雜阿含經

Edited and annotated by: Thích Tuệ Sỹ

SUTRA 88. FILIAL SUPPORT[1]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, a young brahmin named Uttara^[2] came to the Buddha. After exchanging greetings, he withdrew and sat to one side, then said to the Buddha:

“Blessed One, I regularly go seeking alms in accordance with the Dharma and offer what I receive to my parents, enabling them to live in peace and happiness, free from suffering. Blessed One, does my conduct in this way produce much merit?”

The Buddha said to Uttara:

“It indeed produces much merit. Why is this? If anyone seeks alms in accordance with the Dharma in order to provide for his parents, bringing them peace and happiness and relieving their suffering and distress, that person truly possesses great merit.”

The Blessed One then spoke this verse:

As you treat your parents

With reverence and offerings,

In this life your good name endures;

After death, you will ascend to heaven.

When the Buddha had spoken this sutra, the bhiksus, having heard what the Buddha taught, rejoiced and respectfully practiced it.

SUTRA 89. UPĀKA (1)[3]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, a young brahmin named Upāka^[4] came to the Buddha. After exchanging greetings, he withdrew and sat to one side, then said to the Buddha:

“Gautama, the brahmins frequently praise great sacrificial assemblies.^[5] Does the ascetic Gautama also praise great sacrificial assemblies?”

The Buddha said to Upāka:

“I do not praise them indiscriminately. There are some great sacrificial assemblies that I commend, and there are also some great sacrificial assemblies that I do not commend.”

Upāka said to the Buddha:

“Which sacrificial assemblies may be praised, and which sacrificial assemblies may not be praised?”

The Buddha said to Upāka:

“If, at a sacrificial assembly, entire herds of calves, bulls, cows, goats, and other small living beings are bound to posts and all are slaughtered; if slaves and laborers are tormented and oppressed, beaten and subjected to the lash, made fearful and sorrowful, weeping, crying out, and wailing, joyless and miserable, and forced into painful labor—such sacrificial assemblies I do not praise, for they cause great calamity.

“If, at sacrificial assemblies, animals are not bound to posts and living beings are not subjected to painful labor, such sacrificial assemblies I commend and praise, for they do not bring about great calamity.”

The Blessed One then spoke this verse:

Great assemblies such as horse sacrifices^[6]

Bring about great calamity;

Such sacrificial rites

The Great Sage does not praise.

Binding living beings to posts,

Slaughtering even tiny creatures—

These are not proper ceremonies;

The Great Sage does not approve of them.

If no living beings are harmed

And no calamities are caused,

That is called a proper ceremony,

Which the Great Sage approves and praises.

Giving alms and making offerings,

One conducts a great sacrifice according to the Dharma;

The giver’s mind is purified,

And practitioners of the holy life are a good field of merit.

Great assemblies such as these

Are called ceremonies of the arhats.

This assembly bears great fruit,

And all the devas rejoice.

One reverently extends the invitation oneself

And gives with one’s own hands;

Both giver and recipient are purified,

And such giving bears great fruit.

The wise give in this way,

And through faith their minds are liberated.

Joyful and blameless in this world,

The wise are reborn in such a realm.

When the Buddha had spoken this sutra, the brahmin Upāka, having heard what the Buddha taught, rejoiced in accord with it, paid homage, and departed.

SUTRA 90. UPĀKA (2)[7]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. The Buddha taught this in full just as in the preceding sutra,^[8] but with a difference in the verse, which he spoke as follows:

Unconditioned and free from calamities,

The sacrifice is pure;

Conducted in accordance with the Dharma,

It safeguards practitioners of the holy life.

Its good renown spreads throughout the world,

Rising above the common lot.

Regarding such a wholesome sacrificial altar,

The Buddha praises this ceremony.

Giving alms and making offerings,

Sacrifices should be held at the proper time;

With pure faith, one gives impartially,

And practitioners of the holy life are a good field of merit.

One who gives in this way

Makes offerings to the field of the arhats.

For such vast generosity,

The devas will offer praise.

One reverently extends the invitation oneself

And gives with one’s own hands;

Both giver and recipient are purified,

And such giving bears great fruit.

The wise give in this way,

And through faith their minds are liberated.

Joyful and blameless in this world,

The wise are reborn in such a realm.

When the Buddha had spoken this sutra, the brahmin Upāka, having heard what the Buddha taught, rejoiced in accord with it, paid homage, and departed.

SUTRA 91. UJJAYA[9]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, a young brahmin named Ujjaya^[10] came to the Buddha, bowed his head at the Buddha’s feet, then withdrew and sat to one side. He said to the Buddha:

“Blessed One, how many qualities should a lay householder practice in order to obtain benefit in the present life and happiness here and now?^[11]”

The Buddha said to the brahmin:

“There are four qualities that enable a lay householder to obtain benefit in the present life and happiness here and now. They are: accomplishment in diligent enterprise, accomplishment in protection, accomplishment in good friendship, and accomplishment in right livelihood.

“What is accomplishment in diligent enterprise?^[12] A good man earns his living through skilled occupations, such as farming, commerce, service in royal affairs, scribal work, mathematics, or painting. In these skilled occupations, he is always diligent, energetic, and devoted to improving his abilities. This is called accomplishment in diligent enterprise.

“What is accomplishment in protection? A good man possesses money and grain acquired through his own efforts, produced by his own hands, and obtained in accordance with the Dharma. He diligently guards them, not allowing kings or thieves to seize them, nor water or fire to carry them away, submerge them, or destroy them. Conversely, if they are not skillfully guarded, they will be dissipated; if he pays them no attention, others will appropriate them, and various calamities will cause their destruction. This is called a good man’s accomplishment in skillful protection.

“What is accomplishment in good friendship? A good man has friends who are temperate, heedful, honest, and free from malice. Such friends are able to offer skillful consolation: they can prevent sorrow that has not yet arisen from arising; they can dispel sorrow that has already arisen and bring understanding and awakening; they can quickly cause joys that have not yet arisen to arise; and they can preserve joys that have already arisen, preventing their loss. This is called a good man’s accomplishment in good friendship.^[13]

“What is accomplishment in right livelihood? Regarding the wealth a good man has acquired, he balances income and expenditure and safeguards it thoroughly, allowing neither income greatly to exceed expenditure nor expenditure greatly to exceed income. It is like a person holding a balance: when one side is light, he adds to it; when it is heavy, he removes from it, stopping only when he knows the two sides are balanced.

In the same way, a good man balances his wealth so that income and expenditure are equal, allowing neither income greatly to exceed expenditure nor expenditure greatly to exceed income. If a good man has little wealth but spends lavishly and extravagantly, people will say of his way of living, ‘The udumbara fruit has no seed.’^[14] He is foolishly consumed by desire and gives no thought to the future. Or if a good man possesses abundant wealth but dares not make use of it, all those around him will say, ‘This fool is like a dog dying of hunger.’ Therefore, a good man should balance the wealth he has acquired so that income and expenditure are equal.

This is called accomplishment in right livelihood. Thus, brahmin, these are the four qualities that accomplish benefit in the present life and happiness here and now.”

The brahmin said to the Buddha:

“Blessed One, how many qualities are there by which householders may secure benefit and happiness in the future life?”

The Buddha told the brahmin:

“There are four qualities by which they may secure benefit and happiness in the future life. They are: accomplishment in faith, accomplishment in virtue, accomplishment in generosity, and accomplishment in wisdom.

“What is accomplishment in faith? A good man has a heart of reverent faith in the Tathagata, with the root of faith firmly established, such that devas, Mara, Brahma, and human beings^[15] cannot destroy it. This is called a good man’s accomplishment in faith.

“What is accomplishment in virtue? A good man does not kill living beings, does not steal, does not engage in sexual misconduct, does not speak falsely, and does not drink intoxicants. This is called accomplishment in virtue.

“What is accomplishment in generosity? A good man, his mind unstained by miserliness, lives the household life while practicing generosity and relinquishment,^[16] always giving with his own hands and delighting in cultivating the practice of giving and relinquishment. This is called a good man’s accomplishment in generosity.

“What is accomplishment in wisdom? A good man knows as it really is the Noble Truth of Suffering; he knows as they really are the Noble Truths of its Origin, its Cessation, and the Path. This is called a good man’s accomplishment in wisdom.

“If a good man living in a household practices these four qualities, he can accomplish benefit and happiness in the present life.”

The Blessed One then spoke these verses:

Through skillful means,^[17] one builds one’s livelihood,

What is accumulated must be guarded;

A good man has friends and companions,

And sustains himself through right livelihood.

Pure faith and accomplishment in virtue,

Giving, free from stinginess and envy,

Purify the path of upward progress,^[18]

Bringing happiness in the future life.

If one who lives the household life

Accomplishes these eight qualities,

Reflecting upon the Buddha’s teaching,

Upon what the Buddha has awakened to,

Then one is secure in the present,

Dwelling joyfully in the present,

And will also be joyful in the future life.

When the Buddha had spoken this discourse, Ujjaya, having heard what the Buddha taught, rejoiced and delighted, paid homage, and departed.

SUTRA 92. PRIDE[19]

Thus have I heard:

At one time, the Buddha was traveling among the people from the country of Kosala and arrived at Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, there was in Sravasti a brahmin named Pride,^[20] who lived there. On both his father’s and mother’s sides, his lineage was perfectly pure, without a single blemish for which it might be reproached;^[21] for seven successive generations, all had been perfectly pure.

He was a teacher of the brahmins. He was eloquent in discourse and thoroughly knew the scriptures and treatises, with their tens of thousands of titles; he understood the principles of superiority and inferiority, could distinguish^[22] words and meanings,^[23] and memorized every phrase. He was also handsome in appearance.

Proud of his ancestry, proud of his lineage, proud of his appearance, proud of his intelligence, and proud of his wealth and status, he showed no respect for his parents, venerable elders, teachers, or masters. When he heard that the ascetic Gautama had been traveling among the people from the country of Kosala and had arrived at Anathapindika’s Park in the Jeta Grove here in Sravasti, he thought: “I shall go to this ascetic Gautama.

If the ascetic says anything, I shall engage him in discussion. If he says nothing, I shall silently depart.”

The brahmin Pride then rode in a white chariot, attended before and behind by young brahmins, holding a parasol with a golden handle and carrying a golden vessel in his arms, and went to see the Blessed One. Upon reaching the entrance to the park, he descended from the chariot and entered on foot. At that time, the Blessed One was teaching the Dharma to the great assembly surrounding him.^[24] The Blessed One paid no attention whatsoever to the brahmin Pride. The brahmin Pride thought to himself: “The ascetic Gautama pays no attention to me.^[25] I had better leave.”

The Blessed One knew the thought in the brahmin Pride’s mind and therefore spoke this verse:

Pride has come here,

And what is unwholesome increases further.

Since you came at first for the sake of meaning,

You should cause that meaning to increase.^[26]

The brahmin Pride then thought: “The ascetic Gautama knows my mind.” Thereupon he prepared to pay homage.^[27] The Blessed One said to the brahmin Pride:

“Enough! Enough! There is no need to pay homage. A purified mind is sufficient.”^[28]

At that time, everyone proclaimed loudly:

“How extraordinary! The Blessed One possesses great virtue and great power. This brahmin Pride, proud of his ancestry, proud of his lineage, proud of his appearance, proud of his intelligence, and proud of his wealth and status, shows no respect for his parents, venerable elders, teachers, or masters. Yet now, before the ascetic Gautama, he is humble and submissive and wishes to bow at the Buddha’s feet.”

Before the entire assembly, the brahmin Pride loudly called for silence and then spoke this verse:

Toward whom^[29] should one not give rise to pride?

Toward whom should one give rise to reverence?

Whom should one skillfully comfort?

And whom should one skillfully honor with offerings?

The Blessed One then replied in verse:

Toward one’s parents and elder brothers,

Preceptors and other teachers,

And all those worthy of honor,

One should not give rise to pride.

One should skillfully cherish reverence,

Be humble and inquire after their welfare,

Serve them with wholehearted devotion,

And make offerings to them.

Arhats whose taints are exhausted,

Whose minds are free from greed, anger, and delusion,

Who through right knowledge are well liberated,

And have subdued the pride in their minds—

Before these noble sages,

One should join one’s palms, bow one’s head, and pay homage.

The Blessed One then taught the Dharma to the brahmin Pride in many ways, revealing, instructing, illuminating, and gladdening him.^[30] The Buddha taught the Dharma in due sequence, speaking of generosity, observance of the precepts, the merit of rebirth in heaven, the gratification and danger of sensual desire, affliction and purification, the essential means of escape and seclusion, and the factors of purity, expounding such matters extensively.^[31] Just as a clean white cloth, not yet stained black, quickly absorbs dye, so the brahmin Pride, while still seated there, clearly understood the Four Noble Truths—Suffering, its Origin, its Cessation, and the Path—and attained direct realization.^[32] The brahmin Pride then saw the Dharma, attained the Dharma, knew the Dharma,

and entered the Dharma.

He had passed beyond all doubt and was liberated without depending upon another; he had attained fearlessness in the true Dharma. He then rose from his seat, adjusted his robes, bowed to the Buddha, joined his palms, and said to the Buddha:

“May I now, within the true Dharma, go forth and receive full ordination?”

The Buddha told the brahmin Pride:

“You may now, within the true Dharma, go forth and receive full ordination.”

The brahmin then went forth. Dwelling alone in quiet contemplation, he reflected upon the purpose for which a good man shaves off his beard and hair, dons the kasaya robe, and, out of right faith, goes forth to train in the Way, leaving the household life for homelessness. He ultimately attained arhatship, and his mind was well liberated.

SUTRA 93. THE THREE FIRES[33]

Thus have I heard:

At one time, the Buddha was traveling among the people from Kosala and arrived at Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, a brahmin named Long-Body was arranging a great sacrificial ceremony^[34] as follows: seven hundred bulls were lined up and tethered to posts, while cows, calves, young goats, and other small living creatures were also bound. Various foods and drinks were then prepared for distribution on a grand scale. Diverse groups of non-Buddhist ascetics from many different countries all gathered at this great sacrificial ceremony.

At that time, the long-bodied brahmin^[35] heard that the ascetic Gautama, while journeying among the people from Kosala, had arrived at Anathapindika’s Park in the Jeta Grove at Sravasti. He thought to himself: “I am now preparing a great sacrifice. Seven hundred bulls have been lined up and bound to sacrificial posts, and even other small living creatures have all been tied up. Various groups of adherents of other paths from many different countries have gathered to attend this great sacrifice. I should now go to the ascetic Gautama and ask him about the method of sacrifice, lest any of the prescribed portions^[36] in the great sacrifice I am conducting be deficient.”

Having thought thus, he rode in a white horse-drawn carriage, accompanied before and behind by many young brahmins, carrying a parasol with a golden handle and holding a golden water vessel. He departed from the city of Sravasti and went to the Blessed One, intending respectfully to attend upon him. Upon reaching the gate of the monastery, he descended from the carriage and proceeded on foot into the Buddha’s presence. After exchanging greetings, he withdrew and sat to one side, then said to the Buddha:

“Gautama, I now wish to conduct a great sacrificial festival. Seven hundred bulls have been lined up and bound to sacrificial posts, and even other small living creatures have all been tied up. Various groups of adherents of other paths from many different countries have gathered to attend this great sacrifice. I have now also heard that Gautama, while journeying among the people from Kosala, has arrived at Anathapindika’s Park in the Jeta Grove at Sravasti. Therefore, I have come here to ask Gautama about the method of sacrifice and the prescribed portions of the offerings, so that none of the prescribed portions in the great sacrifice I am conducting will be deficient.”

The Buddha said to the brahmin:

“There is a kind of great sacrifice in which, although the sponsor practices giving and performs meritorious deeds, he instead generates wrongdoing, reaps unwholesome results, and is pierced and cut by three kinds of swords. These three are the sword of bodily action, the sword of speech, and the sword of intention.

“What is the sword of intention that produces painful results? Suppose a sponsor conducting a great sacrifice thinks: ‘For the great sacrificial assembly I am conducting, so many strong, fat bulls, cows, calves, young goats, and many other small living creatures must be killed.’ This is called the sword of intention that produces painful results. Although the donor intends in this way to practice giving and make offerings, in truth his deed generates wrongdoing.

“What is the sword of speech that produces painful results? Suppose a sponsor conducting a great festival says: ‘For the great sacrificial festival I am now conducting, you must kill so many strong, fat bulls, and so many other small living creatures.’ This is called the sword of speech that produces painful results. Although the sponsor of the great festival practices giving and makes offerings, in truth his deed generates wrongdoing.

“What is the sword of bodily action that produces painful results? Suppose the sponsor of a great festival kills bulls with his own hands and even slaughters other small living creatures. This is called the sword of bodily action that produces painful results. Although the sponsor of this great festival intends to practice giving and make offerings, in truth his deed generates wrongdoing.

“However, a brahmin should diligently and at the appropriate times make offerings to three kinds of fire, reverently honor and serve them, and bring them happiness. What are the three? The first is the fundamental fire, the second is the household fire, and the third is the fire of the field of merit.

“What is the fundamental fire that one should reverently honor, serve, and make offerings to at the appropriate times, bringing it happiness? A good man acquires wealth through suitable means or obtains it in accordance with the Dharma through diligent and arduous physical labor, and uses it to support his parents and bring them happiness. This is called the fundamental fire. Why is it called fundamental? Because a good man is born of his parents, his parents are called his foundation. Because the good man venerates his foundation, he reverently honors and serves his parents at the appropriate times and brings them happiness.

“What is the household fire that a good man should support at the appropriate times and bring happiness? A good man acquires wealth through suitable means or obtains it in accordance with the Dharma through diligent and arduous physical labor, and then uses it to provide for his wife and children, relatives and dependents, servants, and traveling merchants. At the appropriate times, he provides for them respectfully and brings them happiness.

This is called the household fire. Why is it called the household? Because when a good man lives the household life, they rejoice together in happiness and suffer together in hardship, and all their household activities depend upon and accord with one another; therefore, it is called the household.

Thus, a good man should provide for them at the appropriate times and bring them happiness.

“What is the fire of the field of merit that a good man should reverently honor, respectfully make offerings to at the appropriate times, and bring happiness? A good man acquires wealth through suitable means or obtains it in accordance with the Dharma through diligent and arduous physical labor, and then uses it to serve and make offerings to ascetics and brahmins who have thoroughly subdued greed, anger, and delusion.

Making offerings to such ascetics and brahmins establishes a field of merit that increases ever further. In the present life he dwells happily and receives good recompense, and in the future he will be born in the heavens. This is called the fire of the field of merit.

Why is it called a field? Because it is the world’s field of merit and a place worthy of offerings; therefore, it is called a field. Thus, a good man should reverently honor, serve, make offerings to them at the appropriate times, and bring them happiness.”

At that time, the Blessed One again spoke in verse:

The fundamental and the household,

And the worthy fire of the field of merit—

Always make offerings to these fires,

And dwell happily, securely, and abundantly.

Happy and blameless in this world,

The wise are reborn in that realm.

With wealth acquired in accordance with the Dharma, they hold assemblies

And make offerings where offerings are due.

Because their offerings are rightly bestowed,

Their good renown spreads, and they are born in the heavens.

“But, brahmin, as for the three kinds of fire that a good man formerly worshiped, he should now eliminate and extinguish them. What are the three? The fire of sensual desire, the fire of anger, and the fire of delusion. Why is this? If the fire of greed is neither eliminated nor extinguished, one harms oneself and harms others; both oneself and others are harmed. One incurs wrongdoing in the present life and incurs wrongdoing in a future life; one incurs wrongdoing both in the present and in the future. Conditioned by these wrongdoings, mental states of sorrow, distress, and suffering arise. The same is true of the fires of anger and delusion.

“Brahmin, if a good man tends a fire kindled with wood, he must constantly endure hardship, constantly rekindle it, and constantly see it go out. Because of these causes and conditions, he undergoes suffering.”

At that time, the long-bodied brahmin sat in silence. There was then a son of the brahmin named Uttara seated in the assembly. After remaining silent and reflecting for a short while, the long-bodied brahmin said to Uttara:

“Return to the sacrificial festival and release the bulls bound to the posts. Release all the living creatures that have been tied up, and say to them: ‘The long-bodied brahmin permits you to roam freely as you please among the hills and mountains, marshes and ponds, and open fields. Eat your fill of fresh grass, drink from the clear streams, enjoy the cool breezes from every direction, and partake of every pleasure.’”

Uttara replied:

“I shall respectfully follow your instruction, teacher.”

Uttara immediately went to the sacrificial festival, released all the living creatures, and said to them: “The long-bodied brahmin has permitted you to go wherever you please among the hills and mountains, marshes and ponds, and open fields. Eat grass, drink water, enjoy the cool breezes from every direction, and follow your own wishes.”

At that time, the Blessed One knew that Uttara had completed his task, and he then taught the Dharma to the long-bodied brahmin, instructing, illuminating, and bringing him joy. In the manner in which all Blessed Ones teach the Dharma, he spoke in due sequence first of observing the precepts, giving, and the merit of being reborn in the heavenly realms; of the gratification and danger of sensual desire; of the purity of renunciation; and of purification from the afflictions^[37].

He revealed and explained these matters. Just as a clean white cloth readily absorbs dye, so too did the long-bodied brahmin, while still seated there, see the Four Noble Truths and attain direct realization.^[38] Having personally seen the Dharma, attained the Dharma, and penetrated the Dharma, having gone beyond all doubts, having gained liberation without depending upon another, and having attained fearlessness in the true Dharma, the long-bodied brahmin rose from his seat, adjusted his robes, bared his right shoulder, joined his palms, and addressed the Buddha:

“I have crossed over, Blessed One. From this day until the end of my life, I take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Bhikshu Sangha, becoming a lay disciple. May you bear witness for me. May the Blessed One and the assembly accept the meal I offer.”

The Blessed One silently accepted his invitation. Knowing that the Buddha had accepted the invitation, the long-bodied brahmin paid homage to the Buddha, circumambulated him three times to the right, and withdrew. The long-bodied brahmin returned to the place of sacrifice, prepared pure and delicious offerings, arranged couches, chairs, and seats, and then sent someone to invite the Buddha:

“Venerable Sir, the time has come. Please be aware of it!”

The Blessed One then donned his robe, took up his bowl, and, followed by the great assembly, went to the long-bodied brahmin’s gathering. He sat before the assembly. When the long-bodied brahmin knew that the Blessed One was seated at ease, he personally served the various foods and drinks. After the Buddha and the assembly had finished eating and had washed their hands and bowls, he sat upright by himself upon a low seat placed before the assembly to listen to the Dharma.

The Blessed One then taught the Dharma to the long-bodied brahmin in various ways, instructing, illuminating, and bringing him joy. He then rose from his seat and departed.

SUTRA 94. THE MOON[39]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Shravasti. At that time, a young brahmin named Sankara came to the Buddha. He and the Blessed One exchanged courteous greetings and inquiries about one another’s health. He then sat to one side and addressed the Buddha:

“Gautama, how may an unwholesome man be known?”

The Buddha told the brahmin:

“He is like the moon.”

The brahmin asked again:

“How may a wholesome man be known?”

The Buddha told the brahmin:

“He is like the moon.”

The brahmin addressed the Buddha:

“How is an unwholesome man like the moon?”

The Buddha told the brahmin:

“Like the moon at the end of the month,^[40] whose light diminishes, whose color diminishes, and whose celestial position also diminishes, waning ever further by day and night^[41] until it no longer appears. So too, a person may have serene faith^[42] in the Tathagata, undertake the pure precepts, be well learned and widely knowledgeable, give generously by relinquishing a portion of his own possessions, and possess true right view.

Yet afterward he regresses and loses his pure faith in the Tathagata, his observance of the precepts, generosity, broad learning, and true and upright right view.^[43] His generosity, observance of the precepts, broad learning, and right view are all lost, diminishing ever further by day and night until, in a brief span of time, they are all forgotten. Furthermore, brahmin, if a good man does not associate closely with good spiritual friends, does not frequently hear the Dharma, does not reflect properly, commits evil deeds with the body, speaks evil words with the mouth, and entertains evil thoughts in the mind, then because of these evil causes and conditions he has created, when his body breaks up and his life ends, he will fall into an evil destination, into hell.

Thus, brahmin, an unwholesome man is compared to the moon.”

The brahmin addressed the Buddha:

“How is a wholesome man compared to the moon?”

The Buddha told the brahmin:

“Like the moon at the beginning of the month,^[44] whose light and color grow radiant, becoming ever brighter by day and night until the moon is full, perfectly round and radiant. So too, a wholesome man gains pure faith in the Dharma and discipline of the Tathagata, and so forth, up to true right view. His genuine purity grows ever more radiant; his virtue increases, his giving increases, his broad learning increases, and his wisdom increases, growing ever further by day and night.

Then, at another time, he associates closely with good spiritual friends, listens to the true Dharma being taught, reflects properly within, performs good deeds with the body, speaks good words with the mouth, and entertains good thoughts in the mind. Through these causes and conditions, when his body breaks up and his life ends, he will be reborn by transformation in a heavenly realm. Therefore, brahmin, a wholesome man is compared to the moon.”

The Blessed One then spoke in verse:

Like the stainless moon in the sky,

Journeying throughout the firmament;

Among all the constellations,

The moon’s light shines brightest.

Pure faith is likewise so,

With virtue, learning, and generous giving;

Abandoning miserliness in the world,

Such giving shines resplendently.

After the Buddha had spoken this sutra, the brahmin Sankara heard what the Buddha had taught, rejoiced and delighted in it, rose from his seat, and took his leave.

SUTRA 95. JANUSSONI[45]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Shravasti. At that time, the brahmin Janussoni came to the Buddha. He and the Blessed One exchanged courteous greetings and inquiries about one another’s health. He then sat to one side and addressed the Buddha:

“Gautama, I have heard it said that you state: ‘Offerings should be made only to me and not to others. Making offerings to me yields great fruit; making offerings to others does not yield great fruit. Offerings should be made to my disciples and not to the disciples of others. Making offerings to my disciples yields great fruit; making offerings to the disciples of others does not yield great fruit.’ Gautama, what do you say? Are these words true? Do they not misrepresent Gautama? Are they spoken in accordance with your teaching, spoken in accordance with the Dharma, and spoken in conformity with the Dharma, so that others following the same Dharma would have no grounds for reproach?”

The Buddha told the brahmin:

“Whoever speaks such words misrepresents me. He does not speak in accordance with my teaching, does not speak in accordance with the Dharma, does not speak in conformity with the Dharma, and may be reproached by others following the same Dharma. Why is this? Because I do not say: ‘Offerings should be made to me and not to others. Making offerings to me yields great fruit; making offerings to others does not yield great fruit. Offerings should be made to my disciples. Making offerings to my disciples yields great fruit; making offerings to the disciples of others does not yield great fruit.’ Rather, brahmin, I say that words such as these create two kinds of obstruction: they obstruct the donor’s act of giving, and they obstruct the recipient of the offering.”

“Brahmin, whoever pours even the leftover food from washing bowls and dishes onto clean ground so that the living beings there may benefit—I say that such a person has already entered the gateway of merit, how much more so one who gives to human beings. Nevertheless, Brahmin, I also say that the result of making offerings to one who observes the precepts is not the same as that of giving to one who violates the precepts.”

The brahmin Jāṇussoṇi said to the Buddha:

“Gautama, it is so. I too say that making offerings to one who observes the precepts brings great results, whereas making offerings to one who violates the precepts does not.”

The Blessed One then spoke this verse:

Whether black or pure white,

Whether red or colored,

Mottled or golden-hued,

Entirely yellow or gray—

Whatever the cow may be,

If the calf born from her

Is endowed with strength and vigor,

Well trained and swift of foot,

One has it carry heavy loads

Without asking about its color.

Human beings are likewise:

Whatever their place of birth—

Kshatriya or brahmin,

Vaishya or shudra,

Or the lowly chandala—

Their births are all unlike.

If one observes the pure precepts,

Lays down the burden of afflictions,

Practices the holy life with single purpose,

And is an arhat whose taints are exhausted,

A Well-Gone One in the world,

Offerings to such ones bear great fruit.

Fools devoid of wisdom,

Who have never heard the true Dharma—

Offerings to them bear no great fruit,

For they do not draw near to good friends.

Those who draw near to spiritual friends—

The Tathagata and his shravakas—

And have pure faith in the Well-Gone One,

Whose faculties have arisen and whose powers are firm,

Will proceed to a good destination,

Be born into a noble family,

And ultimately attain parinirvana.

Thus has the Great Sage declared.

When the Buddha had spoken this sutra, the brahmin Jāṇussoṇi rejoiced in what the Buddha had taught, paid homage, and departed.

SUTRA 96. A CERTAIN BRAHMIN[46]

Thus have I heard:

At one time, the Buddha was staying at Anathapindika’s Park in the Jeta Grove at Shravasti. Then, in the morning, the Blessed One put on his robe, took his bowl, and entered the city of Shravasti to seek alms. At that time, there was an aged and feeble brahmin who, leaning on a staff and carrying a bowl, went from house to house seeking alms. The Blessed One said to the brahmin:

“You are now old and feeble. Why must you still lean on a staff, carry a bowl, and go from house to house seeking alms?”

The brahmin said to the Buddha:

“Gautama, I entrusted all the wealth and possessions in my household to my son and arranged a marriage for him. But afterward, he and his wife drove me out of the house, so I must lean on a staff, carry a bowl, and go from house to house seeking alms.”

The Buddha said to the brahmin:

“Can you memorize a verse of mine, return home, and recite it to your son before the assembly of brahmins?”

The brahmin said to the Buddha:

“Gautama, I can.”

The Buddha then spoke this verse:

A son was born, and my heart rejoiced;

For my son I accumulated wealth,

And then arranged a wife for him,

Yet I myself was forced to leave my home.

That uncultured son,

Rebellious and ungrateful to his parents,

Has a human body but a rakshasa’s heart,

And drives away his aged father.

Like an old and useless horse

Deprived of its grain,

Though my son is young, his aged father

Must beg for food from house to house.

This crooked staff is better by far,

More loving than my own son.

It protects me from savage cattle

And keeps me safe on dangerous ground;

It drives away vicious dogs,

Helps me pass through darkness,

And guards me from deep pits, profound wells,

Grass, trees, thorns, and brambles.

Through the mighty power of this staff,

I stand firm and do not fall.

After receiving this verse from the Blessed One, the brahmin returned to the assembly of brahmins and recited it to his son. First, he announced to everyone, “Listen to what I have to say.” He then recited the verse as above. Overcome with shame and fear, the son immediately embraced his father and brought him into the house. He bathed him and dried his body, dressed him in clean clothes, and established him as head of the household.

The brahmin then thought, “That I have regained my noble standing today is due to the gracious power of the ascetic Gautama. As our scriptures teach: ‘If one is a teacher, make offerings to him as a teacher; if one is a preceptor, make offerings to him as a preceptor.’ Everything I have gained today is due to the mighty power of the ascetic Gautama. He is my teacher. Today I shall offer Gautama my finest and most precious robe.”

The brahmin then took his finest and most precious robe to the Blessed One. After exchanging greetings concerning his health in the Blessed One’s presence, he sat to one side and said to the Buddha:

“Gautama, that my household has now been restored is due to your mighty power. As our scriptures teach: ‘If one is a teacher, make offerings to him as a teacher; if one is a preceptor, make offerings to him as a preceptor.’ Gautama, today you are my teacher. Out of compassion for me, please accept this robe.”

Out of compassion, the Blessed One accepted the robe.

The Blessed One then taught the brahmin the Dharma in various ways, instructing, illuminating, and gladdening him.

Having heard what the Buddha taught, the brahmin rejoiced, paid homage, and departed.

SUTRA 97. SEEKING ALMS[48]

Thus have I heard:

At one time, the Buddha was staying at Anathapindika’s Park in the Jeta Grove in the kingdom of Shravasti. Then, early in the morning, the Blessed One put on his robe, took his bowl, and entered the city of Shravasti to seek alms. At that time, there was an aged and feeble brahmin who, leaning on a staff and carrying a bowl, went from house to house seeking alms. Seeing the Blessed One from afar, this brahmin thought, “The ascetic Gautama leans on a staff, carries a bowl, and goes from house to house seeking alms. I too lean on a staff, carry a bowl, and go from house to house seeking alms. Gautama and I are both bhikshus^[49].”

The Blessed One then replied in verse:

One is not called a bhikshu

Merely because one seeks alms.

How could a householder who follows worldly ways

Be called a bhikshu?

One who has abandoned harmful desires

And cultivates all right practices,

Whose mind is free from fear—

Such a one is called a bhikshu.

When the Buddha had spoken this sutra, the brahmin rejoiced in what the Buddha had taught, paid homage, and departed.

SUTRA 98. PLOWING THE FIELD[50]

Thus have I heard:

At one time, the Buddha was journeying among the people from Kosala and came to stay in the Ekānālā Grove^[51] at the village of Ekānālā. The Blessed One then put on his robe, took his bowl, and entered the village of Ekānālā to seek alms. The Blessed One thought, “It is still far too early. I shall now go to the place where the farmer brahmin Bharadvaja^[53] is distributing food and drink^[52].” The brahmin had prepared five hundred plows and was distributing food and drink. Seeing the Blessed One from afar, the farmer brahmin Bharadvaja said:

“Gautama, I now plow the fields and sow seed to provide myself with food. Therefore, the ascetic Gautama should also plow the fields and sow seed to provide himself with food!”

The Buddha said to the brahmin:

“I too plow the fields and sow seed to provide myself with food.”

The brahmin said to the Buddha:

“I do not see the ascetic Gautama equipped with a plow, yoke, binding ropes, harrow, or goad, yet Gautama now says, ‘I too plow the fields and sow seed to provide myself with food!’”

The farmer brahmin Bharadvaja then spoke this verse:

You say that you plow the fields,

Yet no plow can be seen;

And you tell me that you plow.

Please explain your way of plowing.

The Blessed One replied in verse:

Faith is the seed,

Ascetic practice the timely rain;

Wisdom is the plow and yoke,

Conscience and moral dread the plow handle.

Guarding right mindfulness within,

One becomes skilled in self-restraint.

Guarding well the actions of body and speech,

Like provisions stored in a granary.

Truthfulness is the excellent carriage,

Dwelling joyfully without indolence,

Diligent effort leaves no field untilled,

Proceeding swiftly and securely,

Going straight on, never to return,

One reaches the place beyond sorrow.

One who tills the field in this way

Attains the fruit of nirvana.

One who tills the field in this way

Is not reborn in the realms of existence.

Then the plowing brahmin Bharadvaja said to the Buddha:

“Gautama is truly skilled at plowing! Gautama plows exceedingly well!”

Then, after hearing the Blessed One speak these verses, his faith in him increased. The plowing brahmin Bharadvaja offered the Buddha a bowl filled with fragrant and delicious food and drink. The Blessed One did not accept it, because it had been obtained through the recitation of verses. He then spoke these verses:

I do not, for having taught the Dharma,

Accept this offered food.

Solely for the benefit of others

I teach the Dharma and take no food.

This should be explained in full as in the preceding extensive discourse with the brahmin of the Fire Clan.

At that time, the plowing brahmin Bharadvaja said to the Buddha:

“Venerable Gautama, where should I now place this food?”

The Buddha told the brahmin:

“I see no deva, Mara, Brahma, ascetic, brahmin, spirit, or person in the world who could consume this food and remain unharmed. Brahmin, place this food in water containing no living creatures or upon ground with little fresh grass.”

The brahmin then placed the food in water containing no living creatures. The water immediately gave off smoke, boiled violently, and hissed. Just as a red-hot iron ball cast into cold water hisses, so too, when this food was placed in water containing no living creatures, it boiled violently, gave off smoke, and hissed. The brahmin thought to himself: “The ascetic Gautama is truly extraordinary. He possesses great majesty and great spiritual power, for he can cause food and drink to undergo such a miraculous transformation.” When the brahmin saw this auspicious sign manifested by the food, his faith increased still further, and he again said to the Buddha:

“Venerable Gautama, may I now be permitted to go forth in the true Dharma and receive full ordination?”

The Buddha told the brahmin:

“You may now go forth in the true Dharma, receive full ordination, and become a bhikshu.”

After this brahmin had gone forth, he dwelt alone in seclusion, contemplating the purpose for which a clansman shaves off his beard and hair, dons the kasaya robe, and, with right faith, goes forth to train in the Way, leaving the household life for homelessness, until he attained arhatship and his mind was well liberated.

SUTRA 99. PURE DEVA[54]

Thus have I heard:

At one time, the Buddha was staying in the city of Rajagriha. At that time, there was a Venerable named Pure Deva^[55], who had journeyed among the people from the country of Videha and arrived at the Mango Grove in the city of Mithila. That morning, the Venerable Pure Deva donned his robe, took his bowl, and entered the city of Mithila to seek alms. Going from house to house in order, he eventually came to his former home.

At that very time, Pure Deva’s aged mother was in the central room of the house, making an offering to the fire deity in hopes of being reborn in the Brahma realm. She did not know that the Venerable Pure Deva was standing outside the door. Now King Vaisravana had the deepest reverence and faith in the Venerable Pure Deva. King Vaisravana, followed by hosts of yakshas, was traveling through the sky when he saw the Venerable Pure Deva standing outside the door. He also saw the Venerable’s mother in the central room, holding food and drink and offering them to the fire deity, unaware that her son stood outside the door. Seeing this, he descended from the sky, came before Pure Deva’s mother, and spoke these verses:

This brahmin woman—

The Brahma realm is truly far away.

Wishing to be reborn there,

She worships the fire here.

This is not the path to Brahma;

Why perform this fruitless worship?

Brahmin woman,

Pure Deva stands outside the door.

His defilements are utterly exhausted;

He is a deva among devas.

Tranquil, possessing nothing,

Alone and without property,

He has come to the house seeking alms;

He is one worthy of offerings.

Pure Deva has cultivated himself well,

A fine field of merit for devas and humans.

Far removed from every evil,

He neither defiles nor is defiled;

His virtue equals that of Brahma.

Though his body dwells in the human world,

He is unstained by any phenomenon.

Like a well-tamed naga,^[56]

The bhikshu dwells in right mindfulness,

His mind well liberated.

You should offer him the first handful of rice,^[57]

For he is the supreme field of merit.

With a mind of right faith,

Quickly make your offering in due time.

You should prepare an island in advance,

Bringing happiness in the future.

Look upon this seer,^[58]

Who has crossed the current of the sea of suffering.

Therefore, with a faithful mind,

Quickly make your offering in due time;

You should prepare an island in advance,

Bringing happiness in the future.

King Vaisravana

Thus instructed her to abandon fire worship.

The Venerable Pure Deva then taught the Dharma to his mother in various ways, illuminating and instructing her, bringing her joy. He then returned to the road and departed.

SUTRA 100. BUDDHA (1)[59]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove in the country of Sravasti. At that time, a brahmin came to the Buddha, exchanged greetings concerning his health, and then withdrew to one side and sat down. He said to the Buddha:

“Venerable Gautama, one is called ‘Buddha,’ but what does ‘Buddha’ mean? Is it a name given by one’s parents, or was it given by brahmins?”

The brahmin then spoke these verses:

Buddha is the most exalted name,

Surpassing the entire world.

Was it given by his parents,

That he should be called Buddha?

The Blessed One then replied in verse:

The Buddha sees the worlds of the past,

And likewise sees the future;

He also sees the present world,

The arising and cessation of all formations.

With luminous wisdom he clearly knows;

What had to be cultivated, he has cultivated,

What had to be abandoned, he has abandoned;

Therefore, he is called Buddha.

Through many kalpas he searched and examined:

There was only suffering, without the slightest joy.

Where there is birth, there must be cessation.

Having left behind and ended all dust and impurity,

And uprooted the thorny roots of the fetters,

The Perfectly Awakened One is called Buddha.

After the Buddha had spoken these verses, the brahmin heard what the Buddha had taught, rejoiced and delighted in it, rose from his seat, and departed.

SUTRA 101. BUDDHA (2)[60]

Thus have I heard:

At one time, the Buddha was traveling among the people in the country of Kosala. He sat down to take his midday rest^[61] in the shade of a tree between the two villages of Yusongjiadi^[62] and Duojiuluo.^[63] At that time, a brahmin of the Douma clan^[64] was traveling along that road and came upon the Buddha’s trail. He saw that the Buddha’s footprints bore the image of wheels with a thousand spokes. Their markings were distinct, the inner markings were even, and the outer rims were round; every feature was beautiful and complete. Seeing this, he thought to himself: “Never before have I seen anyone in the world with footprints like these. I must now follow these tracks and find this person.”

He followed the footprints until they led him to the Buddha. He saw the Blessed One sitting in the shade of a tree, taking his midday rest. His countenance was incomparably dignified and handsome, his faculties tranquil, and his mind settled, peaceful, and still. He was foremost in self-mastery, had perfected right contemplation, and shone radiantly like a mountain of gold.

Having seen this, he asked:

“Are you a deva?”

The Buddha told the brahmin:

“I am not a deva.”

He asked again:

“Are you a naga, yaksha, gandharva, asura, garuda, kinnara, mahoraga, human, or nonhuman?”

The Buddha told the brahmin:

“I am not a naga … nor am I a human or nonhuman.”

The brahmin said to the Buddha:

“If you say that you are not a deva, not a naga … and neither a human nor a nonhuman, then who are you?”

The Blessed One then replied in verse:

Devas, nagas, and gandharvas,

Kinnaras and yakshas,

Unwholesome asuras,

And those rahulagas,

Humans and nonhumans alike,

Are all born from afflictions.

These outflows and afflictions—

I have abandoned them all,

Shattered them and utterly destroyed them.

Like a pundarika lotus,

Though born from within the water,

It has never been stained by water.

Though I was born in the world,

Unstained by the world,

Through many kalpas ever discerning,

There is only suffering, without the slightest joy.

All conditioned formations

Are wholly subject to arising and ceasing.

Having removed defilement, unmoved,

Having completely uprooted the thorns,

Having reached the ultimate shore of birth and death,

Therefore, one is called a Buddha.

When the Buddha had finished speaking this sutra, the brahmin Đậu-ma heard what the Buddha had taught, rejoiced and delighted in it, and then continued on his way.

SUTRA 102. LEADER OF THE GROUP[65]

Thus have I heard:

At one time, the Buddha was dwelling in the Bamboo Grove, in the Kalandaka Park, at Rājagṛha. Then, early in the morning, the Blessed One donned his robe, took his bowl, and entered Rājagṛha to seek alms. Going from house to house in due order, he came to the home of the brahmin Bà-la-đậu-bà-giá^[66]. At that time, the brahmin stood beside the door, holding a wooden ladle filled with food and preparing an offering to the sacred fire. Seeing the Buddha approaching from afar, he called out to him:

“Stop! Stop! You outcaste^[67], do not come near my door.”

The Buddha said to the brahmin:

“Do you know what an outcaste is and what constitutes the way of an outcaste?”

The brahmin said:

“I do not know what an outcaste is, nor do I know what constitutes the way of an outcaste. Does the śramaṇa Gautama know what an outcaste is and what constitutes the way of an outcaste?”

The Buddha said:

“I clearly know what an outcaste is and what constitutes the way of an outcaste.”

At once, the brahmin set down his implements for worshiping the fire, hurriedly prepared a seat, invited the Buddha to sit, and said:

“Venerable Gautama, please explain to me what an outcaste is and what constitutes the way of an outcaste.”

The Buddha then sat upon the prepared seat and spoke these verses:

One whose angry mind harbors hatred,

Who conceals his many faults,

Who gives rise to wrong views and violates the precepts,

Who is deceitful and untruthful—

People^[68] such as these,

Know them to be outcastes.

Violent, greedy, and miserly,

Of evil desires, stingy and deceitful,

With a mind devoid of conscience and shame—

Know such a one to be an outcaste.

Creatures born once or born twice,^[69]

All of them he kills,

Without any compassionate heart—

Such a one is an outcaste.

Whether killing, binding, beating, or striking

Those in villages and towns,

Or unjustly reviling them,^[70]

Know such a one to be an outcaste.

Whether dwelling, stopping, or traveling,

He leads a large group,

Torments those under his command,

Intimidates and oppresses them,

And takes the profits for himself—

Know such a one to be an outcaste.

In villages or in open country,

Whether property has an owner or none,

He seizes it and makes it his own—

Know such a one to be an outcaste.

He neglects his own wife,

Yet does not go to a brothel,

But violates another man’s wife—

Know such a one to be an outcaste.

Against relatives within and without,

And virtuous friends of one accord,

He violates what they cherish—

Know such a one to be an outcaste.

He speaks falsely and deceives others,

Fraudulently incurs debts without witnesses;

When repayment is demanded, he does not repay—

Know such a one to be an outcaste.

For his own sake or for another’s,

Because of blame or for money,^[71]

He joins in another’s account,

Speaking falsely and bearing witness for them;

One who speaks falsehood in this way—

Know such a one to be an outcaste.

He commits evil, unwholesome deeds

When there is no one there to know,

And hides and conceals his crimes—

Know such a one to be an outcaste.

If someone asks him about the meaning of a matter,

He answers with what is contrary to the truth,

Perversely deceiving that person—

Know such a one to be an outcaste.

Though truly empty and possessing nothing,

He despises and disparages the wise;

Foolish and seeking his own gain—

Know such a one to be an outcaste.

Arrogant and boastful,

He goes about disparaging others;

Proud, yet truly base—

Know such a one to be an outcaste.

He himself commits many faults,

Yet casts the blame upon others;

Speaking falsely, he disparages the blameless—

Know such a one to be an outcaste.

Having formerly received another’s offerings,

When that person comes to him,

He has no thought of repaying the kindness—

Know such a one to be an outcaste.

When śramaṇas or brahmins

Come to beg in accordance with the Dharma,

He gives them nothing and instead berates them—

Know such a one to be an outcaste.

If his father and mother have grown old,

And the strength of their youth has declined,

Yet he does not care for and support them—

Know such a one to be an outcaste.

Father and mother, honored elders,

Brothers, and close relatives.

Though he is truly not an arhat,

He presents himself as possessing an arhat’s virtue;

He is a great thief in the world—

Know such a one to be an outcaste.

Born into a noble family,

Learned in the brahminical scriptures,

Yet while dwelling among them,

He becomes accustomed to committing evil deeds.

Because he was born into a noble family,

He is not thereby absolved of guilt or freed from evil destinies;

In the present life he is reproached,

And in the next life he enters an evil destiny.

Born into a caṇḍāla family,

Known in the world as Tu-đà-di,^[72]

His fame spread throughout the realm,

Unequaled among caṇḍālas;

Brahmins, kṣatriyas,

And all the great clans made offerings to him.

Following the path ascending to the Pure Heavens,^[73]

He lived in truth and equality.

His place of birth did not obstruct him

From being reborn in the Brahmā heaven.

In the present life his good reputation spread,

And in the next life he was born in a wholesome realm.

Concerning these two lives, you should understand

As I have explained:

Not by the family of one’s birth

Is one called an outcaste.

Not by the family of one’s birth

Is one called a brahmin.

By one’s deeds one becomes an outcaste;

By one’s deeds one becomes a brahmin.

The brahmin said to the Buddha:

Greatly Energetic One, it is so!

Great Sage, it is so!

Not because of one’s place of birth

Is one called an outcaste;

Not because of one’s place of birth

Is one called a brahmin.

By one’s deeds one becomes an outcaste;

By one’s deeds one becomes a brahmin.

Then the fire-worshiping brahmin Bà-la-đậu-bà-giá gained still greater faith. He filled a bowl with the finest food and offered it to the Blessed One. The Blessed One did not accept it, because it had been obtained on account of his recitation of these verses, as stated in the verse above.

Then the fire-worshiping brahmin Bà-la-đậu-bà-giá saw an extraordinary sign appear in the food (as in Sutra 98). His faith increased even further, and he said to the Buddha:

“Blessed One, may I now be permitted to go forth and receive full ordination within the true Dharma and discipline?”

The Buddha said to the brahmin:

“You are now permitted to go forth and receive full ordination within the true Dharma and discipline.”

After going forth, he dwelt alone in silent contemplation (as previously explained … until he attained arhatship and his mind was well liberated).

When the brahmin Bà-la-đậu-bà-giá had attained arhatship and his mind was well liberated, he personally knew the joy and bliss thereof, and then spoke these verses:

Following a contrary path, I sought purity,

Making offerings and sacrifices to the fire god,

Not knowing the path of purity,

Like one blind from birth.

Now I have attained peace and happiness,

Gone forth and received full ordination,

And realized the threefold knowledge.

The Buddha’s teaching has been fulfilled.

Formerly, it was difficult to be a brahmin;

Now I am a brahmin,

Bathed and cleansed of defilement,

Gone beyond the devas to the farther shore.^[74]

Notes:

^[1]. Ấn Thuận Hội Biên, continuing from Recitation 5, Eight Assemblies, 21. Brahmin Saṃyukta (Taishō sutras 1151–1163, 88–102, 1178–1187). Taishō, fascicle 4, Sutra 88, corresponding to Pāli S. 7.19 Mātuposaka; alternative translation 100⁽⁸⁸⁾.

^[2]. Uất-đa-la 鬱多羅; see Sutra 282. Pāli: Mātupasako brāhmaṇo: the brahmin named Mātupasaka.

^[3]. Pāli, A.iv.39 Ujjaya. Cf. alternative translation 100⁽⁸⁹⁾.

^[4]. Ưu-ba-ca 優波迦. Pāli: Ujjayo brāhmaṇo: the brahmin named Ujjaya.

^[5]. Tà thạnh đại hội 邪盛大會. No. 100⁽⁸⁹⁾: đại tự 大祀. Pāli: (mahā)yañña.

^[6]. Horse sacrifice, a type of sacrificial rite in which the horse is the victim. The Pāli text lists: assamedham, horse sacrifice; purisanedham, human sacrifice; sammāpāsam, the staff-throwing rite; vājapeyya, the rite of drinking liquor (to increase strength); niraggaḷa, an unrestricted assembly (the rite of withdrawing the bolt).

^[7]. Pāli, A.iv.40 Udāyi. Cf. alternative translation, No. 100⁽⁹⁰⁾.

^[8]. In the Pāli text, the questioner is the brahmin Udāyi.

^[9]. Pāli, A.viii.55 Ujjaya. Cf. alternative translation, No. 100⁽⁹¹⁾.

^[10]. Uất-xà-ca 鬱闍迦. Pāli: Ujjaya brāhmaṇa.

^[11]. Chinese: hiện pháp an cập hiện pháp lạc 現法安及現法樂. Pāli: diṭṭhadhammahitaya diṭṭhadhammasukhāya.

^[12]. Chinese: phương tiện cụ túc 方便具足. Pāli: uṭṭhānasampāda: accomplishment in diligence.

^[13]. Cf. Pāli: kalyāṇamittā... saddhasampannā, sīlasampannā, cāgasampannā, paññā-sampannā, good friends... are those endowed with faith, endowed with virtue, endowed with generosity, and endowed with wisdom.

^[14]. The Korean edition: udumbara fruit 優曇鉢果; the Song-Yuan-Ming editions: udumbara flower. The Pāli text: udumbarakhādīvāyam kulaputto bhoge khādātī ti, “This son of a good family uses his wealth as one eats figs.” The Commentary: like a person who shakes a ripe fig tree, causing many fruits to fall, but eats only the few that are edible and throws all the rest away.

^[15]. Chinese: “and sharing the same dharma as other people in the world” 及餘世人同法. Pāli: sadevamanussa; the Chinese version understands the prefix sa- (“together with”) as “sharing the same dharma.” See Sūtra 647 below.

^[16]. Chinese: liberating generosity 解脫施. Pāli: muttacāga.

^[17]. Chinese: expedient means; here it should be understood as “diligence.” Pāli: uṭṭhātā kammadheyyesu, energetic in one’s undertakings.

^[18]. The base edition: swift path 速道; the Yuan-Ming editions: mistaken path 迷道; Yin Shun also emends it to “mistaken path.” This emendation is erroneous. Pāli: niccaṃ maggam, the constant path. This refers to the path of rebirth in heaven.

^[19]. Pāli: S. 7.35, Mānatthaddha. Cf. №100⁽²⁵⁸⁾.

^[20]. The Arrogant Brahmin 憍慢婆羅門. Pāli: Mānatthaddo nāma brāhmaṇo, a Brahmin named Mānatthaddha. №100⁽²⁵⁸⁾: the young Brahmin Extreme Arrogance 極慢摩納.

^[21]. That is, purebred, not of mixed lineage.

^[22]. The base edition: clearly 分明; the Song-Yuan-Ming editions: distinguish 分別.

^[23]. The base edition: “the various phrases are explained phrase by phrase” 諸句句記說; after the character “various” 諸, the Yuan-Ming editions add: “(various) characters; he fully knows the causes and conditions of all things, extending far back through their origins and conclusions” (諸)字悉知萬事九遠本末因緣. “...clearly knowing the origins and conclusions, and the long history, of all things...”

^[24]. The Pāli version and №100⁽²⁵⁸⁾ do not contain this detail.

^[25]. Pāli: nāyaṃ samaṇo gotamo kiñci jānati, “This ascetic Gotama knows nothing.”

^[26]. Pāli: yena atthena āgacchi, tam evam anubrūhaye, “Tell me: for what purpose have you come here?”

^[27]. The Pāli version: he paid homage at the Buddha’s feet and kissed the Buddha’s feet.

^[28]. Pāli: yato te mayi cittaṃ pasannaṃ, “For what reason is your mind filled with serene faith in Me?”

^[29]. Pāli: kesu, “toward whom?” The Chinese version understands it as “toward what?”

^[30]. Chinese: instructing, teaching, illuminating, and delighting.

^[31]. See Sūtras 1158 and 1323. Compare the Pāli stock passage, D. i. 110 and elsewhere: anupubbiṃ kathaṃ kathesi... kāmānaṃ ādinavaṃ okāraṃ saṃkilesaṃ nekkhamme ānsaṃsaṃ pakāsesi, the Buddha taught the Dharma progressively... speaking of the danger, degradation, and defilement of sensual pleasures, and explaining the benefit of renunciation.

^[32]. Original Chinese: immediate comprehension 無間等; this denotes direct contemplation or direct realization of the Four Noble Truths, the stage of attaining the fruit of stream-entry. Compare the Pāli stock passage, S. v, p. 415: ... catunnaṃ ariyasaccānaṃ yathābhūtaṃ abhisamayāya.

^[33]. Pāli: A. vii.44, Aggi. Cf. №100⁽²⁵⁹⁾.

^[34]. Original Chinese: a grand assembly for an improper sacrifice 邪盛大會; see Sūtra 89 above. Pāli: mahāyañña; see also D. i. 138ff.

^[35]. Long-bodied 長身. Pāli: Uggatasarīra.

^[36]. The method of improper sacrifice 邪盛法 (Pāli: tividhaṃ yaññasampadaṃ) refers to the three sacrificial rites. The requisites 分數 refer to the sixteen implements or ritual requisites for the sacrifice (Pāli: soḷasaparikkhāraṃ). Compare the Pāli Kūṭadantasutta, D. i. 129.

^[37]. See n. 31 to Sūtra 92 above.

^[38]. See n. 32 to Sūtra 92 above.

^[39]. Cf. №100⁽²⁶⁰⁾; N 26.148 (the Sūtra on What Suffering, final passage); №125 (17.8); cf. A. v.31.

^[40]. Chinese: the dark phase of the moon 月黑分, the dark half of the month, the latter half of each month. Pāli: kāla-pakkha.

^[41]. The base edition: cease 滅. Read according to the Song edition: wane 減.

^[42]. The base edition: a mind of faith in the household 信家心. The Song-Yuan-Ming editions: a mind of faithful tranquility 信寂心. In the passage below: serene faith 淨信.

^[43]. Chinese: truthful and upright 真直; in the passage above: genuine 真實.

^[44]. Chinese: the bright phase of the moon 月淨分, the bright half of the month. Pāli: sukka-pakkha.

^[45]. A. iii.57, Vacchagotta. Chinese, №100⁽²⁶¹⁾.

^[46]. S. 7.20, Mahāsāla. Alternate translation, №100⁽²⁶²⁾.

^[47]. Pāli: brāhmaṇamahāsālo, a very wealthy Brahmin.

^[48]. S. 7.20, Bhikkhaka. Alternate translation, №100⁽²⁶³⁾.

^[49]. Pāli: Bhikkhako, a beggar, a mendicant. The Chinese version understands it as Bhikkhu.

^[50]. S. 7.11, Kasi; Sn. 1.4. Alternate translation, №100⁽²⁶⁴⁾.

^[51]. Ekanālā 一那羅. Pāli: Ekanālā.

^[52]. Chinese: a place where food is prepared 作飲食處. Pāli: parivesanā, the distribution of food or the serving of a meal.

^[53]. The Plowing Brahmin Bhāradvāja 耕田婆羅豆婆遮. Pāli: kasi-bhāradvāja-brāhmaṇa.

^[54]. S. 6.3, Brahmadeva. Alternate translation, №100⁽²⁶⁵⁾.

^[55]. Pure Deva 淨天. Pāli: brāhmaṇiyā brahmadevo nāma... pabbajito, the son of a Brahmin woman, named Brahmadeva, had gone forth.

^[56]. Chinese: a thoroughly trained nāga 淳熟龍; it should be understood as “a royal elephant that has been well trained.” Pāli: nāgavo danto.

^[57]. The original edition: the Buddha’s first 初佛. The Song edition: the first morsel 初揣.

^[58]. Original Chinese: muni 牟尼.

^[59]. Alternate translation, №100⁽²⁶⁶⁾.

^[60]. A. iv.36, Loke. Alternate translations, №100⁽²⁶⁷⁾, №125(38.3).

^[61]. The original edition: entered the meditative attainment of cessation 入盡正受. According to the Song edition, emend this to: entered and abided by day... 入晝. Pāli: divāvihāra.

^[62]. Ukkṭṭha 有從迦帝. The Song edition: 有徙迦諦. Pāli: Ukkṭṭha.

^[63]. Setavya 墮鳩羅. Pāli: Setavya.

^[64]. Of the Doumo clan 豆磨種姓. Pāli: Doṇo brāhmaṇo, the Brahmin Doṇa.

^[65]. Sn. 1.7, Vasala. Alternate translation, №100⁽²⁶⁸⁾.

^[66]. Bhāradvāja 婆羅豆婆遮. Pāli: Aggika-Bhāradvāja, Bhāradvāja the fire-worshiper.

^[67]. Original Chinese: leader of the herd 領群特: a cowherd. Pāli: vasalaka, an outcaste, a lowly person. The Chinese version reads it as vacchalaka.

^[68]. Original Chinese: man 士夫.

^[69]. Once-born, twice-born 一生二生. Pāli: ekajaṃ vā dvijaṃ; the Commentary: apart from egg-born creatures, the rest are born once. Those born twice are egg-born creatures.

^[70]. Pāli: niggāhako samaññāto, one who is called an oppressor. The Chinese version understands niggāhaka as one who rebukes.

^[71]. The base edition: (...) and wealth is given 及財與: or one gives false testimony for the person who gives one money. Following the Song-Yuan-Ming editions, Yin Shun emends it to (...) and without reproach 及無責 (not being rebuked). Pāli: dhanahetu.

^[72]. Sudāyi 須陀夷; perhaps identical with the Mātaṅga of the Pāli account: the bodhisattva was born as a Caṇḍāla, a member of the lowest caste, named Mātaṅga; yet his fame spread widely, so that even the great families paid him respect. See the Mātaṅga Jātaka (№497).

^[73]. The pure heavenly path 淨天道, that is, the path leading to the Brahmā heaven.

^[74]. In the Chinese version, “21. The Brahmin Saṃyukta” is interrupted here because the volume numbering became disordered. This saṃyukta continues with Sūtra 1178 in Volume 44.