雜阿含經

Revised and annotated by: Thích Tuệ Sỹ

SUTRA 940. GRASS AND TREES[1]

Thus have I heard:

At one time, the Buddha was dwelling in Anāthapiṇḍika’s Park in the Jeta Grove, in the kingdom of Śrāvastī. At that time, the Blessed One addressed the bhikkhus:

“From beginningless time, sentient beings have continued revolving through birth and death, without knowing the earliest limit^[3] of suffering. Bhikkhus, what do you think? If all the grasses and trees upon this earth were cut into tally-sticks four finger-widths long and used to count the mothers and fathers you have had throughout your transmigration in birth and death, the tally-sticks would be exhausted, yet the number of your mothers and fathers would still not be exhausted.

“Bhikkhus, from beginningless time, beings have continued revolving through birth and death in this way, without knowing the earliest limit of suffering. Therefore, bhikkhus, you should train thus: ‘We shall strive diligently and energetically to eliminate all forms of existence and not allow them to increase.’”

After the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 941. BALLS OF EARTH[4]

Thus have I heard:

At one time, the Buddha was dwelling in Anāthapiṇḍika’s Park in the Jeta Grove, in the kingdom of Śrāvastī. At that time, the Blessed One addressed the bhikkhus:

“From beginningless time, sentient beings have continued revolving through birth and death, without knowing the earliest limit of suffering. What do you think, bhikkhus? If all the soil of this great earth were rolled into pellets the size of the fruit of the bāla tree^[5] and used to count the mothers and fathers you have had throughout your transmigration in birth and death, the pellets of earth would be exhausted, yet the number of your mothers and fathers would still not be exhausted.

“Bhikkhus, from beginningless time, beings have continued revolving through birth and death in this way, without knowing the earliest limit of suffering. Therefore, bhikkhus, you should train thus: ‘We shall strive diligently and energetically to eliminate all forms of existence and not allow them to increase.’”

After the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 942. HAPPINESS[6]

Thus have I heard:

At one time, the Buddha was dwelling in Anāthapiṇḍika’s Park in the Jeta Grove, in the kingdom of Śrāvastī. At that time, the Blessed One addressed the bhikkhus:

“From beginningless time, sentient beings have continued revolving through birth and death, without knowing the earliest limit of suffering. Bhikkhus, when you see sentient beings enjoying secure and peaceful happiness, you should think: ‘Throughout our endless transmigration in birth and death, we too have enjoyed such happiness and such pleasures immeasurably many times.’

“Bhikkhus, from beginningless time, beings have continued revolving through birth and death in this way, without knowing the earliest limit of suffering. Therefore, bhikkhus, you should train thus: ‘We shall strive diligently and energetically to eliminate all forms of existence and not allow them to increase.’”

After the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 943. AFFLICTION[7]

Thus have I heard:

At one time, the Buddha was dwelling in Anāthapiṇḍika’s Park in the Jeta Grove, in the kingdom of Śrāvastī. At that time, the Blessed One addressed the bhikkhus:

“From beginningless time, sentient beings have continued revolving through birth and death, without knowing the earliest limit of suffering. Bhikkhus, if you see sentient beings enduring afflictions and suffering, you should think: ‘From beginningless time until now, throughout my transmigration in birth and death, I too have endured such suffering immeasurably many times.’

“Bhikkhus, from beginningless time, beings have continued revolving through birth and death in this way, without knowing the earliest limit of suffering. Therefore, bhikkhus, you should train thus: ‘We shall strive diligently and energetically to eliminate all forms of existence and not allow them to increase.’”

After the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 944. FEAR[8]

Thus have I heard:

At one time, the Buddha was dwelling in Anāthapiṇḍika’s Park in the Jeta Grove, in the kingdom of Śrāvastī. At that time, the Blessed One addressed the bhikkhus:

“From beginningless time, sentient beings have continued revolving through birth and death, without knowing the earliest limit of suffering. Bhikkhus, when you see sentient beings and fear arises in you, making your hair stand on end, you should think: ‘In the past, we certainly killed living beings, injured them, harmed them, and became evil companions. We have continued endlessly in the beginningless round of birth and death, without knowing the earliest limit of suffering.’

“Bhikkhus, you should train thus: ‘Eliminate all forms of existence and do not allow them to increase.’”

After the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 945. AFFECTION[9]

Thus have I heard:

At one time, the Buddha was dwelling in Anāthapiṇḍika’s Park in the Jeta Grove, in the kingdom of Śrāvastī. At that time, the Blessed One addressed the bhikkhus:

“From beginningless time, sentient beings have continued revolving through birth and death, without knowing the earliest limit of suffering. Bhikkhus, if upon seeing sentient beings affectionate and joyful thoughts arise, you should think: ‘Such beings, in past lives, certainly have been our parents, brothers and sisters, wives and children, relatives, teachers, friends, and acquaintances. We have continued revolving through birth and death in this way, without knowing the earliest limit of suffering.’ Therefore, bhikkhus, you should train thus: ‘Strive diligently and energetically to eliminate all forms of existence and not allow them to increase.’”

After the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 946. THE GANGES[10]

Thus have I heard:

At one time, the Buddha was dwelling in Anāthapiṇḍika’s Park in the Jeta Grove, in the kingdom of Śrāvastī. At that time, a brahmin came to the Buddha, respectfully exchanged greetings with him, and, after their courteous conversation was concluded, sat down to one side and said to the Buddha:

“Venerable Gautama, how many Buddhas will there be in future ages?”

The Buddha told the brahmin:

“The Buddhas of future ages will be as immeasurable in number as the sands of the Ganges.”

The brahmin then thought:

“In future ages, the Perfectly and Completely Awakened Ones will be as immeasurable in number as the sands of the Ganges. I shall follow them and cultivate the holy life.”

After hearing what the Buddha had said, the brahmin rejoiced and expressed his delight, rose from his seat, and departed. On the way home, as he walked, the brahmin thought: “Today I asked the śramaṇa Gautama only about the Buddhas of future ages, but I did not ask about the Buddhas of the past.” He immediately returned and asked the Blessed One:

“What do you say, Gautama? How many Buddhas were there in past ages?”

The Buddha told the brahmin:

“The Buddhas of past ages were also as immeasurable in number as the sands of the Ganges.”

The brahmin then thought: “In past ages, the Buddhas, the Blessed Ones, were also as immeasurable in number as the sands of the Ganges, yet I never drew near to them. Even though in future ages there will be immeasurable Perfectly and Completely Awakened Ones, as numerous as the sands of the Ganges, I may likewise never draw near to them or delight in their company. Therefore, at present, I should cultivate the holy life under the śramaṇa Gautama.” Thereupon, he joined his palms and said to the Buddha:

“May the Blessed One permit me to go forth and cultivate the holy life in the true Dharma and Vinaya.”

The Buddha told the brahmin:

“You are permitted to go forth, cultivate the holy life, and become a bhikkhu in the true Dharma and Vinaya.”

The brahmin then immediately received ordination and full admission. After going forth, he dwelt alone in a secluded place and contemplated the purpose for which a son of good family, out of right faith, goes forth to train in the Way and live the homeless life… until he attained arhatship.

SUTRA 947. PILE OF BONES[11]

Thus have I heard:

At one time, the Buddha was dwelling on Mount Vepulla near the city of Rājagṛha^[12]. At that time, the Blessed One addressed the bhikkhus:

“For a single person^[13], during one eon of birth and death in samsara, the accumulated white bones, if they did not decay, would form a heap like Mount Vepulla. If a noble disciple knows as it truly is this Noble Truth of Suffering, knows as it truly is the arising of this suffering, knows as it truly is the cessation of this suffering, and knows as it truly is the path leading to the cessation of this suffering, then, having known and seen thus, that disciple will certainly eradicate the three fetters: identity view, attachment to precepts and observances, and doubt.

Having eradicated these three fetters, one attains stream-entry, does not fall into the states of woe, is assured of proceeding directly toward perfect awakening, and, after journeying back and forth among devas and humans only seven more times, will ultimately be liberated from suffering.”

Then the Blessed One spoke this verse:

For one person, in a single eon,

The accumulated dry bones,

If preserved without decaying,

Would be like Mount Vepulla.

If noble disciples,

With right wisdom, see the true truths—

Suffering and the cause of suffering,

And, freed from suffering, attain quiescence;

If they cultivate the eightfold path,

Proceeding directly toward nirvana,

They will undergo only seven more rounds,

Journeying back and forth among devas and humans.

Having utterly exhausted all fetters,

They are liberated from the farthest bound of suffering.

When the Buddha had spoken this sutra, the bhikshus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 948. THE CITADEL[14]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Shravasti. At that time, the Blessed One addressed the bhikshus:

“From beginningless time, sentient beings have undergone birth and death, continually revolving in samsara, without knowing the earliest limit of suffering.”

Then a bhikshu rose from his seat, adjusted his robes, bared his right shoulder, bowed at the Buddha’s feet, knelt with one knee on the ground, joined his palms, and said to the Buddha:

“Blessed One, how long is an eon?”

The Buddha told the bhikshu:

“I could explain it to you, but it would be difficult for you to comprehend!”

The bhikshu said to the Buddha:

“Could you explain it by means of an analogy?”

The Buddha said:

“I can. Bhikshu, suppose there were an iron citadel, one yojana square and likewise one yojana from top to bottom, filled inside with mustard seeds. Once every hundred years, a person removed one mustard seed.

The mustard seeds could all be exhausted, yet the eon would still not have ended. So it is, bhikshu: such is the great length of an eon. Throughout hundreds, thousands, tens of thousands, and hundreds of millions of long eons, great sufferings have followed one upon another; white bones have accumulated into mounds and blood and pus have flowed into rivers within the evil destinies of hell beings, animals, and hungry ghosts.

Bhikshu, this is called undergoing birth and death and continually revolving in samsara from beginningless time, without knowing the source of suffering. Therefore, bhikshus, you should train thus: ‘We will eradicate all forms of existence and not allow them to increase.’”

When the Buddha had spoken this sutra, the bhikshus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 949. THE MOUNTAIN[15]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Shravasti. At that time, the Blessed One addressed the bhikshus:

“From beginningless time, sentient beings have undergone birth and death, continually revolving in samsara, without knowing the earliest limit of suffering.”

Then a bhikshu rose from his seat, adjusted his robes, bared his right shoulder, bowed at the Buddha’s feet, knelt with one knee on the ground, joined his palms, and said to the Buddha:

“Blessed One, how long is an eon?”

The Buddha told the bhikshu:

“I could explain it to you, but it would be difficult for you to comprehend!”

The bhikshu said to the Buddha:

“Could you explain it by means of an analogy?”

The Buddha said:

“I can. Bhikshu, suppose there were a great mountain of solid rock, unbroken and without fissures, one yojana square. If a person brushed it once every hundred years with a piece of kashi kalpa cotton silk^[16], continuing to brush it without ceasing, the rocky mountain could be worn away completely, yet the eon would still not have ended. Bhikshu, such is the great length of an eon. Throughout hundreds, thousands, tens of thousands, and hundreds of millions of eons, beings undergo all manner of suffering and affliction… Therefore, bhikshus, you should train thus: ‘We will eradicate all forms of existence and not allow them to increase.’”

When the Buddha had spoken this sutra, the bhikshus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 950. THE PAST[17]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Shravasti. At that time, the Blessed One addressed the bhikshus:

“From beginningless time, sentient beings have undergone birth and death, continually revolving in samsara, without knowing the source of suffering.”

Then a bhikshu rose from his seat, adjusted his robes, bared his right shoulder, bowed at the Buddha’s feet, knelt with one knee on the ground, joined his palms, and said to the Buddha:

“Blessed One, how many eons have passed?”

The Buddha told the bhikshu:

“I could explain it to you, but it would be difficult for you to comprehend!”

The bhikshu said to the Buddha:

“Could you explain it by means of an analogy?”

The Buddha said:

“I can. Bhikshu, suppose there were a person who lived to be a hundred years old. Each morning, he recollected three hundred thousand eons.

At midday, he recollected three hundred thousand eons. Each evening, he recollected three hundred thousand eons. If every day he recollected this number of eons until he died at the age of one hundred, he still could not recollect the limit of their number.

Bhikshu, you should know that the past eons are immeasurable in number. Throughout those immeasurable past eons, beings have continually undergone suffering; bones have accumulated into mountains and blood and pus have flowed into rivers within the evil destinies of hell beings, animals, and hungry ghosts. So it is, bhikshu: from beginningless time, beings have undergone birth and death and continually revolved in samsara, without knowing the earliest limit of suffering.

Therefore, bhikshus, you should train thus: ‘We will eradicate all forms of existence and not allow them to increase.’”

When the Buddha had spoken this sutra, the bhikshus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 951. THERE IS NO SUCH PLACE[18]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Shravasti. At that time, the Blessed One addressed the bhikshus:

“From beginningless time, sentient beings have undergone birth and death, continually revolving in samsara, without knowing the earliest limit of suffering. There is no place in which they have not been born and have not died. Thus, throughout beginningless birth and death, they have never known the earliest limit of suffering. Therefore, bhikshus, you should train thus: ‘We will eradicate all forms of existence and not allow them to increase.’”

When the Buddha had spoken this sutra, the bhikshus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 952. THERE IS NOT A SINGLE PLACE[19]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Shravasti. At that time, the Blessed One addressed the bhikshus:

“From beginningless time, sentient beings have undergone birth and death, continually revolving in samsara, without knowing the earliest limit of suffering. There is not a single place where they have not had parents, brothers, sisters, husbands, wives, children, family members, relatives, teachers, and elders. So it is, bhikshus: throughout beginningless birth and death, they have continually revolved in samsara without knowing the earliest limit of suffering. Therefore, bhikshus, you should train thus: ‘We will eradicate all forms of existence and not allow them to increase.’”

When the Buddha had spoken this sutra, the bhikshus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 953. BUBBLES IN THE RAIN[20]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Shravasti. At that time, the Blessed One addressed the bhikshus:

“From beginningless time, sentient beings have undergone birth and death, continually revolving in samsara, without knowing the earliest limit of suffering. It is like bubbles during a heavy rain, arising and perishing in an instant. So too, sentient beings, obscured by ignorance and with craving bound around their necks, have undergone birth and death from beginningless time. Thus birth and death continually revolve, without their knowing the earliest limit of suffering. Therefore, bhikshus, you should train thus: ‘We will eradicate all forms of existence and not allow them to increase.’”

When the Buddha had spoken this sutra, the bhikshus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 954. THE TORRENTIAL RAIN[21]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Shravasti. At that time, the Blessed One addressed the bhikshus:

“Sentient beings have wandered through birth and death since beginningless time, perpetually revolving in samsara, without knowing the earliest boundary of suffering. It is like a great torrential rain falling everywhere, with no place in the east, west, south, or north where rain does not fall. So too, throughout immeasurable lands in the east, south, west, and north, world-cycles arise and world-cycles perish, like a great rain whose drops fall everywhere under heaven, with no place where rain does not fall. Likewise, through beginningless birth and death, beings revolve in samsara perpetually, without knowing the earliest boundary of suffering.

“It is like throwing a staff into the air: sometimes its head falls to the ground, sometimes its tail falls to the ground, and sometimes its middle falls to the ground. So too, through beginningless birth and death, beings revolve in samsara perpetually, sometimes falling into hell, sometimes falling into the animal realm, and sometimes falling into the realm of hungry ghosts. Thus, birth and death are without beginning, and beings revolve perpetually. Therefore, bhikkhus, you should train yourselves thus: ‘We shall eliminate the various forms of existence and not allow them to increase.’”

When the Buddha had spoken this discourse, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 955. THE FIVE-SPOKED WHEEL[22]

Thus have I heard:

At one time, the Buddha was dwelling in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, the Blessed One addressed the bhikkhus:

“Sentient beings have wandered through birth and death since beginningless time, perpetually revolving in samsara, without knowing the earliest boundary of suffering. Bhikkhus, suppose a person were to roll a five-spoked wheel, rolling it continually without rest. So too, sentient beings roll the wheel through the five destinations, falling now into the destinations of hell, animals, and hungry ghosts, and now into the destinations of devas and human beings, forever rolling without stopping. Likewise, through beginningless birth and death, they revolve in samsara perpetually, without knowing the earliest boundary of suffering. Therefore, bhikkhus, you should train yourselves thus: ‘We shall eliminate the various forms of existence and not allow them to increase.’”

When the Buddha had spoken this discourse, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 956. VIPULA[23]

Thus have I heard:

At one time, the Buddha was dwelling beside Mount Vipula, in the city of Rajagriha. At that time, the Blessed One addressed the bhikkhus:

“All conditioned phenomena are impermanent; all conditioned phenomena are neither enduring nor stable, but are subject to change. Bhikkhus, toward all conditioned phenomena you should give rise to disenchantment and seek the happiness of liberation. Bhikkhus, in the past, this Mount Vipula was called Mount Long Bamboo^[24].

The settlement where the people lived around the mountain was called the village of Đề-di-la^[25]. The people of Đề-di-la had a lifespan of forty thousand years. When the people of Đề-di-la climbed to the summit of this mountain, they returned only after four days.

At that time, the Buddha Ca-la-ca Tôn-đề^[26], the Tathagata, Worthy One, Perfectly Enlightened One, Accomplished in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Trainer of Persons, Teacher of Devas and Humans, Buddha, Blessed One, appeared in the world and taught the Dharma to guide and transform beings. That Dharma was good in the beginning, good in the middle, and good in the end; good in meaning and good in expression; entirely complete and pure; revealing and making manifest the pure and stainless holy life.

At present, even the name Mount Long Bamboo has vanished, the people of the village of Đề-di-la no longer remain, and that Buddha, the Tathagata, has also entered parinirvana. Bhikkhus, you should know that all conditioned phenomena are impermanent, neither enduring nor stable, but subject to change. Toward all conditioned phenomena, you should cultivate disenchantment, dispassion, and liberation.

“Bhikkhus, in the past, this Mount Vipula was called Bằng-ca^[27]. At that time, the settlement where the people lived around the mountain was called the village of A-tỳ-ca^[28]. The lifespan of the people at that time was thirty thousand years.

When the people of A-tỳ-ca climbed this mountain, they returned only after three days. At that time, the Buddha Câu-na-hàm Mâu-ni, the Tathagata, Worthy One, Perfectly Enlightened One, Accomplished in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Trainer of Persons, Teacher of Devas and Humans, Buddha, Blessed One, appeared in the world and expounded the sutras and Dharma. They were good in the beginning, good in the middle, and good in the end; good in meaning and good in expression; entirely complete and pure; revealing and making manifest the pure and stainless holy life.

Bhikkhus, the name of that Mount Bằng-ca vanished long ago, the people of the village of A-tỳ-ca also ceased to exist long ago, and that Buddha, the Blessed One, also entered parinirvana. So too, bhikkhus, all conditioned phenomena are impermanent, neither enduring nor stable, but subject to change. You bhikkhus should cultivate disenchantment and seek the happiness of liberation.

“Bhikkhus, in the past, this Mount Vipula was called Tú-ba-la-thủ^[29]. The settlement where the people lived around the mountain was called the village of Red Horse^[30]. The lifespan of the people was twenty thousand years.

When the people there climbed to the summit of this mountain, they returned only after two days. At that time, the Buddha Kasyapa, the Tathagata, Worthy One… up to appeared in the world and expounded the sutras and Dharma. They were good in the beginning, good in the middle, and good in the end; good in meaning and good in expression; entirely complete and pure; revealing and making manifest the pure and stainless holy life.

Bhikkhus, you should know that the name Mount Ba-la-thủ vanished long ago, the people of the village of Red Horse also ceased to exist long ago, and that Buddha, the Blessed One, also entered parinirvana. So too, bhikkhus, all conditioned phenomena are impermanent, neither enduring nor stable, but subject to change. Therefore, bhikkhus, you should cultivate disenchantment, dispassion, and liberation.

“Bhikkhus, today this mountain is called Vipula. The place where the people live around the mountain is called the country of Magadha. The lifespan of these people is one hundred years; if they regulate themselves well, they may attain one hundred years. The people of Magadha can climb to the summit of this mountain and return in only a short while. Here I have now attained realization as the Tathagata, Worthy One, Perfectly Enlightened One… up to Buddha, Blessed One, and I expound the true Dharma, teaching and transforming beings so that they may attain the tranquil cessation of nirvana, the right path, and the realization of the Well-Gone One.

“Bhikkhus, you should know that the name of this Mount Vipula will also disappear, and the people of Magadha will also perish. Before long, the Tathagata will enter parinirvana.

“Thus, bhikkhus, all conditioned phenomena are impermanent, neither enduring nor stable, but subject to change. Therefore, bhikkhus, you should cultivate disenchantment, dispassion, and liberation.”

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

Long ago, Mount Long Bamboo,

And the village named Đề-di-ca.

Next came Mount Bằng-ca,

And the settlement A-tỳ-ca.

Then Mount Tú-ba-la-thủ,

And the settlement named Red Horse.

Now it is Mount Vipula,

In the country named Magadha.

The mountain names have all perished,

And the people, too, remain no more.

The Buddhas entered parinirvana;

Whatever has arisen also passes away.

All conditioned phenomena are impermanent;

They are subject to arising and ceasing.

Where there is arising, there is cessation;

Only tranquil cessation is bliss.

When the Buddha had spoken this discourse, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 957. BODY AND LIFE[31]

Thus have I heard:

At one time, the Buddha was dwelling in the Bamboo Grove, at the Kalanda grounds in the city of Rajagriha. At that time, a wanderer of the Bà-sa clan^[32] approached the Buddha, joined his palms, and exchanged greetings with him. After exchanging greetings, he withdrew and sat to one side, then said to the Buddha:

“Gautama, I have a question I wish to ask. Do you have the leisure to answer me?”

The Buddha said to the wanderer Bà-sa:

“Ask whatever you wish, and I shall explain it for you.”

The wanderer Bà-sa said to the Buddha:

“How is it, Gautama? Is the life principle identical with the body^[33]?”

The Buddha said to the wanderer Bà-sa:

“‘The life principle is identical with the body’—this is indeterminate^[34].”

“How is it, Gautama? Is the life principle one thing and the body another?”

The Buddha said to the wanderer Bà-sa:

“‘The life principle is one thing and the body another’—this too is indeterminate.”

The wanderer Bà-sa said to the Buddha:

“How is it, Gautama? When I ask, ‘Is the life principle identical with the body?’ I am answered, ‘It is indeterminate.’ When I ask, ‘Is the life principle one thing and the body another?’ I am likewise answered, ‘It is indeterminate.’”

“What extraordinary qualities^[35] does the ascetic Gautama possess, such that whenever a disciple dies, he immediately determines: ‘This person has been reborn there. That person has been reborn elsewhere’? When those disciples die here and relinquish the body, they then rely upon a mind-made body^[36] and are born elsewhere. At that very time, is it not that the life is one thing and the body another?”

The Buddha said to Vāsa:

“This refers to what has a remainder, not to what is without remainder^[37].”

Vāsa said to the Buddha:

“Gautama, what does it mean that this refers to what has a remainder, not to what is without remainder?”

The Buddha said to Vāsa:

“It is like a fire: when it has a remainder of fuel^[38], it can burn; it is not so when it has no remainder of fuel.”

Vāsa said to the Buddha:

“I have seen a fire burn even without a remainder of fuel.”

The Buddha said to Vāsa:

“How have you seen a fire burn without a remainder of fuel?”

Vāsa said to the Buddha:

“Suppose a great mass of fire is swept up by a whirlwind, causing the flames to rise into the air. Is that not a fire without a remainder^[39]?”

The Buddha said to Vāsa:

“A fire swept upward by the wind has a remainder; it is not without remainder.”

Vāsa said to the Buddha:

“Gautama, when a fire flies through the air, how can it be said to have a remainder?”

The Buddha said to Vāsa:

“A fire flying through the air abides dependent upon the wind and burns dependent upon the wind. Because it depends upon the wind, it is said to have a remainder^[40].”

Vāsa said to the Buddha:

“When beings die here, rely upon a mind-made body, and are reborn elsewhere, why is this said to be with remainder?”

The Buddha said to Vāsa:

“When beings die here, they rely upon a mind-made body and are born elsewhere. At that very time, because of craving they grasp, and because of craving they abide; therefore, this is said to be with remainder^[41].”

Vāsa said to the Buddha:

“Because beings delight in craving, they have a remainder; because they are defiled by attachment, they have a remainder. Only the Blessed One has attained this state without remainder and realized complete and perfect enlightenment.

“Ascetic Gautama, worldly affairs are many; please permit me to take my leave!”

The Buddha said to Vāsa:

“You know when it is time.”

Having heard what the Buddha taught, the wanderer Vāsa rejoiced and delighted in it, rose from his seat, and departed.

SUTRA 958. MAUDGALYĀYANA[42]

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, at the Kalandaka sanctuary in the city of Rājagṛha. At that time, the Venerable Mahāmaudgalyāyana was also staying there. Then a wanderer of the Vāsa clan approached the Venerable Mahāmaudgalyāyana. They exchanged greetings and words of encouragement, after which he sat to one side and said to the Venerable Mahāmaudgalyāyana:

“I have a matter I wish to ask about. Would the Venerable have time to answer me?”

Maudgalyāyana replied to Vāsa:

“Ask whatever you wish. If I know the answer, I shall reply.”

The wanderer Vāsa then asked the Venerable Maudgalyāyana:

“For what cause and under what conditions is it that, when people come to other ascetics and brahmins and ask, ‘How is it: does the Tathagata exist after death, not exist after death, both exist and not exist after death, or neither exist nor not exist after death?’ they answer accordingly; yet when someone comes to the ascetic Gautama and asks, ‘Does the Tathagata exist after death, not exist after death, both exist and not exist after death, or neither exist nor not exist after death?’ he makes no determination?”

Maudgalyāyana said to Vāsa:

“Other ascetics and brahmins do not know form as it truly is, the arising of form, the cessation of form, the gratification in form, the danger in form, and the escape from form. Therefore, they become attached to the view that the Tathagata exists after death; or they become attached to the view that the Tathagata does not exist after death, both exists and does not exist after death, or neither exists nor does not exist after death.

They do not know feeling, perception, formations, and consciousness as they truly are, … nor the arising of consciousness, the cessation of consciousness, the gratification in consciousness, the danger in consciousness, and the escape from consciousness. Because they do not know these things as they truly are, they become attached to the view that the Tathagata exists after death; they become attached to the view that he does not exist after death, both exists and does not exist after death, or neither exists nor does not exist after death.

The Tathagata knows form as it truly is and knows as they truly are the arising of form, the cessation of form, the gratification in form, the danger in form, and the escape from form. Because he knows these things as they truly are, he does not become attached to the view that the Tathagata exists after death; nor does he become attached to the view that the Tathagata does not exist after death, both exists and does not exist after death, or neither exists nor does not exist after death.

He also knows feeling, perception, formations, and consciousness as they truly are, … and knows as they truly are the arising of consciousness, the cessation of consciousness, the gratification in consciousness, the danger in consciousness, and the escape from consciousness. Because he knows these things as they truly are, to say that the Tathagata exists after death is not applicable; to say that he does not exist after death, both exists and does not exist after death, or neither exists nor does not exist after death is likewise not applicable.

For the Tathagata is profound, vast, immeasurable, and incalculable, yet all has become quiescent.

“Vāsa, for such causes and under such conditions, when people come to other ascetics and brahmins and ask, ‘Does the Tathagata exist after death, not exist after death, both exist and not exist after death, or neither exist nor not exist after death?’ they make a declaration for them. It is also for such causes and under such conditions that, when someone comes and asks concerning the Tathagata, ‘Does the Tathagata exist after death, not exist after death, both exist and not exist after death, or neither exist nor not exist after death?’ no declaration is made for them.”

After the wanderer Vāsa had heard what the Venerable Mahāmaudgalyāyana said, he rejoiced and delighted in it, rose from his seat, and departed.

SUTRA 959. MARVELOUS[43]

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, at the Kalandaka sanctuary in the city of Rājagṛha. At that time, a wanderer of the Vāsa clan approached the Buddha and, with palms joined, exchanged greetings with him. After they had exchanged greetings, he sat to one side and said to the Buddha:

“Gautama, for what cause and under what conditions is it that, when people come to other ascetics and brahmins and ask…” This should be related in full as above.

The wanderer Vāsa then joyfully said:

“Marvelous, Gautama! The Teacher and his disciple agree in meaning with meaning, phrase with phrase, and expression with expression, even to the ultimate meaning. Gautama, today I went to Mahāmaudgalyāyana and questioned the Venerable using this same meaning, these same phrases, and these same expressions. The Venerable also answered me using this same meaning, these same phrases, and these same expressions, just as Gautama has spoken today. Therefore, Gautama, it is truly extraordinary that the Teacher and his disciple agree in meaning with meaning, phrase with phrase, and expression with expression, even to the ultimate meaning.”

At that time^[44], an occasion arose for the wanderer Vāsa to travel to the village of Nāḷī^[45]. After completing all his affairs, he approached the Venerable Saṇḍaka Kātyāyana^[46], and they exchanged greetings. When their greetings were concluded, he sat to one side and asked Saṇḍaka Kātyāyana:

“For what cause and under what conditions is it that, when someone comes to the ascetic Gautama and asks, ‘Does the Tathagata exist after death, not exist after death, both exist and not exist after death, or neither exist nor not exist after death?’ he makes no declaration for them?”

Saṇḍaka Kātyāyana said to the wanderer Vāsa:

“Now I shall ask you; answer me according to your understanding. What do you think? On account of this cause or this condition, formations are designated^[47] thus: ‘This is form; this is formlessness; this is perception; this is neither-perception; this is neither-perception-nor-non-perception.’ When that cause, that condition, and that formation no longer exist, and that formation has ceased forever, does the Tathagata make any declaration concerning them, saying: ‘He exists after death,’ ‘He does not exist after death,’ ‘He both exists and does not exist after death,’ or ‘He neither exists nor does not exist after death’?”^[48]

The wanderer Bā-sa replied to Tiên-đà Ca-chiên-diên:

“On account of this cause or this condition, formations are designated thus: ‘This is form; this is formlessness; this is perception; this is neither-perception; this is neither-perception-nor-non-perception.’ When that cause, that condition, and that formation no longer exist, and that formation has ceased, how could Gautama make any declaration concerning them, saying: ‘The Tathagata exists after death,’ ‘The Tathagata does not exist after death,’ ‘The Tathagata both exists and does not exist after death,’ or ‘The Tathagata neither exists nor does not exist after death’?”

Tiên-đà Ca-chiên-diên said to the wanderer Bā-sa:

“Therefore, on account of this cause and this condition, when someone asks the Tathagata: ‘Does the Tathagata exist after death? Does the Tathagata not exist after death? Does the Tathagata both exist and not exist after death? Does the Tathagata neither exist nor not exist after death?’ the Tathagata makes no declaration to them.”

The wanderer Bā-sa asked Tiên-đà Ca-chiên-diên:

“How long have you been a disciple of the ascetic Gautama?”

Tiên-đà Ca-chiên-diên replied:

“It has been only a little more than three years since I went forth to cultivate the holy life in the true Dharma and discipline.”

The wanderer Bā-sa said:

“Tiên-đà Ca-chiên-diên, how swiftly you have attained such excellent benefit! Though you went forth only a short time ago, you have already attained such discipline in body and speech, as well as such wisdom and eloquence.”

After the wanderer Bā-sa heard what Tiên-đà Ca-chiên-diên had said, he rejoiced and delighted in it, rose from his seat, and departed.

SUTRA 960. MARVELOUS[49]

Thus have I heard:

At one time the Buddha was staying in the Bamboo Grove, at the Kalandaka grounds in the city of Rājagṛha. At that time, a wanderer of the Bā-sa clan approached the Buddha, joined his palms, and exchanged greetings with him. After exchanging greetings, he withdrew to one side, sat down, and said to the Buddha:

“Gautama, I have something I wish to ask. Do you have time to answer me?”

The Buddha said to the wanderer Bā-sa:

“Ask whatever you wish, and I shall explain it to you.”

The wanderer Bā-sa said to the Buddha:

“Gautama, on account of what cause and what condition, when someone asks: ‘Does the Tathagata exist after death? Does the Tathagata not exist after death? Does the Tathagata both exist and not exist after death? Does the Tathagata neither exist nor not exist after death?’ do you make no declaration to them?”

The Buddha said to the wanderer Bā-sa:

“…” As Tiên-đà Ca-chiên-diên had explained extensively above, … up to: “He neither exists nor does not exist after death.”

The wanderer Bā-sa said to the Buddha:

“Marvelous, Gautama! Between the Great Teacher and his disciple, the meaning accords with the meaning, the phrasing accords with the phrasing, and the import accords with the import, even to the ultimate meaning. Gautama, I had a minor matter that took me to the village of Na-lợi-già. After completing my business, I stopped briefly at the dwelling of the ascetic Ca-chiên-diên and questioned him using this same meaning, this same phrasing, and this same import. The Venerable One answered my questions with this same meaning, this same phrasing, and this same import, just as the ascetic Gautama has spoken today. Therefore, I know that this is truly marvelous! Between the Teacher and his disciple, the meaning, phrasing, and import are all alike.”

After the wanderer Bā-sa heard what the Buddha had said, he rejoiced and delighted in it, rose from his seat, and departed.

SUTRA 961. IS THERE A SELF?[50]

Thus have I heard:

At one time the Buddha was staying in the Bamboo Grove, at the Kalandaka grounds in the city of Rājagṛha. At that time, a wanderer of the Bā-sa clan approached the Buddha, joined his palms, and exchanged greetings with him. After exchanging greetings, he withdrew to one side, sat down, and said to the Buddha:

“What do you say, Gautama: Is there a self?”

The Blessed One remained silent and did not answer. He asked the same question three times, and all three times the Blessed One did not answer.

Then the wanderer Bā-sa thought: “I have asked the ascetic Gautama three times, yet I have received no answer. I should now return.”

At that time, Venerable Ānanda was standing behind the Buddha, attending him while holding a fan. Venerable Ānanda then said to the Buddha:

“Blessed One, that wanderer Bā-sa asked you three times. Why did the Blessed One not answer? Might this not increase that wanderer Bā-sa’s evil wrong view that the ascetic is incapable of answering what he is asked?”

The Buddha said to Ānanda:

“If I answered that there is a self, I would increase his preexisting wrong view. If I answered that there is no self, would that not increase his former doubt, causing him to think: ‘Previously there was a self, but henceforth it will be annihilated’? To hold that there was originally a self is the view of eternalism; to hold that it is now annihilated is the view of annihilationism. The Tathagata, abandoning these two extremes, teaches the Dharma by the Middle Way. That is: ‘Because this exists, that exists; because this arises, that is born. Namely, conditioned by ignorance are formations … up to the cessation of birth, aging, illness, death, sorrow, lamentation, suffering, and distress.’”

When the Buddha had spoken this sutra, Venerable Ānanda rejoiced in what the Buddha had taught and respectfully practiced it.

SUTRA 962. VIEWS[51]

Thus have I heard:

At one time the Buddha was staying in the Bamboo Grove, at the Kalandaka grounds in the city of Rājagṛha. At that time, a wanderer of the Bā-sa clan approached the Buddha and exchanged greetings with him. After exchanging greetings, he withdrew to one side, sat down, and said to the Buddha:

“Gautama, do you hold and declare this view: ‘The world is eternal; this alone is true, and all else is false’?”

The Buddha said to the wanderer Bā-sa:

“I do not hold or declare this view: ‘The world is eternal; this alone is true, and all else is false.’”

“What do you say, Gautama? Do you hold and declare these views: ‘The world is impermanent’; ‘It is both eternal and impermanent’; ‘It is neither eternal nor impermanent’; ‘It is finite’; ‘It is infinite’; ‘It is both finite and infinite’; ‘It is neither finite nor infinite’; ‘The life principle is identical with the body’; ‘The life principle is one thing and the body another’; ‘The Tathagata exists after death’; ‘The Tathagata does not exist after death’; ‘The Tathagata both exists and does not exist after death’; or ‘The Tathagata neither exists nor does not exist after death’?”

The Buddha said to the wanderer Bā-sa:

“I do not hold or declare such views: … up to ‘The Tathagata neither exists nor does not exist after death.’”

The wanderer Bā-sa then said to the Buddha:

“Gautama, what faults do these views contain that you make no declaration concerning any of them?”

The Buddha said to the wanderer Bā-sa:

“If one holds this view: ‘The world is eternal; this alone is true, and all else is false,’ that is a distorted view, a speculative view, a vacillating view, a defiled view, and a fettering view. It is suffering, obstruction, affliction, and fever. Bound by the fetter of views, an ignorant, unlearned ordinary person will in the future undergo the arising of birth, aging, illness, death, sorrow, lamentation, suffering, and distress.

“Wanderer Bā-sa, if one holds these views: ‘The world is impermanent’; ‘It is both eternal and impermanent’; ‘It is neither eternal nor impermanent’; ‘It is finite’; ‘It is infinite’; ‘It is both finite and infinite’; ‘It is neither finite nor infinite’; ‘The life principle is identical with the body’; ‘The life principle is one thing and the body another’; ‘The Tathagata exists after death’; ‘The Tathagata does not exist after death’; ‘The Tathagata both exists and does not exist after death’; or ‘The Tathagata neither exists nor does not exist after death,’ these are distorted views, … up to the arising of sorrow, lamentation, suffering, and distress.”

The wanderer Bā-sa said to the Buddha:

“Gautama, what then is your view?”

The Buddha said to the wanderer Vatsa:

“The Tathagata has completely abandoned all views. Yet, wanderer Vatsa, what the Tathagata sees is this: ‘This is the Noble Truth of Suffering; this is the Noble Truth of the Origin of Suffering; this is the Noble Truth of the Cessation of Suffering; this is the Noble Truth of the Path leading to the Cessation of Suffering.’ Having known thus and seen thus, he brings about the abandonment, quiescence, coolness, and realization of all views, all feelings, all forms of becoming, and all fetters of clinging to self, what belongs to self, and self-conceit. Regarding a bhikkhu who is thus liberated from everything, to say that he is reborn is inapplicable, and to say that he is not reborn is also inapplicable.”

Vatsa said to the Buddha:

“Venerable Gautama, why do you say that it is inapplicable to speak of rebirth?”

The Buddha said to Vatsa:

“I shall now ask you a question; answer me as you see fit. Vatsa, suppose someone were to kindle a fire before you. Would you see the fire burning? If the fire before you were then extinguished, would you see that the fire had gone out?”

Vatsa said to the Buddha:

“Venerable Gautama, I would see it so.”

The Buddha said to Vatsa:

“If someone were to ask you, ‘That fire which was just burning—where has it now gone? Has it gone east, west, south, or north?’ If asked thus, how would you answer?”

Vatsa said to the Buddha:

“Venerable Gautama, if someone came and asked me thus, I would answer: ‘If someone kindled a fire before me, it burned because of the conditions of firewood and grass. When no more firewood was added, the fire went out and could never arise again. To say that it went east, south, west, or north would be inapplicable.’”

The Buddha said to Vatsa:

“I too would say this: ‘Form has been abandoned and fully understood; feeling, perception, formations, and consciousness have been abandoned and fully understood. Their roots have been utterly severed, like the crown of a tala palm cut off, so that they can never arise again; in the future they cannot arise once more. To say that one goes east, south, west, or north would be inapplicable. For this is profound, vast, immeasurable, innumerable, and forever quenched.’”

Vatsa said to the Buddha:

“I shall offer a simile.”

The Buddha said to Vatsa:

“You know the proper time.”

Vatsa said to the Buddha:

“Venerable Gautama, suppose that near a city or village there were a fertile tract of land upon which a sturdy forest had grown. In it stood a great and enduring tree that had grown for thousands of years. After a long time, its branches and leaves fell away and its bark dried and decayed, leaving only the bare trunk standing. So too, Venerable Gautama, the Tathagata’s Dharma and discipline have cast off all the branches, twigs, stalks, and leaves, leaving only the bare trunk, standing alone and firm.”

Then the wanderer Vatsa, having heard what the Buddha taught, rejoiced and delighted in it, rose from his seat, and departed.

SUTRA 963. NOT KNOWING[52]

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, at the Karanda grounds in the city of Rajagriha. At that time, the wanderer Vatsa approached the Buddha. After exchanging greetings and courteous words with the Blessed One, he sat to one side and said to the Buddha:

“Venerable Gautama, through not knowing what does a person hold and declare such views as these: ‘The world is eternal; this alone is true, all else is false. The world is not eternal. The world is both eternal and not eternal. The world is neither eternal nor not eternal. The world is finite. The world is infinite. The world is both finite and infinite. The world is neither finite nor infinite. The life principle is identical with the body. The life principle is one thing and the body another. After death, the Tathagata exists. After death, the Tathagata does not exist. After death, the Tathagata both exists and does not exist. After death, the Tathagata neither exists nor does not exist’?”

The Buddha said to Vatsa:

“Because one does not know form, one holds and declares such views as these: ‘The world is eternal; this alone is true, all else is false’… up to ‘After death, the Tathagata neither exists nor does not exist.’ And because one does not know feeling, perception, formations, and consciousness, one holds and declares such views as these: ‘The world is eternal; this alone is true, all else is false’… up to ‘After death, the Tathagata neither exists nor does not exist.’”

Vatsa said to the Buddha:

“Venerable Gautama, by knowing what dharmas does one neither hold nor declare such views as these: ‘The world is eternal; this alone is true, all else is false’… up to ‘After death, the Tathagata neither exists nor does not exist’?”

The Buddha said to Vatsa:

“Because one knows form, one neither holds nor declares such views as these: ‘The world is eternal; this alone is true, all else is false’… up to ‘After death, the Tathagata neither exists nor does not exist.’ And because one knows feeling, perception, formations, and consciousness, one neither holds nor declares such views as these: ‘The world is eternal; this alone is true, all else is false’… up to ‘After death, the Tathagata neither exists nor does not exist.’”

Just as with not knowing and knowing, and therefore holding and not holding such views, so too with not cognizing and cognizing; not abandoning and abandoning; not contemplating and contemplating; not examining and examining; not awakening and awakening.^[53]

When the Buddha had spoken this sutra, the wanderer Vatsa, having heard what the Buddha taught, rejoiced and delighted in it, rose from his seat, and departed.

SUTRA 964. THE WANDERER[54]

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, at the Karanda grounds in the city of Rajagriha. At that time, the wanderer Vatsa approached the Buddha. After exchanging greetings and courteous words with the Blessed One, he sat to one side and said to the Buddha:

“Venerable Gautama, I have something I wish to ask. If you have the time, would you answer me?”

The Blessed One remained silent. The wanderer Vatsa asked a second and a third time, but the Buddha likewise remained silent a second and a third time. The wanderer Vatsa then said to the Buddha:

“Gautama and I have always been in harmony with one another.^[55] Today I have something I wish to ask; why do you remain silent?”

The Blessed One then thought: “This wanderer Vatsa has always been honest and straightforward, without deceit. Whatever he wishes to ask today arises from not knowing and is not intended to cause a disturbance. I should now receive him through the Abhidharma and the Vinaya.^[56]” Having thought thus, he said to the wanderer Vatsa:

“Ask whatever you wish, and I shall answer you.”

Vatsa said to the Buddha:

“How is it, Venerable Gautama: are there wholesome dharmas and unwholesome dharmas?^[57]”

The Buddha replied:

“There are.”

Vatsa said to the Buddha:

“Please teach me about wholesome and unwholesome dharmas so that I may understand.”

The Buddha said to Vatsa:

“Today I shall give you a brief teaching on wholesome and unwholesome dharmas. Listen and reflect carefully.

“Vatsa, sensual desire is an unwholesome dharma; the subduing of sensual desire is a wholesome dharma. Anger and delusion are unwholesome dharmas; the subduing of anger and delusion is a wholesome dharma. Killing living beings is an unwholesome dharma; abstaining from killing living beings is a wholesome dharma.

Stealing, sexual misconduct, false speech, divisive speech, harsh speech, frivolous speech, covetousness and ill will, and wrong view are unwholesome dharmas. Not stealing… up to right view—these are wholesome dharmas. Vatsa, today I have taught three kinds of wholesome dharmas and three kinds of unwholesome dharmas.

Likewise, when a noble disciple knows as they truly are the three kinds of wholesome dharmas and the three kinds of unwholesome dharmas, and knows as they truly are the ten kinds of wholesome dharmas and the ten kinds of unwholesome dharmas, sensual desire is utterly extinguished without remainder. When anger and delusion are utterly extinguished without remainder, all tainted dharmas are utterly extinguished. With the mind liberated through the taintless and liberated through wisdom, in this very life one personally knows and realizes: ‘For me, birth is ended, the holy life has been established, what had to be done has been done, and I know that there will be no further rebirth.’”

Vatsa said to the Buddha:

“Are there any bhikkhus who, in this Dharma and discipline, have exhausted the taints and attained the liberation of mind that is free from the taints, … up to knowing that there will be no further rebirth?”

The Buddha told Vāsa:

“There are not merely one, two, or three, but as many as five hundred; there are very many bhikkhus who, in this Dharma and discipline, have completely exhausted the taints, … up to knowing that there will be no further rebirth.”

Vāsa said to the Buddha:

“Let us set aside the bhikkhus! Is there even one bhikkhuni who, in this Dharma and discipline, has completely exhausted the taints, ‘… up to knowing that there will be no further rebirth’?”

The Buddha told Vāsa:

“There are not merely one, two, or three bhikkhunis, but as many as five hundred; there are very many bhikkhunis who, in this Dharma and discipline, have completely exhausted all forms of existence, ‘… up to knowing that there will be no further rebirth.’”

Vāsa said to the Buddha:

“Please set aside the bhikkhunis! Is there even one male lay disciple who practices the holy life and, in this Dharma and discipline, has become free from doubt?”

The Buddha told Vāsa:

“There are not merely one, two, or three, but as many as five hundred male lay disciples; indeed, there are very many male lay disciples who practice the holy life and, in this Dharma and discipline, have severed the five lower fetters, become non-returners, and will not be reborn in this realm again.”

Vāsa said to the Buddha:

“Please set aside the male lay disciples! Is there even one female lay disciple who practices the holy life in this Dharma and discipline and has become free from doubt concerning this Dharma and discipline?”

The Buddha told Vāsa:

“There are not merely one, two, or three, but as many as five hundred female lay disciples; indeed, there are very many female lay disciples who, in this Dharma and discipline, have severed the five lower fetters, will be spontaneously born, have attained non-returning, and will not be reborn in this realm again.”

Vāsa said to the Buddha:

“Please set aside the bhikkhus, bhikkhunis, male lay disciples, and female lay disciples who practice the holy life! Is there any male lay disciple who enjoys the five sensual pleasures yet has become free from doubt concerning this Dharma and discipline?”

The Buddha told Vāsa:

“There are not merely one, two, or three, but as many as five hundred; indeed, there are very many male lay disciples who have households, wives, and children, adorn themselves with perfumes and flowers, and maintain male and female servants, yet in this Dharma and discipline have severed the three fetters, weakened greed, anger, and delusion, attained once-returning, and, after returning only once more, will make an end of suffering.”

Vāsa said to the Buddha:

“Please set aside the male lay disciples! Is there even one female lay disciple who enjoys the five sensual pleasures yet has become free from doubt concerning this Dharma and discipline?”

The Buddha told Vāsa:

“There are not merely one, two, or three, but as many as five hundred; indeed, there are very many female lay disciples who live at home, raise their children, enjoy the five sensual pleasures, and adorn themselves with flowers and perfumes, yet in this Dharma and discipline have completely severed the three fetters, attained stream-entry, will no longer fall into the evil destinies, are certain to proceed directly toward perfect awakening, and, after being reborn at most seven more times among devas and humans, will make an end of suffering.”

Vāsa said to the Buddha:

“Master Gautama, since the ascetic Gautama has attained complete and perfect awakening, if the bhikkhus, bhikkhunis, male lay disciples, and female lay disciples who practice the holy life, and the male and female lay disciples who enjoy the five sensual pleasures, did not attain such virtues, then this would not be complete^[58]. But because the ascetic Gautama has attained complete and perfect awakening, and because the bhikkhus, bhikkhunis, male lay disciples, and female lay disciples who practice the holy life, together with the male and female lay disciples who enjoy the five sensual pleasures, have accomplished such virtues, this is indeed complete. Master Gautama, I shall now offer a simile.”

The Buddha told Vāsa:

“Speak as you wish.”

Vāsa said to the Buddha:

“Just as, when heavy rain falls, the water flows down in streams, so too is Gautama’s Dharma and discipline. Bhikkhus, bhikkhunis, male lay disciples, and female lay disciples, whether men or women, all follow the stream toward nirvana and proceed onward to nirvana. Wonderful indeed are the Buddha, the Dharma, the Sangha, and this impartial Dharma and discipline^[59]. When other non-Buddhist renunciants come to Gautama and wish to go forth and receive full ordination in the true Dharma and discipline, how long must they wait before being permitted to go forth?”

The Buddha told Vāsa:

“If other non-Buddhist renunciants wish to go forth and receive full ordination in the true Dharma and discipline, they must spend four months living under a preceptor and receiving his guidance^[60]. Yet this period has merely been provisionally established according to the individual^[61].”

Vāsa said to the Buddha:

“If non-Buddhist renunciants who come seeking to go forth and receive full ordination in the true Dharma and discipline are permitted to live under a preceptor and receive his guidance, and after completing four months are permitted to go forth, then I can now spend four months under a preceptor and receive his guidance. If I am permitted to go forth and receive full ordination in the true Dharma and discipline, I shall go forth, receive full ordination, and cultivate the holy life in Gautama’s teaching.”

The Buddha told Vāsa:

“Did I not just say that the period was provisionally established according to the individual?”

Vāsa said to the Buddha:

“Yes, Master Gautama!”

The Blessed One then told the bhikkhus:

“You should admit this Vāsa into the going forth and grant him full ordination in the true Dharma and discipline.”

The renunciant of the Vāsa clan was immediately permitted to go forth and receive full ordination as a bhikkhu in the true Dharma and discipline. … Within half a month, whatever was to be learned, known, discerned, seen, attained, fully understood, and realized, he learned, knew, discerned, saw, attained, fully understood, and realized—all of the Tathagata’s true Dharma.

Venerable Vāsa thought to himself: “I have now learned whatever was to be known, discerned, seen, attained, fully understood, and realized. I have known, discerned, seen, attained, fully understood, and realized all of it. I should now go and see the Blessed One.”

At that time, Vāsa went to the Blessed One, bowed his head at the Buddha’s feet, stood to one side, and said to the Buddha:

“Blessed One, whatever was to be learned, known, discerned, seen, attained, fully understood, and realized, I have known, discerned, seen, attained, fully understood, and realized—all of the Blessed One’s true Dharma. May the Blessed One teach me the Dharma. After hearing it, I shall dwell alone in a secluded place, diligently applying myself to contemplation, abiding without heedlessness, and reflecting upon the purpose for which a good man shaves off his hair and beard, dons the kāṣāya robe, and, out of right faith, leaves the household life to train in the Way, … up to personally knowing that there will be no further rebirth.”

The Buddha told Vāsa:

“There are two qualities that should be cultivated and cultivated extensively: tranquility and insight^[62]. By cultivating and extensively cultivating these two qualities, one will know the results pertaining to the various realms and fully understand those realms; one will know the various kinds of realms and fully understand the various kinds of realms. A bhikkhu who wishes to become secluded from sensual desire and unwholesome qualities, … up to attaining and dwelling in the fourth dhyana; to dwell in loving-kindness, compassion, sympathetic joy, and equanimity; to enter the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception;

to cause the three fetters to be utterly destroyed and attain stream-entry; with the three fetters utterly destroyed and greed, anger, and delusion weakened, to attain once-returning; with the five lower fetters utterly destroyed, to attain non-returning; and to attain the various domains of supernormal powers, the divine eye, the divine ear, knowledge of others’ minds, knowledge of past lives, knowledge of birth and death, and knowledge of the exhaustion of the taints—he can attain them all.

Therefore, bhikkhu, you should cultivate these two qualities, cultivating and extensively cultivating them. By cultivating these two qualities, you will know the various kinds of realms, … up to attaining the exhaustion of the taints.”

After Venerable Vāsa heard what the Buddha had taught, he rejoiced, paid homage, and withdrew.

Venerable Vāsa then dwelt alone in a secluded place, diligently applying himself to contemplation and abiding without heedlessness, ‘… up to personally knowing that there would be no further rebirth.’

At that time, many bhikkhus made the necessary preparations and wished to go pay reverence and make offerings to the Blessed One. Venerable Vāsa then asked the bhikkhus:

“Have you venerable ones made suitable preparations to go and respectfully make offerings to the Blessed One?”

The bhikkhus replied:

“Yes.”

At that time, Vāsa said to the bhikkhus:

“Venerable ones, please convey my respectful homage and inquiries to the Blessed One: ‘Does he dwell at ease, with little illness, little affliction, and in happiness?’ And say: ‘The bhikkhu Vāsa declares to the Blessed One: I have fully made offerings to and attended upon the Blessed One, bringing him satisfaction and not dissatisfaction. Whatever a disciple of the Great Teacher ought to do, I have completed. I have made offerings to the Great Teacher, bringing him satisfaction and not dissatisfaction.’”

The bhikkhus then went to the Buddha, bowed their heads at his feet, withdrew to one side, and said to him:

“Blessed One, the Venerable Vāsa bows his head in homage at the Blessed One’s feet… up to: bringing him satisfaction and not dissatisfaction.”

The Buddha told the bhikkhus:

“The devas have already told me this, and now you tell me again. The Tathagata has attained foremost knowledge and vision; likewise, the bhikkhu Vāsa possesses such virtuous power.”

The Blessed One then gave that bhikkhu Vāsa the foremost prediction of attainment.

When the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and practiced accordingly.

SUTRA 965. UTTIKA[63]

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, at the Kalandaka grounds in the city of Rājagṛha. At that time, a non-Buddhist renunciant named Uttika^[64] approached the Buddha. After exchanging greetings and courtesies with the Blessed One, he withdrew to one side, sat down, and said to the Buddha:

“Gautama, what do you say: Is the world finite?”

The Buddha told Uttika:

“This is undeclared.”

Uttika said to the Buddha:

“Gautama, what do you say: Is the world infinite? Is it both finite and infinite? Is it neither finite nor infinite?”

The Buddha told Uttika:

“This is undeclared.”

Uttika said to the Buddha:

“Gautama, when asked, ‘Is the world finite?’ you answer, ‘This is undeclared.’ When asked, ‘Is the world infinite? Is the world both finite and infinite? Is it neither finite nor infinite?’ you answer, ‘This is undeclared.’ Gautama, then what teachings do you declare?”

The Buddha told Uttika:

“Being one who knows and one who understands, I declare the path for my disciples so that they may rightly bring suffering to complete cessation and reach the ultimate end of suffering.”

Uttika said to the Buddha:

“Gautama, regarding the path you declare for your disciples so that they may rightly bring suffering to complete cessation and reach the ultimate end of suffering: does the entire world, or only a small portion of it, escape by this path?”^[65]

The Blessed One remained silent and did not answer. When the question was asked a second and a third time, the Buddha likewise remained silent and did not answer.

At that time, the Venerable Ānanda stood behind the Buddha, attending him while holding a fan. The venerable one said to the non-Buddhist renunciant Uttika:

“You asked about this matter at first, and now you ask it again in different words. Therefore, the Blessed One does not make a declaration. Uttika, I shall now give you a simile.

Those who are wise gain understanding upon hearing a simile. Suppose a king had a city firmly surrounded on all four sides by ramparts, with level thoroughfares and only one gate. The gatekeeper was intelligent and discerning, and always skilled in examination.

When people came from outside, he admitted those fit to enter and refused entry to those unfit to enter. If one searched around the entire circumference of the city wall for a second gate, none could be found. There was not even an opening through which a dog or cat could enter or leave, much less a second gate!

That gatekeeper did not clearly know the identities of all who entered and departed, but he knew that everyone who entered or departed did so only through that gate and nowhere else. In the same way, although the Blessed One does not apply his mind to determine whether all beings in the world, or only a small portion of them, escape by this path, he knows that all beings who bring suffering to an end and reach the ultimate end of suffering do so through this path.”

After the non-Buddhist renunciant Uttika had heard what was said, he rejoiced and expressed his approval, then rose from his seat and departed.

SUTRA 966. PHULLANI[66]

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, at the Kalandaka grounds in the city of Rājagṛha. At that time, the Venerable Phullani^[67] was dwelling on Mount Gṛdhrakūṭa in the city of Rājagṛha. Some non-Buddhist renunciants then approached the Venerable Phullani. After exchanging greetings and courtesies with him, they withdrew to one side, sat down, and asked the Venerable Phullani:

“I have heard that the ascetic Gautama advocates annihilation and the destruction of existence. Does he teach such a doctrine? We now ask the Venerable Phullani whether this is true.”

Phullani told the non-Buddhist renunciants:

“I know of no such thing. There is no instance in which the Blessed One teaches the annihilation of beings and the destruction of existence, causing them to become nonexistent. As I understand it, the Blessed One teaches: ‘There are beings who cling to a self and possess self-conceit and false conceit. The Blessed One teaches them to eliminate these things.’”

When the non-Buddhist renunciants heard what the Venerable Phullani had said, they were displeased. They criticized him and then departed. After the non-Buddhists had left, the Venerable Phullani approached the Buddha, bowed his head in homage at the Buddha’s feet, withdrew to one side, and sat down. He then fully reported to the Blessed One what the non-Buddhist renunciants had said:

“Blessed One, in answering the non-Buddhists as I did, have I avoided the fault of misrepresenting the Blessed One? Did I speak in accordance with the Dharma, speak as the Buddha has taught, speak according to the Dharma, and speak in conformity with the Dharma, so that no doctrinal disputant could reasonably reproach me?”

The Buddha told Phullani:

“As you have spoken, you have not misrepresented the Tathagata, nor departed from the proper sequence, but have spoken as I declare. You have taught the Dharma according to the Dharma and spoken in conformity with the Dharma, so that no doctrinal disputant could reasonably reproach you. Why is this? Phullani, from the beginning, beings have possessed self-conceit and false conceit. Oppressed by false conceit, with false conceit arising and accumulating, and failing to directly comprehend false conceit,^[68] they become entangled like a dog’s intestines, like interlocking iron rings, or like tangled grass. They run back and forth from this world to another world and from another world to this one, coursing to and fro without being able to break free.

“Phullani, among all beings subject to false conceit, those who permanently extinguish it without remainder are at all times secure and happy.”

When the Buddha had spoken this sutra, the bhikkhu Phullani, hearing what the Buddha had taught, rejoiced and practiced accordingly.

SUTRA 967. KOKANADA[69]

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, at the Kalandaka grounds in the city of Rājagṛha. Early one morning, the Venerable Ānanda went to the bank of the Tapoda River,^[70] removed his robes and placed them on the bank, entered the water, and washed his hands and feet. He then came back onto the bank, put on one robe, and dried his body. At that time, a non-Buddhist renunciant named Kokanada^[71] also came to the riverbank. Hearing the sound of someone approaching, the Venerable Ānanda coughed to make his presence known. When the non-Buddhist renunciant Kokanada heard a person, he asked:

“Who is there?”

The Venerable Ānanda replied:

“An ascetic.”

The non-Buddhist renunciant Kokanada said:

“What kind of ascetic?”

The Venerable Ānanda replied:

“An ascetic of the Śākya clan.”

The non-Buddhist renunciant Kokanada said:

“I have something I wish to ask. Does the venerable one have time to answer me?”

The Venerable Ānanda replied:

“Ask whatever you wish. If I know the answer, I shall reply.”

Kokanada asked:

“Ānanda, what do you say: Does the Tathagata exist after death?”

Ānanda replied:

“The Blessed One has said that this is undeclared.”

He asked again:

“Does the Tathagata not exist after death? Does he both exist and not exist after death? Does he neither exist nor not exist?”

Ananda replied:

“The Blessed One has said that these matters are indeterminate.”

The wanderer Kokana said:

“How is this, Venerable Ananda? When asked, ‘Does the Tathagata exist after death?’ you answer, ‘It is indeterminate.’ When asked, ‘Does he not exist after death; does he both exist and not exist after death; does he neither exist nor not exist after death?’ you answer, ‘It is indeterminate.’ How is this, Ananda? Is it because you neither know nor see?”

Ananda replied:

“It is not that I do not know or do not see; rather, I know all and see all.”

He again asked Venerable Ananda:

“What do you know? What do you see?”

Ananda replied:

“I see what can be seen, I see its arising, and I see the complete cessation of bondage. This is knowing; this is seeing. Knowing thus and seeing thus, how can it be said that I neither know nor see?”

The wanderer Kokana again asked:

“What is the Venerable One’s name?”

Venerable Ananda replied:

“My name is Ananda.”

The wanderer Kokana said:

“How remarkable! I have engaged in debate with a disciple of the Great Teacher. Had I known that this was Venerable Ananda, I would not have dared to begin questioning him.”

Having spoken these words, he departed.

SUTRA 968. ANATHAPINDIKA[72]

Thus have I heard:

At one time the Buddha was staying in Anathapindika’s Park, in Jeta’s Grove, in the country of Sravasti. At that time the householder Anathapindika visited the Blessed One every day to pay homage and make offerings. The householder thought to himself, “I have come too early. The Blessed One and the bhiksus are still seated in meditation and contemplation. I should instead go to the dwelling place of the wanderers.” The householder entered the wanderers’ monastery, exchanged greetings with them, inquired after their well-being, offered words of encouragement, and then sat to one side. The wanderers then asked:

“Householder, what views does the ascetic Gautama hold, and what does he see?”

The householder replied:

“I do not know what views the Blessed One holds or what the Blessed One sees.”

The wanderers said:

“Then tell us the views of the Sangha. What views does the Sangha hold, and what does the Sangha see^[73]?”

The householder replied:

“I do not know what the views of the Sangha are or what the Sangha sees.”

The wanderers again asked the householder:

“Then tell us your own view. What is your own view?”

The householder replied:

“Each of you should first state his own view; afterward, it will not be difficult for me to state mine.”

Then one wanderer spoke thus:

“Householder, my view is that the entire world is eternal. This alone is true; all else is false.”

Another said:

“Householder, my view is that the entire world is impermanent. This alone is true; all else is false.”

Another said:

“Householder, the world is both eternal and impermanent. This alone is true; all else is false.”

Another said:

“The world is neither eternal nor impermanent. This alone is true; all else is false.”

Another said:

“The world is finite. This alone is true; all else is false.”

Another said:

“The world is infinite. This alone is true; all else is false.”

Another said:

“The world is both finite and infinite.”

Another said:

“The world is neither finite nor infinite.”

Another said:

“The life-principle is the same as the body.”

Another said:

“The life-principle is one thing and the body another.”

Another said:

“The Tathagata exists after death.”

Another said:

“The Tathagata does not exist after death.”

Another said:

“The Tathagata both exists and does not exist after death.”

Another said:

“The Tathagata neither exists nor does not exist after death. This alone is true; all else is false.”

The wanderers said to the householder:

“Each of us has stated his own view. You should now state yours.”

The householder replied:

“My view is that whatever is held to be true is conditioned, fashioned by volitional activity, and dependently arisen^[74]. If what is held to be true is conditioned, fashioned by volitional activity, and dependently arisen, then it is impermanent; and what is impermanent is suffering. Having known this, I attain nothing whatsoever with regard to any view.

For example, your view that the world is eternal, that this alone is true and all else false, is something held to be true that is conditioned, fashioned by volitional activity, and dependently arisen. If it is conditioned, fashioned by volitional activity, and dependently arisen, then it is impermanent; and what is impermanent is suffering. Therefore, you draw near to suffering, undergo only suffering, dwell perpetually in suffering, and sink deeply into suffering.

“In the same way, you maintain: ‘The world is impermanent. This alone is true; all else is false.’ This entails the same fault. Or you maintain: ‘The world is both eternal and impermanent; neither eternal nor impermanent; the world is finite; the world is infinite; the world is both finite and infinite; the world is neither finite nor infinite; the life-principle is the same as the body; the life-principle is one thing and the body another; the Tathagata exists after death; the Tathagata does not exist after death; the Tathagata both exists and does not exist after death; the Tathagata neither exists nor does not exist after death. This alone is true; all else is false.’ The same should be said of all these views as above.”

One wanderer said to the householder Anathapindika:

“According to what you have said, ‘Whatever view there may be is something held to be true that is conditioned, fashioned by volitional activity, and dependently arisen; it is an impermanent phenomenon.’ If what is impermanent is suffering, then the householder’s own view also draws near to suffering, undergoes suffering, dwells in suffering, and sinks deeply into suffering.”

The householder replied:

“Did I not previously say, ‘A view held to be true is a conditioned phenomenon, fashioned by volitional activity and dependently arisen. All such things are impermanent, and what is impermanent is suffering. Having known suffering, I attain nothing whatsoever with regard to that view’?”

The wanderers said:

“That is so, householder!”

At that time, in the wanderers’ monastery, the householder Anathapindika refuted their heterodox arguments and established the right teaching. Having uttered a lion’s roar among the assembly of wanderers, he went to the Buddha, bowed his head at the Buddha’s feet, and sat to one side. He then recounted to the Blessed One in full his discussion with the wanderers.

The Buddha said to the householder Anathapindika:

“Excellent! Excellent! At the appropriate time, you should thus subdue foolish wanderers and establish the right teaching.”

When the Buddha had spoken this sutra, the householder Anathapindika rejoiced in and delighted at what the Buddha had taught, paid homage, and withdrew.

SUTRA 969. LONGNAILS[75]

Thus have I heard:

At one time the Buddha was staying in the Bamboo Grove, at the Squirrels’ Feeding Ground, in the city of Rajagrha. At that time the wanderer Longnails^[76] went to the Buddha. After exchanging greetings and courtesies with the Blessed One, he sat to one side and said to the Buddha:

“Gautama, I accept no view whatsoever^[77].”

The Buddha said:

“Fire-born^[78], when you say that you accept no view whatsoever, do you also not accept this view?”

The wanderer Longnails said:

“Since I say that I accept no view whatsoever, I also do not accept this view.”

The Buddha said to Fire-born:

“Knowing thus and seeing thus, this view has been abandoned, relinquished, and left behind, while other views no longer continue, arise, or come into being. Fire-born, many people hold the same view as you. Many people also see thus and speak thus; you are like them. Fire-born, those ascetics or brahmins who abandon such views and do not allow other views to arise are exceedingly rare in the world.”

“Fire-clan, there are three kinds of views upon which one may rely. What are the three? One person sees thus and speaks thus: ‘I accept everything.’ Another person sees thus and speaks thus: ‘I accept nothing.’ Yet another person sees thus and speaks thus: ‘I accept one part and do not accept another part.’

“Fire-clan, if one maintains that one accepts everything, this view arises together with greed, not with non-greed; together with anger, not with non-anger; together with delusion, not with non-delusion. It entails bondage, not freedom from bondage; affliction, not purity; and gives rise to delight, grasping, and attachment. Or if one holds the view, ‘I accept nothing,’ this view does not arise together with greed, anger, or delusion; it is pure and unafflicted; free from bondage, not bound; and gives rise to no delight, grasping, or attachment.

Fire-clan, or if one holds the view, ‘I accept one part and do not accept another part,’ then whatever one accepts is associated with greed… up to giving rise to attachment; whereas whatever one does not accept entails freedom from greed… up to giving rise to no attachment. That learned noble disciple should train thus: ‘If I see thus and speak thus: “I accept everything,” I shall be censured and challenged by two kinds of people.

What are the two? Those who accept nothing and those who accept one part and do not accept another part. I shall be censured by these two kinds of people.

Because I am censured, I shall be challenged; because I am challenged, I shall be harmed.’ Because that view is censured, challenged, and refuted, one abandons it, and other views no longer arise again. In the same way, views are cut off, relinquished, and abandoned; other views no longer continue, arise, or come into being.

“That learned noble disciple should train thus: ‘If I see thus and speak thus: “I accept nothing,” I shall be censured by two kinds of people and challenged by two kinds of people. What are the two? Those who accept everything and those who accept one part and do not accept another part.’ Being thus censured and challenged by these two kinds of people, ‘… up to no longer continuing, arising, or coming into being.’

“That learned noble disciple should train thus: ‘If I see thus and speak thus: “I accept one part and do not accept another part,” I shall be censured by two kinds of people and challenged by two kinds of people. What are the two? Those who see thus and speak thus: “I accept everything,” and “I accept nothing.”’ Being censured in these two cases, ‘… up to no longer continuing, arising, or coming into being.’

“Furthermore, Fire-clan, this material body, composed of the four coarse great elements, should be contemplated by the noble disciple as impermanent. The noble disciple should contemplate its arising and ceasing, dispassion, cessation, and relinquishment. If the noble disciple dwells continually contemplating impermanence, arising and ceasing, dispassion, cessation, and relinquishment, then the bodily desire regarding that body, the recollection of the body, the feeling concerning the body, the defilement regarding the body, and the attachment to the body are forever eradicated and remain no more.

“Fire-clan, there are three kinds of feeling: painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling. What do these three kinds of feeling have as their cause, origin, source, and condition? These three feelings have contact as their cause; they originate from contact, are born of contact, and are conditioned by contact.

With the arising of each contact, feeling arises; with the complete cessation of each contact, feeling completely ceases—becoming peaceful, cool, and forever exhausted. Regarding these three feelings, that person clearly knows pain, clearly knows pleasure, and clearly knows what is neither painful nor pleasant. As it truly is, one knows the arising, cessation, gratification, danger, and escape of each feeling.

Having known them as they truly are, one then contemplates those feelings as impermanent and contemplates their arising and ceasing, dispassion, cessation, and relinquishment. Within one’s entire body, one knows feelings as they truly are; throughout the whole course of one’s life, one knows feelings as they truly are. If, after the breakup of the body and the end of life, all one’s feelings cease entirely at that very moment and nothing remains, one then thinks: ‘When pleasant feeling was clearly known, my body was also disintegrating; when painful feeling was clearly known, my body was also disintegrating; and at the very moment when neither-pleasant-nor-painful feeling was clearly known, my body was also disintegrating.

All were liberated from suffering. Regarding that pleasant feeling, I was freed from bondage and was not bound; regarding that painful feeling, I was freed from bondage and was not bound; regarding that neither-pleasant-nor-painful feeling, I was freed from bondage and was not bound.’ Freed from what bondage? Freed from sensual desire, anger, and delusion; freed from birth, aging, illness, death, sorrow, lamentation, pain, and distress.

I say that this is called freedom from suffering.”

At that time, the Venerable Sariputra had received full ordination only half a month earlier and was standing behind the Buddha, attending upon him while holding a fan. The Venerable Sariputra then thought to himself: ‘Regarding this and that phenomenon, the Blessed One has praised the abandoning of desire, dispassion toward desire, the complete cessation of desire, and the relinquishment of desire.’ Regarding each of these phenomena, the Venerable Sariputra contemplated impermanence, arising and ceasing, dispassion, cessation, and relinquishment. Without giving rise to the taints, his mind was liberated.

Then the wanderer Long Nails became free from dust and defilement and attained the pure Dharma eye. He saw the Dharma, attained the Dharma, awakened to the Dharma, penetrated the Dharma, and was freed from all doubts. Without relying upon another for deliverance, he entered the true Dharma and discipline and attained fearlessness. He then rose from his seat, adjusted his robes, bowed at the Buddha’s feet, and, with palms joined, said to the Buddha:

“May I receive the going forth and full ordination in the true Dharma and discipline, and cultivate the holy life within the Buddha’s Dharma.”

The Buddha said to the wanderer Long Nails:

“You may go forth and receive full ordination as a bhikkhu within the true Dharma and discipline.”

Having gone forth, he became an ‘Come, bhikkhu.’ He reflected upon the purpose for which a man of good family shaves off his hair and beard, dons the kasaya robe, and, out of right faith, leaves the household life to train in the Way and dwell without a home… up to attaining the wholesome liberation of mind and becoming an arhat.

When the Buddha had spoken this sutra, the Venerable Sariputra and the Venerable Long Nails heard the Buddha’s teaching, rejoiced, and respectfully practiced it.

Notes:

^[1]. Taisho, fascicle 34. Yinshun, Combined Edition, vii. Verses Spoken by the Tathagata, 45. Beginningless Saṃyukta, sutra no. 1377. Japanese Translation, viii. Tathagata Verses, 5. Beginningless Saṃyukta, sutra 13400. Fo Guang, fascicle 34, sutra 932. Corresponds to Pāli S. 15.1, Tiṇakaṭṭhaṃ. Chinese, №100⁽³³⁶⁾.

^[2]. Pāli: amatagga, the beginning cannot be measured.

^[3]. Chinese: original limit 本際. Pāli: pubbā koṭi.

^[4]. A clod of earth. Pāli: 15.2 Pathavī. Chinese: №100⁽³³⁶⁾.

^[5]. Bāluó fruit 婆羅果. №100⁽³³⁶⁾: “like a bean.” Pāli: kollātthimatta, like the seed of a jujube fruit.

^[6]. Pāli: S.15.12. Sukhitaṃ. Chinese Alternative Translation, №100⁽³³⁵⁾.

^[7]. Pāli: S.15.11. Duggataṃ. Chinese Alternative Translation, №100⁽³³⁶⁾.

^[8]. Pāli: see the sutras above. Chinese, №100⁽³³⁷⁾.

^[9]. Pāli: 15.14–19. Mātā, etc. Chinese, №100⁽³³⁸⁾.

^[10]. Pāli: S.15.8. Gaṅgā. Chinese, №100⁽³³⁹⁾.

^[11]. That heap of bones. Pāli: S.15.10 Puggala (a person). Chinese, №100⁽³⁴⁰⁾, 101⁽¹¹⁾, 150A⁽³⁰⁾.

^[12]. Mount Vepulla, Rajagriha 王舍城毘富羅山. Pāli: Veppulla-pabbata; however, S.15.10 has: Rājagahe Gijjhakūṭe pabbate—on Mount Gṛdhrakūṭa at Rajagriha.

^[13]. Pāli: ekapuggalassa, with respect to one person.

^[14]. The National Translation, fascicle 2, suttas 13480-13417 (=984-956). Pāli: S.15.6. Sāsapā. Chinese, №100⁽³⁴¹⁾, №125(52.3).

^[15]. Pāli: S.15.5. Pabbata. Chinese, №100⁽³⁴²⁾.

^[16]. Kāśī cloth 迦尸劫貝. Pāli: Kāsika vattha, cloth produced in the country of Kāsi.

^[17]. Pāli, S.15.7. Sāvakā (the disciples). Cf. №100⁽³⁴³⁾.

^[18]. There is not a single place. The Separate Chinese Translation, №100⁽³⁴⁴⁾. No Pāli equivalent has been found.

^[19]. There is no place where there has not been. Pāli, S.15.14-19. Mātā, etc. Cf. №100⁽³⁴⁵⁾.

^[20]. For comparison, see Pāli, S.22.95. Phenam (foam), S.48.50. Saddhā (faith). Cf. №100⁽³⁴⁶⁾.

^[21]. The National Translation comprises two suttas: 1344. “A Great Torrential Downpour” 大雨洪澍; 1315. “Casting a Staff” 擲杖 (throwing a staff). Pāli, S.15.9. Daṇḍa (a staff).

^[22]. A wheel with five sections (spokes). No Pāli equivalent has been found. Separate translations, №99⁽⁴³²⁾, №100⁽³⁴⁹⁾.

^[23]. Pāli, S.15.20. Vepullapabbataṃ. Separate translation, №100⁽³⁵⁰⁾.

^[24]. Long Bamboo Mountain 長竹山. Pāli: Pācīnavaṃsa (Eastern Bamboo).

^[25]. The village of Timira 低彌羅邑. Pāli: Tivara.

^[26]. Karakasundi 迦羅迦孫提 = Krakucchanda Buddha. Pāli: Kakusandho.

^[27]. Vaṅkaka 朋迦. Pāli: Vaṅkaka.

^[28]. Abhika 阿毘迦. Pāli: Rohitassa (Red Horse). See note 30 below.

^[29]. Supassa 宿波羅首. Pāli: Supassa.

^[30]. Red Horse 赤馬. Pāli: Suppiya.

^[31]. The National Translation, recitation viii, “Recitation on the Tathagata,” Saṃyukta 6, “The Vaccha Clan,” comprises nine suttas, 13418-13426 (Taishō suttas 957-964). Yinshun’s Combined Edition, Saṃyukta 46, “Vaccha’s Going Forth,” comprises nine suttas: suttas 13297-13305. Partly equivalent to Pāli suttas in S.33, Vacchagotta-saṃyutta. Taishō sutta 957; for comparison, see Pāli, S.44.9. Kutūhalasālā (the debating hall). Separate translation, №100⁽¹⁹⁰⁾.

^[32]. The wanderer of the Vaccha clan 婆蹉種出家. Pāli: Vacchagotta-paribbājaka, an ascetic belonging to the Vaccha clan.

^[33]. Pāli: taṃ jīvaṃ taṃ sarīraṃ, meaning that the soul and the body are identical; one of the fourteen questions classified as undeclared and indeterminate.

^[34]. Chinese: undeclared 無記. Pāli: avyākata.

^[35]. The Korean edition reads: “How extraordinary!” 何等奇. The Fo Guang edition emends this to: “What Dharma?” 何等法.

^[36]. Mind-made body 意生身, also called a body formed by mind; Pāli: manomaya-kāya, a body produced by the mind and not dependent upon matter.

^[37]. With remainder 有餘; Pāli: upādisesa, the remainder of the basis of existence, the material of existence; that is, the remainder of clinging or afflictions that serves as the basis for existence. Nirvana while the five skandhas have not yet dissolved is called nirvana with a remainder of the basis (saupādisesa-nibbāna). Nirvana with the complete relinquishment of the five skandhas is called nirvana without remainder (of the basis) (anupādisesa-nibbāna).

^[38]. “With remainder” is understood here as having fuel.

^[39]. “Without remainder” here refers to a fire without fuel.

^[40]. “With remainder,” upādisesa, is understood here as the basis of dependence.

^[41]. Here, “with remainder” is synonymous with clinging.

^[42]. Pāli, S.44.7. Moggalāna (Āyatana). Separate translation, №100⁽¹⁹¹⁾.

^[43]. The National Translation divides this into two suttas: “Wonderful!” and “Sena Kaccāyana.” Yinshun likewise divides it into two. Pāli, S.44.11. Sabhiyo. Separate translation, №100(192, 193).

^[44]. From this point onward, Yinshun separates the passage into an independent sutta.

^[45]. The village of Nātika 那梨聚落. Pāli: Nātike Giñjakāvasathe.

^[46]. Sena Kaccāyana 詵陀迦旃延. Pāli: Sabhiyo Kaccāno.

^[47]. The Korean edition reads: “the designation of the bodily activities” 行身施. The Ming edition reads: “the designation of the various activities” 種施切諸行. Yinshun’s Combined Edition, the Fo Guang edition, and the National Translation all emend the text according to the Ming edition. Compare the Pāli: yo ca vaccha hetu yo ca paccayo paññāpanāya rūpīti vā arūpīti vā… “Vaccha, there is this cause and this condition for declaring (= designating): ‘He is possessed of form,’ or ‘He is formless’…”

^[48]. Compare the Pāli: so ca hetu, so ca paccayo sabbena sabbaṃ sabbathā sabbaṃ aparisesaṃ nirujjheyya, kena naṃ paññāpanāya rūpī ti vā arūpī ti vā… “If that cause and that condition were utterly and entirely to cease without remainder, by what could one declare (= designate): ‘He is possessed of form,’ or ‘He is formless’…?”

^[49]. Pāli, S.44.8. Vaccho (Bandhaṃ). Separate translation, №100⁽¹⁹⁴⁾.

^[50]. Pāli, S.44.10. Ānando. Separate translation, №100⁽¹⁹⁵⁾.

^[51]. Pāli, M.72. Aggivacchagotta-suttanta. Separate translation, №100⁽¹⁹⁶⁾.

^[52]. Pāli, S.33.1-5. Aññāṇā. Separate translation, №100⁽¹⁹⁷⁾.

^[53]. That is, as in the preceding sutta, with the words “knows / does not know” replaced by the corresponding terms.

^[54]. Pāli, M.73. Mahāvacchagotta-suttanta. Separate translation, №100⁽¹⁹⁸⁾.

^[55]. Mutual accord 共相隨順. Pāli: dīgharattaṃ hi kho te ahaṃ vaccha sahakathī, “Vaccha, for a long time I have often conversed with you.”

^[56]. Pāli: saṃkhittenapi kho te ahaṃ vaccha kusalākusalaṃ deseyyaṃ, “Vaccha, I could teach you good and evil in brief.”

^[57]. The Korean edition does not contain “unwholesome dharmas.” Yinshun adds it according to the Song, Yuan, and Ming editions.

^[58]. That is, the Buddha’s Dharma was not yet perfected.

^[59]. The meaning of the Chinese translation is unclear. In the Pāli version, this passage is Vacchagotta’s request to take refuge in the Buddha, the Dharma, and the Sangha.

^[60]. That is, to live among the bhikkhus in dependence upon a teacher, although one has not yet received full ordination. The Korean edition reads yī 依 (to rely upon). The Song, Yuan, and Ming editions read yī 衣 (robe).

^[61]. The Pāli version reads: because of the differences in each person’s temperament (api ca m’ettha puggalavemattatā).

^[62]. Pāli: samathañca vipassanañca.

^[63]. Yinshun’s Combined Edition, “47. Saṃyukta on Wanderers Who Have Gone Forth,” comprises fifteen suttas: 13306-13320. The National Translation comprises fifteen suttas: 13427-13441. Taishō suttas 965-979. Pāli, A.10.95. Uttiya. Separate translation, №100⁽¹⁹⁹⁾.

^[64]. Uttika 鬱低迦. Pāli: Uttiya.

^[65]. Pāli: sabbo vā tena loko nīyati upaḍḍho vā tibhāgo vā ti, “Is the whole world, or half of it, or a third of it, guided thereby toward deliverance?”

^[66]. Compare Pāli, A.10.83. Puṇṇiya (not entirely equivalent). Sanskrit: Pūrṇika (Píchel). Separate translation, №100⁽²⁰⁰⁾.

^[67]. Puṇṇiya 富鄰尼. Pāli: Puṇṇiya.

^[68]. The original Chinese reads: “wrong livelihood is not without direct realization” 邪命不無間等. See the preceding notes.

^[69]. Pāli, A.10.96. Kokanuda. Separate translation, №100⁽²⁰¹⁾.

^[70]. The Tappodā River 榻補河. Pāli: Tappodā.

^[71]. Kokana 俱迦那. Pāli: Kokananda.

^[72]. Pāli, A.10.93. Diṭṭhi. Sanskrit: Dṛṣṭi (Píchel). Separate translation, №100⁽²⁰²⁾.

^[73]. Pāli: Kiṃdiṭṭhikā bhikkhū ti, “What views do the bhikkhus hold?”

^[74]. Chinese: “real, conditioned, conceived, dependently arisen” 真實, 有為, 思量, 緣起. Compare the Pāli: yaṃ… kiñci bhūtaṃ saṅkhataṃ cetayitaṃ paṭiccasamuppannaṃ… “Whatever is a real existent, conditioned by volition, and dependently arisen…” In the Chinese version, bhūta (a living or real existent) is understood as “real”; saṅkhataṃ cetayitaṃ (conditioned through volition) is understood as “conditioned and conceived.”

^[75]. Long Nails. Pāli, M.47. Dīghanakha-suttanta. Sanskrit: Dīrghānakha (Píchel). Separate translation, №100⁽²⁰³⁾.

^[76]. Long Nails 長爪. Pāli: Dīghanakha, an ascetic who kept his fingernails long.

^[77]. “I do not accept any view” 一切見不忍. The Song, Yuan, and Ming editions do not contain the character 見, “view.” Pāli: sabbaṃ me na khamati, “I accept nothing.” This is a statement of skepticism, believing in nothing whatsoever.

^[78]. Of the Fire Clan 火種. Pāli: Aggivessana.