雜阿含經

Revised and annotated by: Thích Tuệ Sỹ
SUTRA 919 ^[1]

Thus have I heard:

At one time the Buddha was staying in the Bamboo Grove, in the Kalandaka grounds at Rājagṛha. At that time the Blessed One addressed the bhikkhus:

“In the world there are three kinds of fine horses. What are the three? There is a kind of horse endowed with speed but not endowed with color or physique; there is a kind of horse endowed with speed and color but not endowed with physique; and there is a kind of horse endowed with speed, color, and physique. Likewise, within this Dharma and discipline there are three classes of good men. What are the three? There is a class of good men endowed with speed but not endowed with color or physique; there is a class of good men endowed with speed and color but not endowed with physique; and there is a class of good men endowed with speed, color, and physique.

“What is the class of good men endowed with speed but not endowed with color or physique? A good man knows as it truly is, ‘This is the Noble Truth of Suffering’; knows as it truly is, ‘This is the Noble Truth of the Origin of Suffering’; knows as it truly is, ‘This is the Noble Truth of the Cessation of Suffering’; and knows as it truly is, ‘This is the Noble Truth of the Path leading to the Cessation of Suffering.’ Knowing thus and seeing thus, his mind is liberated from the taint of sensual existence, liberated from the taint of becoming, and liberated from the taint of ignorance.

He knows, ‘For me, birth is ended, the holy life has been established, what had to be done has been done, and I know for myself that there will be no further rebirth.’ This is called being endowed with speed. What is meant by not being endowed with color? If someone asks him about the Discourses, the Discipline,^[2] … and he is unable to explain them to that person, this is called not being endowed with color.

What is meant by not being endowed with physique? He is neither renowned nor of great virtue, … and is unable even to inspire offerings of various medicines. This is called not being endowed with physique.

Such a one is also called a good man endowed with speed but not endowed with color or physique.

“What is the class of good men endowed with speed and color but not endowed with physique? A good man knows as it truly is, ‘This is the Noble Truth of Suffering,’ … up to knowing that there will be no further rebirth. This is called being endowed with speed. What is meant by being endowed with color? If someone asks him about the Discourses, the Discipline, … and he is able to give that person a definitive explanation, this is called being endowed with color. What is meant by not being endowed with physique? He is neither renowned nor of great virtue, … and is unable even to inspire offerings of various medicines. This is called a good man endowed with speed and color but not endowed with physique.

“What is the class of good men endowed with speed, color, and physique? A good man knows as it truly is, ‘This is the Noble Truth of Suffering,’ … up to knowing that there will be no further rebirth. This is called being endowed with speed. What is meant by being endowed with color? If someone asks the good man about the Discourses, the Discipline, … and he is able to give that person a definitive explanation, this is called being endowed with color. What is meant by being endowed with physique? The good man is renowned and of great virtue, … and is able even to inspire offerings of various medicines. This is called being endowed with physique. Such a one is also called a good man endowed with speed, color, and physique.”

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

SUTRA 920. THREE[3]

Thus have I heard:

At one time the Buddha was staying in the Bamboo Grove, in the Kalandaka grounds at Rājagṛha. At that time the Blessed One addressed the bhikkhus:

“In the world there are three qualities of a fine horse used by a king to draw his chariot. What are the three? A fine horse is endowed with color, strength, and speed. Likewise, in the true Dharma and discipline there are good men possessing three qualities, whom the world serves, reveres, and honors with offerings, and who are the supreme field of merit. What are the three? A good man is endowed with color, strength, and speed.

“What is meant by being endowed with color? A good man dwells firmly established in pure precepts and the discipline of the Prātimokṣa, fully endowed with proper deportment and conduct. Seeing danger in even the slightest transgression, he accepts and observes the training precepts.

This is called being endowed with color. What is meant by being endowed with strength? Regarding unwholesome and evil qualities that have arisen, he arouses the desire to eliminate them, diligently applies skillful means, and sustains and strengthens his effort.

Regarding unwholesome and evil qualities that have not yet arisen, he prevents them from arising, arouses the desire to do so, diligently applies skillful means, and sustains and strengthens his effort. Regarding wholesome qualities that have not yet arisen, he causes them to arise, arouses the desire to do so, diligently applies skillful means, and sustains and strengthens his effort. Regarding wholesome qualities that have already arisen, he firmly maintains them and does not allow them to be lost, arouses the desire to do so, diligently applies skillful means, and sustains and strengthens his effort.

This is called being endowed with strength. What is meant by being endowed with speed? He knows as it truly is, ‘This is the Noble Truth of Suffering,’ … up to attaining arhatship and having no further rebirth.

This is called being endowed with speed, and he is called a good man endowed with color, strength, and speed.”

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

SUTRA 921. FOUR[4]

Thus have I heard:

At one time the Buddha was staying in the Bamboo Grove, in the Kalandaka grounds at Rājagṛha. At that time the Blessed One addressed the bhikkhus:

“A fine horse in the world is endowed with four capabilities,^[5] and it should be known that such a horse is used by a king to draw his chariot. What are the four? They are intelligence,^[6] speed, endurance, and a tractable nature.^[7] Likewise, a good man who has accomplished four virtues is honored by the world, served and presented with offerings, and is the supreme field of merit. What are the four? A good man has accomplished the adept’s aggregate of morality, the adept’s aggregate of concentration, the adept’s aggregate of wisdom, and the adept’s aggregate of liberation.”

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

SUTRA 922. SHADOW OF THE WHIP[8]

Thus have I heard:

At one time the Buddha was staying in the Bamboo Grove, in the Kalandaka grounds at Rājagṛha. At that time the Blessed One addressed the bhikkhus:

“In the world there are four kinds of fine horses. There is a kind of fine horse that, when harnessed to a chariot, keeps it balanced and, upon seeing the shadow of the whip, immediately runs swiftly. It knows how to observe the movements of the driver and goes fast or slow, right or left, according to the driver’s wishes. Bhikkhus, this is the first virtue of a fine horse in the world.

“Furthermore, bhikkhus, in the world there is a kind of fine horse that cannot be frightened merely by seeing the shadow of the whip, but when the whip or goad touches the hair of its tail, it becomes frightened and runs swiftly, going fast or slow, right or left, according to the driver’s wishes. This is called the second kind of fine horse in the world.

“Furthermore, bhikkhus, in the world there may be a kind of fine horse that cannot be made to follow the driver’s wishes merely by seeing the shadow of the whip or by having its hair and skin touched. It must be lightly struck on the flesh with the whip or goad before it becomes frightened and runs, going fast or slow, right or left, according to the driver’s wishes. Bhikkhus, this is called the third kind of fine horse.

“Furthermore, bhikkhus, in the world there is a kind of fine horse that cannot be made to respond by seeing the shadow of the whip, by being touched on the hair and skin, or by being lightly struck on the flesh. An iron spike must pierce its body, penetrate its skin, and wound its bones before the horse becomes alarmed and draws the chariot along the road, going slowly or swiftly, right or left, according to the driver’s wishes. This is called the fourth kind of fine horse in the world.

“In the same way, within the true Dharma and discipline there are also four kinds of good men. What are the four? A good man hears that other men or women in neighboring villages are afflicted by illness and suffering, even to the point of approaching death. Upon hearing this, he immediately becomes fearful and reflects rightly, just as that fine horse can be controlled merely by seeing the shadow of the whip. This is called the first kind of good man who, within the true Dharma and discipline, is capable of disciplining himself.

“Furthermore, there is a kind of good man who does not become fearful and reflect rightly merely upon hearing that other men or women in neighboring villages are suffering from aging, illness, and death; rather, only when he sees other men or women in neighboring villages suffering from aging, illness, and death does he become fearful and reflect rightly, just as that fine horse must be touched on the hair of its tail before it can quickly be brought under control according to the trainer’s wishes. This is called the second kind of good man who, within the true Dharma and discipline, is capable of disciplining himself.

“Furthermore, there is a kind of good man who does not become fearful and reflect rightly upon hearing or seeing other men and women in neighboring villages suffering from aging, illness, and death; rather, when he sees acquaintances and relatives in towns and villages suffering from aging, illness, and death, he becomes fearful and reflects rightly. Just as that fine horse must have the whip touch its skin and flesh before it submits to being trained according to the trainer’s wishes, so is this called a good man who, within the true Dharma and discipline, is capable of disciplining himself.

“Furthermore, there is a kind of good man who does not become fearful and reflect rightly upon hearing or seeing other men and women in neighboring villages, or his own relatives, suffering from aging, illness, and death; rather, only when his own body suffers from aging, illness, and death does he become disenchanted and fearful and reflect rightly. Just as that fine horse must be pierced through skin and flesh to the bone before it submits to being trained according to the trainer’s wishes, so is this called the fourth kind of good man who, within the true Dharma and discipline, is capable of disciplining himself.”

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

SUTRA 923. ZHISHI[9]

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, in the Kalandaka grounds, at the city of Rajagriha. At that time, a horse trainer named Zhishi^[10] came to the Buddha, bowed his head at the Buddha’s feet, withdrew, and sat to one side. He said to the Buddha:

“I regard the world as truly contemptible, like a flock of goats. Blessed One! I alone am capable of training mad horses, wild horses, and vicious horses. I have a method by which, in only a moment, I can cause their faults to reveal themselves and then train them according to those faults.”

The Buddha said to the horse trainer, the village headman:

“How many methods do you have for training horses?”

The horse trainer said to the Buddha:

“There are three methods for training vicious horses. What are the three? The first is gentleness, the second is harshness, and the third is a combination of gentleness and harshness.”

The Buddha said to the village headman:

“If you use these three methods to train a horse but cannot bring it under control, what do you do?”

The horse trainer said to the Buddha:

“If it cannot be brought under control, it should be killed. Why? So that it will not disgrace me.”

The horse trainer again said to the Buddha:

“The Blessed One is the Unsurpassed Trainer of Persons^[11]. How many methods do you use to train persons?”

The Buddha said to the village headman:

“I also use three methods to train persons. What are the three? The first is solely gentleness, the second is solely harshness, and the third is a combination of gentleness and harshness.”

The Buddha continued, saying to the village headman:

“‘Solely gentleness’ is to speak in this way: ‘This is wholesome bodily conduct; this is the result of wholesome bodily conduct. This is wholesome conduct of speech and mind; this is the result of wholesome conduct of speech and mind. This is called heaven. This is called the human realm. This is called spontaneous birth in a good realm. This is called nirvana.’ This is called solely gentleness.

“‘Solely harshness’ is to speak in this way: ‘This is unwholesome bodily conduct; this is the result of unwholesome bodily conduct. This is unwholesome conduct of speech and mind; this is the result of unwholesome conduct of speech and mind. This is called hell. This is called the realm of hungry ghosts. This is called the animal realm. This is called an evil destination. This is called falling into an evil destination.’ This is the Tathagata’s harsh instruction.

“‘A combination of gentleness and harshness’ means that at times one speaks of wholesome bodily conduct, and at times one speaks of the result of wholesome bodily conduct. At times one speaks of wholesome conduct of speech and mind, and at times one speaks of the result of wholesome conduct of speech and mind. At times one speaks of unwholesome bodily conduct, and at times one speaks of the result of unwholesome bodily conduct.

At times one speaks of unwholesome conduct of speech and mind, and at times one speaks of the result of unwholesome conduct of speech and mind. ‘Thus is heaven spoken of; thus is the human realm spoken of; thus is a good destination spoken of; thus is nirvana spoken of. Thus is hell spoken of; thus are the animal realm and the realm of hungry ghosts spoken of; thus is an evil destination spoken of; thus is falling into an evil destination spoken of.’ This is called the Tathagata’s instruction combining gentleness and harshness.”

The horse trainer said to the Buddha:

“Blessed One! If these three methods are used to train sentient beings, but they still cannot be brought under control, what should be done?”

The Buddha said to the village headman:

“They too must be killed. Why? Because they should not be allowed to disgrace me.”

The horse trainer said to the Buddha:

“In the Blessed One’s Dharma, taking life is impure. Taking life is also not permitted in the Blessed One’s Dharma, yet you now say they should be killed. What does this mean?”

The Blessed One said to the village headman:

“So it is, so it is! In the Tathagata’s Dharma, taking life is impure, and taking life is not permitted in the Tathagata’s Dharma. However, if within the Tathagata’s Dharma someone is instructed by these three methods and still cannot be brought under control, I will no longer speak to him, teach him, or admonish him. Village headman, what do you think? In the Tathagata’s Dharma, if I no longer speak to him, teach him, or admonish him, is that not killing him?”

The horse trainer said to the Buddha:

“Indeed, Blessed One. If you no longer speak to him and forever cease to teach or admonish him, then he is truly dead! Therefore, from this day onward, I shall abandon all evil and unwholesome karma.”

The Buddha said to the village headman:

“Excellent are these words!”

Zhishi, the horse trainer and village headman, heard what the Buddha had taught, rejoiced and expressed his delight, bowed at the Buddha’s feet, and withdrew.

SUTRA 924. HAVING FAULTS[12]

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, in the Kalandaka grounds, at the city of Rajagriha. At that time, the Blessed One said to the bhikkhus:

“A worldly horse has eight kinds of behavior.^[13] What are the eight? When a vicious horse is harnessed to a cart, it kicks people with its hind legs, drops to its knees with its forelegs, tosses its head, and bites people. This is called the first kind of behavior of a worldly horse.

Again, when a vicious horse is harnessed to a cart, it lowers its head and shakes the yoke. This is called the second kind of behavior of a vicious worldly horse. Again, when a vicious worldly horse is harnessed to a cart, it pulls the cart off onto the roadside, or causes the cart to tilt and overturn.

This is called the third kind of behavior. Again, when a vicious worldly horse is harnessed to a cart, it raises its head and bolts away. This is called the fourth kind of behavior of a vicious worldly horse.

Again, when a vicious worldly horse is harnessed to a cart, upon receiving only a few strokes of the whip or staff, it may snap the reins or break the bit and run wildly in every direction. This is called the fifth kind of behavior. Again, when a vicious worldly horse is harnessed to a cart, it raises both forelegs and stands like a person.

This is the sixth kind of behavior. Again, when a vicious worldly horse is harnessed to a cart, it must be struck with a whip or staff before it will stand still and remain motionless. This is the seventh kind of behavior.

Again, when a vicious worldly horse is harnessed to a cart, it draws all four legs together, lies flat upon the ground, and refuses to rise. This is called the eighth kind of behavior.

“An unruly person^[14] in the world is likewise. Within the true Dharma and discipline, such a person has eight faults. What are the eight? A bhikkhu, when charged with an offense by his fellow practitioners of the holy life on the basis of what has been seen, heard, or suspected, becomes angry and in turn reproaches the one who charged him, saying: ‘You are foolish, ignorant, and no good. When someone has just charged you with an offense, why do you charge me?’ He is like that vicious horse, bracing backward with its two hind legs, dropping to the ground upon its two forelegs, snapping the reins, and breaking the yoke. This is called the first fault of a person within the true Dharma and discipline.

“Again, when a bhikkhu is charged with an offense by his fellow practitioners of the holy life on the basis of what has been seen, heard, or suspected, he immediately counters by charging that person with an offense, just as a vicious horse stiffens its neck and breaks the yoke. This is called the second fault of a person within the true Dharma and discipline.

“Again, when a bhikkhu is charged with an offense by his fellow practitioners of the holy life on the basis of what has been seen, heard, or suspected, he does not answer properly but changes the subject; or, being impatient, wrathful, arrogant, evasive, and resentful, he acts unreasonably, just as that vicious horse leaves the straight road and causes the cart to overturn. This is called the third fault of a person within the true Dharma and discipline.

“Again, when a bhikkhu is charged with an offense by his fellow practitioners of the holy life on the basis of what has been seen, heard, or suspected, and they cause him to recollect it, he instead says: ‘I do not remember,’ remaining obstinate and refusing to submit, just as that vicious horse steps backward. This is called the fourth fault of a person within the true Dharma and discipline.

“Again, when a bhikkhu is charged with an offense by his fellow practitioners of the holy life on the basis of what has been seen, heard, or suspected, he becomes contemptuous, disregards others, and also disregards the Sangha; at his own whim, he takes up his robe and bowl and leaves, just as that vicious horse, when struck with a whip or staff, runs away in every direction. This is called the fifth fault of a person within the true Dharma and discipline.

“Again, when a bhikkhu is charged with an offense by his fellow practitioners of the holy life on the basis of what has been seen, heard, or suspected, he sits upon a high seat and argues evasively with the elders, just as that vicious horse stands upon two legs like a person. This is called the sixth fault of a person within the true Dharma and discipline.

“Again, when a bhikkhu is charged with an offense by his fellow practitioners of the holy life on the basis of what has been seen, heard, or suspected, he remains silent and gives no answer, thereby vexing the assembly, just as that vicious horse remains rigid and motionless even when struck with a whip or staff. This is called the seventh fault of a person within the true Dharma and discipline.

“Again, when a bhikkhu is charged with an offense by his fellow practitioners of the holy life on the basis of what has been seen, heard, or suspected, the accused relinquishes the precepts and brings about his own decline. He goes to the monastery gate and says: ‘You may remain here in silence, joyful and content; I myself relinquish the precepts and withdraw,’ just as that vicious horse draws all four legs together, lies flat upon the ground, and remains motionless. This is called the eighth fault of a person within the true Dharma and discipline.

“These are called the eight human faults that a bhikkhu may have within the true Dharma and discipline.”

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

DISCOURSE 925. EIGHT KINDS OF VIRTUE^[15]

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, in the Kalandaka Park at Rajagriha. At that time, the Blessed One addressed the bhikkhus:

“A fine horse in the world possesses eight virtues and, according to its rider’s wishes, travels whatever distance is required.^[16] What are the eight? It is born in a region renowned for fine horses.^[17] This is the first virtue of a fine horse.

“Again, it is gentle by nature and does not cause people to be afraid.^[18] This is the second virtue of a fine horse.

“Again, a fine horse is not particular about food or drink. This is the third virtue of a fine horse.

“Again, a fine horse is repulsed by filthy, unclean places and chooses clean ground on which to lie. This is the fourth virtue of a fine horse.

“Again, a fine horse always displays its sensitive dispositions and behaviors before its trainer,^[19] and the horse trainer will train it to abandon these behaviors. This is the fifth virtue of a fine horse.

“Again, once a fine horse has been harnessed to a cart, it pays no attention to other horses; whether the cart is heavy or light, it exerts its strength to the utmost. This is the sixth virtue of a fine horse.

“Again, a fine horse always follows the right road and does not stray. This is the seventh virtue of a fine horse.

“Again, even when a fine horse is ill, old, or feeble, it still strives to pull the cart without weariness or fatigue. This is the eighth virtue of a fine horse.

“Likewise, a true person^[20] within the true Dharma and discipline also possesses eight virtues and should be known as a worthy person.^[21] What are the eight? A worthy person abides securely in right morality and the discipline of the Pratimoksha,^[22] being fully endowed with proper deportment and conduct. Seeing danger in the slightest offense, he guards and upholds the training precepts. This is the first virtue of a true person within the true Dharma and discipline.

“Again, a true person is naturally virtuous and good, well tamed and firmly established; he does not trouble or frighten other practitioners of the holy life. This is the second virtue of a true person.

“Again, when a true person goes on almsround, he proceeds from house to house in order. Whatever he receives, whether fine or coarse, his mind remains equanimous, without aversion or attachment. This is the third virtue of a true person.

“Again, a true person gives rise to disenchantment and detachment toward evil deeds of body, speech, and mind, toward evil and unwholesome qualities, and toward the afflictions that lead repeatedly to the painful and tormenting results they must undergo. He becomes still more disenchanted and detached regarding birth, aging, illness, death, sorrow, lamentation, pain, and distress in future lives. This is the fourth virtue of a true person.

“Again, if a true person has committed a fault unbecoming a renunciant and is evasive and untruthful about it, he should quickly disclose it to the Great Teacher and to a good spiritual friend; the Great Teacher’s exposition of the Dharma will certainly eradicate it.^[23] This is the fifth virtue of a true person.

“Again, a true person fully possesses a mind intent on learning and thinks: ‘Whether or not others undertake the training, I myself must undertake the training. This is the sixth virtue of a true person.

“Again, a true person practices the Noble Eightfold Path and does not follow a wrong path. This is the seventh virtue of a true person.

“Again, throughout his life, a true person strives diligently without weariness or fatigue. This is the eighth virtue of a true person.

“A true person who possesses these eight virtues can progress swiftly in accordance with his own practice.”

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

DISCOURSE 926. SANDA KATYAYANA^[24]

Thus have I heard:

At one time, the Buddha was staying in the Deep Valley monastery in the village of Na-lê^[25]. At that time, the Blessed One said to Sằn-đà Ca-chiên-diên^[26]:

“You should cultivate true meditation and not practice unruly meditation^[27]. An unruly horse, when tethered beside the feeding trough in a stable, does not think, ‘What should I do? What should I not do?’ but thinks only of grain and grass. So too, a man who has repeatedly cultivated the hindrance of sensual desire^[28] reflects with a mind of sensual desire. He does not know the path of escape^[29] as it truly is; his mind continually wanders, and, following the hindrance of sensual desire, he seeks meditative attainment. Because he has repeatedly cultivated ill will, sloth and torpor, restlessness and remorse, and doubt, he does not know the path of escape as it truly is; with a mind enveloped by doubt^[30], he reflects in pursuit of meditative attainment.

“Sằn-đà, if it is truly a well-bred, thoroughly trained horse^[31], then when tethered beside the feeding trough in a stable, it does not think of grass or water but thinks only of pulling the carriage. So too, a man does not dwell upon thoughts of the hindrance of sensual desire^[32], but knows escape as it truly is. He does not seek meditative attainment through the hindrance of sensual desire, nor is he tightly bound by ill will, sloth and torpor, restlessness and remorse, or doubt. Instead, he dwells chiefly in escape. He knows the hindrances of ill will, sloth and torpor, restlessness and remorse, and doubt as they truly are, and does not seek meditative attainment through the hindrance of doubt.

“Thus, Sằn-đà, a bhikkhu who meditates in this way does not meditate based upon earth; does not meditate based upon water, wind, fire, space, consciousness, nothingness, or neither-perception-nor-non-perception; does not meditate based upon this world or another world; not upon the sun or moon; not upon what is seen, heard, sensed, or cognized; not upon attainment, seeking, applied thought^[33], or sustained contemplation. Sằn-đà, if a bhikkhu meditates in this way, the heavenly lords Y-thấp-ba-la^[34] and Ba-xà-ba-đề^[35] will all respectfully join their palms, bow their heads, pay homage, and utter verses of praise:

Homage to the Great Man!

Homage to the Great Man!

For I am unable to know

Upon what you depend in meditation!

At that time, Venerable Bạt-ca-lợi was standing behind the Buddha, holding a fan and attending upon him. Bạt-lợi-ca then addressed the Buddha:

“Blessed One, how does a bhikkhu enter meditation without meditating based upon earth, water, fire, or wind, and so forth, up to applied thought and sustained contemplation? How does a meditating bhikkhu cause the heavenly lords Y-thấp-ba-la and Ba-xà-ba-đề respectfully to join their palms, bow their heads, pay homage, and utter verses of praise:

Homage to the Great Man!

Homage to the Great Man!

For I am unable to know

Upon what you depend in meditation!

The Buddha told the bhikkhu Ba-lợi-ca:

“A bhikkhu is able to subdue the perception of earth in relation to the perception of earth. He likewise subdues the perceptions of water, fire, and wind; the perception of the sphere of infinite space; the perception of the sphere of consciousness; the perception of the sphere of nothingness; the perception of the sphere of neither-perception-nor-non-perception; this world and another world; the sun and moon; what is seen, heard, sensed, and cognized; and whatever is attained, sought, thought, or contemplated. He subdues all those perceptions.

“Bạt-ca-lợi, a bhikkhu who meditates in this way does not meditate based upon earth, water, fire, or wind, and so forth, up to applied thought or sustained contemplation. Bạt-lợi-ca, if a bhikkhu meditates in this way, the heavenly lords Y-thấp-bà-la and Ba-xà-ba-đề will all respectfully join their palms, bow their heads, pay homage, and utter verses of praise:

Homage to the Great Man!

Homage to the Great Man!

For I am unable to know

Upon what you depend in meditation!

When the Buddha delivered this discourse, the bhikkhu Sằn-đà Ca-chiên-diên became free from dust and defilement and attained the pure Dharma eye. The bhikkhu Bạt-lợi-ca no longer gave rise to the taints, and his mind was liberated.

After the Buddha had delivered this discourse, the bhikkhu Bạt-ca-lợi rejoiced in what the Buddha had taught and respectfully practiced it.

DISCOURSE 927. LAY FOLLOWER^[37]

Thus have I heard:

At one time, the Buddha was staying in the Ni-câu-luật Grove in the country of Ca-tỳ-la-vệ^[38]. At that time, a man of the Śākya clan named Ma-ha-nam^[39] approached the Buddha, bowed his head at the Buddha’s feet, withdrew to one side, sat down, and addressed the Buddha:

“Blessed One, what is called a lay follower^[40]?”

The Buddha told Ma-ha-nam:

“A man endowed with the characteristics of a male, living at home, who leads a pure life and cultivates purity, declares: ‘From this day until the end of my life, I take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha, and become a lay follower. Please bear witness for me!’ He is called a lay follower.”

Ma-ha-nam addressed the Buddha:

“Blessed One, what is called a lay follower accomplished in faith^[41]?”

The Buddha told Ma-ha-nam:

“A lay follower takes right faith in the Tathagata as his foundation. It is firm and difficult to shake, and no śramaṇa, brahmin, deva, Māra, Brahmā, or person in the world can destroy it. Ma-ha-nam, this is called a lay follower accomplished in faith.”

Ma-ha-nam addressed the Buddha:

“Blessed One, what is called a lay follower accomplished in moral discipline^[42]?”

The Buddha told Ma-ha-nam:

“A lay follower abandons killing living beings, taking what is not given, sexual misconduct, false speech, and drinking intoxicants, and no longer delights in committing these acts. Ma-ha-nam, this is called a lay follower accomplished in moral discipline.”

Ma-ha-nam addressed the Buddha:

“Blessed One, what is called a lay follower accomplished in learning^[43]?”

The Buddha told Ma-ha-nam:

“A lay follower accomplished in learning is one who, after hearing the teachings, is able to remember, retain, and accumulate them. Whatever the Buddha teaches that is good in the beginning, good in the middle, and good in the end, good in meaning and good in expression, entirely pure, and revealing the pure holy life—he is able to receive and retain it all. This is called a lay follower accomplished in learning.”

Ma-ha-nam addressed the Buddha:

“Blessed One, what is called a lay follower accomplished in generosity^[44]?”

The Buddha told Ma-ha-nam:

“A lay follower accomplished in generosity is one who, when bound by the defilement of stinginess, frees his mind from that defilement, dwells at home with a mind free of attachment^[45], cultivates liberating generosity, diligently practices giving, gives constantly, delights in relinquishing his possessions, and gives impartially. Ma-ha-nam, this is called a lay follower accomplished in generosity.”

Ma-ha-nam addressed the Buddha:

“Blessed One, what is called a lay follower accomplished in wisdom?”

The Buddha told Ma-ha-nam:

“A lay follower accomplished in wisdom knows as it truly is: ‘This is suffering’; ‘This is the arising of suffering’; ‘This is the cessation of suffering’; and ‘This is the path leading to the cessation of suffering.’ Ma-ha-nam, this is called a lay follower accomplished in wisdom.”

Ma-ha-nam of the Śākya clan heard what the Buddha taught, rejoiced and expressed his delight, rose from his seat, paid homage, and departed.

DISCOURSE 928. PROFOUND AND SUBTLE MERIT^[46]

Thus have I heard:

At one time, the Buddha was staying in the Câu-ni-luật Grove in the country of Ca-tỳ-la-vệ. At that time, a man of the Śākya clan named Ma-ha-nam, together with five hundred lay followers, approached the Buddha, bowed their heads at the Buddha’s feet, withdrew to one side, sat down, and addressed the Buddha:

“Blessed One, what is called a lay follower?”

The Buddha replied:

“A lay follower is one who leads a pure life at home… up to taking refuge in the Three Jewels for the rest of his life and becoming a lay follower, declaring: ‘Please bear witness for me.’”

Ma-ha-nam addressed the Buddha:

“Blessed One, what is called a stream-enterer lay follower^[47]?”

The Buddha told Ma-ha-nam:

“A stream-enterer lay follower is one who has completely abandoned and fully understood the three fetters: identity view, attachment to rules and observances, and doubt. Ma-ha-nam, this is called a stream-enterer lay follower.”

Ma-ha-nam addressed the Buddha:

“Blessed One, what is called a once-returner lay follower?”

The Buddha told Ma-ha-nam:

“A once-returner lay follower is one who has completely abandoned and fully understood the three lower fetters, and whose sensual desire, ill will, and delusion have become attenuated. Ma-ha-nam, this is called a once-returner lay follower.”

Ma-ha-nam addressed the Buddha:

“Blessed One, what is called a non-returner lay follower?”

The Buddha told Ma-ha-nam:

“An Anagamin lay follower is one who has completely abandoned and fully comprehended the five lower fetters, namely, identity view, attachment to precepts and observances, doubt, sensual desire, and ill will. Mahanama, such a person is called an Anagamin lay follower^[48].”

Then Mahanama turned and looked at the five hundred lay followers and said:

“How marvelous that these lay followers, living the pure household life, have attained such profound merit!”

When the lay follower Mahanama heard what the Buddha had taught, he rejoiced and delighted in it, rose from his seat, bowed, and withdrew.

SUTRA 929. ALL MATTERS[49]

Thus have I heard:

At one time, the Buddha was staying in the Nigrodha Grove in the land of Kapilavastu. At that time, Mahanama of the Sakya clan went to the Buddha, bowed at the Buddha’s feet, and sat to one side. He addressed the Buddha:

“Blessed One, what is meant by a lay follower?”

The Buddha told Mahanama:

“A lay follower is one who lives the pure household life… up to taking refuge in the Three Jewels for the rest of his life and becoming a lay follower, saying, ‘Please bear witness and know this of me.’”

Mahanama addressed the Buddha:

“Blessed One, how does a lay follower completely fulfill all his duties?”

The Buddha told Mahanama:

“If a lay follower has faith but lacks moral discipline, he is not yet complete and should strive diligently to perfect pure moral discipline. If he possesses both faith and moral discipline but does not practice generosity, he is still not complete; because he is not complete, he should strive diligently to cultivate generosity and bring it to fulfillment. If his faith, moral discipline, and generosity are fulfilled, but he does not visit ascetics at appropriate times to listen to and receive the true Dharma, he is still not complete.

Because he is not complete, he should strive diligently. If he visits monasteries and stupas at appropriate times but, upon meeting ascetics, does not listen single-mindedly to and receive the true Dharma, he is still not complete. If his faith, moral discipline, generosity, and cultivation of listening are fulfilled, but after hearing the Dharma he does not retain it, he is still not complete; because he is not complete, he should strive diligently.

When visiting ascetics at appropriate times, he should listen attentively to the Dharma, and after hearing it, he should retain it well. If he cannot contemplate the profound meaning and principles of the teachings, he is still not complete; because he is not complete, he should strive even more diligently to bring this to fulfillment. If he has faith, moral discipline, generosity, and learning; if after hearing the teachings he retains them well, and after retaining them he contemplates their profound meaning, but does not practice in accordance with them and understand the Dharma and the practice conforming to the Dharma^[50], he is still not complete; because he is not complete, he should strive diligently.

He should possess faith, moral discipline, generosity, learning, retention, contemplation, and clear understanding of the profound meaning, and should practice in accordance with the Dharma and the practice conforming to the Dharma. Mahanama, this is called completely fulfilling all the duties of a lay follower.”

Mahanama addressed the Buddha:

“Blessed One, how does a lay follower reassure himself^[51] but not reassure others^[52]?”

The Buddha told Mahanama:

“If a lay follower can establish himself in moral discipline but cannot establish others in right moral discipline; if he himself observes pure moral discipline but cannot enable others to observe moral discipline fully; if he himself practices generosity but cannot establish generosity in others; if he himself visits monasteries and stupas and meets ascetics but cannot encourage others to visit monasteries and stupas and meet ascetics; if he himself listens attentively to the Dharma but cannot encourage others to delight in hearing the true Dharma; if, after hearing the true Dharma, he himself receives and retains it but cannot enable others to receive and retain the true Dharma;

if he himself can contemplate its profound meaning but cannot encourage others to contemplate its profound meaning; and if he himself understands the profound Dharma and can practice in accordance with the Dharma and the practice conforming to the Dharma, but cannot encourage others to practice in accordance with the Dharma and the practice conforming to the Dharma—

“Mahanama, one who accomplishes these eight qualities is called a lay follower who can reassure himself but cannot reassure others.”

Mahanama addressed the Buddha:

“Blessed One, how many qualities must a lay follower accomplish in order to reassure himself and help others gain reassurance?”

The Buddha told Mahanama:

“If a lay follower accomplishes sixteen qualities, he is called a lay follower who reassures himself and helps others gain reassurance.”

“What are the sixteen qualities?

“Mahanama, if a lay follower possesses right faith and also establishes others in it; if he himself observes pure moral discipline and also establishes others in pure moral discipline; if he himself practices generosity and teaches others to practice generosity; if he himself visits monasteries and stupas to meet ascetics and also teaches others to meet ascetics; if he himself diligently listens to the Dharma and also teaches others to listen; if he himself receives and retains the Dharma and teaches others to receive and retain it; if he himself contemplates its meaning and teaches others to contemplate it;

if he himself understands its profound meaning and practices accordingly, practicing the Dharma and the practice conforming to the Dharma, and also teaches others to understand its profound meaning and to practice in accordance with the Dharma and the practice conforming to the Dharma—Mahanama, one who accomplishes these sixteen qualities is called a lay follower who can reassure himself and enable others to gain reassurance.

“Mahanama, if a lay follower accomplishes these sixteen qualities, all those among assemblies of brahmins, assemblies of kshatriyas, assemblies of householders, and assemblies of ascetics will come to him. Amid these assemblies, his majestic virtue shines brilliantly. Just as the sun’s radiance illuminates the morning, noon, and evening, so too, the majestic virtue of a lay follower who accomplishes these sixteen qualities shines brightly at the beginning, in the middle, and at the end. Thus, Mahanama, if a lay follower accomplishes these sixteen qualities, he has accomplished something difficult to achieve in the world.”

When the Buddha had spoken this sutra, Mahanama of the Sakya clan heard what the Buddha had taught, rejoiced and delighted in it, rose from his seat, paid homage, and withdrew.

SUTRA 930. PERSONAL FEAR[53]

Thus have I heard:

At one time, the Buddha was staying in the Nigrodha Grove in the land of Kapilavastu. At that time, Mahanama of the Sakya clan went to the Buddha, bowed his head at the Buddha’s feet, and sat to one side. He addressed the Buddha:

“Blessed One, this land of Kapilavastu is peaceful and prosperous, and its people flourish. Whenever I go out or return, people and animals crowd both sides of the way; crazed elephants, crazed people, and runaway chariots are often among them. I fear that, while living and dying amid such madness, I might lose mindfulness of the Buddha, mindfulness of the Dharma, and mindfulness of the Bhikkhu Sangha. I wonder: after the end of my life, where shall I be reborn?”

The Buddha told Mahanama:

“Do not be afraid! Do not be afraid! After the end of your life, you will not be reborn in an evil destination, nor will you die an unfortunate death. Suppose a great tree inclines downward, leans downward, and bends downward. If its roots were cut, in which direction would it fall?”

Mahanama addressed the Buddha:

“It would fall in the direction toward which it inclines, leans, and bends.”

The Buddha told Mahanama:

“Mahanama, so it is with you. At the end of your life, you will not be reborn in an evil destination, nor will you die an unfortunate death. Why is this? Because you have long cultivated mindfulness of the Buddha, mindfulness of the Dharma, and mindfulness of the Bhikkhu Sangha. Therefore, after the end of your life, although this body may be burned by fire or cast into a charnel ground, where for a long time it is battered by wind and scorched by the sun until it becomes dust and ashes, your mind, mentation, and consciousness have long been permeated by right faith, pure moral discipline, generosity, extensive learning, and wisdom. Thus your consciousness will ascend toward a realm of bliss, and in your next life you will be reborn in a heavenly realm.”

After Mahanama heard what the Buddha had taught, he rejoiced and delighted in it, paid homage, and withdrew.

SUTRA 931. ABIDING IN CULTIVATION[54]

Thus have I heard:

At one time, the Buddha was staying in the Nigrodha Grove in the land of Kapilavastu. At that time, Mahanama of the Sakya clan went to the Buddha, bowed his head at the Buddha’s feet, and sat to one side. He addressed the Buddha:

“Blessed One, if a bhikkhu who is still in training seeks to ascend to the secure nirvana but has not yet attained it, how, Blessed One, should he practice and cultivate extensively so that, within this Dharma and discipline, his influxes may be exhausted, his mind liberated without influxes, and he attain liberation through wisdom, personally knowing and realizing it here and now, knowing: ‘For me, birth is ended, the holy life has been established, what had to be done has been done; I know for myself that there will be no further rebirth^[55]’?”

The Buddha said to Mahanama:

“If a bhikkhu who is still in training seeks to ascend to the secure nirvana but has not yet attained it, that bhikkhu should then cultivate the six recollections… until he attains nirvana. It is like a hungry and thirsty person whose body is weak: upon obtaining delicious food, his body becomes well nourished. So too, a bhikkhu who abides in the stage of training and seeks the path ascending to the secure nirvana but has not yet attained it should cultivate the six recollections… until he swiftly attains the secure nirvana.

“What are the six recollections?

“With regard to the Buddha, a noble disciple recollects: The Tathagata is an Arhat, Perfectly and Completely Awakened, Accomplished in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, Buddha, Blessed One. When the noble disciple recollects in this way, the fetter of sensual desire does not arise; thoughts of anger or delusion do not arise; his mind becomes upright, and he comprehends the meaning of the Tathagata^[56] and attains the Tathagata’s true Dharma.

With regard to the Tathagata’s true Dharma and the Tathagata, he attains a mind of appreciative joy^[57]. Because of appreciative joy, gladness arises. Because of gladness, the body becomes tranquil.

Because the body is tranquil, he experiences bliss. Because he experiences bliss, his mind becomes concentrated. Because his mind is concentrated, even when this noble disciple is among dangerous beings^[58], he is not obstructed by impediments and enters the stream of the Dharma… until nirvana.

“Furthermore, with regard to the Dharma, a noble disciple recollects: The Dharma and discipline of the Blessed One can, here in this very life^[59], free one from the burning afflictions of birth and death; it is not dependent upon time, is directly realized in the present, and is personally known by the wise. When the noble disciple recollects the Dharma in this way, sensual desire, anger, and delusion do not arise… until his recollection of the Dharma becomes cultivated and he advances toward nirvana.

“Furthermore, with regard to the Sangha, a noble disciple recollects: The Blessed One’s disciples practice the good way, the right way, the direct way, and the consummate way^[60], practicing the Dharma in accordance with the Dharma. They comprise those progressing toward stream-entry and those who have attained stream-entry; those progressing toward once-returning and those who have attained once-returning; those progressing toward non-returning and those who have attained non-returning; those progressing toward arhatship and those who have attained arhatship—these are the four pairs and eight classes of noble ones.

This is called the Blessed One’s Sangha of bhikkhu disciples, fully endowed with pure precepts, fully endowed with samadhi, fully endowed with wisdom, fully endowed with liberation, and fully endowed with the knowledge and vision of liberation. They are worthy of reverence, service, and offerings and are an excellent field of merit. When the noble disciple recollects the Sangha in this way, sensual desire, anger, and delusion do not arise… until his recollection of the Sangha becomes cultivated and he advances toward nirvana.

“Furthermore, with regard to pure precepts, a noble disciple recollects: The precepts are unbroken, without deficiency, unstained, unmixed, not enslaving^[61], well guarded, praised by the discerning, and never wearisome to the wise. When the noble disciple recollects the precepts in this way, sensual desire, anger, and delusion do not arise… until his recollection of the precepts becomes cultivated and he advances toward nirvana.

“Furthermore, with regard to generosity, a noble disciple recollects: I have gained a great benefit. Among beings defiled by stinginess, I have abandoned the defilement of stinginess, live the homeless life^[62], practice liberating generosity, and always give with my own hand. I delight in the Dharma practice of relinquishment and am fully endowed with impartial generosity. When the noble disciple recollects generosity in this way, sensual desire, anger, and delusion do not arise… until his recollection of generosity becomes cultivated and he advances toward nirvana.

“Furthermore, with regard to the devas, a noble disciple recollects: There are the Four Great Heavenly Kings, the devas of the Thirty-three, the Yama devas, the Tusita devas, the devas who delight in creation, and the devas who exercise mastery over the creations of others. Those who possess right faith are reborn in those heavenly realms when they pass away from here. I too shall practice this right faith.

Those beings possessed pure precepts, generosity, learning, relinquishment, and wisdom and, when they passed away from here, were reborn in those heavenly realms. I too shall now practice these precepts, generosity, learning, relinquishment, and wisdom. When the noble disciple recollects the devas in this way, sensual desire, anger, and delusion do not arise, and his mind becomes upright through taking the devas as its object of recollection.

Through such uprightness of mind, that noble disciple attains the benefit of the Dharma and the profound benefit of its meaning, and shares appreciatively in the benefits of the devas. Because of appreciative joy, gladness arises. Because of gladness, the body becomes tranquil.

Because the body has become tranquil, he experiences bliss. Having experienced bliss, his mind becomes concentrated. Because his mind is concentrated, even when this noble disciple is among dangerous beings, he is not obstructed by impediments and enters the stream of the Dharma.

Because recollection of the devas has been cultivated, he advances toward nirvana.

“Mahanama, if a bhikkhu who is still in training wishes to ascend to the blissful nirvana and practices extensively in this way, he will swiftly attain nirvana. Within the true Dharma and discipline, his influxes will rapidly be completely exhausted, his mind liberated without influxes, and he will attain liberation through wisdom, personally knowing and realizing it here and now: ‘For me, birth is ended, the holy life has been established, what had to be done has been done; I know for myself that there will be no further rebirth.’”

Having heard what the Buddha taught, Mahanama rejoiced and responded with appreciative joy, bowed in homage, and withdrew.

SUTRA 932. ELEVEN[63]

Thus have I heard:

At one time the Buddha was staying in the Nigrodha Grove in the land of Kapilavastu. At that time many bhikkhus had gathered in the dining hall to mend robes for the Blessed One. Then Sakyan Mahanama heard that the bhikkhus gathered in the dining hall to mend robes for the Blessed One were saying: ‘Before long, after the three-month rains retreat, when the robes have been mended, the Blessed One will put on his robe, take up his bowl, and journey among the people.’ Having heard this, Mahanama went to the Buddha, bowed his head at the Buddha’s feet, withdrew to one side, and said to the Buddha:

“Blessed One, my entire being is distressed, the four directions have grown dark, and I have forgotten all the Dharma I have heard. This is because I heard the bhikkhus gathered in the dining hall to mend robes for the Blessed One saying: ‘Before long, after the three-month rains retreat, when the robes have been mended, the Blessed One will put on his robe, take up his bowl, and journey among the people.’ Therefore, I now think: ‘When shall I again meet the Blessed One and the bhikkhus with whom I am acquainted?’”

The Buddha said to Mahanama:

“Whether or not you meet the Tathagata, and whether or not you meet the bhikkhus with whom you are acquainted, you need only recollect five qualities and diligently cultivate them. Mahanama, you should take right faith as foremost, not lack of right faith; and you should take complete virtue, complete learning, complete generosity, and complete wisdom as your foundation, not lack of wisdom.

“Likewise, Mahanama, based upon these five qualities, cultivate the six fields of recollection. What are the six? Mahanama, in recollecting the Tathagata, you should recollect thus: The Tathagata is an Arhat, Perfect and Complete… up to Buddha, Blessed One. You should recollect the Dharma, recollect the Sangha, recollect the precepts, recollect generosity, and recollect the devas… up to personally practicing and attaining wisdom.”

“So too, Mahanama, when a noble disciple has perfected these eleven qualities, his training will never deteriorate. He is capable of knowledge and vision, capable of certainty, abides at the gateway to the Deathless, and draws near to liberation; yet he cannot necessarily attain the Deathless nirvana swiftly and all at once. It is like a hen incubating five or ten eggs, sitting on them or leaving them at the appropriate times, lovingly guarding and tending them.

Even if she sometimes neglects them in the meantime, the chicks can still break through the shells with their claws or beaks and emerge. Why is this? Because from the beginning the mother hen knew when it was appropriate to sit on the eggs and when to leave them, and guarded them lovingly and well.

So too, when a noble disciple has perfected these eleven qualities, he abides in the training, which will never deteriorate… yet he cannot necessarily attain the Deathless nirvana swiftly and all at once.”

When the Buddha had spoken this discourse, Mahanama the Sakyan heard what the Buddha had taught, rejoiced and delighted in it, paid homage, and withdrew.

SUTRA 933. THE TWELVE[64]

Thus have I heard:

At one time, the Buddha was staying in Nigrodha Park in the land of Kapilavastu. At that time, many bhikkhus had gathered in the dining hall to mend robes for the Blessed One. Mahanama the Sakyan then heard that the bhikkhus had gathered in the dining hall to mend robes for the Blessed One, saying: ‘Before long, after the three-month rains retreat, when the robes have been mended, the Blessed One will put on his robes, take up his bowl, and journey among the people.’ Having heard this, Mahanama went to the Buddha, bowed his head at the Buddha’s feet, withdrew to one side, sat down, and said to the Buddha:

“Blessed One, my whole being is ill at ease, the four directions have grown dim, and all the teachings I previously heard have suddenly been forgotten, because I heard that the bhikkhus had gathered in the dining hall to mend robes for the Blessed One,… up to his journeying among the people. I thought: ‘When will I be able to see the Blessed One and the bhikkhus with whom I am acquainted again?’”

The Buddha said to Mahanama:

“Whether or not you see the Tathagata, and whether or not you see the bhikkhus with whom you are acquainted, you should always diligently cultivate six qualities. What are the six? Right faith is the root; moral discipline, giving, learning, emptiness, and wisdom are the foundation, not lack of wisdom.

Therefore, Mahanama, based on these six qualities, strive to cultivate and enhance the six recollections: from recollection of the qualities of the Tathagata… up to recollection of the devas. When these twelve recollections have been perfected, that noble disciple diminishes evil qualities; they no longer increase, are destroyed, and do not arise again. He is free from defilement and does not increase defilement; he relinquishes and does not cling.

Because he does not cling, he is not attached; because he is not attached, he personally realizes nirvana: ‘For me, birth has ended, the holy life has been established, what had to be done has been done, and I know for myself that there will be no further existence.’”

When the Buddha had spoken this discourse, Mahanama the Sakyan heard what the Buddha had taught, rejoiced and delighted in it, rose from his seat, paid homage, and withdrew.

SUTRA 934. LIBERATION[65]

Thus have I heard:

At one time, the Buddha was staying in Nigrodha Park in the land of Kapilavastu. At that time, Mahanama the Sakyan went to the Buddha, bowed his head at the Buddha’s feet, withdrew to one side, sat down, and said to the Buddha:

“According to what the Buddha has taught, I understand that liberation comes through right concentration^[66] and cannot occur without right concentration. Blessed One, how is it? Is right concentration attained first and liberation afterward, or is liberation attained first and right concentration afterward? Or are right concentration and liberation neither before nor after one another, but both arise at the same time?”

The Blessed One remained silent. Mahanama asked the same question three times, but the Buddha still remained silent. At that time, Venerable Ananda was standing behind the Buddha, holding a fan and attending upon him. Ananda thought: ‘Mahanama the Sakyan has asked the Blessed One about a profound principle, but the Blessed One has only recently recovered from illness. I should now turn to another subject in order to respond to him.’

“Mahanama, one in training possesses moral discipline, and one beyond training also possesses moral discipline; one in training possesses samadhi, and one beyond training also possesses samadhi; one in training possesses wisdom, and one beyond training also possesses wisdom; one in training possesses liberation, and one beyond training also possesses liberation.”

Mahanama asked Venerable Ananda:

“What is the moral discipline of one in training? What is the moral discipline of one beyond training? What is the samadhi of one in training? What is the samadhi of one beyond training? What is the wisdom of one in training? What is the wisdom of one beyond training? What is the liberation of one in training? What is the liberation of one beyond training?”

Venerable Ananda said to Mahanama:

“This noble disciple abides established in pure moral discipline, restrained by the discipline of the Pratimoksha, perfect in deportment and proper conduct, and undertakes the precepts of training. Having undertaken and perfected the precepts of training, secluded from sensual desire and from evil, unwholesome qualities… he attains and abides in the fourth dhyana. Having thus perfected samadhi, he knows as it truly is, ‘This is the noble truth of suffering’; he knows as it truly is, ‘This is the noble truth of the origin of suffering’; he knows as it truly is, ‘This is the noble truth of the cessation of suffering’;

and he knows as it truly is, ‘This is the noble truth of the path leading to the cessation of suffering.’ Knowing and seeing in this way, the five lower fetters—identity view, attachment to rules and observances, doubt, sensual desire, and ill will—are completely eliminated and fully understood.

When these five lower fetters have been eliminated, he is reborn in that realm, attains the nirvana of a non-returner, and is never again reborn in this realm. At that very time, he perfects the moral discipline of one in training, the samadhi of one in training, the wisdom of one in training, and the liberation of one in training.

“At another time, all the outflows will be exhausted, and through the outflow-free liberation of mind and liberation by wisdom, he knows and personally realizes: ‘For me, birth has ended, the holy life has been established, what had to be done has been done, and I know for myself that there will be no further existence.’ At that time, he perfects the moral discipline of one beyond training, the samadhi of one beyond training, the wisdom of one beyond training, and the liberation of one beyond training.

“Mahanama, this is what the Blessed One meant by the moral discipline, samadhi, wisdom, and liberation of one in training; and such are the moral discipline, samadhi, wisdom, and liberation of one beyond training.”

After Mahanama the Sakyan heard what Venerable Ananda had said, he rejoiced and delighted in it, rose from his seat, paid homage to the Buddha, and withdrew.

The Blessed One, knowing that Mahanama had departed not long before, said to Venerable Ananda:

“Are the Sakyans of Kapilavastu capable of discussing profound principles with the bhikkhus?”

Ananda said to the Buddha:

“Yes, Blessed One, the Sakyans of Kapilavastu are capable of discussing profound principles with the bhikkhus.”

The Buddha said to Ananda:

“The Sakyans of Kapilavastu will swiftly gain excellent benefit; with the wisdom-eye of the noble ones, they will be able to penetrate the profound Dharma of the Buddha.”

When the Buddha had spoken this discourse, Venerable Ananda heard what the Buddha had taught, rejoiced, and respectfully practiced it.

SUTRA 935. SADA[67]

Thus have I heard:

At one time, the Buddha was staying in Nigrodha Park in the land of Kapilavastu. At that time, a Sakyan named Sada^[68] said to Mahanama:

“How many qualities did the Blessed One say a stream-enterer perfects?”

Mahanama replied:

“The Blessed One said that a stream-enterer perfects four qualities. What are the four? He possesses pure and unshakable faith in the Buddha, the Dharma, and the Sangha, and perfects the noble moral discipline. This is called a stream-enterer’s perfection of four qualities.”

Sada said to Mahanama:

“Venerable sir, do not say or declare: ‘The Blessed One said that a stream-enterer perfects four qualities,’ and then afterward say that a stream-enterer perfects only three qualities. What are the three? Pure and unshakable faith in the Buddha, the Dharma, and the Sangha. Thus, a stream-enterer perfects three qualities.” He said this three times.

“Mahanama the Sakyan could not induce Sadda to accept the four qualities, and Sadda the Sakyan could not induce Mahanama to accept the three qualities. Together they went to the Buddha, bowed their heads at the Buddha’s feet, and sat to one side. Mahanama the Sakyan said to the Buddha:

“Blessed One, Sadda the Sakyan came to me and asked: ‘How many qualities did the Blessed One say a stream-enterer possesses?’ I replied: ‘The Blessed One said that a stream-enterer possesses four qualities. What are the four? They are unshakable, purified faith in the Buddha, the Dharma, and the Sangha, and accomplishment in the noble precepts.’ A stream-enterer possesses these four qualities. Sadda the Sakyan said: ‘Mahanama the Sakyan, do not say that the Blessed One taught that a stream-enterer possesses four qualities. A stream-enterer possesses only three qualities. What are the three? They are unshakable, purified faith in the Buddha, the Dharma, and the Sangha. The Blessed One taught that a stream-enterer possesses these three qualities.’ He said this three times.

“I could not induce Sadda the Sakyan to accept the four qualities, and Sadda could not induce me to accept the three qualities. Therefore, we have both come to the Blessed One. We now ask the Blessed One: How many qualities does a stream-enterer possess?”

Then Sadda the Sakyan rose from his seat, paid homage to the Buddha, placed his palms together, and said to the Buddha:

“Blessed One, if such a question should arise, with the Blessed One on one side and the Sangha of bhikkhus on the other, I would follow the Blessed One, not the Sangha of bhikkhus. Or if such a question should arise, with the Blessed One on one side and the community of bhikkhunis, laymen, laywomen, devas, Mara, Brahma, ascetics, brahmins, or the devas and humans of the world on the other, I would still follow only the Blessed One, not any of the other communities.”

Then the Blessed One said to Mahanama:

“Mahanama, Sadda the Sakyan reasons in this way. What do you say?”

Mahanama said to the Buddha:

“Blessed One, since Sadda the Sakyan reasons in this way, what else can I say? I can only say that it is good and true.”

The Buddha said to Mahanama:

“Therefore, you should know that a stream-enterer possesses four qualities: unshakable, purified faith in the Buddha, the Dharma, and the Sangha, and accomplishment in the noble precepts. Thus should this be accepted and upheld.”

After Mahanama the Sakyan heard what the Buddha had taught, he rejoiced and delighted in it, rose from his seat, paid homage, and departed.

SUTRA 936. BAI SHOU[69]

Thus have I heard:

At one time the Buddha was staying in the Nigrodha Grove in the land of Kapilavastu. At that time, the Sakyans of Kapilavastu gathered in the assembly hall and discussed the following question:

“Mahanama, what is the ultimate meaning of this prediction? When Bai Shou the Sakyan^[70] died, the Blessed One declared that he had attained stream-entry, would not fall into the states of woe, was certain to proceed directly toward perfect awakening, and, after at most seven more births among devas and humans, would reach the ultimate end of suffering. Yet Bai Shou the Sakyan had violated the precept against drinking intoxicants, and still the Blessed One declared that he had attained stream-entry… up to reaching the ultimate end of suffering. Mahanama, you should go and ask the Buddha. We will then follow whatever the Buddha teaches.”

Mahanama then went to the Buddha, paid homage at his feet, sat to one side, and said to the Buddha:

“Blessed One, we Sakyans of Kapilavastu gathered in the assembly hall and discussed the following: ‘Mahanama, what is the ultimate meaning of this prediction? When Bai Shou the Sakyan died, the Blessed One declared that he had attained the fruit of stream-entry… up to reaching the ultimate end of suffering. You should now go and ask the Blessed One again. We will follow whatever the Blessed One teaches.’ I now ask the Buddha to explain this to me.”

The Buddha said to Mahanama:

“A noble disciple says: ‘The Master is the Well-Gone One! The Master is the Well-Gone One!’ While his mouth speaks of the Well-Gone One, his mind possesses right mindfulness and right view; he will therefore certainly penetrate the state of the Well-Gone One. A noble disciple says: ‘The true Dharma and discipline!

The true Dharma and discipline!’ While his mouth speaks of the true Dharma and discipline, his mind gives rise to right mindfulness and right view; he will therefore certainly penetrate the true Dharma. A noble disciple says: ‘The Sangha has entered upon the good path! The Sangha has entered upon the good path!’ While his mouth speaks of the good path, his mind gives rise to right mindfulness and right view; he will therefore certainly enter upon the good path.

Thus, Mahanama, a noble disciple has single-minded, purified faith in the Buddha and single-minded, purified faith in the Dharma and the Sangha. Regarding the Dharma, he possesses the wisdom of benefit, the wisdom of emergence, and decisive wisdom. He has accomplished the eight liberations and personally realized them; through wisdom, he sees that the taints have been abandoned and fully understood.

Such a noble disciple does not proceed toward hell, the realm of hungry ghosts, or the animal realm, and does not fall into the states of woe. He is called an arhat liberated in both ways.^[71]

“Furthermore, Mahanama, a noble disciple has absolutely purified faith in the Buddha… up to decisive wisdom. He has not attained the eight liberations, personally realized them, or accomplished and abided in them, but he sees and knows that the taints have been abandoned. Such a noble disciple does not fall into the states of woe… up to one liberated through wisdom.^[72]

“Furthermore, Mahanama, a noble disciple has absolutely purified faith in the Buddha… up to decisive wisdom. Although he has attained the eight liberations, personally realized them, and fully abides in them, he does not see that the taints have been abandoned. Such a noble disciple does not fall into the states of woe… up to a bodily witness.^[73]

“Furthermore, Mahanama, a noble disciple has absolutely purified faith in the Buddha… up to decisive wisdom. He has not attained the eight liberations, personally realized them, or accomplished and abided in them, but he sees and knows the true Dharma and discipline as they really are. Such a noble disciple does not fall into the states of woe… up to one who has attained through seeing.

“Furthermore, Mahanama, a noble disciple has absolutely purified faith in the Buddha… up to decisive wisdom. Although he sees and knows the true Dharma and discipline as they really are, he has not attained through seeing. Such a noble disciple does not fall into the states of woe… up to one liberated through faith.

“Furthermore, Mahanama, a noble disciple has faith in the Buddha’s purified teaching expressed in words,^[74] and faith in the purified teaching expressed in words concerning the Dharma and the Sangha. Regarding the five qualities that increase wisdom, he carefully examines and accepts faith, diligence, mindfulness, concentration, and wisdom. Such a noble disciple does not fall into the states of woe… up to a Dharma-follower.

“Furthermore, Mahanama, a noble disciple has faith in the Buddha’s purified teaching expressed in words, and faith in the purified teaching expressed in words concerning the Dharma and the Sangha… up to possessing little wisdom regarding the five qualities, while carefully examining and accepting faith, diligence, mindfulness, concentration, and wisdom. Such a noble disciple does not fall into the states of woe… up to a faith-follower.

“Mahanama, suppose this sturdy tree^[75] could understand the meaning of what I have taught—there is no possibility of this. Yet if it could understand, I would also make a prediction concerning it. How much more, then, would I declare that Bai Shou the Sakyan had attained stream-entry!

“Mahanama, as Bai Shou the Sakyan approached death, he upheld the pure precepts and abandoned drinking intoxicants. Therefore, after he died, I declared that he had attained stream-entry… up to reaching the ultimate end of suffering.”

After Mahanama the Sakyan heard what the Buddha had said, he rejoiced and delighted in it, rose from his seat, paid homage, and departed.

SUTRA 937. BLOOD[76]

Thus have I heard:

At one time the Buddha was dwelling in the Pinnacled Hall beside the Monkey Pond in the country of Vaisali. At that time, there were forty bhikkhus^[77] from the village of Paleya^[78]. All of them practiced the forest-dwelling ascetic practice, wore rag robes, and went on almsround^[79]. They were still trainees and had not yet become free from sensual desire. Together they approached the Buddha, bowed their heads in homage at the Buddha’s feet, and withdrew to sit to one side.

The Blessed One then thought: “These forty bhikkhus from the village of Paleya all practice the forest-dwelling ascetic practice, wear rag robes, and go on almsround. They are still trainees and have not yet become free from sensual desire. Today I should teach them the Dharma so that, in this very life, the taints will no longer arise in them and their minds will be liberated.” The Blessed One said to the forty bhikkhus from the village of Paleya:

“From beginningless time, sentient beings have wandered through birth and death, shrouded by ignorance and with craving bound around their necks. They revolve endlessly through birth and death, not knowing the original limit of suffering^[80].

“Bhikkhus, what do you think? As the waters of the Ganges rush onward into the great ocean, which is greater: the water of the Ganges during that course, or the blood that has flowed from your bodies being destroyed as you have revolved through birth and death from the past until now?”

The bhikkhus said to the Buddha:

“As we understand the meaning of what the Buddha has said, we have wandered through birth and death for an exceedingly long time. The blood that has flowed when our bodies were destroyed is very great—hundreds of thousands of myriads of times greater than the water of the Ganges.”

The Buddha said to the bhikkhus:

“Let us set aside the water of the Ganges. Which is greater: even the water in the four great seas, or the blood that has flowed when your bodies were destroyed as you wandered through birth and death?”

The bhikkhus said to the Buddha:

“As we understand the meaning of what the Blessed One has said, we have wandered through birth and death, and the blood that has flowed when our bodies were destroyed is very great, greater even than the water in the four great seas.”

The Buddha said to the bhikkhus:

“Excellent! Excellent! As you have ceaselessly revolved through birth and death, the blood that has flowed from your bodies has been very great, exceeding the water of the Ganges and the water in the four great seas.

Why is this? You have previously been born among elephants and had your ears, noses, heads, tails, or four legs cut off, shedding immeasurable blood. Or you took the bodies of horses, camels, oxen, dogs, and other birds and beasts, and had your ears, noses, heads, legs, or entire bodies severed, shedding immeasurable blood.

You have previously been attacked by bandits and killed by others; your heads, legs, ears, and noses were cut off, your entire bodies dismembered, and immeasurable blood flowed forth. You have previously undergone the breakup of the body and the end of life and been cast into charnel grounds, where foul-smelling blood flowed forth in incalculable quantities. Or you fell into hell, the animal realm, or the realm of hungry ghosts; when your bodies broke up and your lives ended, the blood that flowed was likewise immeasurable.”

The Buddha said to the bhikkhus:

“Is form permanent or impermanent?”

The bhikkhus said to the Buddha:

“Blessed One, it is impermanent.”

The Buddha said to the bhikkhus:

“Is that which is impermanent suffering?”

The bhikkhus said to the Buddha:

“It is suffering.”

The Buddha said:

“If it is impermanent, suffering, and subject to change, can a noble disciple regard it as self, as other than self, or as existing within one another?”

The bhikkhus said to the Buddha:

“No, Blessed One.”

“So too with feeling, perception, formations, and consciousness.”

The Buddha said:

“Whatever form there is—past, future, or present; internal or external; gross or subtle; beautiful or ugly; far or near—all of it is not self, is not other than self, and does not exist within one another. One should know this as it really is. So too with feeling, perception, formations, and consciousness. A noble disciple who contemplates in this way becomes disenchanted with form and becomes disenchanted with feeling, perception, formations, and consciousness. Being disenchanted, he no longer delights in them. Because he no longer delights in them, he is liberated. With liberation comes the knowledge and vision of liberation: ‘For me, birth is ended, the holy life has been established, what had to be done has been done, and I know for myself that there will be no further existence.’”

When the Buddha taught this Dharma, the forty bhikkhus heard the Buddha’s teaching, rejoiced, and respectfully practiced it.

SUTRA 938. TEARS[81]

Thus have I heard:

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

“From beginningless time until now, sentient beings have revolved ceaselessly through birth and death, not knowing the original limit of suffering.

“Bhikkhus, what do you think? Which is greater: the water of the Ganges and the water in the four great seas, or the tears you have shed while revolving through the cycle of birth and death?”

The bhikkhus said to the Buddha:

“As we understand the meaning of what the Buddha has said, the tears we have shed while revolving through the cycle of birth and death are very great, greater even than the water of the Ganges and the water in the four great seas.”

The Buddha said to the bhikkhus:

“Excellent! Excellent! The tears you have shed while revolving through the cycle of birth and death are very great, surpassing the water of the Ganges and the water in the four seas. Why is this? You have previously lost fathers and mothers, brothers, sisters, relatives, and acquaintances, and you have lost wealth and possessions. The tears you shed over those losses were immeasurable. Again and again, you were cast into charnel grounds, where foul blood flowed forth, and then you were born in hell, among hungry ghosts, or among animals.

“Bhikkhus, throughout your beginningless wandering in the cycle of birth and death, the blood and tears from your bodies have been exceedingly great and immeasurable.

“Bhikkhus, is form permanent or impermanent?”

The bhikkhus said to the Buddha:

“Blessed One, it is impermanent.

“If it is impermanent, is it suffering?

“Blessed One, it is suffering.

“If it is impermanent, suffering, and subject to change, should a learned noble disciple regard it as self, as other than self, or as existing within one another?”

The bhikkhus said to the Buddha:

“No, Blessed One.

“So too with feeling, perception, formations, and consciousness.

“Bhikkhus, a noble disciple who knows thus and sees thus… is liberated from form and liberated from feeling, perception, formations, and consciousness; he is liberated from birth, aging, illness, death, sorrow, lamentation, suffering, and distress.”

When the Buddha had finished teaching this sutra, the bhikkhus heard the Buddha’s teaching, rejoiced, and respectfully practiced it.

SUTRA 939. MOTHER’S MILK[82]

Thus have I heard:

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

“From beginningless time, sentient beings have wandered through birth and death, shrouded by ignorance and with craving bound around their necks. They revolve ceaselessly, not knowing the origin of suffering.”

The Buddha said to the bhikkhus:

“Bhikkhus, what do you think? Which is greater: the water of the Ganges and the water in the four great seas, or the mother’s milk you have drunk while ceaselessly revolving through birth and death?”

The bhikkhus said to the Buddha:

“As we understand the meaning of what the Buddha has said, the mother’s milk we have drunk throughout the cycle of birth and death is greater even than the water of the Ganges and the water in the four great seas.”

The Buddha said to the bhikkhus:

“Excellent! Excellent! The mother’s milk you have drunk throughout the cycle of birth and death is greater even than the water of the Ganges and the water in the four great seas. Why is this? You have previously been born among elephants and drunk immeasurable, innumerable quantities of mother’s milk. Or you were born as camels, horses, oxen, donkeys, and so forth, among birds and beasts, and drank immeasurable, innumerable quantities of mother’s milk. You have previously abandoned your bodies in charnel grounds, where blood and pus also flowed forth without measure. Or you fell into hell, the realm of hungry ghosts, or the animal realm, where blood and marrow likewise flowed forth.

“Bhikkhus, throughout beginningless birth and death until now, you have not known the origin of suffering. “Bhikkhus, is form permanent or impermanent?

“Blessed One, it is impermanent.”

“… The noble disciple contemplates the five aggregates subject to clinging as not-self and not belonging to self; regarding all worldly phenomena, he grasps at nothing. Because he does not grasp, he is not attached. What had to be done has been done, and he knows for himself that he will receive no further existence.”

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

Notes:

^[1]. Taishō, fascicle 33. Yinshun, Combined Edition, continuation of “43. Horse Saṃyukta.” National Translation, fascicle 46. Pāli, A. 3.139 Assājānuya; 9.22 Khaluṅka. Cf. №100⁽¹⁴⁵⁾.

^[2]. The Pāli text: abhidhamme abhivinaye pañhaṃ, asking a question concerning the Higher Dharma and Higher Discipline.

^[3]. Pāli, A. 94-96 Ājāniya. Cf. №100⁽¹⁴⁶⁾.

^[4]. Pāli, A. 4.256-257 Ājāniya. Cf. №100⁽¹⁴⁷⁾.

^[5]. The base text has: năng 能. The Song-Yuan-Ming editions have: chủng 種. The Pāli text: rañño bhaddo assājāniyo, the king’s excellent, well-trained horse.

^[6]. Chinese: hiền thiện 賢善. Pāli: bhaddo; see note 6 above.

^[7]. The four qualities, according to the Pāli text: vaṇṇasampanno, balasampanno, javasampanno, ārohapariṇāhasampanno: endowed with beauty, strength, speed, and a tall, well-proportioned body.

^[8]. The shadow of the whip. Pāli, A. 4.113 Patoda. Cf. №100⁽¹⁴⁸⁾.

^[9]. Pāli, A. 4.111 Kesi.

^[10]. “The horse trainer was named Kesi” 調馬師名曰只尸. Pāli: kesi assadammasārathi.

^[11]. “The unsurpassed trainer of persons” 無上調御丈夫. Pāli: anuttaro dammasārathi, the trainer of persons beyond whom there is none higher. One of the ten epithets of the Buddha.

^[12]. Pāli, A. 8.14 Khaluṅka. Cf. №100⁽¹⁴⁹⁾.

^[13]. “Eight traits of a horse” 馬八態. Pāli: aṭṭha assakhaḷuṅke, eight kinds of unmanageable horses.

^[14]. “Bad person” 惡丈夫. Pāli: purusakhaḷuṅka, an unmanageable person.

^[15]. Pāli, A. 8.13 Ājañña. Cf. №100⁽¹⁵⁰⁾.

^[16]. “Taking to the road, whether much or little” 取道多少; the meaning is unclear. Pāli: rājāraho rālābhogo rañño aṅganteva… fit for the king, used by the king, and counted among the king’s treasures.

^[17]. “The homeland of fine horses” 良馬鄉. Pāli: ubhato sūato hoti, of pure lineage on both the father’s and mother’s sides.

^[18]. Chinese: “does not frighten people” 不驚恐人. Pāli: na ca aññe asse ubbejetā, it does not frighten other horses.

^[19]. Pāli: yāni kho panassa honti sāṭheyyāni kūṭeyyāni jimheyyāni vaṅkeyyanī tāni yathābhūtaṃ sārathissa āvikattā hoti, if it has any traits of craftiness, deceit, crookedness, or perversity, it reveals them truthfully to its trainer.

^[20]. Chinese: trượng phu 丈夫, a person, or a man. The Pāli text says bhikkhu.

^[21]. Chinese: hiền sĩ phu 賢士夫, denoting a virtuous person (Pāli: bhaddo puriso). Cf. Pāli: aṭṭhahi dhammehi samannāgato bhikku āhuneyyo hoti, endowed with eight qualities, that bhikkhu is worthy of offerings (worthy of reverence and gifts).

^[22]. Pāli: bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati, the bhikkhu is virtuous and dwells restrained by the restraint of the Pātimokkha.

^[23]. A literal translation; however, the Chinese text is erroneous when compared with the illustration given above. The Pāli text: yāni kho panassa honti sāṭheyyāni kūṭeyyāni jimheyyāni vaṅkeyyanī tāni yathābhūtaṃ āvakattā hoti satthiri vā viññūsu vā sabrahmacārisu. Tesam assa atthā vā viññū vā sabrahmacārī abhinimmadanāya vāyamati, Whatever craftiness, deceit, hypocrisy, or dishonesty he may possess, he truthfully reveals it to the Teacher or to wise companions in the holy life. That bhikkhu strives so that the Teacher or his wise companions in the holy life may correct him.

^[24]. Pāli, A. 11.10 Sandha. Cf. №100⁽¹⁵¹⁾.

^[25]. “Deep Valley Monastery in the village of Nālī” 那梨聚落深谷精舍. Pāli: Nātike Giñjakāvasathe, in the Brick Hall at Nātika.

^[26]. Shenshentu Kaccāyana 詵詵陀迦旃延. Pāli: Sandha.

^[27]. Chinese: “true meditation, unruly meditation” 真實禪強良禪. Pāli: ājāniyajjhāyitaṃ, khaluṅkajjhāyitaṃ, the meditation of a thoroughbred horse and the meditation of an unmanageable horse.

^[28]. Chinese: “much practiced while bound by sensual desire” 於貪欲纏多所修習. Pāli: kāmarāgapariyuṭṭhitena cetasā viharati, dwelling with a mind tightly enveloped by sensual desire.

^[29]. Pāli: uppanassa kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappājānati, he does not know as it truly is the escape from arisen sensual desire.

^[30]. “The mind covered by doubt” 疑蓋心.

^[31]. Chinese: “true thoroughbred horse” 真生馬.

^[32]. See note 29 above.

^[33]. Chinese: tùy giác 隨覺. Pāli: anuvicāra, reflective examination.

^[34]. Īśvara 伊濕波羅. Pāli: Issara.

^[35]. Prajāpati 波闍波提. Pāli: Pajāpati.

^[36]. Pāli: paṭhaviyaṃ paṭhavīsaññā vibhūtā hoti. Because vibhūta has two meanings—nonexistent and manifest—the Pāli sentence can be understood in two opposite ways. But because paṭhaviyaṃ is in the locative case, it should be understood as: “regarding earth, there is no perception of earth.” The Chinese text, however, reads abhibhūta, “conquered.”

^[37]. Taishō, discourses №927-936. Yinshun, Combined Edition, “44. Mahānāma Saṃyukta.” It comprises ten discourses, №13267-13276. National Translation, continuation of fascicle 46, “4. Mahānāma Saṃyukta,” ten discourses. Pāli, S. 55.37 Mahānāma. Cf. №100⁽¹⁵²⁾.

^[38]. Pāli: Sakkesu viharati kapilavatthusmiṃ nigrodhārāme.

^[39]. Pāli: Sakko Mahānāmo.

^[40]. Upāsaka 優婆塞. Pāli: upāsaka.

^[41]. Chinese: “fulfillment of faith” 信具足, also called “accomplishment in faith.” Pāli: saddhāsampanno.

^[42]. “Fulfillment of virtue” 戒具足. Pāli: sīlasampanno.

^[43]. “Fulfillment of learning” 聞具足; the Pāli text does not mention this.

^[44]. “Fulfillment of generosity” 捨具足; this refers to giving or liberality. Pāli: cāgasampanno.

^[45]. “Dwelling in what is not a home” 住於非家; the Chinese text may have confused agāra (home) with anagāra (homelessness). The Pāli text: vigatamalamaccherena cetasā agāraṃ ajjhāvasati, he dwells at home with a mind free from the stain of stinginess.

^[46]. Pāli, S. 55.49 Mahānāma. Cf. №100⁽¹⁵³⁾.

^[47]. The Pāli text: accomplished in the four factors of stream-entry, also called the four unshakable confidences.

^[48]. Arhatship is not mentioned. In this discourse, a householder cannot attain it.

^[49]. Pāli, A. 8.25 Mahānāma.

^[50]. Chinese: “Dharma-following practice” 法次法向, commonly called “practicing the Dharma in accordance with the Dharma.” Pāli: dhammānudhammāpaṭipāda, practicing the Dharma and what accords with the Dharma, or practice in conformity with the Dharma.

^[51]. Chinese: “comforting oneself” 自安慰. Pāli: attahitāya paṭipanno, practicing for one’s own benefit.

^[52]. Chinese: “comforting others” 安慰他. Pāli: parahitāya, for the benefit of others.

^[53]. Pāli, S. 55.21-22 Mahānāma.

^[54]. Pāli, A. 6.10 Mahānāma. Cf. №100⁽¹⁵⁶⁾.

^[55]. The Pāli text: ariyasāvako āgataphalo viññātasāsano so katamena vihārena bahulaṃ viharati, “In what abiding does a noble disciple who has attained the fruit and understood the teaching dwell most frequently?”

^[56]. “His mind is upright, and he attains the meaning of the Tathagata” 其心正直, 得如來義. Pāli: ujugatamevassa tasmiṃ samaye cittaṃ hoti tathāgataṃ ārabbha, “At that time, his mind is upright on account of the Tathagata.” In the Pāli text, ārabbha is an indeclinable, so the sentence means “his mind is upright through being directed toward the Tathagata.” The Chinese text understands it as the verb ārabbhati and thus renders it as “attains the meaning of the Tathagata.”

^[57]. Pāli: labhati dhammūpasaṃhitaṃ pāmojjaṃ, he gains gladness connected with the Dharma.

^[58]. Pāli: savyāpajjāya pajāya avyāpajjo viharati, he dwells without ill will among people who harbor ill will.

^[59]. Chinese: “present phenomenon” 現法. Pāli: sadiṭṭhiko, directly visible, a result seen here and now.

^[60]. Chinese: “well directed, rightly directed, straightly directed, sincerely directed” 善向,正向,直向, 誠向. Pāli: supaṭipanno (practicing well), ujupaṭipanno (practicing uprightly), ñāyapaṭipanno (practicing in accordance with the true way), samīcīpaṭipanno (practicing harmoniously and respectfully).

^[61]. The precept of not being taken by another 不他取戒: “not being taken away by another”; the meaning is unclear. Perhaps it means: not being controlled by others. Pāli: bhujissa, free, referring to an emancipated slave; here it denotes the precept of one who is free, not imposed upon or coerced.

^[62]. See n. 45, discourse 927.

^[63]. Pāli, A. 11.12 Mahānāma.

^[64]. Pāli, A. 11.13 Mahānāma.

^[65]. Pāli, A. 3.73 Sakka, №100⁽¹⁵⁸⁾.

^[66]. The original Chinese reads: right attainment 正受, that is, Pāli samāpatti. But the Pāli text has: samahitassa ñāṇaṃ, one who has right concentration possesses right knowledge.

^[67]. Pāli, S. 55.23 Godhā. Cf. №100⁽¹⁵⁹⁾.

^[68]. Sa-đà of the Śākya clan 釋氏沙陀. Pāli: sakko godhā.

^[69]. Pāli, S. 55.24 Sarakāni. Cf. №100⁽¹⁶⁰⁾.

^[70]. Bách Thủ of the Śākya clan 百手釋氏. Pāli: Sarakāni. In the Chinese version: Satapāṇi.

^[71]. An arhat liberated in both ways 阿羅漢俱解脫, also called one liberated in both respects; an arhat who has attained the cessation attainment. The Pāli version does not contain this detail.

^[72]. An arhat liberated through wisdom 阿羅漢慧解脫, who possesses wisdom but has not attained the cessation attainment.

^[73]. A body-witness 身證. A non-returner who has attained the cessation attainment is called a body-witness.

^[74]. But this person has not yet fulfilled the four confirmed confidences.

^[75]. The Firm Tree 堅固樹 refers to the banyan tree (a species); Pāli: nigrodha.

^[76]. In Yinshun’s Collated Edition, “45. The Connected Discourses on Beginninglessness” comprises twenty-nine discourses, numbered 13277–13296. In the Taishō edition, these are discourses 937–956, comprising the latter portion of fascicle 33 and part of the beginning of fascicle 34. Discourse 937; Pāli, S. 15.13 Tiṃsamattā.

^[77]. The Pāli version reads: tiṃsamattā bhikkhū, only thirty bhikkhus.

^[78]. The village of Ba-lê-da 波梨耶聚落. Pāli: Pāveyyakā.

^[79]. Forest-dwelling, wearing rag robes, and alms-going 阿練若行, 糞掃衣, 乞食: the observance of three among the twelve dhuta practices—dwelling only in the forest, wearing only robes made from discarded cloth, and living solely on alms (not accepting invitations). Pāli: araññakā paṃsukūlikā piṇḍapātikā.

^[80]. Pāli: anamataggoyaṃ saṃsāro, pubbā koṭi na paññāyati: this cycle of saṃsāra is beginningless; its earliest limit cannot be discerned.

^[81]. Tears. Pāli, S. 15.3 Assu.

^[82]. Mother’s milk. Pāli, S. 15.4 Khīraṃ.