Mahāyāna — Northern Canon · Linh Sơn Vietnamese Mahāyāna Canon

雜阿含經

Chinese title:雜阿含經

📖10,295 words · ~41 min read

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Interpreted by Inti AI (English)

🪷 AI interpretation

Edited and annotated by: Thích Tuệ Sỹ

SUTRA 993. VANGISA PRAISES THE ELDERS[1]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika's Park, in the Jeta Grove, in the country of Sravasti. At that time, several elder bhikkhus were living in dependence upon the Buddha, including Venerable Ajnata Kaundinya, Venerable Mahakasyapa, Venerable Sariputra, Venerable Mahamaudgalyayana, Venerable Aniruddha, Venerable Srona Kotikarna, Venerable Daravya Mallaputra, Venerable Vanakavasa, Venerable Yasas Sarakaviharin, Venerable Purna, and Venerable Pindolabharadvaja. As these elders did, other elder bhikkhus also lived in dependence upon the Buddha.

At that time, Venerable Vangisa^[2] was staying in the Migaramata Hall in the Eastern Park at Sravasti. Venerable Vangisa thought to himself: “Today the Blessed One is staying in Anathapindika's Park, in the Jeta Grove, at Sravasti, together with the elder bhikkhus who live in dependence upon the Buddha. I should now go to the Blessed One and speak verses in praise of each elder bhikkhu.” Having thought thus, Vangisa went to the Buddha, bowed his head in homage at the Buddha's feet, withdrew to one side, and spoke these verses:

The foremost among elder bhikkhus

Has cut off all sensual desires;

He has transcended all worlds

And every accumulation;

His wisdom is profound, his words are few,

Courageous and diligent in skillful means;

His virtue shines pure and bright:

I now bow my head before him.

The one who has subdued the hostile Mara

Dwells far apart from crowds;

Unbound by the five sensual pleasures,

He always abides in solitude;

Open and clear, with few desires:

I now bow my head before him.

The foremost of the Katyayana clan,

Meditating without heedlessness,

Inwardly rejoicing in right attainment,

Pure and free from defilement,

With eloquent wisdom revealing profound meaning:

Therefore, I bow before him.

The one who has attained wisdom and supernormal powers

Has surpassed the power of supernormal abilities;

Among the six supernormal powers,

He is masterful and fearless;

His supernormal power is supreme:

Therefore, I bow before him.

Living beings in the five realms,

Even as far as the Brahma world;

Devas and humans, whether noble or base,

Throughout the great trichiliocosm;

His purified divine eye sees them all:

Therefore, I bow before him.

Through the power of diligent skillful means,

He has cut off the arising of craving;

He has torn apart the net of birth and death,

And his mind always delights in the true Dharma;

Free from all thoughts of expectation,

He has crossed over to the farther shore;

Pure and without defilement:

Therefore, I bow before him.

Completely freed from every fear,

Detached from possessions and clinging;

Content and free from doubt,

He has subdued the bandit Mara;

He contemplates the purity of the body:

Therefore, I bow before him.

For him there is none of the world's

Thorny forest of afflictions;

He has utterly removed the fetters and underlying tendencies,

And severed the causes and conditions of the three realms;

Refined and purified, he has extinguished all defilements,

And in the end manifests radiant clarity;

Within the forest, he is free from the forest:

Therefore, I bow before him.

He has ended deceit, delusion, and anger,

And subdued all delight in craving;

He has emerged from every ground of views,

With no house or home upon which to depend;

Pure and without stain:

Therefore, I bow before him.

His mind turns in sovereign freedom,

Firm and unshaken;

Through the mighty power of wisdom and great virtue,

He has vanquished Mara, so difficult to subdue;

He has cut off the fetter of ignorance:

Therefore, I bow before him.

The Great Man is far removed from darkness,

The silent and tranquil Muni;

His true Dharma is free from stain and fault,

And his light shines forth of itself,

Illuminating all worlds;

Therefore, he is called the Buddha.

Earth spirits and devas of the sky,

And the divine sons of the Thirty-three;

Their radiance is inevitably obscured by his,

Therefore, he is called the Buddha.

He has crossed to the farther shore of birth-and-death existence,

Transcending and surpassing every class of beings;

Gentle and skilled in taming,

The Perfectly Awakened One, foremost in awakening;

He has utterly cut off every fetter,

Subdued the followers of other paths,

Crushed the hostile hosts of Mara,

And attained unsurpassed perfect awakening;

Free from dust, he has extinguished all defilements:

Therefore, I bow before him.

When Venerable Vangisa spoke these verses of praise, the bhikkhus listened to his words and were all filled with joy.

SUTRA 994. VANGISA PRAISES THE BUDDHA[3]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika's Park, in the Jeta Grove, in the country of Sravasti. At that time, Venerable Vangisa was staying in the Migaramata Hall in the Eastern Park at Sravasti, gravely and critically ill. Venerable Purnin was his attendant, caring for him and providing for his needs.

Venerable Vangisa then said to Venerable Purnin:

“Go to the Blessed One and convey my words to him, saying: ‘Venerable Vangisa bows his head in homage at the Blessed One's feet and respectfully asks whether the Blessed One has little illness and little distress, and whether he lives in ease and well-being.’ Then say further: ‘Venerable Vangisa is staying in the Migaramata Hall in the Eastern Park and is gravely and critically ill. He wishes to see the Blessed One but lacks the strength to go to the Buddha. Excellent, Blessed One! Out of compassion, please come to Vangisa at the Migaramata Hall in the Eastern Park.’”

Venerable Purnin accepted the request and went to the Blessed One. After bowing in homage at the Buddha's feet, he withdrew and sat to one side, saying:

“Venerable Vangisa is gravely and critically ill at the Migaramata Hall in the Eastern Park. He wishes to see the Blessed One but lacks the strength to come into your presence. Excellent, Blessed One! Out of compassion, please come to Venerable Vangisa at the Migaramata Hall in the Eastern Park.”

The Blessed One silently consented. Knowing that the Buddha had consented, Venerable Purnin rose from his seat, bowed in homage at the Buddha's feet, and departed.

That evening, after rising from secluded meditation, the Blessed One went to Venerable Vangisa. Seeing the Blessed One approaching from afar, Venerable Vangisa sought to support himself on the bed and rise. When the Blessed One saw Venerable Vangisa leaning against the bed and trying to get up, he said:

“Vangisa, do not exert yourself.”

The Blessed One then sat down and asked Venerable Vangisa:

“Are the sufferings of your illness subsiding and bearable? Are the pains in your body increasing or diminishing?” This was spoken in full as in the preceding Yamaka Sutra… up to: “…the sufferings of my illness feel as though they are increasing rather than diminishing.”

The Buddha said to Vangisa:

“I shall now ask you a question; answer me as you see fit. Have you attained a mind that is undefiled, unattached, unstained, liberated, and free from all distortions?”

Vangisa said to the Buddha:

“My mind is undefiled, unattached, unstained, liberated, and free from all distortions.”

The Buddha said to Vangisa:

“How have you attained a mind that is undefiled, unattached, unstained, liberated, and free from all distortions?”

Vangisa said to the Buddha:

“With regard to past forms cognized by the eye, my mind feels no longing; with regard to future forms, it entertains no fantasies; and with regard to present forms, it is neither attached nor defiled. Concerning forms cognized by the eye in the past, future, and present, I have completely ended thoughts of sensual desire and delight in craving; there is dispassion, cessation, quiescence, tranquility, seclusion, and liberation.

Because my mind has been liberated, it is undefiled, unattached, unstained, free from all distortions, and established in right attainment. It is likewise with the ear, nose, tongue, body, and mind. With regard to past phenomena cognized by the mind, my mind feels no longing; with regard to future phenomena, it entertains no fantasies; and with regard to present phenomena, it is neither attached nor defiled.

Concerning phenomena of the past, future, and present, thoughts of sensual desire and delight in craving no longer remain; there is dispassion, cessation, quiescence, tranquility, seclusion, and liberation. Because my mind has been liberated, it is undefiled, unattached, unstained, free from all distortions, and established in right attainment. May the Blessed One today grant me this ultimate benefit and listen as I speak these verses.”

The Buddha said to Vangisa:

“You should know when the time is right.”

Venerable Vangisa sat upright, established mindfulness before him, and spoke these verses:

Now, here before the Buddha,

I bow my head in reverent homage.

With regard to all dharmas,

I have attained complete liberation.

Well understanding the marks of dharmas,

With deep faith, I delight in the true Dharma.

The Blessed One, the Perfectly Enlightened One,

The Blessed One is the Great Teacher.

The Blessed One subdued Mara and his foes,

The Blessed One, the Great Muni;

Having extinguished all defilements,

He himself has crossed over and delivers all beings.

The Blessed One, within this world,

Has awakened to and knows all dharmas.

Surely throughout the world there is none

Who knows the Dharma better than the Buddha.

Throughout the realms of devas and humans,

There is likewise none equal to the Buddha.

Therefore, on this day, I

Pay homage to the One of Great Diligence,

Bowing my head to the Supreme Person,

Paying homage to the One of Great Diligence,

Who has uprooted the thorn of sensual craving.

Today, in my final hour,

I have been able to behold the Blessed One.

I bow to the Scion of the Sun,

And tonight shall attain parinirvana.

With right wisdom and mindfulness firmly established,

Regarding this body destined to decay;

Whatever residual forces remain

Shall be utterly extinguished from this night onward.

No longer defiled by the three realms,

I shall enter nirvana without remainder.

Feelings of pain and pleasure,

And those neither painful nor pleasant,

Arising through the condition of contact,

Shall certainly end today.

Painful and pleasant feelings,

And those neither painful nor pleasant,

Arising through the condition of contact,

Shall all be fully understood today.

Whether internal or external,

All painful and pleasant feelings—

Clinging nowhere to feeling,

With right wisdom, the mind rightly composed;

At the beginning, middle, and end,

The aggregates present no obstruction.

When the aggregates have been severed,

One clearly knows that craving is no more.

Those who clearly see the truth

Speak of ninety-one kalpas;

Within three kalpas the world was not empty,

For there appeared a Great Seer.

The empty realm offered no refuge,

And only the terrors of the kalpa were feared.

One should know that a Great Seer

Again appeared in the world,

Comforting devas and humans,

Opening their eyes and freeing them from obscuring dust;

Awakening all sentient beings,

He made known every form of suffering:

Suffering, and the origin of suffering,

Its peaceful cessation, and the transcendence of suffering;

The Noble Eightfold Path of the sages,

Leading securely to nirvana.

What is difficult to obtain in the world

Has now all been obtained;

In this life, a human body has been gained,

And the true Dharma has been proclaimed.

In accordance with what one seeks,

Abandon defilement and aspire to purity;

Diligently cultivate your own welfare,

And do not let this opportunity remain fruitless.

If it passes fruitlessly, sorrow will arise,

And the suffering of hell will draw near.

Toward the true Dharma that has been taught,

If one neither delights in nor wishes to accept it,

One will long remain in samsara—

When will the round of rebirth ever end?

For a long time one will harbor grief and anguish,

Like a merchant who has lost his wealth.

Now I am endowed with every good,

And shall undergo no more birth, aging, or death.

The round of rebirth has ended;

There will be no further birth.

The flowing rivers of craving and consciousness

From this day forth shall all run dry.

The roots of the aggregates have been uprooted;

The links of the chain shall no longer continue.

Having completed my offering to the Great Teacher,

What had to be done has been accomplished;

The burden has been laid down,

And the influx of existence has been severed.

No longer do I delight in taking birth,

Nor is there any hateful death remaining;

With right wisdom and mindfulness firmly established,

I await only the final moment.

As a mighty elephant longs for the wilderness,

Powerful as sixty beasts,

Once freed from its fetters,

It roams at ease through forests and mountains.

Vangisa is likewise so,

A son born from the Great Teacher’s mouth;

Weary of and detached from the assembly,

Mindfully he awaits the appointed time.

I now address all those

Who have come together here:

Hear my final verse,

That the assembly may benefit from its meaning.

Whatever is born must cease;

All conditioned phenomena are impermanent.

Dharmas swiftly arise and swiftly perish—

How could they be relied upon for long?

Therefore, you must possess firm resolve

And diligently seek skillful means;

Contemplate what is fearful,

And follow the path of the Muni.

Swiftly bring this aggregate of suffering to an end;

Do not increase your wandering through samsara.

The son born from the Buddha’s mouth,

Having spoken this verse of praise,

Took leave of the great assembly;

Vangisa attained nirvana.

Out of a heart of loving-kindness and compassion,

He spoke this unsurpassed verse;

The Venerable Vangisa,

A son born of the Buddha’s Dharma.

Moved by compassionate concern,

He spoke this unsurpassed verse;

Thereafter he attained parinirvana,

And all should pay him homage.^[4]

SUTRA 995. ARANYA[5]

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, late in the night, a deva of wondrous appearance came to the Buddha, bowed his head at the Buddha’s feet, and withdrew to sit at one side. The radiance from his body illuminated all of Anathapindika’s Park in the Jeta Grove. The deva then addressed the Buddha in verse, asking:

Aranya bhiksus,^[6]

Dwelling in secluded places,^[7]

Quietly cultivating the holy life,

Eating only once in a single sitting,^[8]

Through what causes and conditions

Do their complexions remain so radiant?

The Blessed One then replied in verse:

They do not grieve over the past,

Nor dream longingly of the future;

Content with whatever is gained in the present,

With right wisdom they keep mindfulness firmly established.

Ever mindful while eating and drinking,

Their complexions remain radiant.

When mind and perception race toward the future,

And one mourns and regrets the past,

The fire of delusion consumes one from within,

As hailstones destroy the grass.

The deva then spoke another verse:

After long awaiting, I behold the Brahmin,

Who shall swiftly attain parinirvana;

He has passed beyond every fear

And forever escaped the world of attachment and affection.

Having heard what the Buddha said, the deva rejoiced and delighted in it, bowed his head at the Buddha’s feet, and immediately disappeared.

SUTRA 996. ARROGANCE[9]

Thus have I heard:

The deva then addressed the Buddha in verse, asking:

One who has not well disciplined the mind,

Gives rise to desire and arrogance;^[10]

Who has never cultivated silent tranquility,

Nor entered right concentration.^[11]

Though dwelling in the forest, if heedless,

One cannot cross to the farther shore.^[12]

The Blessed One then replied in verse:

Having departed from arrogance,

The mind constantly enters right samadhi;

With luminous wisdom and skillful discernment,

One is liberated from every bondage.

Alone within the secluded forest,

This mind remains heedful;

Swiftly one crosses to the farther shore,

Beyond that enemy, Mara of death.

The deva then spoke another verse:

After long awaiting, I behold the Brahmin,

Who shall swiftly attain parinirvana;

He has passed beyond every fear

And forever escaped the world of attachment and affection.

Having heard what the Buddha said, the deva rejoiced and delighted in it, bowed his head at the Buddha’s feet, and immediately disappeared.

SUTRA 997. THE GROWTH OF MERIT[13]

Thus have I heard:

The deva then addressed the Buddha in verse, asking:

How may merit be made

To increase continually by day and night?

How may one be born in the heavenly realm?

I pray that you clearly explain this.

The Blessed One then replied in verse:

Planting orchards of fruit trees

And groves that provide cool shade;

Building bridges and boats for crossing rivers,

And constructing houses of merit;

Digging wells to relieve the thirsty,

And guesthouses to aid travelers—

Merits such as these

Continually increase by day and night.

With moral discipline fulfilled in accordance with the Dharma,

One is thereby born in the heavenly realm.

The deva then spoke another verse:

After long awaiting, I behold the Brahmin,

Who shall swiftly attain parinirvana;

He has passed beyond every fear

And forever escaped the world of attachment and affection.

Having heard what the Buddha said, the deva rejoiced and delighted in it, bowed his head at the Buddha’s feet, and immediately disappeared.

SUTRA 998. WHAT GIFT BRINGS GREAT STRENGTH?[14]

Thus have I heard:

The deva then addressed the Buddha in verse, asking:

What gift brings great strength?

What gift brings wondrous beauty?

What gift brings peace and happiness?

What gift brings clear vision?

What forms of giving should one cultivate,

What is called the gift of all things?

I now ask the Blessed One;

Please explain and distinguish it.

The Blessed One then replied in verse:

Giving food bestows great strength;

Giving clothing bestows wondrous beauty;

Giving vehicles bestows ease and joy;

Giving lamps bestows bright eyes;

Providing lodgings to receive travelers^[15]

Is called the gift of all things.

Teaching others through the Dharma—

That is the gift of ambrosia^[16].

This deva then spoke another verse:

Long have I beheld the Brahmin,

Who swiftly attained parinirvana;

Every fear has been transcended,

And the world of affection and desire forever escaped.

Having heard what the Buddha said, this deva rejoiced and expressed delight, bowed his head at the Buddha’s feet, and immediately disappeared.

SUTRA 999. JOY[17]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, a deva named Tất-bề-lê^[18], of exceedingly wondrous appearance, came to the Buddha toward the end of the night, bowed his head at the Buddha’s feet, and withdrew to sit to one side. Light from his body illuminated all of Anathapindika’s Park in the Jeta Grove.

This deva then spoke in verse:

The devas and people of the world

All delight in food;

In the various worlds, then,

Does meritorious happiness follow of itself^[19]?

The Blessed One then replied in verse:

With pure faith, one gives generously from the heart;

In this life and the life to come,

Wherever that person goes,

Meritorious rewards follow like a shadow.

Therefore, abandon stinginess

And practice unstained generosity;

Having given, the heart rejoices,

And receives the fruit in this and future lives.

The deva Tất-bề-lê addressed the Buddha:

“How marvelous! The Blessed One has well expounded the meaning above:

With pure faith, one gives generously from the heart;

In this life and the life to come,

Wherever that person goes,

Meritorious rewards follow like a shadow.

Therefore, abandon stinginess

And practice unstained generosity;

Having given, the heart rejoices,

And receives the fruit in this and future lives.

The deva Tất-bề-lê addressed the Buddha:

“Blessed One, I myself know that in the past I was once a king named Tất-bề-lê, and I practiced giving and cultivated merit at all four gates of the city. Within that city there were also four crossroads, and there too I practiced giving and cultivated merit.

“At that time, my chief consort came and said to me: ‘Great King, you cultivate great merit and virtue, but I lack the means to perform meritorious deeds.’

“I then said: ‘The giving and cultivation of merit outside the eastern gate of the city shall all belong to you, my consort.’

“The princes also came and said to me: ‘The Great King performs many meritorious deeds, and so does the consort, but we lack the means to perform meritorious deeds. We now ask to rely upon the Great King so that we may cultivate some merit.’

“I then replied: ‘The giving and cultivation of merit outside the southern gate of the city shall all belong to you.’

“At that time, the chief ministers also came and said to me: ‘Today the Great King, the consort, and the princes perform many meritorious deeds, but we, your humble servants, lack the means to perform meritorious deeds. We ask to rely upon the Great King so that we may cultivate some merit.’

“I then told them: ‘The giving and cultivation of merit outside the western gate of the city shall all belong to you.’

“At that time, the generals and soldiers also came and said to me: ‘Today the Great King performs many meritorious deeds, and the consort, princes, and chief ministers all do likewise. Only we, your humble servants, lack the means to perform meritorious deeds. We ask to rely upon the Great King in order to do so.’

“I then replied: ‘The giving and cultivation of merit outside the northern gate of the city shall all belong to you.’

“At that time, the common people of the country also came and said to me: ‘Today the Great King performs many meritorious deeds, and the consort, princes, chief ministers, generals, and soldiers all do likewise. Only we lack the means to cultivate merit. We beseech you to let us rely upon the Great King so that we may cultivate some merit.’

“I then replied: ‘The giving and cultivation of merit within the city, at each of the four crossroads, shall all belong to you.’

“At that time, the king, consort, princes, chief ministers, generals, soldiers, and common people all practiced giving and performed meritorious deeds. Consequently, my former meritorious practice of generosity was interrupted. Those whom I had instructed to cultivate merit then all returned to me, paid homage, and said: ‘The Great King should know that at the places where merit is cultivated, the consort, princes, chief ministers, generals, soldiers, and common people each practice giving and cultivate merit at their respective locations. Consequently, the Great King’s giving has been interrupted.’

“I then replied: ‘Good men, the neighboring countries annually submit provisions and valuables to me. Place half in the treasury, and leave the other half in those countries for charitable giving and the cultivation of merit.’

“They obeyed the king’s command, went to the neighboring countries, gathered the provisions and valuables, placed half in the treasury, and left half in those countries for charitable giving and the cultivation of merit.

“Because in the past I continually practiced charitable giving and cultivated merit in this way, I always received meritorious rewards that were lovely, pleasing, and agreeable, and constantly enjoyed inexhaustible happiness. Through these meritorious deeds, together with their blessed fruits and rewards, all entered into one great accumulation of merit. It was like five great rivers merging into a single stream: the Ganges, Yamuna, Sarayu, Iravati, and Mahi.

When these five rivers have thus merged into a single stream, no one can measure the hundreds, thousands, tens of thousands, or hundreds of millions of measures of water in that river. The water of this great river becomes one vast body of water. The rewards of the meritorious deeds I performed were likewise immeasurable; they all entered into one great accumulation of merit.”

Having heard the Buddha’s teaching, the deva Tất-bề-lê rejoiced and expressed delight, paid homage to the Buddha, and then disappeared.

SUTRA 1000. TRAVELING AFAR[20]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, a deva of exceedingly wondrous appearance came to the Buddha toward the end of the night, bowed his head at the Buddha’s feet, and withdrew to sit to one side. Light from his body illuminated all of Anathapindika’s Park in the Jeta Grove.

This deva then asked the Buddha in verse:

Who is able to serve as

A good spiritual friend when traveling afar^[21]?

Who is able to serve as

A good spiritual friend at home?

Who is able to serve as

A good spiritual friend in managing wealth^[22]?

Who is able to serve as

A good spiritual friend in the life to come?

The Blessed One then replied in verse:

The leader of the merchant caravan

Is a good spiritual friend when traveling.

A virtuous, faithful, and upright wife

Is a good spiritual friend at home.

Kinsmen who remain close to one another

Are good spiritual friends in managing wealth.

The merit and virtue one has cultivated

Are good spiritual friends in the life to come.

This deva then spoke another verse:

Long have I beheld the Brahmin,

Who swiftly attained parinirvana;

Every fear has been transcended,

And the world of affection and desire forever escaped.

Having heard what the Buddha said, this deva rejoiced and expressed delight, bowed his head at the Buddha’s feet, and immediately disappeared.

SUTRA 1001. OPPRESSION[23]

Thus have I heard:

This deva then asked the Buddha in verse:

Dark fate carries life away,

Thus making human life brief.

Oppressed by advancing age,

There is no one who can offer protection.

Seeing this aging, sickness, and death

Makes people exceedingly afraid.

One should only perform meritorious deeds,

Joyfully going on toward a happy destination.

The Blessed One then replied in verse:

Dark fate carries life away,

Thus making human life brief.

Oppressed by advancing age,

There is no one who can offer protection.

Seeing this fault of conditioned existence

Makes people exceedingly afraid.

Severing craving in the world,

One enters nirvana without remainder.

This deva then spoke another verse:

Long have I beheld the Brahmin,

Who swiftly attained parinirvana;

Every fear has been transcended,

And the world of affection and desire forever escaped.

Having heard what the Buddha said, this deva rejoiced and delighted in it, bowed his head at the Buddha’s feet, and immediately disappeared.

SUTRA 1002. ABANDONING[24]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Garden in the Jeta Grove, in the kingdom of Sravasti. At that time, a deva of wondrous appearance came to the Buddha near the end of the night, bowed his head at the Buddha’s feet, and sat down to one side. The light from his body illuminated all of Anathapindika’s Garden in the Jeta Grove.

Then this deva spoke in verse, asking the Buddha:

How many things should be abandoned?

How many things should be cast away?

And concerning how many things

Should higher effort be cultivated?

How many aggregates^[25] must one transcend

For a bhiksu to cross the raging current^[26]?

Then the Blessed One replied in verse:

Five are abandoned, five relinquished^[27];

The five faculties are further cultivated^[28].

Rising above the fivefold combination^[29],

A bhiksu crosses the deep current.

The deva then spoke again in verse:

Long have I beheld the Brahmin,

Who swiftly attained parinirvana;

All fears have been transcended,

And the world of affection wholly escaped.

Having heard what the Buddha said, this deva rejoiced and delighted in it, bowed his head at the Buddha’s feet, and immediately disappeared.

SUTRA 1003. AWAKE AND ASLEEP[30]

Thus have I heard:

Then this deva spoke in verse, asking the Buddha:

How many sleep while awake?

How many wake while asleep^[31]?

How many are defiled by dust?

How many attain purity?

Then the Blessed One replied in verse:

Five sleep while awake.

Five wake while asleep.

Five are defiled by dust.

Five attain purity^[32].

The deva then spoke again in verse:

Long have I beheld the Brahmin,

Who swiftly attained parinirvana;

All fears have been transcended,

And the world of affection wholly escaped.

Having heard what the Buddha said, this deva rejoiced and delighted in it, bowed his head at the Buddha’s feet, and immediately disappeared.

SUTRA 1004. MUTUAL DELIGHT[33]

Thus have I heard:

Then this deva spoke in verse, asking the Buddha:

Mother and child delight in each other;

The lord of cattle delights in his herd.

Sentient beings delight in what remains^[34];

No one delights in nothing remaining.

Then the Blessed One replied in verse:

Mother and child worry about each other;

The lord of cattle worries about his herd.

Sentient beings with something remaining have worry;

When nothing remains, there is no worry.

The deva then spoke again in verse:

Long have I beheld the Brahmin,

Who swiftly attained parinirvana;

All fears have been transcended,

And the world of affection wholly escaped.

Having heard what the Buddha said, this deva rejoiced and delighted in it, bowed his head at the Buddha’s feet, and immediately disappeared.

SUTRA 1005. PEOPLE AND POSSESSIONS[35]

Thus have I heard:

Then this deva spoke in verse, asking the Buddha:

What constitutes a person’s possessions?

What is the foremost companion?

What sustains life?

Upon what do sentient beings depend?

Then the Blessed One replied in verse:

Fields and houses are sentient beings’ possessions.

A virtuous wife is the foremost companion;

Food and drink sustain life,

And sentient beings depend upon karma.

The deva then spoke again in verse:

Long have I beheld the Brahmin,

Who swiftly attained parinirvana;

All fears have been transcended,

And the world of affection wholly escaped.

Having heard what the Buddha said, this deva rejoiced and delighted in it, bowed his head at the Buddha’s feet, and immediately disappeared.

SUTRA 1006. WHOM DOES ONE LOVE MORE THAN A CHILD?[36]

Thus have I heard:

Then this deva spoke in verse, asking the Buddha:

Whom does one love more than one’s child?

What possession is more precious than cattle?

What light surpasses the sun?

No Tát-la^[37] surpasses the ocean.

Then the Blessed One replied in verse:

One loves no one more than oneself.

No wealth surpasses grain.

No light surpasses wisdom,

And no Tát-la equals vision^[38].

The deva then spoke again in verse:

Long have I beheld the Brahmin,

Who swiftly attained parinirvana;

All fears have been transcended,

And the world of affection wholly escaped.

Having heard what the Buddha said, this deva rejoiced and delighted in it, bowed his head at the Buddha’s feet, and immediately disappeared.

SUTRA 1007. KSATRIYA[39]

Thus have I heard:

Then this deva spoke in verse, asking the Buddha:

Among bipeds, the ksatriya is supreme.

Among quadrupeds, the bull^[40] is best.

A young beauty^[41] is the best of wives,

And a child of noble birth^[42] is the best of children.

Then the Blessed One replied in verse:

Among bipeds, the Perfectly Awakened One is supreme.

Among quadrupeds, the well-trained horse is best.

A wife who accords with her husband is virtuous,

And a child whose influxes are exhausted is most precious^[43].

The deva then spoke again in verse:

Long have I beheld the Brahmin,

Who swiftly attained parinirvana;

All fears have been transcended,

And the world of affection wholly escaped.

Having heard what the Buddha said, this deva rejoiced and delighted in it, bowed his head at the Buddha’s feet, and immediately disappeared.

SUTRA 1008. SEEDS[44]

Thus have I heard:

Then this deva spoke in verse, asking the Buddha:

Among things born from the earth,

What is supreme?

Among things falling from the sky,

What is foremost?

Among those to whom one turns in supplication^[45],

Who is foremost?

Among all forms of speech,

What discourse is supreme?

At that time, there was a deva who had formerly been born into a farming family and had now been reborn in the heavenly realm. Following the habitual tendencies of his former life, he immediately spoke in verse, replying to the other deva:

Of things born from the earth,

The five grains are supreme.

Of seeds that fall from the sky,

Those falling upon the earth are foremost.

The ox that assists people^[46]

Is the best source of support.

Words expressing love for one’s children

Are the finest words.

The deva who had posed the questions then asked the deva who had answered:

“I did not ask you. Why are you so talkative, frivolously speaking without restraint? I myself spoke in verse to ask the Blessed One:

Among things born from the earth,

What is supreme?

Among things falling from the sky to the earth,

What is foremost?

Among those to whom one turns in supplication,

Who is supreme?

Among all forms of speech,

What discourse is supreme?

Then the Blessed One replied in verse:

Among those who spring forth from beneath the earth,

One possessing the Three Knowledges is supreme^[47].

Among those who descend from empty space,

One possessing the Three Knowledges is also foremost.

The noble and worthy community of disciples

Are exalted teachers in whom one may take refuge^[48].

Whatever the Tathagata teaches

Is the supreme discourse.

The deva then spoke again in verse:

How many things arise in the world^[49]?

How many things does the world follow^[50]?

How many things does the world grasp and cherish^[51]?

Through how many things does the world decline^[52]?

Then the Blessed One replied in verse:

The world arises through six dharmas^[53].

The world accords with six dharmas.

The world clings with craving to six dharmas.

Through six dharmas, the world declines.

The devaputra then spoke this verse:

After long awaiting, I behold the brahmin,

Who swiftly attains parinirvana;

All fears have been transcended,

And worldly affection utterly escaped.

Having heard what the Buddha said, that devaputra rejoiced and delighted, bowed his head at the Buddha’s feet, and immediately vanished.

SUTRA 1009. MIND[54]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Shravasti. At that time, a devaputra of surpassing beauty came to the Buddha toward the end of the night, bowed his head at the Buddha’s feet, and withdrew to sit at one side. The light from his body illuminated all of Anathapindika’s Park in the Jeta Grove.

The devaputra then spoke in verse, asking the Buddha:

What draws the world along?

What entices the world onward^[55]?

What is the single dharma

That holds the world in its power?

The Blessed One then replied in verse:

Mind draws the world along,

Mind entices the world onward;

Mind is that single dharma

That can hold the world in its power.

The devaputra then spoke this verse:

After long awaiting, I behold the brahmin,

Who swiftly attains parinirvana;

All fears have been transcended,

And worldly affection utterly escaped.

Having heard what the Buddha said, that devaputra rejoiced and delighted, bowed his head at the Buddha’s feet, and immediately vanished.

SUTRA 1010. BONDAGE[56]

Thus have I heard:

The devaputra then spoke in verse, asking the Buddha:

What binds the world?

What must be subdued to gain release^[57]?

By eliminating which dharmas

Is one said to attain nirvana?

The Blessed One then replied in verse:

Desire binds the world^[58];

By subduing desire, one is liberated^[59].

One who eliminates craving and desire

Is said to attain nirvana.

The devaputra then spoke this verse:

After long awaiting, I behold the brahmin,

Who swiftly attains parinirvana;

All fears have been transcended,

And worldly affection utterly escaped.

Having heard what the Buddha said, that devaputra rejoiced and delighted, bowed his head at the Buddha’s feet, and immediately vanished.

SUTRA 1011. ENCLOSURE[60]

Thus have I heard:

The devaputra then spoke in verse, asking the Buddha:

What encloses the world?

What covers the world?

What fetters sentient beings?

Upon what does the world stand?

The Blessed One then replied in verse:

Decay and aging enclose the world,

Death covers the world;

Craving fetters sentient beings,

And the world stands upon the Dharma.

The devaputra then spoke this verse:

After long awaiting, I behold the brahmin,

Who swiftly attains parinirvana;

All fears have been transcended,

And worldly affection utterly escaped.

Having heard what the Buddha said, that devaputra rejoiced and delighted, bowed his head at the Buddha’s feet, and immediately vanished.

SUTRA 1012. IGNORANCE[61]

Thus have I heard:

The devaputra then spoke in verse, asking the Buddha:

What obscures the world?

What binds the world?

What keeps sentient beings in its thoughts?

What raises the banner of sentient beings?

The Blessed One then replied in verse:

Ignorance obscures the world,

Craving binds sentient beings;

Concealment keeps sentient beings in its thoughts^[62],

And self-conceit is their banner.

The devaputra again spoke in verse, asking the Buddha:

Who is not enveloped?

Who is not bound by craving?

Who has escaped concealment?

Who does not raise the banner of conceit?

The Blessed One then replied in verse:

The Tathagata, the Fully and Rightly Awakened One,

Whose mind is liberated through right wisdom,

Is not obscured by ignorance,

Nor is he bound by craving;

He has transcended concealment

And broken the banner of self-conceit.

The devaputra then spoke this verse:

After long awaiting, I behold the brahmin,

Who swiftly attains parinirvana;

All fears have been transcended,

And worldly affection utterly escaped.

Having heard what the Buddha said, that devaputra rejoiced and delighted, bowed his head at the Buddha’s feet, and immediately vanished.

SUTRA 1013. FAITH[63]

Thus have I heard:

The devaputra then spoke in verse, asking the Buddha:

What is the wealth

Possessed by a superior person^[64]?

How should one cultivate well

To attain peace and happiness?

How, among all flavors,

Does one obtain the supreme sweetness?

How, among sentient beings,

Does one attain the greatest longevity^[65]?

The Blessed One then replied in verse:

A pure mind, with joyful faith,

Is a person’s foremost possession.

Practicing in accordance with the true Dharma

Brings forth the fruit of peace and happiness.

Subtle and truthful speech

Is the sweetest of all flavors.

A life of noble wisdom^[66]

Is the greatest longevity.

The devaputra then spoke this verse:

After long awaiting, I behold the brahmin,

Who swiftly attains parinirvana;

All fears have been transcended,

And worldly affection utterly escaped.

Having heard what the Buddha said, that devaputra rejoiced and delighted, bowed his head at the Buddha’s feet, and immediately vanished.

SUTRA 1014. THE SECOND[67]

Thus have I heard:

The devaputra then spoke in verse, asking the Buddha:

What is a bhikshu’s

Constant companion^[68]?

What serves as a bhikshu’s

Guiding instructor^[69]?

Where does a bhikshu’s mind

Roam in joyful delight?

Having delighted there,

How does he eliminate all fetters^[70]?

The Blessed One then replied in verse:

Faith is his constant companion,

And wisdom his instructor;

Nirvana is the realm of joyful delight,

Where the bhikshu eliminates the fetters.

The devaputra then spoke this verse:

After long awaiting, I behold the brahmin,

Who swiftly attains parinirvana;

All fears have been transcended,

And worldly affection utterly escaped.

Having heard what the Buddha said, that devaputra rejoiced and delighted, bowed his head at the Buddha’s feet, and immediately vanished.

SUTRA 1015. UPHOLDING THE PRECEPTS[71]

Thus have I heard:

The devaputra then spoke in verse, asking the Buddha:

What remains good into old age?

What is good when firmly established?

What is a person’s treasure?

What can thieves never steal?

The Blessed One then replied in verse:

Right morality remains good into old age.

Pure faith is good when firmly established.

Wisdom is a person’s treasure,

And thieves cannot steal merit.

The devaputra then spoke this verse:

After long awaiting, I behold the brahmin,

Who swiftly attains parinirvana;

All fears have been transcended,

And worldly affection utterly escaped.

Having heard what the Buddha said, that devaputra rejoiced and delighted, bowed his head at the Buddha’s feet, and immediately vanished.

SUTRA 1016. SENTIENT BEINGS (1)[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, a devaputra of exceedingly wondrous appearance came to the Buddha’s dwelling at the end of the night, bowed his head at the Buddha’s feet, and withdrew to sit at one side. The light from his body illuminated the whole of Anathapindika’s Park in the Jeta Grove.

Then this devaputra spoke in verse and asked the Buddha:

What dharma gives birth to sentient beings?

What races foremost ahead?

What gives rise to birth and death?

What is not liberated?

Then the Blessed One replied in verse:

Craving gives birth to sentient beings;

The mind races foremost ahead.

Sentient beings give rise to birth and death^[73];

From the dharma of suffering they are not liberated.

The devaputra then spoke this verse:

Long have I waited to behold the Brahmin,

Who swiftly attained parinirvana;

All fears have been transcended,

And the world of affection and craving forever escaped.

Having heard what the Buddha said, that devaputra rejoiced and delighted in it, bowed at the Buddha’s feet, and immediately disappeared.

SUTRA 1017. SENTIENT BEINGS (2)[74]

Thus have I heard:

Then this devaputra spoke in verse and asked the Buddha:

What dharma gives birth to sentient beings?

What races foremost ahead?

What gives rise to birth and death?

What dharma is their support?

Then the Blessed One replied in verse:

Craving gives birth to sentient beings;

The mind races foremost ahead.

Sentient beings give rise to birth and death;

The dharma of karma is their support.

The devaputra then spoke this verse:

Long have I waited to behold the Brahmin,

Who swiftly attained parinirvana;

All fears have been transcended,

And the world of affection and craving forever escaped.

Having heard what the Buddha said, that devaputra rejoiced and delighted in it, bowed at the Buddha’s feet, and immediately disappeared.

SUTRA 1018. SENTIENT BEINGS (3)[75]

Thus have I heard:

Then this devaputra spoke in verse and asked the Buddha:

What dharma gives birth to sentient beings?

What races foremost ahead?

What gives rise to birth and death?

What dharma is most to be feared?

Then the Blessed One replied in verse:

Craving gives birth to sentient beings;

The mind races foremost ahead.

Sentient beings give rise to birth and death;

Karma is most to be feared.

The devaputra then spoke this verse:

Long have I waited to behold the Brahmin,

Who swiftly attained parinirvana;

All fears have been transcended,

And the world of affection and craving forever escaped.

Having heard what the Buddha said, that devaputra rejoiced and delighted in it, bowed at the Buddha’s feet, and immediately disappeared.

SUTRA 1019. THE WRONG PATH[76]

Thus have I heard:

Then this devaputra spoke in verse and asked the Buddha:

What is called the wrong path^[77]?

What passes away by day and night^[78]?

What defiles the holy life?

What encumbers the world^[79]?

Then the Blessed One replied in verse:

Sensual desire is the wrong path;

Life passes away by day and night.

Women defile the holy life;

Women encumber the world^[80].

Practice austerities and cultivate the holy life,

Cleansing away all minor faults^[81].

The devaputra then spoke this verse:

Long have I waited to behold the Brahmin,

Who swiftly attained parinirvana;

All fears have been transcended,

And the world of affection and craving forever escaped.

Having heard what the Buddha said, that devaputra rejoiced and delighted in it, bowed at the Buddha’s feet, and immediately disappeared.

SUTRA 1020. UNSURPASSED[82]

Thus have I heard:

Then this devaputra spoke in verse and asked the Buddha:

What dharma shines upon the world^[83]?

What dharma is supreme?

What is the single dharma

That governs all sentient beings?

Then the Blessed One replied in verse:

Name shines brightly in the world;

Name is foremost in the world.

There is only the single dharma of “name”

That governs the entire world.

The devaputra then spoke this verse:

Long have I waited to behold the Brahmin,

Who swiftly attained parinirvana;

All fears have been transcended,

And the world of affection and craving forever escaped.

Having heard what the Buddha said, that devaputra rejoiced and delighted in it, bowed at the Buddha’s feet, and immediately disappeared.

SUTRA 1021. THE CAUSE OF VERSE[84]

Thus have I heard:

Then this devaputra spoke in verse and asked the Buddha:

What dharma is the cause of verse?

With what is verse adorned^[85]?

On what does verse depend^[86]?

What is the substance of verse^[87]?

Then the Blessed One replied in verse:

Desire^[88] is the cause of verse;

Words and letters adorn verse.

Name is that upon which verse depends;

Composition^[89] is the substance of verse.

The devaputra then spoke this verse:

Long have I waited to behold the Brahmin,

Who swiftly attained parinirvana;

All fears have been transcended,

And the world of affection and craving forever escaped.

Having heard what the Buddha said, that devaputra rejoiced and delighted in it, bowed at the Buddha’s feet, and immediately disappeared.

SUTRA 1022. KNOWING A VEHICLE[90]

Thus have I heard:

Then this devaputra spoke in verse and asked the Buddha:

How is a vehicle known?

How, then, is fire known?

How is a kingdom known?

How is a wife known?

Then the Blessed One replied in verse:

By seeing its flags and parasol, a vehicle is known;

By seeing smoke, fire is known.

By seeing the king, a kingdom is known;

By seeing her husband, a wife is known.

The devaputra then spoke this verse:

Long have I waited to behold the Brahmin,

Who swiftly attained parinirvana;

All fears have been transcended,

And the world of affection and craving forever escaped.

Having heard what the Buddha said, that devaputra rejoiced and delighted in it, bowed at the Buddha’s feet, and immediately disappeared.

Notes:

^[1]. Yin Shun, “Recitation vii. The Eight Assemblies, Saṃyukta 24. Vaṅgīsa.” Comprising sixteen sutras: Taisho, volume 45 (latter half), sutras 1208–1221; volume 36, the first two sutras, 993–994. National Translation, volume 40, “8. Vaṅgīsa Saṃyukta,” fascicle 2, continued. Yin Shun, “24. Vaṅgīsa Saṃyukta,” continued, sutra 15. Fo Guang, volume 46, sutra 1206. No Pāli equivalent has been found. Alternate translation, №100⁽²⁵⁶⁾.

^[2]. Bà-kỳ-xá 婆耆舍. Pāli: Vaṅgīsa, foremost in eloquence.

^[3]. Alternate translation, №100⁽²⁵⁷⁾.

^[4]. The Vaṅgīsa Saṃyukta continues in volume 45 (latter half), sutras 1028–1221.

^[5]. Yin Shun, “25. Devatā Saṃyukta,” one hundred and eight sutras: 1324–1431, corresponding to Taisho sutras 995–1022 (volume 36), 576–603 (volume 22), and 1267–1318 (volume 48). Pāli parallel: S.1, Devatā-saṃyutta. National Translation, fascicle 1, comprising nine sutras, Taisho sutras 995–1003. Pāli: S.1.1.10, Araññe. Alternate translation, №100⁽¹³²⁾.

^[6]. A-luyện-nhã 阿練若. Pāli: araññaka, one who—the bhiksu—dwells in the forest. One of the twelve dhutanga practices.

^[7]. Chinese: 空閑處, an unoccupied place. Pāli: araññe, a secluded forest place.

^[8]. One-sitting meal 一坐食 refers to eating only once a day, before noon. One of the twelve dhuta practices. Pāli: ekabhattaṃ = ekāsanabhatta.

^[9]. Pāli, S.1.9. Mānakāma. Alternate translation, №100⁽¹³³⁾.

^[10]. Chinese: 不欲起憍慢善自調其心; the syntax is inverted. Having examined the content and compared it with the Pāli, the sentence has been rearranged before translation. Cf. Pāli: na mānakāmassa damo idhatthi, here, the desire for conceit is not restrained.

^[11]. Pāli: na monam atthi asamāhitassa, there is no sagehood (silence) for one whose mind is not concentrated.

^[12]. Pāli: na maccudheyyassa tareyya pāran’ ti, one cannot cross beyond the realm of Death.

^[13]. Pāli, S.1.47. Vanaropa. Alternate translation, №100⁽¹³⁴⁾.

^[14]. Pāli, S.1.42. Kiṃdada. Alternate translation, №100⁽²³⁵⁾.

^[15]. Pāli: upassaya, a dwelling or lodging room.

^[16]. Pāli: amataṃ dado, a giver of the deathless.

^[17]. Pāli, S.1.43. Anna (food); S.2.23. Serī.

^[18]. Tất-bề-lê 悉鞞梨. Pāli: Serī devaputto.

^[19]. Pāli: atha ko nāma so yakkho, yaṃ annaṃ nābhinandatī ti, what is the name of the yaksha who does not delight in food?

^[20]. Pāli, S.1.53. Mitta. Alternate translation, №100 ⁽²³⁷⁾.

^[21]. Pāli: pavasato mittaṃ, a friend while traveling.

^[22]. Chinese: 通財善知識, a good and knowledgeable friend who understands affairs. Pāli: mittaṃ atthajātassa, a friend who understands one’s affairs, a friend in time of need.

^[23]. Pāli, S.1.3. Upaneyya; S.2.2.9. Uttara. Alternate translation, №100⁽¹³⁸⁾.

^[24]. Pāli, S.1.5. Kati chande. Alternate translation, №100⁽¹⁴⁰⁾.

^[25]. Pāli: saṅgātigo, one who has transcended attachment and escaped bondage.

^[26]. Pāli: oghatiṇṇo, one who has crossed the flood.

^[27]. This refers to abandoning the five hindrances and relinquishing the five sensual pleasures.

^[28]. The five faculties refer to the five uncontaminated faculties: faith, diligence, mindfulness, concentration, and wisdom.

^[29]. The five conjunctions refer to the five fetters: greed, anger, conceit, envy, and stinginess (miserliness). Pāli: pañca saṅgātigo.

^[30]. Pāli, S.1.6. Jāgara. Alternate translation, №100 ⁽¹⁴¹⁾.

^[31]. Pāli: kati jāgarataṃ suttā, kati suttesu jāgarā, how many phenomena sleep in oneself while others are awake? How many phenomena are awake in oneself while others sleep?

^[32]. Alternate Translation of the Saṃyukta Āgama 8, sutra 10: One who observes the five precepts, though asleep, is awake. One who commits the five evils, though awake, is asleep. Obscured by the five hindrances: defiled by dust. Possessing the five qualities of one beyond training: purified and free from defilement.

^[33]. National Translation, “9. Connected Discourses with Devas, Chapter 2.” Pāli, S.1.12. Nandati. S.4.1.8. Nandana. Alternate translation, №100⁽¹⁴²⁾.

^[34]. This refers to the substratum of existence or the substratum of birth. Pāli: upadhi.

^[35]. Pāli, S.1.54. Vatthu. Alternate translation, №100⁽²³¹⁾.

^[36]. Pāli, S.1.13. Natthiputtasama. Alternate translation, №100⁽²³²⁾.

^[37]. Tát-la 薩羅. Pāli: sara, referring to a lake, which is not greater than the ocean (Samudda).

^[38]. Pāli: vuṭṭhi ve paramā sarā ti, rain is supreme among lakes. The Chinese text reads diṭṭhi (seeing, view) instead of vuṭṭhi (rain).

^[39]. Pāli, S.1.2.4. Khattiya. Alternate translation, №100 ⁽²³³⁾.

^[40]. Humped ox 犎牛. Pāli: balīvaddo, a bull.

^[41]. Chinese: 童英. Pāli: komarī, a maiden, young woman, or noblewoman.

^[42]. Noble-born 貴生. Pāli: pubbaja, first-born, the eldest son.

^[43]. Pāli: yo ca puttānam assavo’ti, an obedient and filial child is the noblest of children. The Chinese text misread assava (faithful, filial) as asava and then understood it as an abbreviation of anāsava (uncontaminated).

^[44]. The National Translation divides this into two sutras: the Seed Sutra and the World Sutra. Pāli, S.1.74. Vuṭṭhi; S.1.70. Loka. Alternate translation, №100 (234, 235).

^[45]. Chinese: 祈請處, a place of supplication. Pāli: pavajamānānam, among things that wander. The Chinese text reads it as pavāraṇā.

^[46]. Pāli: gāvo pavajamānānaṃ, among wandering animals, the cow is foremost.

^[47]. Pāli: avijjā nipatataṃ varā, ignorance is foremost among things that lead to downfall.

^[48]. Chinese: 師依, reliance upon a teacher. Pāli: saṅgho pavajamānānaṃ, the Sangha is foremost among those who regularly wander.

^[49]. Pāli: kismiṃ loko samupamuppanno, upon what does the world arise?

^[50]. Pāli: kismiṃ kubbati santhavaṃ, upon what does the world form associations?

^[51]. Appropriative craving 取愛. Pāli: kissa loko upādāya, what does the world grasp?

^[52]. Pāli: kismiṃ loko vihaññāti, by what is the world afflicted?

^[53]. The six phenomena refer to the six sense bases.

^[54]. Pāli, S.1.62. Citta. Alternate translation, №100⁽²³⁶⁾.

^[55]. 拘牽, constrained and drawn along. Yin Shun reads it as 拘引, detained and led along. Pāli: kenassu parikissati, by what is the world distressed? The Chinese text reads parikassati, dragged along.

^[56]. Pāli, S.1.64. Saṃyojana. Alternate translation, №100⁽²³⁷⁾.

^[57]. Pāli: kiṃsu tassa vicāraṇaṃ, what is the world’s means of going about?

^[58]. Pāli: nandīsaṃyojano loko, the world is bound by delight.

^[59]. Pāli: vitakkassa vicāraṇaṃ, investigation is the wandering course of thought.

^[60]. Pāli, S.1.68. Pihita. Alternate translation, №100 ⁽²³⁸⁾.

^[61]. No Pāli equivalent has been found. Alternate translation, №100 ⁽²³⁹⁾.

^[62]. 隱覆憶眾生; the meaning remains unclear. 隱覆, Pāli: makkha (?): hypocrisy, moral pretense.

^[63]. National Translation, “9. Connected Discourses with Devas, Chapter 3.” Pāli, S.1.73. Vitta. Alternate translation, №100 ⁽²⁴⁰⁾.

^[64]. Pāli: kiṃsu vittaṃ purisassa seṭṭhaṃ, what is the supreme wealth of a person?

^[65]. Pāli: kathaṃjīvíṃ jīvitamāhu seṭṭhan’ti, living in what manner is called the supreme life?

^[66]. Life of wisdom 智慧命. Pāli: paññājīviṃ, a life of wisdom.

^[67]. Pāli, S.1.59. Dutiya. Alternate translation, №100 ⁽²⁴¹⁾.

^[68]. A second person 第二; that is, a traveling companion or one who lives together with another. Pāli: kiṃsu dutiyā purisassa hoti, what is a person’s companion?

^[69]. Pāli: kiṃsu cenaṃ pasāsati, by what does one instruct a person?

^[70]. Pāli: kissa cābhirato macco, sabbadukkhā pamuccatī ti, in what does a person delight so as to be liberated from all suffering?

^[71]. Pāli, S.1.51. Jāra. Alternate translation, №100 ⁽²⁴²⁾.

^[72]. Pāli, S.1.56. Jana ⁽²⁾. Alternate translation, №100 ⁽²⁴³⁾.

^[73]. Pāli: satto saṃsāram āpādi, beings fall into saṃsāra.

^[74]. Pāli, S.1.57. Jana ⁽³⁾. Alternate translation, №100 ⁽²⁴⁴⁾.

^[75]. Pāli, S.1.55. Jana ⁽¹⁾. Alternate translation, №100 ⁽²⁴⁵⁾.

^[76]. Pāli, S.1.58. Uppatha. Alternate translation, №100⁽²⁴⁶⁾.

^[77]. Wrong path 非道. Pāli: uppatha, an erroneous path, a false path.

^[78]. “Passing by day and night” 日夜遷; 遷 is perhaps a scribal error for 盡, “exhausted.” Pāli: rattindivakkhayo, consumed day and night.

^[79]. Pāli: kiṃ sinānam anodakaṃ, what bathing is without water?

^[80]. Pāli: etthāyaṃ sajjate pajā, here people cling to it. The Chinese text reads iṭṭhi, “woman,” instead of ettha, “here.”

^[81]. Pāli: tapo ca brahmacariyañca, taṃ sinānam anodakaṃ, ascetic practice and the holy life are bathing without water.

^[82]. Pāli, S.1.61. Nāma. Alternate translation, №100⁽²⁴⁷⁾.

^[83]. Pāli: kiṃsu sabbaṃ addhabhavi, what conquers all?

^[84]. Pāli, S.1.60. Kavi. Alternate translation, №100⁽²⁴⁸⁾.

^[85]. Pāli: kiṃsu tāsaṃ viyañjanaṃ, what is their characteristic mark—that is, their phrasing?

^[86]. Pāli: kiṃsu sannissitā gāthā, upon what do verses depend?

^[87]. Pāli: kiṃsu gāthānaṃ āsāyo, what is the foundation of verses?

^[88]. Pāli: chando (neuter): meter; the Chinese text understands it as masculine: desire or intention.

^[89]. Pāli: kavi, poet.

^[90]. Pāli, S.1.72. Ratha. Alternate translation, №100⁽²⁴⁹⁾.

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Translation source: Linh Sơn Pháp Bảo Đại Tạng KinhLicense: Linh Sơn Pháp Bảo Đại Tạng Kinh (Việt dịch) · nguồn: rongmotamhon.net (Liên Phật Hội) · EN: AI translation from Vietnamese source, awaiting source English

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