雜阿含經
Chinese title:雜阿含經
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Edited and annotated by: Thích Tuệ Sỹ
SUTRA 103. SAI-MA[1]
Thus have I heard:
At that time, a large number of elder bhikshus were dwelling in Ghosita’s Park in the country of Kausambi[2]. Also at that time, in Badarika Park[3] in Kausambi, the bhikshu Sai-ma[4] was gravely ill. The bhikshu Đà-sa[5] was attending to him. The bhikshu Đà-sa went to the elder bhikshus, bowed at their feet, and stood to one side. The elder bhikshus said to the bhikshu Đà-sa:
“Return to the bhikshu Sai-ma and say: ‘The elders inquire after you. Is your body at all at ease? Has your pain not greatly increased?’”
The bhikshu Đà-sa obeyed the elder bhikshus and returned to the bhikshu Sai-ma. He said to the bhikshu Sai-ma: “The elders inquire after you. Is your body at all at ease? Has your pain not greatly increased?”
The bhikshu Sai-ma said to the bhikshu Đà-sa:
“My illness has not abated, and my body is not at ease. The various sufferings that afflict me are increasing and are beyond remedy. It is as though a very strong man seized a frail and feeble man, tightly bound his head and both hands with a rope, and then constricted it, causing him unbearable pain. My present agony is even greater than his. It is as though a butcher used a sharp knife to cut open a cow’s belly and remove its entrails. How could the cow endure such pain in its belly? Yet the pain now in my belly is even greater than that cow’s. It is as though two strong men seized a weak man, suspended him over a fire, and burned both his feet. The burning in my two feet now is even more intense than his.”
The bhikshu Đà-sa then returned to the elders and fully reported what had been said about the bhikshu Sai-ma’s condition. The elders again sent the bhikshu Đà-sa back to the bhikshu Sai-ma to say: “The Blessed One has taught that there are five aggregates subject to clinging, namely: the aggregate of form subject to clinging and the aggregates of feeling, perception, formations, and consciousness subject to clinging. Bhikshu Sai-ma, can you contemplate these five aggregates subject to clinging as not-self and not belonging to self?”
The bhikshu Đà-sa obeyed the elder bhikshus’ instruction, returned, and said to the bhikshu Sai-ma:
“The elders have sent this message to you: ‘The Blessed One once taught about the five aggregates subject to clinging. Can you contemplate them as not-self and not belonging to self?’”
The bhikshu Sai-ma said to the bhikshu Đà-sa:
“With regard to these five aggregates subject to clinging, I can contemplate them as not-self and not belonging to self.”
The bhikshu Đà-sa returned and reported to the elders:
“The bhikshu Sai-ma said, ‘With regard to these five aggregates subject to clinging, I can contemplate them as not-self and not belonging to self.’”
The elder bhikshus again sent the bhikshu Đà-sa to say to the bhikshu Sai-ma: “Can you contemplate the five aggregates subject to clinging as not-self and not belonging to self in the same way as arhats who have completely eradicated the outflows?”
The bhikshu Đà-sa obeyed the elder bhikshus’ instruction and again went to the bhikshu Sai-ma. He said to Sai-ma: “Can you contemplate the five aggregates subject to clinging as do arhats who have completely eradicated the outflows?”
The bhikshu Sai-ma said to the bhikshu Đà-sa:
“I can contemplate the five aggregates subject to clinging as not-self and not belonging to self, but I am not an arhat who has completely eradicated the outflows.”
The bhikshu Đà-sa returned to the elders and reported to them: “The bhikshu Sai-ma said, ‘I can contemplate the five aggregates subject to clinging as not-self and not belonging to self, but I am not an arhat who has completely eradicated the outflows.’”
The elders then said to the bhikshu Đà-sa, “Return and say to the bhikshu Sai-ma: ‘You say that you contemplate the five aggregates subject to clinging as not-self and not belonging to self, yet you are not an arhat who has completely eradicated the outflows. Your earlier and later statements contradict each other.’”
The bhikshu Đà-sa again obeyed the elders’ instruction, went to the bhikshu Sai-ma, and said: “You say that you contemplate the five aggregates subject to clinging as not-self and not belonging to self, yet you are not an arhat who has completely eradicated the outflows. Your earlier and later statements contradict each other.”
The bhikshu Sai-ma said to the bhikshu Đà-sa:
“With regard to the five aggregates subject to clinging, I contemplate them as not-self and not belonging to self. Yet I am not an arhat, because I have not completely eradicated, fully understood, relinquished, become disenchanted with, or utterly uprooted the conceit ‘I am,’ the desire ‘I am,’ and the underlying tendency ‘I am.’”
The bhikshu Đà-sa returned to the elders and reported to them that the bhikshu Sai-ma had said: “With regard to the five aggregates subject to clinging, I contemplate them as not-self and not belonging to self. Yet I am not an arhat, because I have not completely eradicated, fully understood, relinquished, become disenchanted with, or utterly uprooted the conceit ‘I am,’ the desire ‘I am,’ and the underlying tendency ‘I am.’”
The elders again sent the bhikshu Đà-sa to say to the bhikshu Sai-ma: “You speak of an ‘I.’ Where, then, is this ‘I’? Is form the self, or is the self distinct from form? And are feeling, perception, formations, and consciousness the self, or is the self distinct from consciousness?”
The bhikshu Sai-ma said to the bhikshu Đà-sa:
“I do not say that form is the self or that the self is distinct from form; nor do I say that feeling, perception, formations, and consciousness are the self or that the self is distinct from consciousness. Yet, with regard to the five aggregates subject to clinging, I have not completely eradicated, fully understood, abandoned, become disenchanted with, or utterly uprooted the conceit ‘I am,’ the desire ‘I am,’ and the underlying tendency ‘I am.’”
The bhikshu Sai-ma said to the bhikshu Đà-sa:
“How could I trouble you to keep going back and forth! Please bring me my staff. I shall support myself with it and go to those elders myself. Please hand me the staff.”
The bhikshu Sai-ma then supported himself with his staff and went to the elders. Seeing the bhikshu Sai-ma approaching from afar, leaning upon his staff, the elders spread out a seat, arranged a chair, personally went out to welcome him, carried his robe and bowl for him, and invited him to sit. After they had exchanged inquiries about one another’s health, the elders said to the bhikshu Sai-ma:
“You speak of the conceit ‘I am.’ Where, then, do you perceive an ‘I’? Is form the self? Is the self distinct from form? And are feeling, perception, formations, and consciousness the self? Is the self distinct from consciousness?”
The bhikshu Sai-ma replied:
“Form is not the self, nor is the self distinct from form; feeling, perception, formations, and consciousness are not the self, nor is the self distinct from consciousness. Yet, with regard to the five aggregates subject to clinging, I may not yet have completely eradicated, fully understood, abandoned, become disenchanted with, or utterly uprooted the conceit ‘I am,’ the desire ‘I am,’ and the underlying tendency ‘I am.’
“Consider the fragrance of the utpala, padma, kumuda, and pundarika flowers. Is it the fragrance of the root, or is the fragrance distinct from the root? Is it the fragrance of the coarse or subtle parts of the stem, leaves, or stalk? Is the fragrance distinct from those coarse and subtle parts? Or is it all of these?”
The elders replied:
“No, bhikshu Sai-ma. The roots of the utpala, padma, kumuda, and pundarika flowers are not the fragrance, nor is the fragrance distinct from the roots. Nor are the coarse or subtle parts of the stems, leaves, and stalks the fragrance; neither is the fragrance distinct from those coarse and subtle parts.”
The bhikshu Sai-ma asked again:
“Then what fragrance is it?”
The elders replied:
“It is the fragrance of the flower.”
The bhikshu Sai-ma again said:
“So too is the self. Form is not the self, yet the self is not separate from form; and feeling, perception, formations, and consciousness are not the self, yet the self is not separate from consciousness. With regard to the five aggregates subject to clinging, I see them as neither self nor belonging to self; nevertheless, I have not yet entirely abandoned, fully understood, become detached from, grown disenchanted with, or completely uprooted the conceit ‘I am,’ the desire ‘I am,’ and the underlying tendency ‘I am.’
“Venerable Elders, listen to the simile I shall give, for wise people gain understanding through a simile. It is like a wet nurse’s garment entrusted to a washerman. Although he washes it with lye-water and cleans away the dust and grime, an odor still remains.
If he wishes to remove that odor, he must fumigate and perfume it with various fragrances. In the same way, a learned noble disciple, having become detached from the five aggregates subject to clinging, rightly contemplates them as neither self nor belonging to self. Yet with regard to the five aggregates subject to clinging, the conceit ‘I am,’ the desire ‘I am,’ and the underlying tendency ‘I am’ may not yet have been entirely abandoned, fully understood, relinquished, or met with disenchantment.
Afterward, however, he further reflects upon the five aggregates subject to clinging and contemplates their arising and cessation: ‘Such is form; such is the arising of this form; such is the cessation of this form. Such are feeling, perception, formations, and consciousness; such is the arising of this consciousness; and such is the cessation of this consciousness.’ When he has thus contemplated the arising and cessation of the five aggregates subject to clinging, the conceit ‘I am,’ the desire ‘I am,’ and the underlying tendency ‘I am’ are all eliminated.
This is called true and right contemplation.”
When Bhikkhu Sai-ma taught this Dharma, the venerable Elders became free from dust and defilement and attained the pure Dharma-eye. Because Bhikkhu Sai-ma no longer gave rise to the taints, his mind was liberated. Having gained well-being and benefit in the true Dharma, all his bodily illnesses were completely dispelled.
Then the venerable Elders said to Bhikkhu Sai-ma:
“When we first heard what the Venerable One said, we understood clearly and rejoiced; how much more so after hearing it repeatedly. The reason we questioned you at length was that we wished to bring forth your subtle eloquence, not because we intended to trouble you. The Venerable One is capable of expounding at length the true Dharma of the Tathagata, the Worthy One, the Perfectly Enlightened One.”
After the venerable Elders had heard what Bhikkhu Sai-ma said, they all rejoiced and respectfully put it into practice.
SUTRA 104. DIỆM-MA-CA[6]
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 bhikkhu named Diệm-ma-ca gave rise to a pernicious wrong view and said: ‘As I understand the teachings expounded by the Buddha, an arhat whose taints have been exhausted will, after the breakup of the body and the end of life, no longer exist at all.’
At that time, many bhikkhus heard these words and went to Bhikkhu Diệm-ma-ca, saying:
“Is it true that you said: ‘As I understand the teachings expounded by the Buddha, an arhat whose taints have been exhausted will, after the breakup of the body and the end of life, no longer exist at all’?”
He replied:
“Venerable Ones, it is indeed so.”
The bhikkhus said to Diệm-ma-ca:
“Do not slander the Blessed One. It is not good to slander the Blessed One. The Blessed One has never spoken such words. You should abandon this pernicious wrong view.”
Although the bhikkhus spoke these words, Bhikkhu Diệm-ma-ca still clung firmly to this pernicious wrong view and again said:
“Venerable Ones, only this is true; anything else is false.”
He said this three times.
When the bhikkhus were unable to correct Bhikkhu Diệm-ma-ca, they left and went to Venerable Xá-lợi-phất. They said to Venerable Xá-lợi-phất:
“Venerable One, please know that Bhikkhu Diệm-ma-ca has given rise to a pernicious wrong view and says: ‘As I understand the teachings expounded by the Buddha, an arhat whose taints have been exhausted will, after the breakup of the body and the end of life, no longer exist at all.’ Having heard these words, we went and asked Bhikkhu Diệm-ma-ca: ‘Is it true that you said: “As I understand the teachings expounded by the Buddha, an arhat whose taints have been exhausted will, after the breakup of the body and the end of life, no longer exist at all”?’ He replied: ‘Venerable Ones, it is indeed so; to say otherwise would be the speech of a fool.’ We then told him: ‘Do not slander the Blessed One.
It is not good to slander the Blessed One. The Blessed One has never spoken such words. You should abandon this pernicious wrong view.’ Although we admonished him three times, he still clung firmly to his pernicious wrong view and would not abandon it.
Therefore, we have now come to the Venerable One. We ask that you take pity on Bhikkhu Diệm-ma-ca and cause him to relinquish this pernicious wrong view.”
Venerable Xá-lợi-phất said:
“Very well. I shall cause this bhikkhu to relinquish his pernicious wrong view.”
After hearing Venerable Xá-lợi-phất’s words, the many bhikkhus rejoiced and returned to their dwellings.
Then, early in the morning, Venerable Xá-lợi-phất put on his robe, took his bowl, and entered the city of Sravasti to seek alms. After eating, he left the city and returned to the monastery. Having put away his robe and bowl, he went to Bhikkhu Diệm-ma-ca.
Seeing Venerable Xá-lợi-phất approaching from afar, Bhikkhu Diệm-ma-ca prepared a seat and water for washing the feet, arranged a footstool, and courteously went forth to welcome him. He helped carry his robe and bowl and invited him to sit. After Venerable Xá-lợi-phất had taken his seat and washed his feet, he said to Bhikkhu Diệm-ma-ca:
“Is it true that you said: ‘As I understand the teachings expounded by the Buddha, an arhat whose taints have been exhausted will, after the breakup of the body and the end of life, no longer exist at all’?”
Bhikkhu Diệm-ma-ca said to Venerable Xá-lợi-phất:
“Venerable Xá-lợi-phất, it is indeed so.”
Venerable Xá-lợi-phất said:
“I shall now ask you some questions. Answer me according to your understanding. What do you think, Diệm-ma-ca: Is form permanent or impermanent?”
He replied:
“Venerable Xá-lợi-phất, it is impermanent.”
He asked again:
“If it is impermanent, is it suffering?”
He replied:
“It is suffering.”
He asked again:
“That which is impermanent and suffering is subject to change. Does a learned noble disciple regard it as self, as other than self, or as existing within one another?”
He replied:
“Venerable Xá-lợi-phất, no.”
“The same is likewise true of feeling, perception, formations, and consciousness.”
He asked again:
“What do you think, Diệm-ma-ca: Is form the Tathagata?”
He replied:
“Venerable Xá-lợi-phất, no.”
He asked again:
“What do you think, Diệm-ma-ca: Is that which is other than form the Tathagata? Is that which is other than feeling, perception, formations, and consciousness the Tathagata?”
He replied:
“Venerable Xá-lợi-phất, no.”
He asked again:
“Is the Tathagata within form? Is the Tathagata within feeling, perception, formations, and consciousness?”
He replied:
“Venerable Xá-lợi-phất, no.”
He asked again:
“Is form within the Tathagata? Are feeling, perception, formations, and consciousness within the Tathagata?”
He replied:
“Venerable Xá-lợi-phất, no.”
He asked again:
“Is there a Tathagata apart from form, feeling, perception, formations, and consciousness[7]?”
He replied:
“Venerable Xá-lợi-phất, no.”
“Thus, Diệm-ma-ca, even in this present life the Tathagata, though real and truly existing, cannot be apprehended or designated[8]. How, then, can you say: ‘As I understand the teachings expounded by the Buddha, an arhat whose taints have been exhausted will, after the breakup of the body and the end of life, no longer exist at all’? Is it proper to speak thus?”
He replied:
“Venerable Xá-lợi-phất, no.”
He asked again:
“Yamaka, you previously said: ‘According to my understanding of the teachings expounded by the Buddha, an arhat whose taints have been exhausted will, after the breakup of the body and the end of life, no longer exist in any way.’ Why do you now say that this is not so?”
Bhikkhu Yamaka said:
“Previously, because of ignorance and lack of understanding, I held such an evil wrong view. Now that I have heard the Venerable Sariputra speak, everything that I failed to understand because of ignorance has been completely eliminated.”
He asked again:
“If you were further asked, ‘Bhikkhu, you formerly proclaimed an evil wrong view. Now, by knowing what and seeing what has it all been abandoned?’ How would you answer?”
Yamaka replied:
“Venerable Sariputra, if someone were to come and ask me, I would answer thus: ‘For an arhat whose taints have been exhausted, form is impermanent; what is impermanent is suffering. When suffering ceases, there is tranquility, coolness, and stillness. The same is true of feeling, perception, volitional formations, and consciousness.’ If anyone came to ask me, I would answer in this way.”
Sariputra said:
“Excellent! Excellent, Bhikkhu Yamaka! You should answer in this way. Why? Because an arhat whose taints have been exhausted sees form as impermanent, and what is impermanent as suffering. If it is impermanent and suffering, it is a phenomenon subject to arising and cessation. The same is true of feeling, perception, volitional formations, and consciousness.”
When the Venerable Sariputra had spoken this Dharma, Bhikkhu Yamaka became free from dust and defilement and attained the pure Dharma-eye. The Venerable Sariputra said to Bhikkhu Yamaka:
“Now I shall give a simile, for a wise person can gain clear understanding through a simile. Suppose a householder, or the son of a householder, were wealthy and possessed much property, and greatly desired many servants to guard his wealth well. At that time, an evil enemy came pretending to befriend and assist him, and asked to become his servant.
He constantly observed whether his master retired early or late and when he slept and awoke. Taking advantage of this, he attended upon him in every way and served him respectfully. He always complied with his master’s words and pleased him, so that the master regarded him as an intimate friend and thought of him as his own child or grandchild.
Trusting him completely and harboring no suspicion, the master never took precautions to protect himself. Later, that man killed his master with a sharp knife.
“Bhikkhu Yamaka, what do you think? Was not that evil enemy, who had become the householder’s intimate friend, scheming from the outset, constantly watching with a harmful intent and seeking an opportunity to bring about his master’s end, while the householder knew nothing of the disastrous consequence he would suffer that day?”
He replied:
“Indeed it was so.”
The Venerable Sariputra said to Bhikkhu Yamaka:
“What do you think of this householder? If he had known that the other man was pretending to be his friend in order to murder him, he would have guarded himself well and would not have been harmed, would he?”
He replied:
“That is correct.”
The Venerable Sariputra said:
“So too, Bhikkhu Yamaka, an ignorant, uninstructed ordinary person regards the five aggregates subject to clinging as permanent, as secure, as free from illness, as self, and as belonging to self. He guards and cherishes these five aggregates subject to clinging, but in the end he is harmed by these hostile five aggregates subject to clinging, just as that householder was unknowingly harmed by an enemy who pretended to be his friend.
“Yamaka, a learned noble disciple should contemplate these five aggregates subject to clinging as a disease, as a boil, as a thorn, and as a killer; as impermanent, suffering, empty, not-self, and not belonging to self. He does not appropriate or cling to these five aggregates subject to clinging. Because he does not appropriate them, he does not cling to them; because he does not cling to them, he personally realizes nirvana: ‘For me, birth has ended, the holy life has been established, what had to be done has been done, and I know for myself that there will be no further existence.’”
When the Venerable Sariputra delivered this Dharma discourse, Bhikkhu Yamaka’s mind was liberated without the arising of any taints. Having illuminated and revealed the Dharma to Bhikkhu Yamaka and caused him to rejoice, the Venerable Sariputra rose from his seat and departed.
SUTRA 105. SENIYA[9]
Thus have I heard:
At one time, the Buddha was staying in the Bamboo Grove, the Karanda grounds, at Rajagriha.
At that time, a wanderer of another school named Seniya[10] came to the Buddha, respectfully exchanged greetings with him, and then sat to one side and said to the Buddha:
“Yesterday, various ascetics, brahmins, and Carakas[11] assembled together in the Rare Assembly Hall[12] and offered the following praise: ‘Purana Kassapa[13] is the leader of a community, surrounded before and behind by five hundred disciples. Some among them are exceedingly intelligent, while others are dull; yet when they die, it is not declared[14] where they will be reborn. Makkhali Gosaliputta[15] is likewise the leader of a community, surrounded before and behind by five hundred disciples.
Some among them are exceedingly intelligent, while others are dull; yet when they die, it is not declared where they will be reborn. The same is true of Sanjaya Belatthiputta, Ajita Kesakambala, Pakudha Kaccayana, Nigantha Nataputta,[16] and the others: each is surrounded before and behind by five hundred disciples, as stated above.’
“At that time, the ascetic Gotama was also discussed among them: ‘The ascetic Gotama is the leader of a great assembly. Whenever one of his disciples dies, it is immediately declared that he will be born in this place or reborn in that place.’ Previously, doubt arose in me: ‘How has the ascetic Gotama attained such a Dharma?’[17]”
The Buddha said to Seniya:
“Do not give rise to doubt. Doubt and uncertainty arise because there is delusion. Seniya, you should know that there are three kinds of teachers. What are the three? There is a kind of teacher who sees a true self in the present life and teaches according to what he knows, but is unable to know what occurs after death. This is the first kind of teacher who appears in the world. Again, Seniya, there is a kind of teacher who sees a true self in the present life and also sees a self after death, and then teaches according to what he knows. Again, Seniya, there is a kind of teacher who does not see a true self in the present life and, after the end of life, likewise does not see a true self.
“Seniya, the first kind of teacher sees a true self in the present life and teaches according to what he knows; this is called the view of annihilation. The second kind of teacher sees a true self in both the present and future lives and teaches according to what he knows; this is called the view of eternalism. The third kind of teacher sees no true self in the present life and also sees no self after death. This is what the Tathagata, the Arhat, the Perfectly Enlightened One, teaches: in the present, craving is severed, desire is relinquished, cessation is attained, and nirvana is realized.”
Seniya said to the Buddha:
“Blessed One, hearing what the Blessed One has said only increases my doubt.”
The Buddha said to Seniya:
“It is fitting that your doubt should increase. Why? Because this is indeed profound, difficult to see and difficult to know. It must be deeply contemplated; being subtle, it can be thoroughly penetrated only by the wise. Ordinary sentient beings are not yet capable of knowing it. Why? Because sentient beings have long held differing views, differing convictions, differing pursuits, and differing desires.”
Seniya said to the Buddha:
“Blessed One, I have pure faith in the Blessed One. I beseech the Blessed One to teach me the Dharma, so that right here in this very seat my wisdom-eye may be purified.”
The Buddha said to Seniya:
“Now I shall speak according to what you wish.”
The Buddha said to Seniya:
“Is form permanent or impermanent?”
He replied:
“It is impermanent.”
The Blessed One further asked:
“Seniya, is that which is impermanent suffering?”
He replied:
“It is suffering.”
The Blessed One further asked Seniya:
“If it is impermanent, suffering, and subject to change, does a learned noble disciple regard therein a self, something belonging to a self, or either as existing within the other?”
He replied:
“No, Blessed One.”
“The same is true of feeling, perception, formations, and consciousness.”
He further asked:
“What do you think, Seniya? Is form the Tathagata?”
He replied:
“No, Blessed One.”
“Are feeling, perception, formations, and consciousness the Tathagata?”
“No, Blessed One.”
He further asked Seniya:
“Is there a Tathagata apart from form? Is there a Tathagata apart from feeling, perception, formations, and consciousness?”
He replied:
“No, Blessed One.”
He further asked Seniya:
“Is the Tathagata within form? Is the Tathagata within feeling, perception, formations, and consciousness?”
He replied:
“No, Blessed One.”
He further asked Seniya:
“Is form within the Tathagata? And are feeling, perception, formations, and consciousness within the Tathagata?”
He replied:
“No, Blessed One.”
He further asked Seniya:
“Is there a Tathagata who is neither form nor feeling, perception, formations, or consciousness?”
He replied:
“No, Blessed One.”
The Buddha said to Seniya:
“When my disciples hear what I have taught but do not understand its meaning so as to attain direct penetration[18] regarding conceit, then, because they have not attained direct penetration, conceit is not eliminated. Because conceit has not been eliminated, when they relinquish these skandhas, other skandhas arise in succession. Therefore, Seniya, I declare of such disciples that, after the breakup of the body and the end of life, they will be reborn in this or that place. Why is that? Because conceit remains.
“Seniya, those of my disciples who are able to understand clearly what I have taught attain direct penetration regarding all forms of conceit. Through attaining direct penetration, all forms of conceit are eliminated; because all forms of conceit have been eliminated, after the breakup of the body and the end of life there will be no further continuity. Seniya, of these disciples I do not say that, after relinquishing these skandhas, they will be reborn in this or that place.
Why is that? Because there is no causal basis upon which such a declaration could be made. If one wished me to make a declaration, I would declare that they have eliminated all craving, forever abandoned the fetters of existence, rightly liberated the mind, and reached the end of suffering.
From the past until now, and also at present, I have always taught the passing beyond conceit, the origination of conceit, the arising of conceit, and the emergence of conceit; if one continually contemplates conceit, all forms of suffering will not arise.”
When the Buddha taught this Dharma, Seniya, the non-Buddhist ascetic[19], became free from dust and defilement and attained the pure Dharma-eye. At that time, Seniya saw the Dharma, attained the Dharma, eliminated all doubts, and knew for himself without dependence upon another, attaining liberation without reliance upon another. Within the true Dharma, his mind attained fearlessness. He rose from his seat, joined his palms, and addressed the Buddha:
“Blessed One, may I receive permission to go forth within the true Dharma and cultivate the holy life?”
The Buddha said to Seniya:
“You may go forth, receive full ordination, and become a bhikkhu within the true Dharma.”
After Seniya had received permission to go forth, he dwelt alone in a secluded place, cultivating diligently and without negligence. He reflected upon the purpose for which a clansman shaves off his beard and hair, goes forth in right faith to train in the Way, leaves the household life for homelessness, and cultivates the holy life. He directly saw the Dharma and personally knew that he had attained realization: ‘For me, birth is ended, the holy life has been established, what had to be done has been done, and I know for myself that there will be no further rebirth.’ He attained the fruit of arhatship.
Having heard what the Buddha had taught, he rejoiced and respectfully practiced it.
SUTRA 106. ANURUDDHA[20]
Thus have I heard:
At one time, the Buddha was dwelling in the Bamboo Grove, at the Kalandaka grounds, in the city of Rajagriha[21].
At that time, there was a bhikkhu named Anuruddha[22] dwelling on Mount Grdhrakuta. Then a large number of non-Buddhist wanderers approached Anuruddha. After exchanging greetings and courtesies with him, they sat to one side and said to Anuruddha:
“We have a question we wish to ask. Do you have time to explain it to us?”
Anuruddha said to the wanderers:
“Ask whatever you wish. If I know the answer, I shall reply.”
The wanderers then asked:
“What do you think, Venerable sir? Does the Tathagata exist after death?”
Anuruddha said:
“As the Blessed One has taught, this is undeclared[23].”
They further asked:
“Does the Tathagata not exist after death?”
Anuruddha said:
“As the Blessed One has taught, this is undeclared.”
They further asked:
“Does the Tathagata both exist and not exist after death; or neither exist nor not exist?”
Anuruddha said:
“As the Blessed One has taught, this is undeclared.”
They further asked Anuruddha:
“What do you think, Venerable sir? When asked whether the Tathagata exists after death, you say it is undeclared. When asked whether the Tathagata does not exist after death, you say it is undeclared. When asked whether the Tathagata both exists and does not exist after death, or neither exists nor does not exist, you say it is undeclared. What do you think, Venerable sir? Does the ascetic Gautama neither know nor see?”
Anuruddha said:
“The Blessed One is not one who does not know or does not see.”
At that time, the wanderers were dissatisfied with what Venerable Anuruddha had said. They criticized him, rose from their seats, and departed.
After Venerable Anuruddha had waited for the wanderers to leave, he approached the Buddha, bowed at his feet, and stood to one side. He then related to the Buddha all that the wanderers had asked:
“Blessed One, they questioned me in this way, and I answered and spoke in this way. Was my response in conformity with the true Dharma? Have I avoided the fault of misrepresenting the Blessed One? Was it in accordance with the Dharma rather than contrary to it? Would it withstand interrogation without leaving me at a loss?”
The Buddha said to Anuruddha:
“I shall now question you. Answer according to what I ask. Anuruddha, is form permanent or impermanent?”
He replied:
“It is impermanent.”
“Are feeling, perception, formations, and consciousness permanent or impermanent?”
He replied:
“Blessed One, they are impermanent.”
This should be explained in detail as in the Sutra of Yamaka, up to the question: Is consciousness the Tathagata? The answer is no.
The Buddha said to Anuruddha:
“To speak in this way is to speak appropriately[24]. It does not misrepresent the Tathagata, nor does it depart from the proper sequence. In accordance with the Dharma, it follows the words taught by the Tathagata[25], and no one who comes to interrogate you can justly criticize them. Why is that? Regarding form, I know as it truly is form, the origination of form, the cessation of form, and the path leading to the cessation of form. Anuruddha, if someone disregards what the Tathagata has explained[26] and says that the Tathagata does not know or see, that would not be an accurate statement[27].”
After the Buddha had spoken this sutra, Anuruddha heard what the Buddha had taught, rejoiced, and practiced accordingly.
SUTRA 107. THE HOUSEHOLDER[28]
Thus have I heard:
At one time, the Buddha was dwelling deep within the Deer Park forest on Mount Sumsumaragira[29], in the country of Bhagga[30]. At that time, the householder Nakulapita[31] was already one hundred and twenty years old. Though aged, with his faculties declining, feeble, ill, and afflicted, he still wished to see the Blessed One and the bhikkhus whom he had formerly known and revered. He approached the Buddha, bowed at his feet, withdrew, sat to one side, and addressed the Buddha:
“Blessed One, I am now old, frail, and afflicted by illness, yet I have exerted myself to come and pay my respects to the Blessed One and to the venerable bhikkhus with whom I was formerly acquainted. May the Blessed One teach me the Dharma so that I may always abide in peace and happiness.”
The Blessed One then said to the householder Nakula:
“Excellent, householder! You are indeed old, your faculties have declined, and you are frail and afflicted by illness, yet you have been able to come in person to see the Tathagata and the other venerable bhikkhus with whom you were formerly acquainted. Householder, you should know that, while dwelling in this afflicted body, you should train so that the mind is not afflicted[32].”
The Blessed One then instructed, guided, illuminated, and gladdened the householder Nakula[33], after which he sat in silence. Having heard what the Buddha taught, the householder Nakula rejoiced in it, paid homage to the Buddha, and departed.
At that time, Venerable Sariputra was sitting beneath the shade of a tree not far from the Buddha. The householder Nakula approached Venerable Sariputra, bowed at his feet, and sat down to one side. Venerable Sariputra asked the householder:
“Your faculties now appear joyful and your complexion bright. Have you heard a profound teaching from the Blessed One?”
The householder Nakula said to Venerable Sariputra:
“Today the Blessed One taught me the Dharma, instructing, guiding, illuminating, and gladdening me. Because the ambrosial water of the Dharma was poured upon my body and mind, my faculties are now joyful and my complexion bright.”
Venerable Sariputra asked the householder:
“What teachings did the Blessed One give you, instructing, guiding, illuminating, and gladdening you, and moistening you with the water of ambrosia?”
The householder Nakula said to Venerable Sariputra:
“I went to the Blessed One and said to him: ‘I am old, frail, and afflicted by suffering, yet I have come in person to see the Blessed One and the venerable bhikkhus with whom I was formerly acquainted.’ The Buddha said to me: ‘Excellent, householder! You are indeed old, frail, and afflicted by suffering, yet you have been able to exert yourself to come and see me and the venerable bhikkhus with whom you were formerly acquainted. Now, while dwelling in this afflicted body, you should always train so that the mind is not afflicted.’ Thus did the Blessed One teach me the Dharma, instructing, guiding, illuminating, and gladdening me, and moistening me with the water of ambrosia.”
Venerable Sariputra asked the householder:
“Why did you not then ask the Blessed One: What is it for the body to be afflicted and the mind also to be afflicted? And what is it for the body to be afflicted while the mind is not afflicted?”
The householder replied:
“It is for this very reason that I have come to see the Venerable One. I ask you to explain the essential meaning of the Dharma to me in brief.”
Venerable Sariputra said to the householder:
“Excellent, householder! Listen carefully now, and I shall explain it to you. An uninstructed, ignorant ordinary person does not know as it really is the arising of form, the cessation of form, the danger in form, the gratification in form, or the escape from form. Because he does not know these things as they really are, he delights in and craves form, declaring form to be the self or belonging to the self, and then grasps and clings to it. When that form is damaged or undergoes change, his consciousness changes along with it, and suffering immediately arises. Once suffering has arisen, there arise fear, obstruction, yearning, anxiety, sorrow, and attachment. The same is true of feeling, perception, formations, and consciousness. This is called the affliction of both body and mind.
“What is it for the body to be afflicted while the mind is not afflicted? A well-instructed noble disciple knows as it really is the arising of form, the cessation of form, the gratification in form, the danger in form, and the escape from form. Having known these things as they really are, he does not give rise to craving and delight or regard form as the self or as belonging to the self. Even if that form alters or changes, his mind does not change along with it and give rise to suffering. Because his mind does not change along with it and give rise to suffering, he is free from fear, obstruction, regret, anxiety, sorrow, and attachment. The same is true of feeling, perception, formations, and consciousness. This is called the body being afflicted while the mind is not afflicted.”
When Venerable Sariputra taught this Dharma, the householder Nakula attained the pure Dharma-eye. The householder Nakula then saw the Dharma, attained the Dharma, understood the Dharma, and penetrated the Dharma. He crossed beyond all doubt without relying upon another, and in the true Dharma his mind attained fearlessness. He then rose from his seat, arranged his robes, joined his palms, and said to Venerable Sariputra:
“I have crossed over and attained deliverance. I now take refuge in the Three Jewels—the Buddha, the Dharma, and the Sangha—and become an upasaka. May the Venerable One bear witness for me. From this day forth, I vow to take refuge in the Three Jewels for the rest of my life.”
Having heard what Venerable Sariputra said, the householder Nakula rejoiced and was delighted, paid homage, and departed.
SUTRA 108. THE WESTERN REGIONS[34]
Thus have I heard:
At one time, the Buddha was staying in the Sakyan village of Deva[35].
At that time, a large number of bhikkhus from the western regions wished to return to the west for the rains retreat. They approached the Blessed One, bowed at the Buddha’s feet, and sat down to one side. The Blessed One then taught them the Dharma, instructing, guiding, illuminating, and gladdening them. After he had instructed, guided, illuminated, and gladdened them in many ways, the large group of bhikkhus from the western regions rose from their seats, joined their palms, and said to the Buddha:
“Blessed One, we bhikkhus from the western regions wish to return to the west for the rains retreat. We have now come to take our leave.”
The Buddha said to the bhikkhus from the western regions:
“Have you taken leave of Sariputra?”
They replied:
“Blessed One, we have not yet taken leave of him.”
The Buddha said to the bhikkhus from the western regions:
“Sariputra is pure in the practice of the holy life. You should take leave of him. He can bring you benefit and happiness for a long time.”
The bhikkhus from the western regions took leave of the Buddha, withdrew, and prepared to depart. At that time, Venerable Sariputra was sitting beneath the shade of a sturdy tree[36] not far from the Buddha. The bhikkhus approached Venerable Sariputra, bowed at his feet, sat down to one side, and said to him:
“We wish to return to the western regions for the rains retreat, and so we have come here to take our leave.”
Venerable Sariputra asked:
“Have you taken leave of the Blessed One?”
They replied:
“Venerable sir, we have already taken leave of him.”
Sariputra said:
“When you return to the western regions, each country will be different and each assembly will be different, and people will surely question you. You are now in the presence of the Blessed One, hearing the well-proclaimed Dharma. You should receive it well, remember it well, contemplate it well, and penetrate it well, so that you will be able to proclaim it fully to all those people. Will you then avoid misrepresenting the Buddha? Will you avoid being confounded when those assemblies challenge, interrogate, and criticize you?”
The bhikkhus said to Venerable Sariputra:
“It is because we wish to hear the Dharma that we have come to the Venerable One. Out of compassion for us, may the Venerable One explain the Dharma fully.”
Venerable Sariputra said to the bhikkhus:
“The people of Jambudvipa have keen faculties and are intelligent. Whether kshatriyas, sramanas, brahmins, or householders, they may ask you: ‘What Dharma does your Teacher proclaim? In what teachings does he instruct you?’ You should reply: ‘Our Teacher teaches only the taming of sensual desire, and it is in this Dharma alone that he instructs us.’”
“They will ask you further: ‘In regard to what dhamma is sensual desire to be subdued?’ You should answer: ‘The Teacher taught only that sensual desire is to be subdued with regard to the skandha of form; that sensual desire is to be subdued with regard to the skandhas of feeling, perception, formations, and consciousness. Thus did our Teacher teach the Dharma.’
“They will ask further: ‘What danger is there in sensual desire that the Teacher taught that sensual desire should be subdued with regard to form, and that sensual desire should be subdued with regard to feeling, perception, formations, and consciousness?’ You should answer: ‘If, with regard to form, desire has not been abandoned, craving has not been abandoned, attachment has not been abandoned, remembrance has not been abandoned, and thirst has not been abandoned, then when that form changes or becomes otherwise, sorrow, lamentation, pain, and distress will arise.
The same is true with regard to feeling, perception, formations, and consciousness. Seeing such dangers in sensual desire, one should therefore subdue sensual desire with regard to form and subdue sensual desire with regard to feeling, perception, formations, and consciousness.’
“They will ask further: ‘What benefit is seen in abandoning sensual desire that the Teacher taught that sensual desire should be subdued with regard to form, and that sensual desire should be subdued with regard to feeling, perception, formations, and consciousness?’ You should answer: ‘If, with regard to form, desire is abandoned, craving is abandoned, remembrance is abandoned, attachment is abandoned, and thirst is abandoned, then even if form changes or becomes otherwise, sorrow, lamentation, pain, and distress will not arise.
The same is true with regard to feeling, perception, formations, and consciousness. Venerable ones, if, because of adopting unwholesome dharmas, one could live happily in this very life, without suffering, obstruction, affliction, or fever, and upon the breakup of the body at death be born in a good destination, then the Blessed One would not have taught: Abandon unwholesome dharmas. Nor would he have taught people to cultivate the holy life within the Buddha-Dharma so as to reach the final end of suffering.
Because adopting unwholesome dharmas leads to suffering, obstruction, and fever in this very life, and after the breakup of the body at death leads to falling into an evil destination, the Blessed One therefore taught that unwholesome dharmas should be abandoned and that the holy life should be cultivated within the Buddha-Dharma so as to reach the final end of suffering and attain complete liberation from all suffering.
If, because of adopting wholesome dharmas, one were to suffer obstruction and fever in this very life and fall into an evil destination, then the Blessed One would not have taught that wholesome dharmas should be undertaken and maintained and that the holy life should be cultivated within the Buddha-Dharma so as to reach the final end of suffering and attain complete liberation from all suffering. Because undertaking and maintaining wholesome dharmas brings happiness in this very life, without suffering, obstruction, affliction, or fever, and after the breakup of the body at death leads to birth in a good destination,
the Blessed One therefore praised the teaching that people should undertake wholesome dharmas and cultivate the holy life within the Buddha-Dharma so as to reach the final end of suffering and attain complete liberation from all suffering.”
When Venerable Sariputra taught this Dharma, the monks from the western region, without giving rise to the taints, attained liberation of mind.
After Venerable Sariputra had finished teaching this Dharma, the monks rejoiced and delighted in it, paid homage, and withdrew.
SUTRA 109. THE TIP OF A HAIR[37]
Thus have I heard:
At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, the Blessed One said to the monks:
“Suppose there were a lake fifty yojanas square and equally deep, filled to the brim with water. A person then used a strand of hair, a blade of grass, or a fingernail to flick away some water. Monks, what do you think? Would the water flicked away by that person be greater, or would the water in the lake be greater?”
The monks said to the Buddha:
“The water that person flicked away with a hair, a blade of grass, or a fingernail would be exceedingly little, not even worth mentioning. The water in the lake would be far greater—a hundred thousand myriad times greater—and no comparison could be made.”
“So too, monks, the sufferings abandoned through seeing the Noble Truths are like the water in that lake and will never arise again in future lives.”
After the Blessed One had taught this Dharma, he entered his chamber to meditate. After the Blessed One had entered his chamber, Venerable Sariputra, who was then seated among the assembly, said to the monks:
“Truly, what we heard today had never been heard before: the Blessed One skillfully gave the simile of the lake! Why is this so? A noble disciple who is fully endowed with vision of the truths[38] attains the fruit of immediate direct realization[39]. Whatever wrong views an ordinary person may give rise to—identity view, the root of identity view, the accumulation of identity view, and the arising of identity view—namely, concealing feelings of anxiety, clinging fondly to things that bring delight[40], asserting a self, asserting a sentient being, considering oneself extraordinary, being conceited, and exalting oneself—all such wrong views are entirely destroyed, their roots severed like a tala palm snapped asunder, so that they will never arise again in future lives.
“Monks, what are the aforementioned wrong views that a noble disciple abandons upon seeing the Noble Truths, so that they will never arise again in the future?
“An uninstructed, foolish ordinary person sees form as self, as other than self, as self existing within form, or as form existing within self; and sees feeling, perception, formations, and consciousness as self, as other than self, as self existing within consciousness, or as consciousness existing within self.
“How does one see form as self? Having attained meditative absorption in the all-encompassing sphere of earth[41], one emerges from contemplation and thinks: ‘Earth is self, and self is earth. Self and earth are one, not two; they are not different and are without distinction.’ In the same way, having attained meditative absorption in the all-encompassing spheres of water, fire, wind, blue, yellow, red, and white[42], one emerges from contemplation and thinks: ‘Formation is self, and self is formation. They are one, not two; they are not different and are without distinction.’ Thus, with regard to each of the all-encompassing spheres, each is grasped as self. This is called seeing form as self.
“How does one see form as other than self[43]? If that person sees feeling as self, then, having seen feeling as self, they see form as belonging to the self. Or if they see perception, formations, or consciousness as self, they then see form as belonging to the self.
“How does one see form as existing within self? If one sees feeling as self, then form exists within self. If one further sees perception, formations, or consciousness as self, then form exists within self.
“How does one see self as existing within form? If one sees feeling as self, then it exists within form, enters into form, and pervades the four limbs. Or if one sees perception, formations, or consciousness as self, then it exists within form and pervades the four limbs. This is called seeing self as existing within form.
“How does one see feeling as self? There are the six bodies of feeling: feelings arising from contact through the eye, ear, nose, tongue, body, and mind. Each of these six bodies of feeling is seen as self, and self is seen as feeling. This is called seeing feeling as self.
“How does one see feeling as other than self? If one sees form as self, then feeling belongs to the self; and if one sees perception, formations, or consciousness as self, then feeling belongs to the self. This is called seeing feeling as other than self.
“How does one see feeling as existing within self? If form is self, then feeling exists within it; and if perception, formations, or consciousness is self, then feeling exists within it. This is called seeing feeling as existing within self.
“How does one see self as existing within feeling? If form is self, then it exists within feeling and pervades the entire body; and if perception, formations, or consciousness is self, then they exist within feeling and pervade the entire body. This is called seeing self as existing within feeling.”
“What is it to regard perception itself as the self? It refers to the six bodies of perception: perception arising from eye-contact; perception arising from ear-, nose-, tongue-, body-, and mind-contact. Each of these six bodies of perception is regarded as the self. This is called regarding perception itself as the self.
“What is it to regard perception as distinct from the self? If form is regarded as the self, then perception belongs to the self; and if consciousness is the self, then perception belongs to the self. This is called regarding perception as distinct from the self.
“What is it to regard perception as being within the self? If form is the self, then perception exists within it; and if feeling, formations, or consciousness are the self, then perception exists within them. This is called regarding perception as being within the self.
“What is it to regard the self as being within perception? If form is the self, then it exists within perception and pervades the entire body; and if feeling, formations, or consciousness are the self, then they exist within perception and pervade the entire body. This is called regarding the self as being within perception.
“What is it to regard formations as the self? It refers to the six bodies of volition: volition arising from eye-contact; volition arising from ear-, nose-, tongue-, body-, and mind-contact. Each of these six bodies of volition is regarded as the self. This is called regarding formations themselves as the self.
“What is it to regard formations as distinct from the self? If form is regarded as the self, then formations belong to the self; and if feeling, perception, or consciousness are the self, then formations belong to the self. This is called regarding formations as distinct from the self.
“What is it to regard formations as being within the self? If form is the self, then formations exist within it; and if feeling, perception, or consciousness are the self, then formations exist within them. This is called regarding formations as being within the self.
“What is it to regard the self as being within formations? If form is the self, then it exists within formations and pervades the entire body; and if feeling, perception, or consciousness are the self, then they exist within formations and pervade the whole body. This is called regarding the self as being within formations.
“What is it to regard consciousness as the self? It refers to the six bodies of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. Each of these six bodies of consciousness is regarded as the self. This is called regarding consciousness itself as the self.
“What is it to regard consciousness as distinct from the self? If form is regarded as the self, then consciousness belongs to the self; and if feeling, perception, or formations are regarded as the self, then consciousness belongs to the self. This is called regarding consciousness as distinct from the self.
“What is it to regard consciousness as being within the self? If form is regarded as the self, then consciousness exists within it; and if feeling, perception, or formations are the self, then consciousness exists within them. This is called regarding consciousness as being within the self.
“What is it to regard the self as being within consciousness? If form is the self, then it exists within consciousness and pervades the entire body; and if feeling, perception, or formations are the self, then they exist within consciousness and pervade the entire body. This is called regarding the self as being within consciousness.
“In this way, a noble disciple who sees the Four Noble Truths will attain the fruit of immediate direct realization and eliminate the various kinds of wrong views, so that they will never arise again in future lives.
“Whatever form there may be, whether past, future, or present; internal or external; gross or subtle; good or bad; far or near—gathering it all together in one place, it should be contemplated thus: ‘All of it is impermanent, all of it is suffering, all of it is empty, all of it is not-self; it should not be delighted in, appropriated, or grasped.’ The same applies to feeling, perception, formations, and consciousness: they should not be delighted in, grasped, or retained.
One who skillfully contemplates in this way, binds the mind and establishes it securely, is not deluded concerning the Dharma, constantly strives in contemplation, and abandons indolence of mind will attain joy and bliss, ease of body and mind, serenity, and abiding in equanimity[44]. One will fully possess the factors of the path, bring cultivation to completion, and forever leave behind the various evils. They will not fail to dissolve and will not fail to become extinguished: extinguished and not arising, diminishing and not increasing, severed and not being born, neither grasping nor clinging.
One personally realizes nirvana: ‘For me, birth is ended, the holy life has been established, what had to be done has been done, and I know for myself that there will be no further rebirth.’”
When Venerable Sariputra taught this Dharma, the minds of sixty bhiksus were liberated without the arising of any outflows.
When the Buddha had finished teaching this sutra, the bhiksus, having heard what the Buddha taught, rejoiced and respectfully put it into practice.
SUTRA 110. SATYAKA[45]
Thus have I heard:
At one time, the Buddha was staying beside the Monkey Pond at Vaisali[46].
At that time, in Vaisali there was a Nirgrantha[47] who was intelligent and discerning, well versed in the treatises, and proud of his cleverness. His wisdom had reached a subtle level in the extensive treatises[48]. He taught the Dharma to the people and surpassed all other debaters. He often thought: ‘Among the sramanas and brahmins, no one is a match for me. Even if I went to the Tathagata, I could debate with him. When those debaters hear my name, sweat pours from their foreheads and armpits, and moisture streams from every pore. When I debate doctrines, I am like a wind that flattens grass, snaps trees, shatters gold and stone, and subdues dragons and elephants. How much less could the worldly debaters withstand me!’
At that time, a bhiksu named Asvajit[49] put on his robe and took up his bowl early in the morning. With his deportment composed and his eyes properly directed straight ahead, he entered the city to seek alms. At that time, the Nirgrantha Satyaka[50] had some business in the villages. As he left through the city gate, he saw the bhiksu Asvajit and immediately approached him and asked:
“How does the Sramana Gautama teach the Dharma to his disciples? With what teachings does he instruct his disciples and cause them to cultivate?”
Asvajit said:
“Householder of the Fire Clan[51], the Blessed One teaches the Dharma in this way to instruct his disciples and cause them to train and cultivate accordingly. He teaches the bhiksus: ‘Contemplate form as devoid of self; contemplate feeling, perception, formations, and consciousness as devoid of self. With regard to these five appropriated skandhas, one must diligently apply skillful means to contemplate them as disease, as an abscess, as a thorn, as a slayer—as impermanent, suffering, empty, and not-self.’”
When the Nirgrantha Satyaka heard these words, he was displeased and said:
“Asvajit, you must have heard incorrectly! The Sramana Gautama certainly did not say these things. If the Sramana Gautama did say them, then they are wrong views. I shall go and challenge him, causing him to abandon them.”
The Nirgrantha Satyaka then went to the villages and, where the Licchavis were assembled, said to them:
“Today I met a foremost disciple of the Sramana Gautama named Asvajit and debated with him. If what he said is correct, I shall go to the Sramana Gautama and debate with him, making him turn forward or backward entirely as I please.
“Just as a grass cutter grasps the stalks in his hand, lifts them, and shakes away the various impurities, so too shall I question and debate the Sramana Gautama. I shall seize the essential point and then turn him forward or backward as I please, casting away that error.
“Just as a brewer takes a bag of fermented lees, presses out the pure liquid, and discards the dregs, so too shall I go to the Sramana Gautama, challenge him, and debate with him. I shall seize what is pure and true and then turn him forward or backward as I please, casting away that error.
“Just as a mat weaver, whose mat has become filled with filth, must wash away the stains and remove the foul odors before taking it to the market to sell, so too shall I go to the Sramana Gautama, challenge him, and debate with him. I shall seize the guiding principle and then turn him forward or backward as I please, casting away the various defiled doctrines.
“Just as the king’s elephant trainer leads an intoxicated elephant into deep water and washes its body, limbs, ears, and trunk, bathing its entire body and removing every kind of dirt, so too will I go to the ascetic Gautama to question and debate him. I shall seize upon the essential points and turn them forward or backward as I please, sweeping away all impure and confused doctrines. You Licchavis should come with me to witness who prevails and who is defeated.”
Among the Licchavis, some said:
“That the Nigantha Saccaka could debate with the ascetic Gautama is impossible.”
Others said:
“The Nigantha Saccaka is keen-witted and intelligent, and is capable of debating with the ascetic Gautama.”
At that time, five hundred Licchavis accompanied the Nigantha Saccaka to the Buddha’s dwelling place to engage in debate. The Blessed One was then seated in the shade of a tree in the Great Wood, abiding in a divine dwelling[52]. At that time, many bhikkhus had left their quarters and were walking in meditation through the forest. From afar, they saw the Nigantha Saccaka approaching. Having reached the bhikkhus, Saccaka asked them:
“Where is the ascetic Gautama?”
The bhikkhus replied:
“He is seated in the shade of a tree in the Great Wood, at the dwelling place of the devas.”
The Nigantha Saccaka then approached the Buddha, respectfully exchanged greetings with him, and sat to one side. The Licchavi householders also approached the Buddha; some paid their respects, while others saluted him with joined palms, and then stood to one side. The Nigantha Saccaka then addressed the Buddha:
“I have heard that Gautama teaches the Dharma in this way and instructs his disciples thus: ‘Form should be contemplated as devoid of self; feeling, perception, formations, and consciousness should also be contemplated as devoid of self. These five appropriated aggregates should diligently and skillfully be contemplated as a disease, a boil, a thorn, a source of destruction, as impermanent, suffering, empty, and not-self.’ Does Gautama teach in this way, or are these words circulated with the intention of slandering Gautama? Is this a true account of what you teach, or is it not? Is this teaching in accordance with the Dharma? Does it follow the proper sequence of the Dharma? Is there no basis here for others to cross-question you and drive you into an impasse?”
The Buddha said to the Nigantha Saccaka:
“It is as you have heard. This is a true account of what I teach; it is a teaching in accordance with the Dharma and following the proper sequence of the Dharma. It is not a slander, nor is there any cross-questioning that could drive me into an impasse. Why is this? I have indeed taught the Dharma to my disciples in this way. I have indeed always instructed my disciples to follow the teaching of the Dharma, causing them to contemplate form as not-self and feeling, perception, formations, and consciousness as not-self. They contemplate these five appropriated aggregates as a disease, a boil, a thorn, a source of destruction, as impermanent, suffering, empty, and not-self.”
The Nigantha Saccaka said to the Buddha:
“Gautama, I shall now offer a simile.”
The Buddha told the Nigantha Saccaka:
“If you think it appropriate.”
“Just as everything fashioned in the world depends upon the earth, so too form is the person[53], and all good and evil deeds arise from it[54]. Feeling, perception, formations, and consciousness are the person, and all good and evil deeds also arise from them.
“Here is another simile: just as the human realm, the realm of spirits[55], medicinal herbs, and trees all depend upon the earth for their birth and growth, so too form is the person. Feeling, perception, formations, and consciousness are the person.”
The Buddha said:
“Householder of the Fire Clan, do you say that form is the person[56], and that feeling, perception, formations, and consciousness are the person?”
He replied:
“Yes, Gautama, it is so. Form is the person; feeling, perception, formations, and consciousness are the person. Everyone here says the same.”
The Buddha told the householder of the Fire Clan:
“Enough. Present your argument according to your own doctrine. What need is there to bring everyone else into it?”
The Nigantha Saccaka said to the Buddha:
“Form truly is the person.”
The Buddha told the householder of the Fire Clan:
“I shall now ask you a question; answer as you see fit. Suppose a king, within his own realm, has someone who commits a crime. He may have that person killed, bound, banished, flogged, or have his hands and feet cut off. Or if someone has rendered meritorious service, the king may reward him with elephants, horses, carriages, cities, estates, wealth, and treasures. Is a king capable of doing all these things?”
He replied:
“Yes, Gautama, he is capable of doing so.”
The Buddha told the householder of the Fire Clan:
“Must one who is master possess sovereignty?”
He replied:
“Yes, Gautama, that is so.”
The Buddha told the householder of the Fire Clan:
“You say that form is the self and that feeling, perception, formations, and consciousness are the self. Can you then exercise sovereignty over them at will, causing them to be thus or not thus?”
At that time, the Nigantha Saccaka remained seated in silence.
The Buddha told the householder of the Fire Clan:
“Speak at once! Speak at once! Why are you silent?”
Though questioned three times in this way, the Nigantha persistently remained silent. At that very moment, the spirit Vajrapani[57] stood in midair, holding a flaming vajra mace that blazed fiercely. Positioning it above the head of the Nigantha Saccaka, he said, “The Blessed One has questioned you three times. Why do you not answer? I shall smash your head into seven pieces with this vajra mace.” At that time, through the Buddha’s spiritual power, only the Nigantha Saccaka was made to see the spirit Vajrapani; no one else saw him.
Seeing this, the Nigantha Saccaka became greatly frightened and said to the Buddha:
“Gautama, it is not so.”
The Buddha told the Nigantha Saccaka:
“Consider carefully before you speak clearly. Previously, in the midst of this assembly, you said that form is the self and that feeling, perception, formations, and consciousness are also the self. Yet now you say that this is not so. Your earlier and later statements contradict each other. Previously, you repeatedly said that form is the self and that feeling, perception, formations, and consciousness are also the self. Householder of the Fire Clan, I now ask you: Is form permanent or impermanent?”
He replied:
“Gautama, it is impermanent.”
The Buddha asked again:
“Is that which is impermanent suffering?”
He replied:
“Gautama, it is suffering.”
The Buddha asked again:
“That which is impermanent, suffering, and subject to change—does a learned noble disciple regard it as self, as distinct from self, or as existing within one another?”
He replied:
“No, Gautama.”
“And so too with feeling, perception, formations, and consciousness.”
The Buddha told the householder of the Fire Clan:
“Consider carefully before you speak.”
He again asked the householder of the Fire Clan:
“If one has not abandoned passion, desire, thought, attachment, and craving for form, then when that form changes or becomes otherwise, will sorrow, lamentation, pain, and distress arise?”
He replied:
“Yes, Gautama.”
“And so too with feeling, perception, formations, and consciousness.”
He again asked the householder of the Fire Clan:
“If one has abandoned passion, desire, thought, attachment, and craving for form, then when that form changes or becomes otherwise, will sorrow, lamentation, pain, and distress not arise?”
He replied:
“Yes, Gautama. It is truly so and not otherwise.”
“And so too with feeling, perception, formations, and consciousness.”
“Householder of the Fire Clan, suppose a body is afflicted by painful diseases and is constantly constrained by suffering, while that suffering neither ceases nor can be cast off. Would that person experience ease?”
He replied:
“No, Gautama.”
“Thus, householder of the Fire Clan, when a body is afflicted by painful diseases and is constantly constrained by suffering, while that suffering neither ceases nor can be cast off, there can be no ease.”
“Householder of the Fire Clan, suppose a man carrying an axe entered the mountains in search of truly solid timber. Seeing a large, straight banana tree, he cut away its roots and leaves and stripped off its sheaths to the very end, yet still found no solid heartwood. Householder of the Fire Clan, you are just the same.
You established your own doctrine, but now that I have skillfully examined its true meaning, no genuine core can be found in it; it is like the banana tree. Yet before the assembly you dared to proclaim: ‘Among the ascetics and brahmins, I see no one possessing knowledge and vision who can debate with the knowledge and vision of the Tathagata, the Worthy One, the Perfectly Enlightened One, without being refuted by me.’ You also declared: ‘When I debate doctrine, I am like a wind that can flatten grass, break trees, shatter gold and stone, and subdue dragons and elephants, causing sweat to pour from their foreheads and armpits and every pore of their bodies to become drenched.’ Now you have debated your own doctrine,
yet you do not repeat your former boast that you can vanquish all these things.
At present, even after bringing forth the full extent of your acquired powers of argument, you cannot make a single hair of the Tathagata move.”
Then, in the midst of the assembly, the Blessed One drew aside his upper robe, bared his chest, and pointed to it:
“Everyone, look and see: can anyone make a single hair of the Tathagata move?”
At that time, Saccaka the Nigantha remained silent, with his head bowed, ashamed and pale. Then a Licchavi in the assembly named Dummukha[58] rose from his seat, adjusted his robes, placed his palms together, and addressed the Buddha:
“Blessed One, please permit me to offer a simile.”
The Buddha said to Dummukha:
“If you think it is timely.”
Dummukha addressed the Buddha:
“Blessed One, suppose someone carried measuring vessels into a great heap of grain and scooped out two or three measures; Saccaka the Nigantha is now just like this. Blessed One, suppose a wealthy householder possessing abundant riches suddenly committed an offense, so that all his wealth was confiscated by the king; Saccaka the Nigantha is just like this, for all the eloquence he possessed has been completely seized by the Tathagata.
Again, suppose beside a village or town there were a great river, and all the men and women, old and young, entered its waters to play. They caught a crab in the water, broke off its legs, and placed it on dry land; having no legs, it could not return to the river. Saccaka the Nigantha is just like this.
All his powers of debate have been broken off by the Tathagata, so that he will never again dare to return and engage the Tathagata in contentious debate.”
At this, Saccaka the Nigantha became exceedingly angry and reviled the Licchavi Dummukha:
“You are a coarse fellow! Knowing nothing at all, why do you bellow? It is I who am debating with the ascetic Gotama; what concern is it of yours?”
After reviling Dummukha, the Nigantha again addressed the Buddha:
“Let us set aside the words of that lowly fellow. I now have a question of my own to ask.”
The Buddha said to Saccaka the Nigantha:
“Ask whatever you wish. I shall answer according to your question.”
“How does Gotama teach the Dharma to his disciples so that they may be freed from doubt?”
The Buddha said to the householder of the Fire Clan:
“I teach my disciples: ‘Whatever form there is, whether past, present, or future; internal or external; gross or subtle; good or bad; far or near—all of it is contemplated as it truly is: it is not self, it is not other than self, and the two are not contained within one another. The same is true of feeling, perception, formations, and consciousness.’ One who trains in this way will certainly see the trace of the path[59] without losing it, will be able to accomplish knowledge and vision of disenchantment, and will guard the gate to the deathless. Although not all have reached the ultimate, all are heading toward nirvana. When disciples follow my teaching in this way, they are freed from doubt.”
He asked again:
“Gotama, how do you instruct your disciples so that, within the Buddha’s Dharma, they attain the destruction of the taints, the taintless liberation of mind and liberation through wisdom, and in this very life know and realize it for themselves, knowing: ‘For me, birth has ended, the holy life has been established, what had to be done has been done, and I know for myself that there will be no further existence’?”
The Buddha said to the householder of the Fire Clan:
“It is precisely through this Dharma: ‘Whatever form there is, whether past, present, or future; internal or external; gross or subtle; good or bad; far or near—all of it is known as it truly is: it is not self, it is not other than self, and the two are not contained within one another. The same is true of feeling, perception, formations, and consciousness.’ At that time, the disciple accomplishes three unsurpassed things: unsurpassed knowledge, the unsurpassed path, and unsurpassed liberation.[60] Having accomplished these three unsurpassed things, he reveres, honors, and makes offerings to the Great Teacher as to the Buddha, saying: ‘The Blessed One has awakened to all dharmas.
By means of this Dharma, he trains his disciples, bringing them peace and fearlessness, training them in serene quiescence and leading them to ultimate nirvana. It is for the sake of nirvana that the Blessed One teaches the Dharma to his disciples.’
“Householder of the Fire Clan, within this Dharma my disciples attain the destruction of the taints, liberation of mind, and liberation through wisdom. In this very life they know and realize it for themselves, knowing: ‘For me, birth has ended, the holy life has been established, what had to be done has been done, and I know for myself that there will be no further existence.’”
Saccaka the Nigantha addressed the Buddha:
“Gotama, a strong man struck from all sides by falling, sharp blades might still be able to escape. But it is truly difficult to escape Gotama’s method of debate. One might evade a highly venomous snake; one might escape a raging fire in the wilderness; one might escape a fierce, drunken elephant; one might even escape a ravenous, frenzied lion. All these may be escaped, but it is truly difficult to escape the ascetic Gotama’s method of debate. It is not possible for ordinary people such as ourselves, rash and impetuous, with half-formed doctrines, to come before Gotama and engage him in debate.
“Ascetic Gotama, this land of Vesali is peaceful and prosperous. It also has the Capala Shrine, the Sattambaka Shrine, the Bahuputta Shrine, and Gotama may dwell at the Sarandada Shrine, the Palasa Grove, the Abandoning of the Heavy Burden Shrine, or the Malla’s Jeweled Crown Shrine.[61] The Blessed One will dwell happily here in the land of Vesali, for the Blessed One is constantly revered, served, and presented with offerings by devas, Maras, Brahmas, ascetics, brahmins, and the people of the world. Through these deeds, devas, Maras, Brahmas, ascetics, and brahmins will always obtain happiness. Please remain here, and tomorrow morning, together with the great assembly, accept a simple meal from me.”
The Blessed One silently accepted the invitation. Knowing that the Blessed One had accepted, Saccaka the Nigantha rejoiced and was delighted. He rose from his seat and departed.
On the way back, Saccaka the Nigantha told the Licchavis:
“I have invited the ascetic Gotama and the great assembly to receive a meal offering. Each of you should prepare one dish and bring it to my residence.”
Each of the Licchavis returned home, and that very night prepared offerings, bringing them early the next morning to Saccaka the Nigaṇṭha. That morning, Saccaka the Nigaṇṭha had water sprinkled, the house swept, seats laid out, and clean water prepared; he then sent someone to inform the Buddha that it was time.
Then the Blessed One, together with the great assembly, put on his robe, took his bowl, and went to the home of Saccaka the Nigaṇṭha, where he sat before the great assembly. With his own hands, Saccaka the Nigaṇṭha served the assembly an abundance of pure food and drink. After the meal had been taken and the bowls washed, Saccaka the Nigaṇṭha, knowing that the Buddha and the assembly had completed everything, took a low seat and sat before the Buddha. The Blessed One then rejoiced with Saccaka the Nigaṇṭha by speaking this verse:
Among all sacrificial rites,
The worship of fire is foremost.
Among the Vedic scriptures,
Sāvitrī is supreme.
Among human beings, the king is foremost.
Among waters, the ocean is supreme.
Among the stars, the moon is foremost.
Among lights, the sun is foremost.
Among gods and humans in the ten directions,
The Perfectly Enlightened One is foremost.
The Blessed One then expounded various teachings to Saccaka the Nigaṇṭha, illuminating, instructing, and bringing him joy, after which he returned to his former dwelling. On the way back, the bhikkhus discussed among themselves how the five hundred Licchavis had prepared food and drink as an offering on behalf of Saccaka the Nigaṇṭha. What merit would these Licchavis receive? And what merit would Saccaka the Nigaṇṭha receive?
After the bhikkhus had returned to their residence, put away their robes and bowls, and washed their feet, they went to the Blessed One, bowed at his feet, and sat to one side. They addressed the Buddha:
“On our way back, we discussed among ourselves how the five hundred Licchavis prepared food and drink on behalf of Saccaka the Nigaṇṭha and offered them to the Blessed One and the great assembly. What merit will these five hundred Licchavis receive? And what merit will Saccaka the Nigaṇṭha receive?”
The Buddha told the bhikkhus:
“These five hundred Licchavis prepared food and drink as an offering on behalf of the Nigaṇṭha; therefore, they will establish the causes and conditions for merit in relation to Saccaka the Nigaṇṭha. Saccaka the Nigaṇṭha, however, will receive the Buddha’s meritorious virtue. These Licchavis will receive the resultant causes and conditions of giving accompanied by greed, hatred, and delusion; Saccaka the Nigaṇṭha, however, will receive the resultant causes and conditions of giving unaccompanied by greed, hatred, and delusion.”
A summary verse of the contents of the preceding discourses:
Ten questions, Dāra[62],
Khema, Yamaka, Seniya,
Anurādha, the householder,
West, Hair-tip, and Saccaka.
Notes:
[1]. Taishō, volume 5. Guoyi, volume 5, chapter 15. Pāli, S. 22. 89. Khema.
[2]. Ghosita’s Park in the country of Kosambī 拘舍彌國瞿師羅園. Pāli: Kosambī, Ghositārāma.
[3]. Badarika Park 跋陀梨園. Pāli: Badarikārāma.
[4]. Khema 差摩. Pāli: Khema.
[5]. Dāsaka 陀娑. Pāli: Dāsaka.
[6]. Pāli 22. 85. Yamaka (焰摩迦).
[7]. Not form... 非色, Pāli: arūpaṃ...
[8]. Pāli: ettha ca te āvuso yamaka diṭṭheva dhamme saccato thetato tathāgate anupalabbahiyāmāne, here, in this very life, the Tathagata is true, abiding, and beyond the capacity of cognition.
[9]. Pāli, S. 44. 9. Kutūhalasālā.
[10]. Seniya 仙尼. In the Pāli version: Vacchagotto paribbājako, a wanderer (a wandering śramaṇa) of the Vaccha clan.
[11]. Cāraka 遮羅迦. Pāli: caraka, a wandering ascetic or wandering śramaṇa. In the Pāli version: paribbājaka, a synonym.
[12]. The Hall of Wonders 希有講堂. Pāli: kutūhala-sālā.
[13]. Pūraṇa Kassapa 富蘭那迦葉. Pāli: Pūraṇo Kasapo.
[14]. The Pāli version states the reverse: it is confirmed: upapattīsu vyākarati.
[15]. Makkhali Gosāla 末迦梨瞿舍利子. Pāli: Makkhali-Gosāla.
[16]. Sañjaya Belaṭṭhiputta 先闍那毘羅胝子, Pāli: Sañjaya-Belaṭṭhiputta. Ajita Kesakambala 阿耆多翅舍欽婆羅, Pāli: Ajita-Kesakambala. Pakudha Kaccāyana 迦羅拘陀迦栴延, Kakudha-Kaccāyana. Nigaṇṭha Nātaputta 尼揵陀若提子, Pāli: Nigaṇṭha-Nātaputta.
[17]. The Pāli version differs slightly: kathaṃ nāma samanassa gotamassa dhammo abhiññeyyo, how is the Dharma of the śramaṇa Gotama to be directly understood?
[18]. Immediate comprehension 無間等. The Guoyi translation notes that the Pāli is abhisamaya, commonly translated as “direct contemplation” 現觀 or “direct realization” 現証; it means understanding and thoroughly comprehending.
[19]. In the Chinese version: “Seniya, one gone forth” 仙尼出家, referring to a non-Buddhist renunciant, a wanderer (Pāli: paribbājaka), or a non-Buddhist ascetic.
[20]. Pāli: S. 22. 86. Anurādha.
[21]. The Pāli version: vesāliyaṃ mahāvane kūṭāgārasālāyaṃ, at Vesālī, in the Hall with the Peaked Roof in the Great Wood.
[22]. Anurādha 阿[少/兔]羅度. Pāli: Anurādha.
[23]. Undeclared 無記 (Pāli: avyākata), belonging to the category of what is indeterminate and unanswered. The Pāli version: tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti, the Tathagata is designated apart from these four propositions.
[24]. Song-Yuan-Ming editions: “various teachings” 諸説. The Korean edition: “various explanations” 諸記, ways of answering in accordance with circumstances.
[25]. Chinese: “various successive Dharma teachings” 諸次法説. “Successive Dharma” means “in accordance with the Dharma” (Pāli: anudhamma), a teaching that accords with the Dharma.
[26]. “What the Tathagata has done” 如來所作; this may derive from veyyakāraṇa: explanation. The Buddha did not answer certain questions because they were considered impractical, but he answered many other practical questions.
[27]. (Not) speaking equally (非)等說.
[28]. Pāli, S. 22. 1. Nakulapitā.
[29]. The Deer Park in Bhesakalā Grove on Mount Susumāragiri 設首婆羅山鹿野深林. Pāli: Susuṃmāragira Bhesakalāvana Migadāya, on Crocodile Mountain, in the Frightful Wood, at the deer sanctuary.
[30]. The country of the Bhaggas 婆祇國. Pāli: Bhaggesu, among the Bhagga people.
[31]. The elder Nakula 那拘羅長者. Pāli: Nakulapitā gahapati, the householder who was Nakula’s father.
[32]. Pāli: āturakāyassa me sato cittaṃ anāturaṃ bhavissatī ti evañ hi te gahapati sikkhitabban ti, “Although my body is afflicted and suffering, my mind shall not be afflicted and suffering”; householder, you should train in this way.
[33]. Demonstrating, instructing, illuminating, and gladdening 示教照喜, that is, demonstrating, instructing, benefiting, and gladdening 示教和喜: the sequence in which the Buddha expounded the Dharma.
[34]. Pāli, S. 22. 2. Devadaha.
[35]. The Sakyan village of Devadaha 釋氏天現聚落. Pāli: devadahaṃ nāma sakyānaṃ nigamo, at the village of Devadaha belonging to the Sakyans.
[36]. The sturdy tree 堅固樹, the name of a tree. Pāli: eḷagalābumba, the croton tree (?)
[37]. The tip of a hair. Pāli, S. 13. 2. Pokkharaṇī (lotus pond).
[38]. Fully endowed with vision of the truths 具足見諦, referring to seeing and realizing the Four Noble Truths. Pāli: diṭṭhisampanna, accomplished in vision, fully possessing knowledge and vision of the Noble Truths.
[39]. The fruit of immediate comprehension 無間等果, here referring to the accomplishment of direct contemplation of the Noble Truths, that is, contemplating the Four Noble Truths to attain the fruit of stream-entry. See note 18, discourse 105. Pāli: abhisametvā (abhisamaya), after direct realization.
[40]. Sorrow and concealment; auspicious celebration and protective cherishing 憂慼隱覆, 慶吉保惜; the full meaning remains unclear.
[41]. Attainment of the earth totality base 地一切入處正受, that is, meditative concentration on the earth totality; a concentration (attainment or right concentration, Pāli: samāpatti) cultivated with the all-pervasive quality of earth as its object. Pāli: paṭhavi-kasiṇa-samādhi.
[42]. The ten objects (Pāli: kammaṭṭhāna) of totality concentration (Pāli: kasiṇa-samādhi): earth, water, fire, wind, blue, yellow, red, white, space, and light.
[43]. “Form is distinct from the self” 色異我; here the Pāli is rūpavantaṃ vā attānam, “one sees the self as possessing form”; that is, the self possesses form as a person possesses a string of jewels.
[44]. The order of cultivating the seven factors of awakening: mindfulness, investigation of dharmas, energy, joy, tranquility, concentration, and equanimity. Pāli: satta sambhojjhaṅgā: sati-sambojjhaṅgo, dhammvicaya-,viriya-, pīti-, passaddhi-, samādhi-sambhojjhaṅgo.
[45]. Pāli, M. 35. Cūḷasaccaka-sutta.
[46]. Vaiśālī, beside the Monkey Pond 毘舍離獼猴池側. The Pāli version: vesāliyaṃ vihārati mahāvane kūṭagārasālāyaṃ, in the Great Wood, at the Hall with the Peaked Roof.
[47]. Pāli: Saccako Nigaṇṭhaputto, a Nigaṇṭha named Saccaka.
[48]. The Pāli version describes him thus: bhassappavādako paṇḍitavādo sādhusammato bahujanassa, one fond of challenging others in debate, learned in various doctrines, and highly esteemed by many people.
[49]. Aśvajit 阿濕波誓. Pāli: Assaji, one of the first five bhikkhus.
[50]. Saccaka the Nigaṇṭha’s Son 薩遮尼揵子. Pāli: Saccaka Nigaṇthaputt.
[51]. The householder of the Fire Clan 火種居士. Pāli: Aggivessana, Saccaka’s clan name.
[52]. Abiding in the heavenly abode 住於天住. Pāli: divāvihārāra, abiding during the day, that is, taking the midday rest; however, the Chinese version reads it as Deva-vihāra: the abode of the devas.
[53]. Form is the self of a person 色是我人. Pāli: rūpattāyaṃ purisapuggalo, this individual person takes form as his essential nature, or self.
[54]. Pāli: rūpe patiṭṭhāya puññaṃ vā apuññaṃ vā pasavati, by being established in form, meritorious or unmeritorious karma arises.
[55]. The realm of humans and the realm of spirits 人界神界. Pāli: bījagāmabhūtagāmā, classes of seeds and classes of plants.
[56]. Pāli: rūpaṃ me attā, form is my self.
[57]. The vajra-wielding strongman spirit 金剛力鬼神. Pāli: vajirapāii yakkho, a yakṣa holding a vajra club in his hand.
[58]. Dummukha 突目佉. Pāli: Dummukha.
[59]. Chinese: the path of seeing 見跡, also called the path leading to vision, referring to one who is practicing toward the realization of the Noble Truths.
[60]. Accomplishing the three unsurpassed attainments: unsurpassed knowledge, unsurpassed path, and unsurpassed liberation. Pāli: dassananuttariyena, paṭipadānuttariyena, vimuttānuttariyena: unsurpassed vision, unsurpassed course of practice, and unsurpassed liberation.
[61]. Cāpāla, the Lacquered Mango Tree, Many Sons, the Kuruḍa where Gautama dwelt, the Place of Brahmā’s Observance, Laying Down the Heavy Burden, and the Mallas’ Jeweled Crown 遮波梨, 漆菴羅樹, 多子, 瞿曇在拘樓陀, 婆羅受持, 捨重擔, 力士寶冠. These are the names of shrines, namely famous sacred sanctuaries (Pāli: cetiya) in Vesālī. The Pāli version does not give this list.
[62]. “His Ten Questions to Pātali” 彼多羅十問 probably refers to the discourse corresponding to Pāli S. 42. 13. Pātali, but it is absent from this Chinese translation. See Taishō No. 26 (20).
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