雜阿含經

Edited and annotated by Thích Tuệ Sỹ

SUTRA 970. ŚĀRABHA[1]

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, the Kalandaka grounds, at Rājagṛha. At that time, a non-Buddhist wanderer named Śārabha^[2] was dwelling on the shore of Lake Sumāgadhā^[3]. Amid his own assembly, he proclaimed: “I know the entire Dharma of the Sakyan ascetic. Formerly, I knew that Dharma and discipline, but I have now cast it all aside.”

Then, early in the morning, many bhikshus put on their robes, took up their bowls, and entered Rājagṛha to seek alms. They heard that the non-Buddhist wanderer named Śārabha, who was staying on the shore of Lake Sumāgadhā, had proclaimed amid his own assembly: “I know the entire Dharma of the Sakyan ascetic. Formerly, I knew that Dharma and discipline, but I have now cast it all aside.” Having heard these words and finished seeking alms, they returned to the monastery, put away their robes and bowls, washed their feet, and went to the Buddha. They bowed at his feet, withdrew to one side, and sat down. They said to the Buddha:

“Blessed One, early this morning we put on our robes, took up our bowls, and entered Rājagṛha to seek alms. We heard that the non-Buddhist wanderer named Śārabha, who is staying on the shore of Lake Sumāgadhā, had proclaimed amid his own assembly: ‘I know the entire Dharma of the Sakyan ascetic. Formerly, I knew that Dharma and discipline, but I have now cast it all aside.’ Excellent indeed! May the Blessed One, out of compassion for Śārabha, personally go to the shore of Lake Sumāgadhā.”

The Blessed One silently consented. In the afternoon, after rising from meditative seclusion, he went to Śārabha’s dwelling on the shore of Lake Sumāgadhā. Seeing the Blessed One approaching from afar, the non-Buddhist wanderer Śārabha hurriedly prepared a seat and invited the Buddha to sit. After the Blessed One was seated, he said to Śārabha:

“Did you truly say: ‘I know the entire Dharma of the Sakyan ascetic. Having fully known it, I cast it all aside’?”

Śārabha remained silent and did not answer.

The Buddha said to Śārabha:

“You should speak now. Why do you remain silent? If your understanding is complete, I shall rejoice in it. If your understanding is incomplete, I shall help you complete it.”

Śārabha still remained silent. The Buddha spoke thus a second and a third time, but all three times Śārabha remained silent. Then one of Śārabha’s celibate disciples said to him:

“Teacher, you ought to have gone to the ascetic Gautama and presented your knowledge and vision. Today the ascetic Gautama has come here himself; why do you not speak? The ascetic Gautama has also said to you: ‘If it is complete, I shall rejoice in it. If it is incomplete, I shall help you complete it.’ Why do you remain silent and say nothing?”

Although his celibate disciple urged him, he still remained silent. The Blessed One then said to Śārabha:

“If anyone were to say, ‘The ascetic Gautama is not the Tathagata, the Worthy One, the Perfectly Awakened One,’ I would properly admonish and closely question him. When properly admonished and closely questioned, that person would turn aside to speak of other matters; or he would become angry and arrogant, harbor resentment, grow indignant, oppose and reject what was said, and be unable to offer any explanation; or he would sit silently in shame, lower his head, and inwardly ponder and reflect—just as Śārabha does today.

“Or someone might say: ‘The ascetic Gautama does not possess^[4] the true Dharma and discipline.’ I would properly admonish and closely question him. That person, too, would sit silently, just as you do today.

“Or someone might say: ‘No disciple^[5] of the ascetic Gautama is one who practices well^[6].’ I would properly admonish and closely question him. That person, too, would sit silently, just as you do today.”

Thereupon, on the shore of Lake Sumāgadhā, the Blessed One uttered his lion’s roar, rose from his seat, and departed. Śārabha’s celibate disciple then said to Śārabha:

“You are like an ox whose two horns have been cut off and which, shut inside an empty cattle pen, kneels upon the ground and bellows loudly. You are just the same: when no disciples of the ascetic Gautama are present in the assembly, you utter a lion’s roar.

“You are like a woman who wishes to speak with a man’s voice, but when she makes a sound, it is immediately revealed as a woman’s voice. You are just the same: when no disciples of the ascetic Gautama are present in the assembly, you utter a lion’s roar.

“You are like a jackal that wishes to make the cry of a fox, but when it makes a sound, it is still the cry of a jackal. You are just the same: when the ascetic Gautama is absent, you wish to utter a lion’s roar amid your own assembly of disciples.”

After Śārabha’s celibate disciple had spoken these words of reproach and denunciation before him, he rose from his seat and departed.

SUTRA 971. THE ELDER[7]

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, the Kalandaka grounds, at Rājagṛha. At that time, on the shore of Lake Sumāgadhā in Rājagṛha, there was a non-Buddhist wanderer named the Elder^[8] who dwelt beside the lake. Amid his own assembly, he declared: “I shall recite a verse. If anyone can answer it, I shall follow that person in practicing the celibate life.”

Early that morning, many bhikshus put on their robes, took up their bowls, and entered Rājagṛha to seek alms. They heard that a non-Buddhist wanderer named the Elder, who dwelt on the shore of Lake Sumāgadhā, had declared amid his own assembly: “I shall recite a verse. If anyone can answer it, I shall follow that person in practicing the celibate life.” After the bhikshus had finished seeking alms, they returned to the monastery, put away their robes and bowls, washed their feet, and went to the Buddha. They bowed at the Buddha’s feet, withdrew to one side, and sat down. They said to the Buddha:

“Blessed One, early this morning, when we bhikshus entered the city to seek alms, we heard that a non-Buddhist wanderer named the Elder, who dwells on the shore of Lake Sumāgadhā, had declared amid his own assembly: ‘I shall recite a verse. If anyone can answer it, I shall follow that person in practicing the celibate life.’ May the Blessed One, out of compassion, personally go to him.”

The Blessed One silently consented. That afternoon, after rising from meditative seclusion, he went to the shore of Lake Sumāgadhā. When the non-Buddhist wanderer called the Elder saw the Blessed One approaching from afar, he immediately prepared a seat and invited the Buddha to be seated. After the Blessed One had sat down, he said to the non-Buddhist wanderer called the Elder:

“Did you truly say: ‘I shall recite a verse. If anyone can answer it, I shall follow that person in practicing the celibate life’? Now recite your verse; I can answer it.”

The non-Buddhist wanderer then piled corded couches^[9] into a high seat, climbed upon it, sat down, and recited this verse:

A bhikshu who lives according to the Dharma,

Does not frighten living beings;

His mind is still, his conduct detached,

He keeps the precepts and accords with tranquility.

The Blessed One, clearly knowing the mind of this non-Buddhist wanderer called the Elder, then spoke this verse:

If you yourself were to practice

What you have declared in your verse,

Then I would regard you

As a virtuous and worthy man.

Yet, examining what you have said,

Your words and deeds do not accord.

One who guards the pure precepts

Is tranquil and self-controlled;

He does not frighten living beings,

His mind is peaceful and detached.

Accordant with discipline and tranquility,

His mind, speech, and body abandon evil.

He well restrains himself wherever he dwells

And does not allow heedlessness to arise:

This is called one who accords with

Discipline and tranquility.

The non-Buddhist wanderer called the Elder then thought: “The ascetic Gautama has known my mind.” He immediately descended from the high seat, joined his palms, and said to the Buddha:

“May I now go forth, receive full ordination, become a bhikshu in accordance with the Dharma, and dwell within the true Dharma and discipline?”

The Buddha said to the non-Buddhist wanderer called the Elder:

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

After the elder who had followed another teaching went forth and became a bhikkhu, he reflected upon the purpose for which a virtuous man shaves off his hair and beard, dons the kasaya robe, and, out of right faith, goes forth from the household life to train in the Way and live homeless… up to attaining the wholesome liberation of mind and becoming an arhat.

SUTRA 972. THE THREE TRUTHS[10]

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, in the Karanda grounds, at Rajagriha. At that time, many Brahmin ascetics had gathered beside the Sumagadha Pond and were discussing among themselves: “Such is the truth of the Brahmins.^[11] Such is the truth of the Brahmins.”

The Blessed One knew the thoughts in the minds of those Brahmin ascetics and went to the bank of the Sumagadha Pond. When the Brahmin ascetics saw the Buddha approaching from afar, they prepared a seat for him and invited him to be seated. After the Buddha had taken his seat, he said to the Brahmin ascetics:

“You have gathered here on the bank of the Sumagadha Pond. What were you discussing?”

The Brahmin ascetics said to the Buddha:

“Venerable Gautama, we Brahmin ascetics gathered here and were discussing among ourselves: ‘Such is the truth of the Brahmins. Such is the truth of the Brahmins.’”

The Buddha said to the Brahmin ascetics:

“There are three truths of the Brahmins^[12] that I have personally awakened to, thereby attaining unsurpassed complete awakening, and that I expound to others. You Brahmin ascetics say: ‘Do no harm to any living being.’ This is a truth of the Brahmins and is not false. They say among themselves: ‘I am superior, I am equal, or I am inferior.’^[13] If one is neither bound nor attached to that truth and manifests loving-kindness toward the entire world, this is called the first truth of the Brahmins, to which I have personally awakened, thereby attaining unsurpassed complete awakening, and which I expound to others.

“Furthermore, the Brahmins say: ‘Whatever phenomena arise through accumulation^[14] are all subject to cessation.’ This is truth and is not false… up to not clinging to this truth and contemplating arising and cessation throughout the entire world. This is called the second truth of the Brahmins.

“Furthermore, the Brahmins say: ‘Nowhere and in nothing is there a self; there is utterly nothing whatsoever. Nowhere and in nothing is there a self; there is utterly nothing whatsoever.’^[15] This is truth and is not false. As explained before… up to being neither bound nor attached to that truth and regarding the entire world equally as not-self. This is called the third truth of the Brahmins, to which I have personally awakened, thereby attaining unsurpassed complete awakening, and which I expound to others.”

At that time, all the Brahmin ascetics sat silently. The Blessed One thought: “Today I have illuminated their delusion and dispelled their evil, yet in this assembly there is not a single person capable of reflecting for himself and wishing to establish the causes and conditions for practicing the holy life within the Dharma of the ascetic Gautama!”

Knowing this, he rose from his seat and departed.

SUTRA 973. CHANDA[16]

Thus have I heard:

At one time, the Buddha was staying in Ghosita’s Grove in the country of Kausambi. At that time, the Venerable Ananda was also staying there.

Then a wanderer of another teaching named Chanda^[17] went to the Venerable Ananda. After they had exchanged greetings and words of encouragement, he sat to one side and asked the Venerable Ananda:

“For what reason, Venerable Sir, did you go forth and practice the holy life under the ascetic Gautama?”

The Venerable Ananda replied:

“Because I wish to abandon craving, anger, and delusion, I went forth and practice the holy life under the ascetic Gautama.”

Chanda asked further:

“Is he able to teach the abandonment of craving, anger, and delusion?”

The Venerable Ananda replied:

“I too am able to teach the abandonment of craving, anger, and delusion.”

Chanda asked further:

“What faults and dangers do you see in craving, anger, and delusion that you teach their abandonment?”

Ananda replied:

“When one is defiled and attached through craving and one’s mind is obscured, one may harm oneself, harm others, or harm both. One incurs wrongdoing in the present life and in a future life; one incurs wrongdoing in both the present and future lives, and one’s mind constantly experiences sorrow and suffering. If one is obscured by anger or obscured by delusion, one harms oneself, harms others, or harms both oneself and others… up to constantly experiencing sorrow and suffering.

“Furthermore, craving is blindness, eyelessness, and ignorance. It weakens the power of wisdom and creates obstruction. It is not illumination, does not lead to complete awakening, and does not incline toward nirvana. Anger and delusion are likewise. Because I see such faults and dangers in craving, anger, and delusion, I teach that craving, anger, and delusion must be abandoned.”

Chanda asked further:

“What benefits and blessings do you see in abandoning craving, anger, and delusion that you teach their abandonment?”

Ananda replied:

“When craving has been abandoned, one does not harm oneself, harm others, or harm both. Moreover, one incurs no wrongdoing in the present life or in a future life; one incurs no wrongdoing in either the present or future life, and one’s mind constantly experiences joy and happiness. The same is true of anger and delusion. In the present life, one is always free from feverish affliction; without delay, one realizes the other qualities visible here and now, personally knowing and awakening to them.^[18] Because there are such beneficial qualities, I teach that craving, anger, and delusion must be abandoned.”

Chanda then asked the Venerable Ananda:

“Is there a path or a course of practice which, when cultivated and frequently practiced, enables one to abandon craving, anger, and delusion?”

Ananda replied:

“There is. It is the Noble Eightfold Path: right view… up to right concentration.”

The wanderer Chanda said to the Venerable Ananda:

“This is indeed an excellent path! This is indeed an excellent course of practice! When cultivated and frequently practiced, it enables one to abandon craving, anger, and delusion.”

After the wanderer Chanda had heard what the Venerable Ananda said, he rejoiced and approved, rose from his seat, and departed.

SUTRA 974. PURUTIKA (1)[19]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, the Venerable Sariputra went to the Buddha, bowed his head at the Buddha’s feet, and sat to one side. The Blessed One then taught the Venerable Sariputra the Dharma in various ways, instructing, illuminating, and gladdening him, after which the Buddha remained silent. Having heard the Buddha’s teaching, the Venerable Sariputra rejoiced and approved, bowed his head at the Buddha’s feet, and departed.

At that time, a wanderer of another teaching named Purutika^[20] encountered the Venerable Sariputra on the road and asked him:

“Where have you come from?”

Sariputra replied:

“O Fire-born one, I have come from the Blessed One, where I listened to the Great Teacher expound and instruct me in the Dharma.”

Purutika asked the Venerable Sariputra:

“Even now, have you still not been weaned,^[21] that you continue to follow the Great Teacher, listen to his exposition of the Dharma, and receive his teachings?”

Sariputra replied:

“O Fire-born one, I have not been weaned. I still listen to the Great Teacher’s exposition of the Dharma and receive his teachings.”

Purutika said to the Venerable Sariputra:

“I was weaned long ago and have cast aside what my teacher taught me.”

Sariputra said:

“Your Dharma and discipline are poorly expounded and poorly awakened to. They are not a teaching of deliverance, nor a path to right awakening. They are a corrupt teaching, not a teaching worthy of praise and not a teaching worthy of reliance.”

“Furthermore, that teacher is not a Perfectly Enlightened One; therefore, you quickly cease drinking his milk and abandon the teacher’s doctrine. It is like a milk cow that is rough and fierce and yields little milk. After drinking its milk, the calf quickly leaves. So too, such a doctrine and discipline is poorly expounded and poorly realized; it does not lead to deliverance, is not the path to perfect enlightenment, is corrupt, is not worthy of praise, and is not worthy of reliance.

“Furthermore, that teacher is not a Perfectly Enlightened One; therefore, you quickly abandon the doctrine taught by your teacher. The doctrine I possess is the true Dharma and discipline, well realized, leading to deliverance, the path to perfect enlightenment, incorruptible, worthy of praise, and worthy of reliance.

“Furthermore, my Great Teacher is a Perfectly Enlightened One; therefore, for a long time I have drunk the stream of his milk and heard the true Dharma taught by the Great Teacher. It is like a milk cow that is neither rough nor fierce and yields abundant milk. Its calf drinks the milk for a long time without becoming weary of it. My Dharma is likewise the true Dharma and discipline… up to: for a long time I have heard and received the teaching.”

Then Purutika said to Sariputra:

“Venerable sir, you have swiftly gained excellent benefit in the true Dharma and discipline… up to: for a long time you have heard and received the teaching.”

Having heard what Sariputra said, the wanderer Purutika rejoiced and delighted in it, then departed.

SUTRA 975. PURUTIKA (2)[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 wanderer Purutika approached the Buddha. After exchanging courteous greetings and inquiries with the Blessed One, he sat to one side and said to the Buddha:

“Gautama, on a previous day many wandering ascetics, sramanas, and brahmins gathered in the Unprecedented Hall^[23] and discussed as follows: ‘The wisdom of the sramana Gautama is like an empty house. In the midst of a large assembly he is unable to establish a thesis, saying: This is proper, this is improper; this is fitting, this is unfitting. He is like a blind ox walking along the edge of a field without entering it. The sramana Gautama is likewise: for him there is nothing proper or improper, nothing fitting or unfitting.’”

The Buddha told Purutika:

“The discussions of these adherents of other paths about ‘proper or improper, fitting or unfitting’ are, in relation to the true Dharma and discipline, like children’s games. It is as if a person eighty or ninety years old, with white hair and fallen teeth, were to play like a child, molding clay into various figures of elephants and horses. Everyone would say, ‘This is an aged child.’ So too, O Fire-born, the various doctrines that speak of ‘proper or improper, fitting or unfitting’ are, in relation to the true Dharma and discipline, like children’s games. Yet among such matters there is nothing for which a bhikkhu needs to strive.”

Purutika said to the Buddha:

“Gautama, in what matters does a bhikkhu need to strive?”

The Buddha told the wanderer:

“To purify what is impure: this is where a bhikkhu needs to strive. To tame what is untamed: this is where a bhikkhu needs to strive. To bring what is unconcentrated into right concentration: this is where a bhikkhu needs to strive. To liberate what is unliberated: this is where a bhikkhu needs to strive. To abandon what has not been abandoned, fully understand what has not been fully understood, cultivate what has not been cultivated, and attain what has not been attained: this is where a bhikkhu needs to strive.

“What does it mean to purify what is impure? It means to purify impure virtue. What does it mean to tame what is untamed?

It means to tame completely the untamed faculties of the eye, ear, nose, tongue, body, and mind. This is called taming what is untamed. What does it mean to bring what is unconcentrated into right concentration?

It means to bring the unconcentrated mind into right concentration. What does it mean to liberate what is unliberated? It means to liberate the mind that is not liberated from sensual desire, ill will, and delusion.

What does it mean to abandon what has not been abandoned? It means to abandon ignorance and craving for existence that have not been abandoned. What does it mean to fully understand what has not been fully understood?

It means to fully understand name-and-form that has not been fully understood. What does it mean to cultivate what has not been cultivated? It means to cultivate serenity and insight that have not been cultivated.

What does it mean to attain what has not been attained? It means to attain nirvana, which has not been attained. This is called that for which a bhikkhu needs to strive.”

Purutika said to the Buddha:

“Gautama, this meaning is indeed that for which a bhikkhu needs to strive. This steadfast endeavor is that for which a bhikkhu needs to strive. It is precisely the complete destruction of all the taints.”

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

SUTRA 976. SIVA (1)[24]

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 named Siva^[25] approached the Buddha. After exchanging greetings and courteous inquiries with the Blessed One, he sat to one side and said to the Buddha:

“Gautama, what is training? It is called ‘training,’ but what is training?”

The Buddha told Siva:

“One trains in what ought to be trained in; therefore it is called training.”

Siva said to the Buddha:

“In what does one train?”

The Buddha told Siva:

“At the appropriate times one trains in higher virtue, higher mind, and higher wisdom.”

Siva said to the Buddha:

“If a bhikkhu is an arhat whose taints have been exhausted, who has done what had to be done, laid down the burdens, swiftly attained his own welfare, utterly destroyed the fetters of existence, and become well liberated through right knowledge, in what must he still train at that time?”

The Buddha told Siva:

“If a bhikkhu is an arhat whose taints have been exhausted… up to: who has become well liberated through right knowledge, at that very time he directly knows that sensual desire has forever been completely exhausted and no longer remains, and he directly knows that ill will and delusion have forever been completely exhausted and no longer remain. Therefore, he no longer commits any evil and always practices what is wholesome. Siva, this is called training in what ought to be trained in.”

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

SUTRA 977. SIVA (2)[26]

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 the wanderer Siva^[27] approached the Buddha. After exchanging courteous inquiries with the Blessed One, he sat to one side and said to the Buddha:

“Gautama, some wandering brahmins hold this view and make this assertion: ‘Whatever a person experiences, all of it has as its cause what was done in the past.^[28] By cultivating ascetic practices, one exhausts past karma; by creating no new karma, one severs the causes and conditions, so that there will be no taints in future lives. With the exhaustion of the taints, karma is exhausted. With the exhaustion of karma, suffering is exhausted. With the exhaustion of suffering, the ultimate end of suffering is reached.’ What, then, is Gautama’s position?”

The Buddha told Siva:

“Those ascetics and brahmins truly speak vaguely, without examination or deliberation; they are foolish, unskillful, and undiscerning. Why is this? Some suffering that beings experience arises from wind; some arises from phlegm; some arises from saliva; some arises from an imbalance of the bodily elements^[29]; some arises from harming oneself; some from being harmed by others; and some from the seasons and climate.

Those who harm themselves may pull out their hair or beard, constantly stand with their arms raised, squat upon the ground, lie amid earth and ashes, lie upon thorns, lie upon a pestle, lie upon planks, lie upon ground smeared with cow dung, lie in water, bathe three times a day, stand on one leg, or turn their bodies to follow the sun. They diligently practice all such forms of suffering. Śiva, this is called harming oneself.

Suffering caused by others consists in being physically injured by another’s hands, stones, knives, sticks, or other such things. This is called being harmed by others.

“Śiva, one may also be harmed by the seasons: in winter it is bitterly cold, in spring it is exceedingly hot, and in summer it is both hot and cold. This is being harmed by the seasons. These things truly exist in the world; they are not false. Śiva, such realities exist in the world: harm caused by wind and so forth, up to harm caused by the seasons and climate. Those beings experience them as they truly are. You yourself also suffer such afflictions—harm caused by wind, phlegm, saliva, and the seasons—and thus, up to knowing harm caused by the seasons, they are experienced as they truly are.

“Śiva, if any ascetic or brahmin says, ‘Everything a person experiences is caused by what was done in the past,’ then he abandons the realities of the world and speaks according to his own false perceptions.

“Śiva, there are five causes and five conditions from which mental sorrow and suffering arise. What are the five? With the bondage of sensual desire as cause and the bondage of sensual desire as condition, mental states of sorrow and suffering arise. With ill will, sloth and torpor, restlessness and remorse, and doubt as causes, and with the bondage of ill will, sloth and torpor, restlessness and remorse, and doubt as conditions, mental states of sorrow and suffering arise. Śiva, these are the five causes and five conditions from which mental sorrow and suffering arise.

“Śiva, there are five causes and five conditions through which mental sorrow and suffering do not arise. What are the five? With the bondage of sensual desire as cause and the bondage of sensual desire as condition, mental sorrow and suffering arise; when one is free from the bondage of sensual desire, mental sorrow and suffering do not arise. These are called the five causes and five conditions through which mental sorrow and suffering do not arise. This is not burning in the present life, is timeless, is directly comprehended by what is seen, and is personally experienced through oneself.

“Śiva, there is also a Dharma that does not burn in the present life and is timeless: the Noble Eightfold Path—right view, and so forth, up to right concentration.”

When this Dharma was spoken, Śiva, the wanderer of another sect, became free from dust and defilement and attained the pure Dharma eye. Śiva saw the Dharma, attained the Dharma, understood the Dharma, penetrated the Dharma, and became free from doubt. Without depending upon another, he entered the true Dharma and discipline and attained fearlessness. He then rose from his seat, adjusted his robes, joined his palms, and addressed the Buddha:

“Blessed One, may I now go forth, receive the full ordination, and become a bhikshu within the true Dharma and discipline?”

The Buddha told Śiva:

“You may now go forth…” As stated above, up to his mind being well liberated and his attaining arhatship.

SUTRA 978. THE CARAVAN LEADER[30]

Thus have I heard:

At one time, the Buddha was staying in the lovely mango grove^[31] in the village of Nāla. At that time, in the village of Nāla, there was a caravan leader^[32], a wanderer of another sect, who was already one hundred and twenty years old and whose faculties had declined. The elders, brahmins, and householders of Nāla village honored and made offerings to him as though he were an arhat.

This caravan leader, the wanderer of another sect, had formerly had a relative who, upon death, was reborn in a heavenly realm. From that heavenly realm, he saw the caravan leader, the wanderer of another sect, and thought: “I wish to go and tell the caravan leader, the wanderer of another sect, to visit the Blessed One and cultivate the holy life. I fear that he will not heed my words. I should therefore go there and induce him to inquire by means of a proposition^[33].” He then manifested himself in Nāla village, went to the caravan leader, the wanderer of another sect, and spoke this verse:

Who is an evil friend

Who assumes the guise of a good friend?

Who is a good friend,

Identical with oneself as one body?

Why seek complete cessation?

How does one escape burning?

“Seer, if you present this proposition to those people, and someone can clearly explain it, elucidate its meaning, and answer you, then you may follow that person, go forth, and cultivate the holy life.”

The caravan leader, the wanderer of another sect, accepted the instruction of that deity and went to Pūraṇa Kāśyapa. He asked Pūraṇa Kāśyapa about the meaning of this verse, but Pūraṇa Kāśyapa could not even understand it, much less answer it.

The caravan leader, the wanderer of another sect, then went to Makkhali Gosāla, Sañjaya Belaṭṭhiputta, Ajita Kesakambala, Kakuda Kātyāyana, and Nigaṇṭha Nātaputta and asked each of them about the meaning of this verse, but none could answer.

The caravan leader, the wanderer of another sect, then thought: “I have asked these teachers of other sects about the meaning of this verse, yet none could answer. I now still wish to go forth, but I possess wealth of my own. It would be better to return home and enjoy the five sensual pleasures.” He then thought again: “I shall now go to the ascetic Gautama. Yet senior ascetic and brahmin teachers such as Pūraṇa Kāśyapa and the others could not answer, so how could the ascetic Gautama, who went forth while young, possibly comprehend it? Still, I have heard the elders say: ‘Do not disparage a young person who has newly gone forth. There may be a young ascetic of great spiritual authority.’ Today I shall go to the ascetic Gautama and ask him about the proposition occupying my thoughts.”

At that time, the Blessed One knew the caravan leader’s thoughts and immediately spoke this verse:

Who is an evil friend

Who assumes the guise of a good friend?

Inwardly truly foul and loathsome,

He says, “I am of one mind with you,”

Yet does not gladly share in one’s deeds;

Know that he is not a good friend.

His mouth speaks affectionate words,

But his heart does not truly accord;

His actions likewise do not agree.

The wise should understand

That this is an evil friend.

Who, identical with me as one body,

Is a good friend?

One who is identical with me as one body

Is not therefore that good friend:

Heedless and without restraint,

Ruined and harboring doubts.

Having examined and sought out the signs,

Rest secure in a good friend,

Like a child in its father’s embrace,

Not like one who is an outsider:

Such is a good friend.

Why seek complete cessation?

It gives rise to joy,

Is cool and worthy of praise,

And by cultivating it, one reaps blessed benefit;

It culminates in peaceful coolness,

And therefore one seeks complete cessation.

What is freedom from burning?

The taste of serenity and stillness,

Knowing the taste of that seclusion,

Secluded from the burning of evil,

Tasting the joy of the Dharma,

Quenched and free from the fire of desire—

This is called freedom from burning.

The caravan leader, the wanderer of another sect, then thought: “The ascetic Gautama has known my thoughts.” He immediately addressed the Buddha:

“May I now go forth and cultivate the holy life, receive the full ordination, and become a bhikshu within the true Dharma and discipline of the ascetic Gautama?”

The Buddha told the caravan leader, the wanderer of another sect:

“You may now go forth and cultivate the holy life, receive the full ordination, and become a bhikshu within the true Dharma and discipline.”

After going forth in this way, he contemplated… up to his mind being well liberated and his attaining the fruit of arhatship.

SUTRA 979. SUBHADRA[34]

Thus have I heard:

At one time, the Buddha was staying in the grove of twin sala trees, the birthplace of the Malla clan, in the country of Kusinagara^[35]. At that time, the Blessed One was about to enter nirvana. He said to the Venerable Ananda:

“Hang a corded bed between the two sala trees, with its head toward the north. Tonight, the Tathagata will enter parinirvana in the nirvana without remainder.”

The Venerable Ananda obeyed the instruction and hung a corded bed between the two sala trees, with its head toward the north. He then approached the Buddha, bowed his head at the Buddha’s feet, withdrew to one side, and said to the Buddha:

“Blessed One, I have hung the corded bed between the twin trees, with its head toward the north.”

The Blessed One then went and lay down upon the corded bed between the two trees, with his head toward the north, reclining on his right side with one foot resting upon the other, fixing his mindfulness upon luminosity, mindful and fully aware.

At that time, in the country of Kusinagara, there was a non-Buddhist renunciant named Subhadra^[36]. He was one hundred and twenty years old, advanced in age and weak in his faculties, and was honored and given offerings by the people of Kusinagara as though he were an arhat. The renunciant Subhadra heard that the Blessed One would enter parinirvana that night in the nirvana without remainder, and he thought: ‘I have a doubt upon which my hope rests^[37].

The ascetic Gautama still has sufficient strength to awaken me to understanding. Today I should go to the ascetic Gautama and ask him about my doubt.’ He then departed from Kusinagara and went to where the Blessed One was staying. At that time, the Venerable Ananda was walking in meditation outside the gate of the grove.

Subhadra said to the Venerable Ananda:

“I have heard that tonight the ascetic Gautama will enter parinirvana in the nirvana without remainder. I have a doubt upon which my hope rests. The ascetic Gautama still has sufficient strength to enable me to awaken. If it is not too troublesome for you, Ananda, please go and inform Gautama on my behalf, asking him to spare a little time to resolve my questions.”

Ananda replied:

“The Blessed One is extremely weary. Do not trouble the Blessed One!”

Three times Subhadra entreated the Venerable Ananda, and three times the Venerable Ananda refused him. Subhadra said:

“I have heard the venerable elder teachers among the renunciants of old say that only after a very long time does a Tathagata, Worthy One, Perfectly Enlightened One appear in this world, like an udumbara flower. Yet tonight the Tathagata will enter parinirvana in the nirvana without remainder. Today I have a slight doubt concerning the Dharma, and I abide in faith that the ascetic Gautama still has sufficient strength to enable me to awaken. If it is not too troublesome for you, Ananda, please inform the ascetic Gautama on my behalf.”

Ananda again replied:

“Subhadra, today the Blessed One is exceedingly weary. Do not trouble the Blessed One.”

At that time, the Blessed One heard with the divine ear the exchange between Ananda and Subhadra, and he said to the Venerable Ananda:

“Do not prevent the non-Buddhist renunciant Subhadra. Allow him to enter and ask about his doubts. Why is this? This will be my final discourse with a non-Buddhist renunciant, and he will be the last shravaka bhikkhu to receive the ‘Come, bhikkhu’ ordination and attain realization. He is Subhadra.”

When Subhadra heard that the Blessed One had opened the way for his wholesome roots, he rejoiced beyond measure. He approached the Blessed One, exchanged greetings and words of comfort with him, and then withdrew to sit at one side. He said to the Buddha:

“Gautama, among all the established schools of the world, there are the six sectarian teachers, Purana Kassapa and the others. Each establishes his own doctrine, declaring: ‘Here there is an ascetic! Here there is an ascetic!’ How is it, Gautama? Is it true that every one of these schools possesses such a doctrine^[38]?”

The Blessed One then spoke these verses for Subhadra:

From the age of twenty-nine,

I went forth to cultivate the wholesome path;

From my attainment of the Way until today,

Fifty years have passed.

Complete in samadhi, knowledge, and conduct,

I constantly cultivated the pure precepts:

Apart from even a portion of this path,

Outside it there is no ascetic.

The Buddha said to Subhadra:

“In the true Dharma and discipline, one who has not attained the Noble Eightfold Path does not attain the first fruit of an ascetic, nor the second, third, or fourth fruit of an ascetic. Subhadra, in this true Dharma and discipline, one who attains the Noble Eightfold Path attains the first fruit of an ascetic, the second, the third, and the fourth fruit of an ascetic. Outside this Dharma and discipline, there are no ascetics among the non-Buddhists. Their ascetics and brahmins are such in name only. Therefore, in this assembly, I now roar the lion’s roar.”

When the Buddha taught this Dharma, the non-Buddhist renunciant Subhadra became free from dust and defilement and attained the pure Dharma eye. Subhadra then saw the Dharma, attained the Dharma, knew the Dharma, and entered the Dharma. He passed beyond all doubts and acquired faith independent of others. Without relying upon anyone to deliver him, he attained fearlessness in the true Dharma and discipline. Rising from his seat, he adjusted his robes, placed his right knee on the ground, and said to the Venerable Ananda:

“Venerable sir, you have gained great benefit. You have obtained the Great Teacher, become a disciple of the Great Teacher, and had the rain of the Great Teacher’s Dharma poured upon the crown of your head. If today I could go forth and receive full ordination as a bhikkhu within the true Dharma and discipline, I too would obtain such benefit.”

The Venerable Ananda then said to the Buddha:

“Blessed One, the non-Buddhist renunciant Subhadra now requests to go forth and receive full ordination as a bhikkhu within the true Dharma and discipline.”

The Blessed One then said to Subhadra:

“Come, bhikkhu, and cultivate the holy life.”

At that very moment, the Venerable Subhadra went forth, received full ordination, and became a bhikkhu. Thereafter he contemplated in this way… until his mind was well liberated and he attained arhatship. When the Venerable Subhadra attained arhatship and gained the bliss of liberation, having directly known it, he thought: “I cannot bear to witness the Buddha’s parinirvana. I shall enter parinirvana first.” At that time, the Venerable Subhadra entered parinirvana first, and only afterward did the Blessed One enter parinirvana.

SUTRA 980. MINDFULNESS OF THE THREE JEWELS[39]

Thus have I heard:

At one time, the Buddha was journeying among the people from the country of the Vajjis to Vaishali, where he stayed in the Gabled Hall beside the Monkey Pond.

At that time, many merchants in Vaishali were preparing and equipping themselves^[41] to travel to the country of Takshashila^[40]. The merchants heard that the Blessed One was journeying among the people from the country of the Vajjis to Vaishali and was staying in the Gabled Hall beside the Monkey Pond. Having heard this, they went to the Buddha, bowed their heads at his feet, and withdrew to sit at one side. The Buddha taught the Dharma to the merchants, instructing, illuminating, and bringing them joy, after which he sat in silence. The merchants rose from their seats, adjusted their robes, paid homage with palms joined, and said to the Buddha:

“Blessed One, we are merchants preparing and equipping ourselves to travel to the country of Takshashila. We respectfully invite the Blessed One and the great assembly to accept our offering tomorrow morning.”

The Blessed One silently accepted their invitation. Knowing that the Blessed One had accepted, the merchants rose from their seats and bowed at the Buddha’s feet. Each returned to his own home and prepared various kinds of fragrant, delicious, and pure food and drink, arranged beds and seats, and set out clean water.

Early the next morning, they sent someone to inform the Buddha that the time had come. The Blessed One and the great assembly then donned their robes, took their bowls, and went to the merchants’ residence, where they sat upon the prepared seats. The merchants personally served them fragrant, delicious, and pure food and drink.

After the meal was finished and the bowls had been washed, the merchants placed low stools before the great assembly, sat down, and listened to the Buddha teach the Dharma.

The Blessed One then said to the merchants:

“You are about to enter the wilderness, where you will encounter many terrors and your minds may become so alarmed that your hair stands on end. At such a time, you should recollect the qualities of the Tathagata: ‘The Tathagata, the Worthy One, the Perfectly Enlightened One… up to the Buddha, the Blessed One.’ Through such recollection, all terror will be dispelled. You should also recollect the Dharma: ‘The Buddha’s true Dharma and discipline is visible here and now^[42], enables one to leave behind the burning afflictions, is timeless, can be directly realized, invites one to draw near^[43], and is to be personally known by the wise^[44].’ You should also recollect the Sangha: ‘The Blessed One’s disciples practice the good way,

the upright way… up to being a field of merit for the world.’ Through such recollection, all terror will be dispelled.

“In the past, when the devas and asuras fought one another, Sakra, Lord of the Devas, told the hosts of devas:

“‘While you are fighting the asuras, if any among you becomes afraid, recollect my banner, called the Banner of Victory^[45]. When you recollect this banner, your terror will immediately vanish. If you do not recollect my banner, then recollect the banner of the deva prince Isana^[46]. If you do not recollect the banner of the deva prince Isana, then recollect the banner of the deva prince Varuna^[47]. When you recollect that banner, your terror will immediately be dispelled.’

“In the same way, merchants, when you are in a desolate place and become terrified, you should recollect the qualities of the Tathagata, the Dharma, and the Sangha.”

The Blessed One then spoke verses of appreciative rejoicing in the offering made by the merchants of Vaisali:

Offerings to the Sangha of bhiksus,

Food and drink given at the proper time;

With one-pointed mindfulness and right reflection,

Practice equanimity with clear comprehension.

Pure gifts and a fertile field of merit—

You possess them all in full.

Through the benefit of this merit,

May you long enjoy peace and happiness.

Whatever your hearts may wish for,

May every benefit be swiftly fulfilled.

May people and goods alike be secure,

And the roads safe for travel;

May you be secure by night and day,

Far removed from every evil.

Like rich and fertile soil,

Sown entirely with excellent seed,

Constantly tended, watered, and moistened,

Its harvest is beyond measure.

Pure morality is a fertile field of merit,

And the seed is truly excellent;

Together with conduct conforming to the true path,

It ultimately yields the wondrous fruit.

Therefore, those who give,

Wishing to perfect their merit,

Should practice in accordance with wisdom,

And all fruits will naturally be complete.

Before One Perfect in Knowledge and Conduct,

With an upright mind, show utmost reverence;

Cultivate every root of goodness,

And ultimately gain great merit and benefit.

Knowing the world as it truly is,

One becomes fully endowed with right view;

Seeing the right path in its entirety,

One advances all the way;

Leaving every defilement far behind,

One swiftly attains the path to nirvana.

Ultimately delivered from suffering—

This is called perfection of merit.

After the Blessed One had taught the Dharma to the merchants of Vaisali, instructing, illuminating, and bringing them joy, he rose from his seat and departed.

SUTRA 981. THE BANNER[48]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, the Blessed One addressed the bhiksus:

“If a bhiksu is in a secluded place, beneath a tree, or in an empty dwelling, and suddenly becomes so afraid and alarmed that his hair stands on end, he should recollect the Buddha, the Dharma, and the Sangha, as explained fully above. When he recollects the qualities of the Tathagata, the Dharma, and the Sangha, all his fear will naturally be dispelled.

“Bhiksus, in the past, Sakra, Lord of the Devas, fought against the asuras. At that time, Sakra said to the devas of the Thirty-three: ‘Good sirs, when the devas are fighting the asuras, if any among you becomes so afraid and alarmed that his hair stands on end, you should recollect my banner that subdues the enemy’s army^[49]. When you recollect this banner, all your fear will be dispelled.’ In the same way, if a bhiksu in a secluded place, beneath a tree, or in an empty dwelling becomes so afraid and alarmed that his hair stands on end, he should recollect the Tathagata as the Tathagata, the Worthy One, the Perfectly Enlightened One… up to the Buddha, the Blessed One.

While recollecting the Buddha, his fear will immediately be dispelled. Why is this? Sakra, Lord of the Devas, still harbors greed, hatred, and delusion.

He has not been liberated from birth, aging, illness, death, sorrow, grief, suffering, and distress. He becomes alarmed and afraid and flees, yet he still instructed the devas of the Thirty-three to recollect his banner that subdues the enemy’s army. How much more, then, can the Tathagata, the Worthy One, the Perfectly Enlightened One—who has abandoned greed, hatred, and delusion; is liberated from birth, aging, illness, death, sorrow, grief, suffering, and distress; and has no fear or impulse to flee—enable those who recollect the Tathagata to eliminate every fear?”

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

SUTRA 982. ANANDA AND SARIPUTRA (1)[50]

Thus have I heard:

At one time, the Buddha was staying in the Anjana Grove^[51] in the land of Sakya^[52]. At that time, the Buddha said to Venerable Sariputra:

“Concerning the Dharma, I am able to teach both in brief and in detail, but those who understand are difficult to find.”

Venerable Sariputra said to the Buddha:

“May the Blessed One teach the Dharma, whether in brief or in detail. There truly are those who will understand the Dharma.”

The Buddha said to Sariputra:

“If there are beings who, with regard to this conscious body and all the characteristics of the external realm, are without^[53] notions of self and what belongs to self, conceit of self, and the fetters that bind^[54], and who, here and now, personally know and realize, attain and abide in liberation of mind and liberation through wisdom, then because they are without self, what belongs to self, conceit of self, and the fetters that bind with regard to this conscious body and all the characteristics of the external realm, they here and now personally know and realize, attain and abide in liberation of mind and liberation through wisdom^[55].

“Sariputra, that bhiksu, with regard to this conscious body and all the characteristics of the external realm, is without^[56] views of self and what belongs to self, conceit of self, and the fetters that bind; and here and now he personally knows and realizes, attains and abides in liberation of mind and liberation through wisdom. Because that bhiksu is without views of self and what belongs to self, conceit of self, and the fetters that bind with regard to this conscious body and all the characteristics of the external realm, he here and now personally knows and realizes, attains and abides with his mind liberated and in liberation through wisdom.

“Sariputra, if there is also a bhiksu who, with regard to this conscious body and all the characteristics of the external realm, is without views of self and what belongs to self, conceit of self, and the fetters that bind, and who here and now personally knows and realizes, attains and abides in liberation of mind and liberation through wisdom, then because that bhiksu is without views of self and what belongs to self, conceit of self, and the fetters that bind with regard to this conscious body and all the characteristics of the external realm, he here and now personally knows and realizes, attains and abides with his mind liberated and in liberation through wisdom.

“Sariputra, this is called a bhiksu who has severed the bonds of craving and the fetters, directly comprehended the conceit ‘I am,’ and reached the ultimate end of suffering^[57].

“Sariputra, concerning this matter, I also spoke further when answering the question of Parayana Punnaka^[58]:

Having discerned the world’s distinctions,

Unmoved in every circumstance^[59];

Whoever is peaceful and free from dust,

With roots torn out and no longing^[60],

Has crossed the ocean of the three realms of existence,

And no longer grieves over aging and death^[61].

When the Buddha had spoken this sutra, Venerable Sariputra, having heard what the Buddha taught, rejoiced in appreciative accord, rose from his seat, paid homage, and withdrew.

SUTRA 983. ANANDA AND SARIPUTRA (2)[62]

Thus have I heard:

Thus have I heard:

At one time the Buddha was staying in Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti. At that time the Venerable Ananda was also staying in Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti. While alone in a secluded place, he reflected thus: “Suppose someone were to think: ‘With regard to this conscious body and all external signs of the objective realm, I have no views of self or what belongs to self, nor am I bound by the fetters of self-conceit.

And whatever liberation of mind and liberation through wisdom there may be wherein, with regard to this conscious body and all external signs of the objective realm, there are no views of self or what belongs to self, no self-conceit, and no binding fetters—in this very present life I shall personally know and realize it, and fully attain and dwell in that liberation of mind and liberation through wisdom.’”

That evening, after rising from serene meditation, the Venerable Ananda went to the Blessed One, bowed his head at the Buddha’s feet, withdrew to one side, and said to the Buddha:

“Blessed One, while alone in a secluded place, I reflected thus: Suppose someone were to say: ‘With regard to this conscious body and all external signs of the objective realm, … up to … I shall personally know and realize it, and fully attain and dwell in that liberation of mind and liberation through wisdom.’”

The Buddha said to the Venerable Ananda:

“So it is! So it is! Suppose someone were to think: ‘With regard to this conscious body and all external signs of the objective realm, I have no views of self or what belongs to self, nor am I bound by self-conceit and the fetters.

And whatever liberation of mind and liberation through wisdom there may be wherein, with regard to this conscious body and all external signs of the objective realm, there are no views of self or what belongs to self, no self-conceit, and no binding fetters—in this very present life I shall personally know and realize it, and fully attain and dwell in that liberation of mind and liberation through wisdom.’ Ananda, that bhiksu, with regard to this conscious body and all external signs of the objective realm, has no views of self or what belongs to self, nor is he bound by self-conceit and the fetters;

and whatever liberation of mind and liberation through wisdom there may be wherein, with regard to this conscious body and all external signs of the objective realm, there are no views of self or what belongs to self, no self-conceit, and no binding fetters—in this very present life he personally knows and realizes it, and fully attains and dwells in that liberation of mind and liberation through wisdom.

“Ananda, if there is again a bhiksu who, with regard to this conscious body and all external signs of the objective realm … up to … personally knows and realizes it and dwells in its complete fulfillment, he is called a bhiksu who has severed the bonds of craving and the fetters, directly comprehended self-conceit, and reached the ultimate end of suffering.

“Ananda, concerning this I also spoke further when replying to the question of Udaya in the Parayana^[63]:

Having completely ended perceptions of sensual craving,

He also parts from sorrow and suffering;

Clearly aware regarding sloth and sleep,

He eradicates the hindrance of restlessness and remorse.

Abandoning greed and anger, purified,

He directly contemplates the Dharma;

I call this knowledge and liberation,

The destruction of the veil of ignorance^[64].

When the Buddha had spoken this sutra, the Venerable Ananda, hearing what the Buddha had taught, rejoiced and approved, paid homage, and withdrew.

SUTRA 984. CRAVING (1)[65]

Thus have I heard:

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

“I shall now speak of craving as a net, as glue, as a stream, and as a lotus root^[66]. These continually obstruct sentient beings, concealing, adhering, gripping, covering over, sealing shut, blocking, and darkening them, like a dog’s entrails, like tangled grass, like threads. From this life to another life and from another life to this one, they wander back and forth in samsara without ever ceasing.

“Bhiksus, why is craving a net and glue … up to … causing beings to wander back and forth without ever ceasing? It consists in thinking: there is a self; I exist; I desire^[67]; I am thus; I possess a self^[68]; I have no self^[69]; I am otherwise; I shall exist; I shall not exist; I shall desire; I shall be thus; I shall be otherwise; may I desire to exist here; may I be thus; may I be otherwise; may I be precisely thus; may I desire thus; may I be otherwise. These eighteen courses of craving^[70] arise internally.

“A bhiksu speaks of ‘I exist’ regarding what presently exists, saying ‘I desire,’ ‘I am thus’^[71] … up to … the eighteen courses of craving that arise externally. Together with the former eighteen courses of craving, these amount to thirty-six courses of craving. Spoken in relation to the past, the future, and the present, they amount altogether to one hundred and eight courses of craving. Therefore, they are called the net, the glue, the stream, and the lotus root that obstruct sentient beings, concealing, adhering, gripping, covering over, sealing shut, blocking, and darkening them, like a dog’s entrails, like tangled grass, like threads. From this life to another life and from another life to this one, beings wander back and forth in samsara without ever ceasing.”

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

SUTRA 985. CRAVING (2)[72]

Thus have I heard:

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

“There are occasions when affection gives rise to affection, when affection gives rise to anger, when anger gives rise to affection, and when anger gives rise to anger^[73].

“How does affection give rise to affection? A person regards a certain sentient being^[74] with delight, as lovable, worthy of remembrance, and pleasing. Other people likewise regard that being with delight, as lovable, worthy of remembrance, and pleasing. The person thinks: ‘I regard that sentient being with delight, as lovable, worthy of remembrance, and pleasing. These other people also treat that sentient being with delight, as lovable, worthy of remembrance, and pleasing^[75]. Therefore, I in turn develop affection for those other people.’ This is called affection giving rise to affection.

“How does affection give rise to anger? A person regards a certain sentient being with delight, as lovable, worthy of remembrance, and pleasing. Other people, however, do not treat that sentient being with delight or regard that being as lovable, worthy of remembrance, or pleasing. The person thinks: ‘I regard that sentient being with delight, as lovable, worthy of remembrance, and pleasing. Yet those other people do not treat that being with delight or regard that being as lovable, worthy of remembrance, or pleasing. Therefore, I become angry with those people.’ This is called affection giving rise to anger.

“How does anger give rise to affection? A person does not regard a certain sentient being with delight or as lovable, worthy of remembrance, or pleasing. Other people likewise do not treat that being with delight or regard that being as lovable, worthy of remembrance, or pleasing.^[76] Therefore, that person develops affectionate thoughts toward those other people^[77]. This is called anger giving rise to affection.

“How does anger give rise to anger? A person does not regard a certain sentient being with delight or as lovable, worthy of remembrance, or pleasing. Other people, however, treat that being with delight and regard that being as lovable, worthy of remembrance, and pleasing. The person thinks: ‘I do not regard that sentient being with delight or as lovable, worthy of remembrance, or pleasing. Yet those other people regard that being with delight, as lovable, worthy of remembrance, and pleasing. Therefore, I become angry with those other people.’ This is called anger giving rise to anger.

“If any bhikkhu, secluded from sensual desires and from unwholesome states, with applied thought and sustained thought… up to and including the attainment and abiding in the First Dhyana, and likewise the Second Dhyana, the Third Dhyana, and the Fourth Dhyana, then love born of love, anger born of anger, anger born of love, and love born of anger—all have been abandoned and fully understood. Their roots have been completely destroyed, like the top cut from a tala palm, so that they can never grow again and are destined not to arise in the future.

If a bhikkhu, through the exhaustion of the outflows, has attained the outflow-free liberation of mind and liberation through wisdom, and in this very life directly knows and realizes: ‘Birth for me has 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 existence,’ then at that very time he is not puffed up, does not retaliate^[78], does not raise dust, does not burn, and does not find fault with others^[79].

“What does it mean to be puffed up? One sees form as self, form as other than self, self as being within form, or form as being within self; and likewise with feeling, perception, formations, and consciousness. This is called being puffed up.

“What does it mean not to be puffed up? One does not see form as self, form as other than self, form as being within self, or self as being within form; and likewise with feeling, perception, formations, and consciousness. This is called not being puffed up.

“What does it mean to retaliate? One reviles those who revile one, becomes angry with those who are angry with one, strikes those who strike one, and insults those who insult one. This is called retaliation.

“What does it mean not to retaliate? One does not revile those who revile one, does not become angry with those who are angry with one, does not strike those who strike one, and does not insult those who insult one. This is called not retaliating.

“What does it mean to raise dust? There is the notion ‘I am,’ desire concerning the self,… up to the eighteen kinds of craving^[80]. This is called raising the dust of defilement.

“What does it mean not to raise dust? There is no notion ‘I am,’ no desire concerning the self,… up to the non-arising of the eighteen kinds of craving. This is called not raising the dust of defilement.

“What does it mean to burn? There is the notion ‘mine,’ desire concerning what is mine,… up to the eighteen external courses of craving. This is called burning.

“What does it mean not to burn? There is no notion ‘mine,’ no desire concerning what is mine,… up to the absence of the eighteen external courses of craving. This is called burning.

“What does it mean to find fault with others? One regards the self as real and thereby gives rise to self-conceit, desire concerning the self, and the underlying tendency toward self; these have not been abandoned or fully understood^[81]. This is called finding fault with others.

“What does it mean not to find fault with others? One does not regard the self as real, and self-conceit, desire concerning the self, and the underlying tendency toward self have been abandoned and fully understood. This is called not finding fault with others.”

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

DISCOURSE 986. TWO THINGS DIFFICULT TO ABANDON^[82]

Thus have I heard:

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

“There are two kinds of renunciation that are difficult to maintain. What are the two? For householders, amid human and nonhuman beings, maintaining renunciation regarding the necessities of life, such as food, clothing, bedding, and so forth, is difficult. Furthermore, a bhikkhu is one who has gone forth, is homeless, and has abandoned craving. Maintaining that renunciation is also exceedingly difficult.”

Then the Blessed One spoke in verse:

In the world there are two things

Whose renunciation is hard to maintain.

These are words of truth,

Concerning what the Buddha has known.

For householders, income and expenses,

Food, clothing, and every requisite—

Craving arises through worldly life;

To abandon it is very difficult.

A bhikkhu who has left desire behind,

In faith gone forth into homelessness,

Extinguishes every kind of craving;

Such renunciation is also hard to maintain.

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

DISCOURSE 987. TWO DHARMAS^[83]

Thus have I heard:

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

“I constantly rely upon and abide in two dharmas. What are the two? I have never known satisfaction in cultivating wholesome dharmas, and I have never relinquished the abandonment of unwholesome dharmas.

Because I know no satisfaction in wholesome dharmas and have never relinquished the abandonment of unwholesome dharmas, even if my skin should dry up, my flesh waste away, and only sinews and bones remain, I will never cease striving diligently. I will not abandon wholesome dharmas, nor will I rest until I attain what has not yet been attained. I have never taken delight in an inferior state of mind, but have always delighted in advancing onward and transcending the entire path.

By abiding in such diligence, I quickly attained unsurpassed perfect enlightenment. Bhikkhus, you should frequently rely upon and abide in these two dharmas. Regarding wholesome dharmas, do not entertain the thought that you have attained enough.

Rely upon the resolve never to relinquish abandonment,… even until your skin dries up, your flesh wastes away, and only sinews and bones remain; only through unremitting diligence and effort can wholesome dharmas be cultivated. Therefore, bhikkhus, you should not^[84] delight in inferior attainments, but should always abide in and cultivate further advancement. Cultivating in this way, before long you will swiftly bring all outflows to an end, attain the outflow-free liberation of mind and liberation through wisdom, and in this very life directly know and realize: ‘Birth for me has 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 existence.’”

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

DISCOURSE 988. SAKRA ^(1)[85]

Thus have I heard:

At one time the Buddha was staying in the Bamboo Grove at Kalanda in the city of Rajagriha. At that time Sakra, Lord of the Devas, possessed of wondrous form, came to the Buddha’s dwelling toward the end of the night. He bowed his head at the Buddha’s feet and withdrew to stand to one side. Through the majestic power of his celestial body, light shone throughout the Bamboo Grove at Kalanda. Sakra, Lord of the Devas, then said to the Buddha:

“Blessed One, the Blessed One once said in the stone cave on Mount Gejie^[86]: ‘If any sramana or brahmin has attained the unsurpassed liberation through the exhaustion of craving and whose mind is well liberated, he has reached the culmination of the goal, the culmination of dispassion, and the culmination of the holy life^[87].’ How has a bhikkhu reached the culmination of the goal, the culmination of dispassion, and the culmination of the holy life?”

The Buddha said to Sakra:

“When a bhikkhu knows as it truly is every feeling that is experienced, whether painful, pleasant, or neither painful nor pleasant; and knows as they truly are the arising of feeling, the cessation of feeling, the gratification in feeling, the danger in feeling, and the escape from feeling—then, having known these as they truly are, he contemplates that feeling as impermanent, contemplates its arising and cessation, contemplates dispassion, contemplates cessation, and contemplates relinquishment. Having contemplated in this way, he certainly reaches the end, the culmination of the goal, the culmination of dispassion, and the culmination of the holy life.

“Kausika, this is called a bhikkhu who has reached the culmination in the true Dharma and discipline, the culmination of the goal, the culmination of dispassion, and the culmination of the holy life.”… After Sakra, Lord of the Devas, had heard the Buddha’s teaching, he rejoiced and delighted in it, paid homage, and departed.

DISCOURSE 989. SAKRA ^(2)[88]

Thus have I heard:

At one time the Buddha was staying in the Bamboo Grove at Kalanda in the city of Rajagriha. At that time Venerable Mahamaudgalyayana was dwelling on Mount Grdhrakuta. Toward the end of the night, he rose to practice walking meditation and saw light shining throughout the Bamboo Grove at Kalanda. Seeing it, he thought: ‘Tonight, perhaps some mighty spirit has come to the Blessed One’s dwelling, causing this light to appear.’

Then, early in the morning, Venerable Mahamaudgalyayana went to the Buddha, bowed his head at the Buddha’s feet, withdrew to sit to one side, and said to the Buddha:

“Blessed One, during the last watch of the night, I left my room to practice walking meditation and saw a brilliant light illuminating the entire Bamboo Grove in the Kalandaka Park. Having seen it, I thought to myself: ‘Surely some powerful spirit has come to the Blessed One, and that is why this light has appeared.’”

The Buddha told Mahamaudgalyayana:

“During the last watch of the night, Sakra, Lord of the Devas, came to me, bowed his head at my feet, and sat to one side…” This was related in detail as in the preceding sutra… Delighted and rejoicing, he paid homage and withdrew.

SUTRA 990. MIGAJALA (1)[89]

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, in the Kalandaka Park at Rajagriha. Then, early in the morning, the Venerable Ananda put on his robe, took up his bowl, and went to the city of Sravasti. Going from house to house for alms, he came to the home of the laywoman Migajala^[90]. Seeing the Venerable Ananda approaching from afar, the laywoman Migajala quickly prepared a seat and invited the Venerable Ananda to sit. She then bowed her head at the Venerable Ananda’s feet, stood to one side, and said to him:

“Venerable sir, how should the Blessed One’s teaching be understood? My father, Purana,^[91] formerly practiced the holy life, was free from sensual desire and pure, wore no garlands or perfumes, and kept far away from coarse and vulgar things.^[92] My uncle Isidatta,^[93] however, did not practice the holy life, though he knew contentment. Both men have passed away, yet the Blessed One declared that they were reborn in the same place, underwent the same kind of rebirth, and would both attain the state of once-returning in their next existence, be born in the Tusita Heaven, return to this world only once, and reach the ultimate end of suffering.

“Why, Venerable Ananda, should one who practiced the holy life and one who did not practice the holy life be born in the same place, undergo the same kind of rebirth, and have the same future destiny?”

Ananda replied:

“Enough, lady! You cannot know the differences between the faculties of beings in the world. The Tathagata fully knows the superior and inferior faculties of beings in the world.”

Having said this, he rose from his seat and departed.

The Venerable Ananda returned to the monastery, put away his robe and bowl, washed his feet, and went to the Buddha. He bowed at the Buddha’s feet, sat to one side, and reported to the Blessed One everything the laywoman Migajala had said.

The Blessed One told the Venerable Ananda:

“How could the laywoman Migajala know the superior and inferior faculties of beings in the world? Ananda, the Tathagata fully knows the superior and inferior faculties of beings in the world. Ananda, there may be^[94] a person who violates the precepts.^[95] That person does not know and see as it really is the liberation of mind and liberation through wisdom.

Yet the violation of the precepts that arose in him has ceased without remainder, vanished without remainder, and his desire has been utterly exhausted. There may also be a person who violates the precepts but, because he knows and sees as they really are the liberation of mind and liberation through wisdom, the violation of the precepts that arose in him has ceased without remainder, vanished without remainder, and his desire has been utterly exhausted.

If, in comparing these people, one were to say, ‘This person possesses such qualities, and that person also possesses such qualities; therefore, both must be born in the same place, undergo the same kind of rebirth, and have the same future destiny,’ whoever makes such a comparison will experience suffering for a long time, without meaning or benefit.

“Ananda, that person who violated the precepts does not know and see as they really are the liberation of mind and liberation through wisdom, although the violation of the precepts that arose in him has ceased without remainder, vanished without remainder, and his desire has been utterly exhausted. You should know that this person is declining, not progressing. I say that this person belongs to the class of those who decline.

“Ananda, there is one who violates the precepts but, because he knows and sees as they really are the liberation of mind and liberation through wisdom, the violation of the precepts that arose in him has ceased without remainder, vanished without remainder, and his desire has been utterly exhausted. You should know that this person is progressing, not declining. I say that this person belongs to the class of those who progress. Apart from the Tathagata, who could clearly know the distinction between these two kinds of people?

“Therefore, Ananda, do not compare one person with another and form partial judgments about people. Do not compare one person with another and thereby cause affliction. Do not compare one person with another, for you will bring harm upon yourself. Only the Tathagata clearly knows one person and another.

“As with the two kinds of people who violate the precepts, so too is it with the two kinds of people who uphold the precepts. One does not know and see as they really are the liberation of mind and liberation through wisdom, yet the observance of the precepts that arose in him has ceased and is no more.

“There may be an agitated and restless person^[96] who does not know and see as they really are the liberation of mind and liberation through wisdom, yet his agitation has ceased and is no more.

“There may be an angry person who does not know and see as they really are the liberation of mind and liberation through wisdom, yet his angry mind has ceased and is no more.

“There may be a person afflicted by craving^[97] who does not know and see as they really are the liberation of mind and liberation through wisdom, yet his afflictive craving has ceased and is no more.”

Defilement and purity were also explained as above… up to: “Only the Tathagata clearly knows one person and another.”

“Ananda, the laywoman Migajala is foolish and of little wisdom; therefore, she has given rise to doubt concerning the Tathagata’s unequivocal teaching of the Dharma. What do you think, Ananda? Is what the Tathagata teaches twofold?”

Ananda said to the Buddha:

“No, Blessed One!”

The Buddha told Ananda:

“Excellent! Excellent! It is impossible that the Dharma taught by the Tathagata should be twofold.

Ananda, if Purana observed the precepts and Isidatta also observed the precepts, Purana would still be unable to know Isidatta’s place of rebirth, the manner of his rebirth, or his future destiny. If Isidatta had perfected wisdom and Purana had also perfected this wisdom, Isidatta would still be unable to know Purana’s place of rebirth, the manner of his rebirth, or his future destiny. Ananda, Purana was superior in observing the precepts, while Isidatta was superior in wisdom.

When both of them died, I declared that they were born in the same place, underwent the same kind of rebirth, and would both attain the state of once-returning in their next existence, be born in the Tusita Heaven, return to this world only once, and reach the ultimate end of suffering.

“Apart from the Tathagata, who could know the distinction between these two people? Therefore, Ananda, do not compare one person with another. If you compare one person with another, you will bring loss upon yourself. Only the Tathagata can clearly know people.”

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

SUTRA 991. MIGAJALA (2)[98]

Thus have I heard:

At one time, the Buddha was spending the rains retreat in the village of Lulika^[99] within the city of the Sakyans. At that time, a bhiksu was spending the rains retreat in Anathapindika’s Park in the Jeta Grove in the country of Sravasti. Early in the morning, that bhiksu put on his robe, took up his bowl, and entered the city of Sravasti to seek alms. Going from house to house, he came to the home of the laywoman Migajala. Seeing the bhiksu approaching from afar, the laywoman Migajala quickly prepared a seat and invited him to sit. What followed was the same as in the preceding sutra concerning Ananda. The bhiksu then said to the laywoman Migajala:

“Enough, lady! How could you know the superior and inferior faculties of beings? Lady, only the Tathagata can know the superior and inferior faculties of beings.” Having said this, the bhiksu immediately rose from his seat and departed.

After the three-month rains retreat had ended and his robe had been made, that bhikkhu put on his robe, took his bowl, and went to the settlement of Lưu-lợi in the Śākyan city of Di. After putting away his robe and bowl and washing his feet, the bhikkhu went to the Buddha, bowed his head in homage at the Buddha’s feet, and sat to one side. He then reported in full to the Blessed One the conversation between himself and the laywoman Lộc Trụ.

The Buddha told the bhikkhu:

“How could the laywoman Lộc Trụ know the superior and inferior faculties of beings in the world? Only the Tathagata can clearly know the superior and inferior faculties of beings in the world.

“One who has not abandoned anger and conceit, who sometimes gives rise to greed, who does not receive the Dharma or cultivate extensive learning, whose views concerning the Dharma are not disciplined, and who cannot constantly give rise to a mind of liberation—

“Bhikkhu, there is also another person who has not abandoned anger and conceit and who sometimes gives rise to greed, yet that person listens to the Dharma, cultivates extensive learning, skillfully disciplines his views, and can constantly give rise to a mind liberated through the Dharma. If one assesses them by saying, ‘This person possesses such qualities, and that person possesses such qualities; therefore, they will arrive at the same destination, undergo the same rebirth, and have the same future life,’ whoever makes such a comparison will long endure suffering, without meaning or benefit.

“Bhikkhu, there is also a person who has not abandoned anger and conceit, who continually gives rise to greed, who does not receive the Dharma or cultivate extensive learning, whose views concerning the Dharma are not disciplined, and who cannot constantly give rise to a mind of liberation. I say that this person is narrow-minded, petty, and inferior.

“Bhikkhu, there is also a person who has not abandoned anger and conceit and who continually gives rise to greed, yet that person listens to the Dharma, cultivates extensive learning, skillfully disciplines his views, and can constantly give rise to a mind liberated through the Dharma. I say that this person is supremely excellent.

“Of these two people, apart from the Tathagata himself, who could distinguish and clearly know them? Therefore, bhikkhu, you should not compare one person with another… up to: only the Tathagata can know their superior and inferior faculties.

“Bhikkhu, there is also a person who has not abandoned anger and conceit and who at all times engages in evil conduct of speech…” The remainder was taught as above.

“Furthermore, there is a virtuous person who is peaceful and happy, who delights in dwelling together with the wise, and with whom practitioners of the holy life delight to live; yet that person does not delight in hearing the Dharma… up to: because he never attains liberation of mind, you should know that this person abides on wholesome ground but cannot advance. That wholesome ground is the realms of devas and human beings.

“Furthermore, there is a person of virtuous faculties with whom others dwell in peace and happiness, who delights in the holy life and in taking its practitioners as companions, who delights in hearing the true Dharma and cultivating extensive learning, who skillfully disciplines his views, and who always attains a mind liberated through the Dharma. You should know that this person, while abiding on wholesome ground, can advance. You should know that this person is fully capable of entering the stream of the true Dharma and possesses the requisite capacity.

“Of these two people, apart from the Tathagata himself, who could distinguish and clearly know them? Therefore, bhikkhu, you should not compare one person with another. If you compare one person with another, you will incur harm. Only the Tathagata can clearly know a person.

“Bhikkhu, because the laywoman Lộc Trụ is foolish and of little wisdom…” This was taught as in the preceding discourse.

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

DISCOURSE 992. FIELD OF MERIT^[100]

Thus have I heard:

At one time, the Buddha was staying in Anāthapiṇḍada’s Park in the Jeta Grove at Śrāvastī. At that time, the householder Anāthapiṇḍada went to the Buddha, bowed his head in homage at the Buddha’s feet, sat to one side, and said to the Buddha:

“Blessed One, how many kinds of fields of merit are there in the world?”

The Buddha told the householder:

“There are two kinds of fields of merit in the world. What are the two? Those in training and those beyond training.”

He then spoke this verse:

In the world are those in training and those beyond training,

Whom great assemblies always respectfully invite;

Their minds are upright and true,

And their bodies and speech are likewise.

These are excellent fields of merit;

Those who give to them obtain great fruit.

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

Notes:

^[1]. Pāli, A.3.64, Sarabha. Skt. Śarabha (Pṅchel). Alternate translation, No. 100⁽²⁰⁴⁾.

^[2]. Xá-la-bộ 舍羅步. Pāli: Sarabha, a non-Buddhist ascetic who had once gone forth under the Buddha. He later relinquished the precepts and returned to his former religion.

^[3]. Tu-ma-kiệt-đà Pool 須摩竭陀池. Pāli: ? Cf. A.3.64: acirapakkanto hoti imasmā dhamma-vinayā, “he had not long before abandoned this Dharma and Discipline” (relinquishing the precepts and returning to lay life).

^[4]. The Chinese text reads: “not… without…,” a double negative. The redundant character 無, “without,” has been omitted.

^[5]. Chinese: śrāvaka 聲聞.

^[6]. “Well-directed” 善向, or “rightly practicing”: one who is proceeding directly toward liberation.

^[7]. No equivalent is found in the Pāli. Skt. Parivràjakasthavira (Pṅchel). Alternate translation, No. 100⁽²⁰⁵⁾.

^[8]. The elder named Thượng Tọa 名上坐. Skt. Parivrājaka-Sthavira.

^[9]. Chinese: rope couch 繩床.

^[10]. Three truths. Pāli, A.4.185, Brāmaṇa-sacca. Skt. Brāhmana-satyāni (Pṅchel). Alternate translations, No. 100⁽²⁰⁶⁾, No. 125(26.8).

^[11]. Pāli: itipi bhāhmaṇasaccāni, “These are the truths of the brahmins.”

^[12]. The Pāli text reads: cattārimāni brāhmaṇasaccāni, “These are the four truths of the brahmins.”

^[13]. The Pāli text reads: so tena na samaṇo ti maññati,… na seyyoham asmīti maññati, na sadisoham asmīti maññati… api ca yadeva tattha saccaṃ anuddayāya anukampāya paṭipanno hoti: “Because of this, he does not think himself an ascetic… he does not think, ‘I am superior,’ or ‘I am equal’… Furthermore, through accurately recognizing the truth herein, he practices loving-kindness and compassion toward beings.”

^[14]. Dharmas of arising 集法. The Pāli text includes two conventional truths: sabbe kāmā aniccā… sabbe bhavā aniccā…, “All sensual pleasures are impermanent… all modes of existence are impermanent.”

^[15]. Chinese: “There is no self, location, or thing; utterly nothing exists. There is no self, location, or thing; utterly nothing exists” 無我處所及事都無所有. Cf. Pāli: nāham kvacani kassaci kiñcana tasmiṃ na ca mama kvacani katthaci kiñcanatatthī ti: “I am not anyone’s anything anywhere. Nor is there anything of mine, belonging to anyone, anywhere, in any respect.”

^[16]. Pāli, A.3.71, Channa. Alternate translation, No. 100⁽²⁰⁷⁾.

^[17]. Chiên-đà 栴陀. Pāli: Sandako paribbājako Pilakkhaguhayāṃ paṭivasati, “The non-Buddhist wanderer Sandaka was living in the Pilakkha Cave.” The Chinese text reads Caṇḍo.

^[18]. Chinese: “Not awaiting a season; attainable here and now; to be personally awakened to and known through its conditions” 不待時節。有得餘現法緣自覺知. Another translation of this frequently encountered fixed formula describing the Dharma. Pāli: akaliko ehipassiko opanāyīko paccataṃ veditabbo viññūhī ti.

^[19]. Alternate translation, No. 100⁽²⁰⁸⁾.

^[20]. Bổ-lũ-đê-ca 補縷低迦.

^[21]. Chinese: “separated from milk” 離乳.

^[22]. Alternate translation, No. 100⁽²⁰⁹⁾.

^[23]. The Unprecedented Lecture Hall 未曾有講堂.

^[24]. For the Pāli, see note 26 to Discourse 977 below. Alternate translation, No. 100⁽²¹⁰⁾.

^[25]. Thi-bà 尸婆. See note 27 to Discourse 977 below.

^[26]. Pāli, S.36.21, Sīvako. Alternate translation, No. 100⁽²¹¹⁾.

^[27]. The non-Buddhist ascetic Thi-bà 尸婆外道. Pāli: Moḷiya Sīvaka paribbājaka, the matted-hair ascetic Sīvaka.

^[28]. Pāli: yaṃ kiñcāyaṃ purisapuggalo paṭíaṃvedeti sukhaṃ vā dukkhaṃ vā adukkham-asukhaṃ vā sabbaṃ taṃ pubbekatahetū’ti: “Whatever pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling a person experiences, all of it has as its cause what was done in the past.”

^[29]. Arising from a combination: arising through the conjunction of the factors listed above.

^[30]. Alternate translation, No. 100⁽²¹²⁾.

^[31]. Nāla village, the Fine-Robed Mango Grove 那羅聚落好衣菴羅園.

^[32]. Merchant 商主. №100⁽²¹²⁾: Nālivaṇika 那利婆力. Pāli: Nālivaṇika?

^[33]. Thought 意論. №100⁽²¹²⁾: silently thought within his mind 心中默念.

^[34]. Cf. D.16 Mahāparinibbāna-suttanta (Ro ii. 149ff: Subhaddaparibbājakavatthu). Alternate translation, №100 ⁽²¹³⁾, №100 ⁽¹¹⁰⁾.

^[35]. The land of Kusinagara, the birthplace of the Mallas, in the Grove of Sturdy Twin Trees 俱夷那竭國力士生處堅固雙樹林. Pāli: Kusinārā upavattanaṃ Mallānaṃ sālavanaṃ.

^[36]. Subhadra 須跋陀羅. Pāli: Subhadda.

^[37]. Abiding in hope 希望而住; below: abiding in faith 信心而住. Compare the Pāli: evaṃ pasanno ahaṃ samaṇe gotame: I have such faith in the ascetic Gotama.

^[38]. The question in the Pāli version: yeme bho gotama samaṇa-brāhmaṇā… seyyathidaṃ pūraṇo kassapo,…, sabbete sakāya paṭiññāya abbhaññiṃsu sabbeva na abbhaññiṃsu, udāhu ekacce abbhaññiṃsu ekacce na sabbhaññiṃsu: Of those ascetics and brahmins, such as Pūraṇa Kassapa,… did all of them, by their own admission, attain realization; did none of them attain realization; or did some attain realization and others not?

^[39]. According to Yinshun, “48. The Miscellaneous Saṃyukta” belongs to Recitation 7, “Spoken by the Tathagata,” comprising the sutras in Taishō volume 35, latter half, sutras 980–992, and volume 47, first part, sutras 1241–1245.

^[40]. Takṣaśilā 怛剎尸羅. Pāli: Takkasīlā, a center of commerce and education frequently mentioned in the Jātakas, but never mentioned in the Pāli discourses.

^[41]. Adorned with skillful means 方便莊嚴; the meaning is unclear.

^[42]. Original Chinese: visible in the present life 現法. Xuanzang: directly visible 現見. Pāli: ehipassiko, the Dharma that invites one to come and see.

^[43]. Chinese: accessible and intimate 通達親近. Xuanzang: guiding toward direct observation 引導近觀, the Dharma capable of guiding one and being directly observed.

^[44]. Chinese: conditionally known for oneself 緣自覺知. Xuanzang: inwardly realized by the wise 智者內證, inwardly realized by the wise.

^[45]. Banner of Subjugation 摧伏幢. See sutra 981.

^[46]. Banner of the deva prince Īśāna 伊舍那天子幢. See sutra 981. Compare S.11.3: Pajāpatissa devarājassa dhajaggaṃ: the crest of the banner of the deva king Pajāpati (Lord of Creatures).

^[47]. Banner of the deva prince Varuṇa 婆留那天子幢. See sutra 981. Compare S.11.3: Varuṇassa devarājassa dhajaggaṃ: the crest of the banner of the deva king Varuṇa.

^[48]. Pāli, S.11.3. Dhajagga. Cf. №125(24.1).

^[49]. Banner of Victory over the Enemy 伏敵之幢. Sutra 980: Banner of Subjugation 摧伏幢. Pāli: dhajaggaṃ ullokeyyātha, you should look up at the crest of the banner.

^[50]. Pāli, A. 3.32.2. Sāriputta.

^[51]. Añjana 安闍那. Pāli: Añjana-vana, the deer forest at Sāketa.

^[52]. The land of Sāketa 娑枳國. Pāli: Sāketa.

^[53]. The Pāli version: na bhavissanti, (future tense) will not exist.

^[54]. Compare the Pāli: imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānāusayā na bhavissanti, in this conscious body, the latent tendencies (Chinese: influences) that produce notions of “I” and “mine” will no longer exist.

^[55]. This Chinese passage is somewhat obscure. Compare the Pāli: yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato ahaṅkāramamaṃkāramānānusayā na honti, tañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharati, whatever liberation of mind and liberation by wisdom a bhikkhu attains and abides in, wherein the latent tendencies of the conceit-complex that produces notions of “I” and “mine” do not exist, that liberation of mind and liberation by wisdom the bhikkhu attains and abides in.

^[56]. Pāli: na honti, (present tense) do not exist.

^[57]. Compare the Pāli: acchecchi taṇhaṃ vivattayi samyojanaṃ sammā mānābhisamayā antam akāsi dukkhassa, he has cut off craving, cast away the fetters, rightly and directly realized the conceits, and made an end of suffering.

^[58]. The Question of Puṇṇaka in the Pārāyana 波羅延富鄰尼迦所問. Pāli: pārāyane puṇṇakapañhe. Cf. Sn.5.4. Puṇṇakamāṇava-pucchā.

^[59]. Pāli: saṅkhāya lokasmiṃ paroparāni, yassiñjitaṃ metthi kuhiñci loke, discerning what is higher and lower in the world; those who are unshaken under all circumstances. Saṅkhāya (discerning, examining), which the Chinese version understands as “number.”

^[60]. Without hope 無悕望; the Sheng edition reads: without ignorance. Pāli: nirāso.

^[61]. Pāli verse, Sn. 1048.

^[62]. Pāli, A. 3.32. Ānanda-Sāriputta.

^[63]. The Question of Udaya in the Pārāyana 波羅延憂陀耶. Pāli: Sn. 5.14. Udayamānava-pucchā.

^[64]. Pāli verses, Sn. 1106–1107.

^[65]. Pāli, A. 4.199. Taṇhā.

^[66]. Pāli: jāliniṃ saṃsaritaṃ visataṃ visattikaṃ: the net that is carried along, spread wide, and causes one to cling fast.

^[67]. “I desire” 欲我; the Chinese version may have misread itthasmi, “I exist here,” as icchasmi, “I desire.”

^[68]. “I exist” 有我. The Chinese version reads sata ’smi (“I am permanent”) as sati ’smi (“I presently exist”).

^[69]. “I do not exist.” The Chinese version reads asata’smi (“I am not permanent”) as asati’smi (“I do not presently exist”).

^[70]. The eighteen courses of craving: I exist, I desire, I am thus, I exist, I do not exist, I am otherwise, I shall be, I shall not be, I desire, I shall then be thus, I shall be otherwise, perhaps I desire, perhaps I am thus, perhaps otherwise, perhaps so, perhaps desiring so, perhaps being thus so, or otherwise. 十八愛行:有我.欲我.爾我.有我.無我.異我.當我.不當我.欲我.當爾時.當異異我.或欲我.或爾我.或異.或然.或欲然.或欲然.或爾然.或異. Compare the Pāli: atthārasa taṇhā-vicaritāni: 1. asmīti sati, 2. itthasmī ti hoti, 3. evasmīti hoti, 4. aññthasmīti hoti, 5. asatasmīti hoti, 6. satasmīti hoti, 7. santi hoti, 8. itthaṃ santi hoti, 9. evaṃ santi hoti, 10. aññathā santi hoti, 11. api ha santi hoti, 12. api itthaṃ santi hoti, 13. api evaṃ santi hoti, 14. api aññathā santi hoti, 15. bhivissanti hoti, 16. itthaṃ bhavissanti hoti,

17. evaṃ bhavissanti hoti, 18. aññathā bhavissanti hoti: 1.

I exist; 2. I exist here; 3. I exist thus; 4.

I exist otherwise; 5. I am not permanent; 6. I am permanent; 7.

I presently exist; 8. I presently exist here; 9. I presently exist thus; 10.

I presently exist otherwise; 11. may I presently exist; 12. may I presently exist here; 13. may I presently exist thus; 14. may I presently exist otherwise; 15. I shall exist; 16. I shall exist here; 17.

I shall exist thus; 18. I shall exist otherwise.

^[71]. Pāli: imināsmī ti sati, iminā itthasmī ti hoti, iminā evaṃsmī ti hoti: with these things, I exist; with these things, I exist here; with these things, I am thus…

^[72]. A.4.200. Pema.

^[73]. Pāli: cattāri pemāni, four kinds of affection.

^[74]. Pāli: puggalo puggalassa iṭṭho hoti, one person is dear to another person.

^[75]. Pāli: yo kho myāyaṃ puggalo iṭṭho… taṃ pare iṭṭhena… samudācaranti, the person who is dear to me is treated dearly by others.

^[76]. A passage has been skipped in the Chinese version. According to the context of the preceding passages, the following should be added: “He thinks thus: I am displeased with that being… Others are also displeased with that being… Therefore, I…”

^[77]. That is, one gives rise to affectionate thoughts toward those who dislike the person whom one dislikes.

^[78]. Chinese: not raising non-returning 不還舉. The Chinese version is deficient. Supplemented according to the text below.

^[79]. Chinese: 不自舉不起塵不熾然不嫌彼 (not self-exalting, not raising dust, not blazing, not disdaining others). Pāli: neva usseneti na paṭisseneti na dhūpāyati na pajjati na sampajjhāyati: neither drawn toward nor repelled, neither smoldering nor bursting into flame, neither becoming parched.

^[80]. See Sutta 984 above.

^[81]. Pāli: asmimāno pahīno na hoti, the conceit associated with the notion “I am” has not been abandoned.

^[82]. No Pāli equivalent has been found.

^[83]. No Pāli equivalent has been found.

^[84]. The original Chinese omits a negative particle. It has been added here in accordance with the context.

^[85]. Pāli, S.40.10. Sakka.

^[86]. The mountain separating the realms 隔界山.

^[87]. Cf. Cūḷa-Taṅhāsaṅkhaya-sutta, M. i. 249: taṅhāsaṅkhayavimutto hoti accântniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan ti: he is liberated through the destruction of craving, has fully attained the ultimate goal, is absolutely secure and free from bondage, is perfect in the holy life, has reached absolute consummation, and is supreme among devas and human beings.

^[88]. See Sutta 988 above. Cf. M.i.320 (Cūḷa-Taṅhāsaṅkhaya-sutta).

^[89]. Pāli, A.10.75. Migasālā.

^[90]. The laywoman Lộc Trụ 鹿住優婆夷. Pāli: Migasālā upāsikā.

^[91]. Phú-lan-na 富蘭那. Pāli: Pūraṇa.

^[92]. Chinese: 凡鄙 (base and vulgar). Pāli: ārācārī virato methunā gāmadhammā, one who lives in seclusion, abstaining from the base practices of sexual intercourse.

^[93]. Lê-sư-đạt-đa 梨師達多. Pāli: Isidatta.

^[94]. Pāli: dasayime … puggalā santo saṃvijjamānā lokasmim, these ten kinds of persons are found existing in the world.

^[95]. Violation of the precepts 犯戒. Pāli: dussīla, immoral conduct.

^[96]. Chinese: agitation 掉動, also called restlessness. Pāli: uddhata.

^[97]. Intense craving 苦貪. Pāli: tibbaāgo, extremely vehement desire.

^[98]. Pāli, A. 6.44. Migasālā.

^[99]. Lưu-lợi Hamlet, Di City, of the Śākya clan 釋氏彌城留利邑.

^[100]. Pāli, A.2.4.4. Dakkhiṇeyyā. Alternative translation, №26⁽¹²⁷⁾.