong Sariputta. Why is this? Tuong Sariputta has now become an arhat. Formerly, he had merely heard of the renown of arhats; only now has he attained that state. The five superknowledges attained by worldly people are not the true practice and will inevitably be lost afterward. The six superknowledges constitute the true practice. Why is this? Tuong Sariputta formerly possessed the five superknowledges and later attained the six superknowledges. You too should train as Tuong Sariputta has done. You should remember this principle and respectfully put it into practice.”

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

5. Thus have I heard:

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

At that time, the Blessed One told the bhikshus:

“I shall now teach the Dharma of dependent origination. You should carefully reflect upon and remember it, and cultivate this practice.”

The bhikshus said to the Buddha:

“Yes, Blessed One.”

The bhikshus listened to the Buddha’s teaching, and the Blessed One said:

“What is the Dharma of dependent origination?

“It means that conditioned by ignorance, formations arise; conditioned by formations, consciousness arises; conditioned by consciousness, name-and-form arises; conditioned by name-and-form, the six ayatanas arise; conditioned by the six ayatanas, contact arises; conditioned by contact, feeling arises; conditioned by feeling, craving arises; conditioned by craving, clinging arises; conditioned by clinging, becoming arises; conditioned by becoming, birth arises; and conditioned by birth, aging and death, sorrow, lamentation, suffering, and distress arise beyond reckoning. Thus this body of the five skandhas comes into being.

“What is called ignorance? It is not knowing suffering, not knowing its origin, not knowing its cessation, and not knowing the Path. This is ignorance.

“What are called formations? Formations are of three kinds. What are the three? They are bodily formation, verbal formation, and mental formation. These are formations.

“What is called consciousness? It is the six bodies of consciousness. What are the six? They are eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. This is consciousness.

“What is called name? It is feeling, perception, formation, and consciousness. This is name.

“What is called form? It is the body composed of the four great elements and the material body produced from the four great elements. This is form. Because form is distinct from name and name is distinct from form, they are called name-and-form.

“What are called the six ayatanas? They are the eye ayatana, ear ayatana, nose ayatana, tongue ayatana, body ayatana, and mind ayatana. These are the six ayatanas.

“What is called contact? It is the six bodies of contact. What are the six? They are eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact. This is contact.

“What is called feeling? It is the three feelings. What are the three? They are painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling. These are called feeling.

“What is called craving? It is the three cravings: craving for sensual desire, craving for existence, and craving for nonexistence.

“What is called clinging? It is the four kinds of clinging. What are the four? They are clinging to sensual desire, clinging to views, clinging to precepts and observances, and clinging to a self. These are called clinging.

“What is called becoming? It is the three kinds of becoming. What are the three? They are becoming in the desire realm, becoming in the form realm, and becoming in the formless realm. These are called becoming.

“What is called birth? It is when the full term of months and days has elapsed, one emerges from the mother’s womb, assumes existence, acquires a body of the five skandhas, and receives the various ayatanas. This is called birth.

“What is called aging? It is when the teeth of a being’s body fall out, the hair turns white, physical strength weakens and declines, the faculties deteriorate, the life span diminishes day by day, and awareness is no longer as it once was. This is called aging.

“What is called death? It is when a being’s body gradually loses its warmth, undergoes impermanent change, and its faculties disperse; the being abandons the body of the five skandhas, and its life comes to an end. This is called death.

“Bhikshus, you should know that these are called aging, illness, and death. This is called dependent origination. I have now explained its meaning extensively. What the Buddhas, the Tathagatas, should do out of great compassion, I have now completed. You should remember this. When sitting beneath a tree, in an open place, or at a charnel ground, you should contemplate and practice seated meditation without fear. If you are not diligent today, regret afterward will be of no avail.”

At that time, Ananda said to the Buddha:

“The Blessed One has taught the bhikshus the profound Dharma of dependent origination. Yet I see nothing profound in its meaning.”

The Buddha said:

“Enough, enough, Ananda! Do not entertain such a thought. Why is this? The Dharma of the twelve links of dependent origination is extremely profound and cannot be understood by ordinary people.

“Formerly, before I awakened to this Dharma of dependent origination, I wandered in birth and death with no day of escape. Moreover, Ananda, it is not only today that you have said the Dharma of dependent origination is not profound; you have said that it was not profound since long ago. Why is this?

“In the past, there was an asura king named Suyama, who had this thought: ‘I wish to seize the sun and moon tightly as they emerge from the great ocean.’ He then transformed his body into an immense form, so that the ocean water reached only to his waist. At that time, the asura king had a son named Kunala, who said to his father:

“‘I now wish to bathe in the ocean.’

“Suyama told him:

“‘My son, do not delight in bathing in the ocean. Why is this? The ocean is extremely deep and vast; you cannot bathe in it.’

“Kunala said:

“‘I see that the ocean water reaches only to Father’s waist. Why do you say that it is deep and vast?’

“The asura king then seized his son and plunged him into the great ocean. The asura prince’s feet could not touch the ocean floor, and he became utterly terrified.

“King Suyama said to his son:

“‘I told you before that the ocean is extremely deep, but you said it was not difficult. Only I can bathe in the great ocean; you are not capable of bathing in it.’

“Was the asura Suyama at that time someone unknown to you? Do not think so. Why is this? Suyama was I myself, and the son of the asura at that time was you. At that time, the ocean was extremely deep, yet you said it was not difficult. Now I say that the Dharma of the twelve links of dependent origination is extremely profound, and again you say that it is not profound.”

Sentient beings do not understand the Dharma of the Twelve Links of Dependent Origination. They continue revolving through birth and death with no day of deliverance, all deluded and unaware of suffering and ascetic practice. From this life they pass to the next, and from the next life they return to this one, forever abiding amid the five kinds of affliction, from which escape is exceedingly difficult.

When I first attained the Way, I contemplated the Twelve Links of Dependent Origination and subdued Māra's armies and retinue. Through the elimination of ignorance, I attained the light of wisdom, forever dispelling all darkness and leaving no defilement behind. Ānanda! When I turned this Dharma of dependent origination three times and expounded it in twelve aspects, I immediately attained the Way.

By this means, one should know that the Dharma of the Twelve Links of Dependent Origination is exceedingly profound and cannot be proclaimed by ordinary people.

Thus, Ānanda, you should remember and uphold this profound Dharma of the Twelve Links of Dependent Origination. You should train in this!

At that time, after Ānanda heard the Buddha's teaching, he rejoiced and respectfully put it into practice.

6. Thus have I heard:

At one time, the Buddha was staying in the city of Rājagṛha, in the Bamboo Grove at Kalandaka, together with an assembly of five hundred great bhikṣus.

At that time, in the city of Rājagṛha there was a brahmin named Śīla, who was thoroughly versed in the various arts and fully comprehended all the scriptures of the heterodox schools, as well as astronomy and geography. This brahmin served as the teacher of five hundred young brahmin students.

In that city there was also a brahmin of another school named Chining, who possessed extensive learning and was esteemed by King Bimbisāra, who regularly provided him with whatever necessities he required.

At that time, the Tathāgata's renown had spread far and wide: the Tathāgata, the Worthy One, the Perfectly Enlightened One, endowed with knowledge and conduct, the Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, the Buddha, the Blessed One, who had delivered immeasurable numbers of people, had appeared in the world. The brahmin Chining then thought, “The title ‘Tathāgata’ is exceedingly difficult to hear. I now wish to approach him, pay homage, and inquire after him.” The brahmin Chining then went to the Buddha, bowed his head at the Buddha's feet, withdrew, and sat to one side.

The brahmin addressed the Buddha:

“Śramaṇa Gautama, to which caste do you belong?”

The Buddha replied:

“I belong to the kṣatriya caste.”

The brahmin asked:

“The brahmins hold this doctrine: ‘Our caste is supremely noble, with none above it’; some speak of a white lineage and others of a black lineage. The brahmins declare that they were born from Brahmā. What teachings does Śramaṇa Gautama hold?”

The Buddha said:

“Brahmin, you should know that it is only when arranging marriages and betrothals that people seek noble lineage. Within my True Dharma, however, there is no question of high or low birth, nor of right or wrong lineage.”

The brahmin asked again:

“Gautama! How is one's place of birth purified, so that one may afterward attain the purity of the Dharma?”

The Buddha said to the brahmin:

“What use do you have for questions concerning purity of birth and purity of the Dharma?”

The brahmin again said:

“All the brahmins hold this discussion: ‘Our lineage is supremely noble, with none above it’; some speak of a white lineage and others of a black lineage. The brahmins declare that they were born from Brahmā.”

The Buddha said to the brahmin:

“If a woman of the kṣatriya caste became the wife of a brahmin and gave birth to a son, to which lineage would he belong?”

The brahmin replied:

“He would belong to the brahmin lineage. Why is this? It is through the father that the child came to be.”

The Buddha said:

“If a woman of the brahmin caste married into the kṣatriya caste and gave birth to a son, whose lineage would he follow?”

The brahmin replied:

“The child would belong to the kṣatriya lineage. Why is this? It is through the father that the child came to be.”

The Buddha said to the brahmin:

“You should consider carefully before replying to me. Today your earlier and later statements are inconsistent. What do you think, brahmin? Suppose a female donkey mated with a horse and later gave birth to an offspring. Would it be called a horse or a donkey?”

The brahmin replied:

“That kind should be called a mule. Why is this? It is because of the donkey's inherited substance that this animal came to be.”

The Buddha said to the brahmin:

“You should consider carefully before answering me. Your present statement is inconsistent with what you said before. Previously, you said that if a woman of the kṣatriya caste married a brahmin and gave birth to a child, the child would bear the brahmin lineage. Yet now, when a female donkey mates with a horse and bears an offspring, you call it a mule. Does this not contradict your earlier statement? Furthermore, brahmin, if a mare mated with a donkey and gave birth to an offspring, what would it be called?”

The brahmin replied:

“It should be called a hinny.”

The Buddha said:

“What do you think, brahmin? What difference is there between a hinny and a mule? If one person says, ‘a bushel of jewels,’ and another says, ‘jewels, one bushel,’ is there any difference between the two meanings?”

The brahmin replied:

“They have the same meaning. Why is this? ‘A bushel of jewels’ and ‘jewels, one bushel’ do not differ in meaning.”

The Buddha said to the brahmin:

“Why, then, should ‘hinny’ and ‘mule’ not have the same meaning?”

The brahmin replied:

“Although Śramaṇa Gautama now speaks in this way, the brahmins nevertheless praise themselves, saying, ‘Our lineage is supremely noble, with none above it.’”

The Buddha said to the brahmin:

“Previously, you praised the mother, but afterward you praised the father. Suppose that both the father and the mother were of brahmin lineage and they later had two sons. One was skilled in many arts and knew everything, while the second knew nothing at all. Which one would the parents love? Would they love the wise son, or the son who knew nothing?”

The brahmin replied:

“Those parents should love the intelligent son of lofty virtue and should not love the son who lacks wisdom. Why is this? Since the former son knows and excels in everything, they should love him and should not love the son who lacks wisdom.”

The Buddha said to the brahmin:

“Suppose that, of those two sons, the intelligent one conceived the intention to commit the ten deeds, including killing, stealing, and sexual misconduct, while the unintelligent son guarded his body, speech, and mind and fully observed all ten wholesome deeds. Which son should their parents love?”

The brahmin replied:

“Those parents should love the son who practices the ten wholesome deeds. Why would they love the one who commits unwholesome deeds?”

The Buddha said to the brahmin:

“Previously, you praised the one of extensive learning, but afterward you praised virtue in observing the precepts. What do you think, brahmin? Suppose there were again two sons. The father of one was of pure conduct, but his mother was not; the father of the other was not of pure conduct, but his mother was. The son whose mother was of pure conduct but whose father was not possessed extensive knowledge and broadly understood the scriptures and arts. The second, whose father was of pure conduct but whose mother was not, was not extensively learned but merely observed the ten wholesome deeds. The son of which parents should be honored? Should one honor the son whose mother was pure but whose father was impure, or the son whose father was pure but whose mother was impure?”

The brahmin replied:

“One should honor the son whose mother was pure. Why is this? It is because he understands the scriptures and is broadly skilled in the arts. As for the second, whose father was pure but whose mother was impure, although he observes the precepts, he lacks wisdom and will not get anywhere. Where there is extensive learning, observance of the precepts will certainly be present.”

The Buddha said to the brahmin:

“Previously, you praised purity in the father and did not praise purity in the mother. Now you praise purity in the mother and do not praise purity in the father. Previously, you praised the virtue of extensive learning, but afterward you praised observance of the precepts. Again, you praised the precepts and only afterward spoke of extensive learning.

“What do you think, brahmin? Suppose that of those two sons of brahmin lineage, the first was extensively learned and erudite and also observed the ten wholesome deeds, while the second lacked wisdom and committed the ten evil deeds. The son of what kind of parents should be honored?”

The brahmin replied:

– One should respect a person whose father is pure but whose mother is impure. Why is this? Because that person has read many scriptures, understands the various arts, and, having been born to a pure father, further observes the ten wholesome deeds without transgressing them and is fully endowed with all the virtues of the precepts.

The Buddha said:

– You originally spoke of lineage, but afterward you spoke of extensive learning and said nothing of lineage. You spoke of observing the precepts and said nothing of extensive learning, and then again you spoke of extensive learning and said nothing of the precepts. Now you praise parentage, learning, and precepts. Does this not contradict what you said before?

The brahmin said to the Buddha:

– Although the ascetic Gautama speaks thus, the brahmin caste itself declares, “Our lineage is supremely noble, and none surpasses it.”

The Buddha said:

– Where marriage is concerned, lineage must certainly be discussed. Yet in my Dharma there is no such doctrine. Have you heard of the people who dwell along the frontiers, in distant regions, and in other borderlands?

The brahmin replied:

– Yes, I have heard of such people.

The Buddha said:

– The inhabitants of those regions are of two classes. What are the two? The first are free people, and the second are servants. Yet these two classes are not fixed.

He further asked:

– In what way are they not fixed?

The Buddha said:

– One may at one time be a free person and later become a servant; or one may be a servant and later become a free person. Yet all living beings are of one and the same kind; there are not many kinds.

Furthermore, brahmin, when heaven and earth are destroyed, the world becomes entirely empty. At that time, mountains, rivers, earth, rocks, grasses, and trees are all utterly consumed by fire, and human beings also die.

When heaven and earth are about to form again, there is as yet no division into days, hours, years, or months. At that time, devas from the Heaven of Radiant Sound come to this place. When the merits and virtues of those devas of the Heaven of Radiant Sound are exhausted, they no longer possess their radiance. Gradually they begin to look at one another and give rise to thoughts of desire. Those whose desire is strong become women, while those whose desire is weak become men. Gradually they couple, and thus embryos come into being. Through these causes and conditions, the first human beings arose, and from them the four castes gradually appeared throughout the world. From this it should be known that all people originated from the kshatriya caste.

The brahmin then said to the Buddha:

– Enough, Gautama! It is as though a hunchback were made straight, a blind person regained sight, or one in darkness beheld the light. The ascetic Gautama is likewise: by innumerable skillful means, he has taught me the Dharma. I now take refuge in the ascetic Gautama. I ask you to teach me the Dharma and permit me to become an upasaka.

The brahmin again said to the Buddha:

– I humbly beseech the Tathagata to accept my invitation and come to my home together with the community of bhikshus.

The Blessed One silently accepted the invitation. Seeing that the Buddha had silently accepted, the brahmin rose from his seat, bowed his head at the Buddha’s feet, and withdrew. Returning home, the brahmin prepared all manner of food and drink, arranged seats and couches, sprinkled fragrant water upon the ground, and said to himself, “The Tathagata will sit here.”

At that time, the brahmin Shila led five hundred young students to the home of the brahmin Chining. From afar he saw that the house had been furnished with fine mats and seats. Having seen this, he asked the brahmin Chining:

– Are you arranging a wedding for your child today, or have you invited King Bimbisara to your home?

The brahmin Chining replied:

– I have neither invited King Bimbisara nor arranged a wedding. Today I wish to perform a great meritorious deed.

The brahmin Shila asked:

– May I hear what you intend? What meritorious deed do you plan to perform?

Then the brahmin Chining bared his right shoulder, knelt with palms joined, addressed the Blessed One, and stated his own name and lineage.

The brahmin Chining said to the brahmin Shila:

– Shila, you should know that a man of the Shakya clan left home to study the Way and attained the supreme state of Perfect and Complete Awakening, the Most Honored and Unsurpassed. I have now invited the Buddha and the Sangha of bhikshus; therefore, I have fully prepared these seats.

The brahmin Shila said:

– Are you speaking of the Buddha?

– I am indeed speaking of the Buddha.

Shila then said:

– How wondrous! How extraordinary! Only today have I heard the word “Buddha.” Where is the Tathagata now? I wish to meet him.

Chining replied:

– He is now outside the city of Rajagriha, in the Bamboo Grove, together with five hundred disciples. If you wish to see him, you should know that now is the proper time.

The brahmin Shila then led the five hundred young students to the Buddha. Upon arriving, they exchanged greetings with him and sat to one side. The brahmin Shila then thought, “The ascetic Gautama is exceedingly handsome, and his body is golden in hue. Our own scriptures also record that the appearance of a Tathagata in the world is exceedingly difficult to encounter, just as the udumbara flower appears only at the proper time. One who possesses the thirty-two marks and eighty excellent characteristics has one of two destinies. If he remains at home, he will become a wheel-turning sage king, endowed with the seven treasures. If he leaves home, he will attain the unsurpassed Way and become the savior of the three realms.” Now I wish to behold the Buddha’s thirty-two marks.

At that time, the brahmin could see only thirty marks, while two marks remained unseen. He therefore became doubtful and hesitant, for he could not see the Buddha’s mark of the broad and long tongue or the mark of the horse-concealed organ.

The brahmin then asked in verse:

I have heard there are thirty-two

Excellent marks of a Great Man.

Now I cannot see two marks;

Where, in the end, are they found?

The pure horse-concealed organ—

That mark is difficult to describe.

Does he possess the broad, long tongue

That covers his ears and face?

Please reveal the mark of the long tongue

And cause me to be free from doubt.

Also allow me to behold the other,

So that I may forever cast off the net of doubt.