雜阿含經

Edited and annotated by: Thích Tuệ Sỹ

SUTRA 1023. PHẢ-CẦU-NA[1]

Thus have I heard:

At one time, the Buddha was staying in Anāthapiṇḍika’s Park, in the Jeta Grove, in the kingdom of Śrāvastī. At that time, Venerable Phả-cầu-na^[2] was staying in the Hall of Migāra’s Mother in the Eastern Park and was gravely ill.

Venerable Ānanda went to the Buddha, bowed at the Buddha’s feet, then withdrew to one side and said to the Buddha:

“Blessed One, Venerable Phả-cầu-na is gravely ill in the Hall of Migāra’s Mother in the Eastern Park. A bhikshu suffering from such an illness may die. It would be well, Blessed One, if, out of compassion, you would go to the Hall of Migāra’s Mother in the Eastern Park, where Venerable Phả-cầu-na is staying.”

The Blessed One silently consented. That evening, after rising from meditation, the Blessed One went to the Hall of Migāra’s Mother in the Eastern Park. He entered Venerable Phả-cầu-na’s room, took the prepared seat, and expounded the Dharma to Venerable Phả-cầu-na, instructing, illuminating, and bringing him joy. He then rose from his seat and departed.

Not long after the Blessed One had left, Venerable Phả-cầu-na passed away. At the time of his death, his faculties were serene, his countenance was pure, and his complexion was bright. After Venerable Ānanda had made offerings to Venerable Phả-cầu-na’s relics, he went to the Buddha, bowed at the Buddha’s feet, withdrew to one side, and said to the Buddha:

“Blessed One, not long after the Blessed One visited him, Venerable Phả-cầu-na passed away. As that venerable one was about to die, his faculties were serene, his complexion was pure, and his skin was radiant and bright. Blessed One, I do not know where that venerable one will be reborn, what manner of rebirth he will undergo, or what his future state will be.”

The Buddha said to Ānanda:

“If, before falling ill, a bhikshu has not yet severed the five lower fetters, and then illness arises, his body is afflicted with pain, his mind is unsettled, and his life is ebbing away, but he hears the Great Teacher instructing and admonishing him and extensively expounding the Dharma, then, after hearing the Dharma, he severs the five lower fetters. Ānanda, this is the benefit gained from the Great Teacher’s instruction and admonition.

“Furthermore, Ānanda, if, before falling ill, a bhikshu has not yet severed the five lower fetters, and then illness arises, his body is afflicted with pain, and his life gradually ebbs away, and although he does not have the opportunity to hear the Great Teacher instructing and admonishing him and expounding the Dharma, he encounters learned and virtuous elders who practice the holy life and who instruct and admonish him and expound the Dharma, then, after hearing the Dharma, he severs the five lower fetters. Ānanda, this is called gaining the benefit of instruction, admonition, and hearing the Dharma.

“Furthermore, Ānanda, if, before falling ill, a bhikshu has not yet severed the five lower fetters, … up to the point when his life is ebbing away, and he does not hear the Great Teacher instructing and admonishing him and expounding the Dharma, nor does he hear learned and virtuous practitioners of the holy life instructing and admonishing him and expounding the Dharma, but he takes the Dharma he previously received and, dwelling alone in a secluded place, reflects upon and contemplates it, thereby severing the five lower fetters—Ānanda, this is called gaining the benefit of reflecting upon and contemplating the Dharma previously heard.

“Furthermore, Ānanda, if, before falling ill, a bhikshu has already severed the five lower fetters but has not yet attained the unsurpassed liberation through the exhaustion of craving^[3], and his mind is not yet well liberated from the taints, then, although he subsequently falls ill, his body is afflicted with suffering, and his life ebbs away, he hears the Buddha instructing and admonishing him and expounding the Dharma, attains the unsurpassed liberation through the exhaustion of craving, no longer gives rise to the taints, and is liberated through dispassion. Ānanda, this is called gaining the benefit of the Great Teacher’s exposition of the Dharma.

“Furthermore, Ānanda, if, before falling ill, a bhikshu has already severed the five lower fetters but has not yet attained the unsurpassed liberation through the exhaustion of craving and has not attained dispassion and liberation from the taints, and then he becomes aware that illness has arisen in his body and undergoes immeasurable suffering, although he does not receive the Great Teacher’s instruction and admonition or hear him expound the Dharma, he receives the instruction and admonition of other learned and virtuous elders who practice the holy life and hears them expound the Dharma;

he then attains the unsurpassed liberation through the exhaustion of craving, no longer gives rise to the taints, and attains dispassion and liberation. Ānanda, this is called gaining great benefit from instruction, admonition, and the exposition of the Dharma.

“Furthermore, Ānanda, if, before falling ill, a bhikshu has already severed the five lower fetters but has not yet attained the unsurpassed liberation through the exhaustion of craving and has not attained dispassion and liberation from the taints, and then illness arises in his body, giving rise to immeasurable suffering, although he does not receive the Buddha’s instruction and admonition or hear him expound the Dharma, nor does he receive the instruction and admonition of other learned and virtuous elders or hear them expound the Dharma, he reflects, considers, and contemplates in a secluded place and thereby attains the unsurpassed liberation through the exhaustion of craving, no longer gives rise to the taints, and attains dispassion and liberation. Ānanda,

this is called gaining the benefit of reflecting upon what was heard from the teachings^[4].

“Why should Bhikshu Phả-cầu-na’s faculties not have become serene, his countenance pure, and his complexion radiant and bright? Before Bhikshu Phả-cầu-na fell ill, he had not yet severed the five lower fetters. This bhikshu personally heard the Great Teacher’s instruction and admonition and exposition of the Dharma, and thereby severed the five lower fetters.”

The Blessed One then confirmed that Venerable Phả-cầu-na had attained the fruit of non-returning.

After the Buddha had spoken this sutra, Venerable Ānanda heard the Buddha’s teaching, rejoiced and delighted in it, paid homage, and withdrew.

SUTRA 1024. A-THẤP-BA-THỆ[5]

Thus have I heard:

At one time, the Buddha was staying in Anāthapiṇḍika’s Park, in the Jeta Grove, in the kingdom of Śrāvastī. At that time, Venerable A-thấp-ba-thệ^[6] was staying in the Hall of Migāra’s Mother in the Eastern Park. His body was gravely ill, and he was suffering intensely. Venerable Phú-lân-ni was attending upon him and providing for his needs. The account should be given in full as in the preceding sutra concerning Bạt-ca-lê^[7]: that is, the three feelings… up to increasing without diminishing.

The Buddha said to A-thấp-ba-thệ:

“You should not feel remorse^[8].”

A-thấp-ba-thệ said to the Buddha:

“Blessed One, I truly do feel remorse!”

The Buddha said to A-thấp-ba-thệ:

“Have you violated the precepts?”

A-thấp-ba-thệ said to the Buddha:

“Blessed One, I have not violated the precepts.”

The Buddha said to A-thấp-ba-thệ:

“If you have not violated the precepts, why do you feel remorse?”

A-thấp-ba-thệ said to the Buddha:

“Blessed One, before I fell ill, I practiced extensively and attained the pure bliss of bodily tranquility^[9]. I cultivated samādhi extensively. Today, however, I can no longer enter that samādhi^[10]. I thought to myself: Could it be that I have fallen away from this samādhi?”

The Buddha said to A-thấp-ba-thệ:

“I shall now ask you a question; answer me according to your understanding. A-thấp-ba-thệ, do you regard form as the self, as other than the self, or as existing within one another?”

A-thấp-ba-thệ said to the Buddha:

“No, Blessed One.”

He further asked:

“Do you regard feeling, perception, formations, and consciousness as the self, as other than the self, or as existing within one another?”

A-thấp-ba-thệ said to the Buddha:

“No, Blessed One.”

The Buddha said to A-thấp-ba-thệ:

“Since you do not regard form as the self, as other than the self, or as existing within one another, and do not regard feeling, perception, formations, and consciousness as the self, as other than the self, or as existing within one another, why then do you feel remorse?”

A-thấp-ba-thệ said to the Buddha:

“Blessed One, it is because of improper reflection.”

The Buddha said to A-thấp-ba-thệ:

“If any ascetic or brahmin possesses steadfast samadhi and equanimous samadhi, yet is unable to enter that samadhi, he should not think that he has fallen away from samadhi. If a noble disciple further does not regard form as self, as other than self, or as existing within each other; and does not regard feeling, perception, formations, or consciousness as self, as other than self, or as existing within each other, but simply knows them as they truly are, then sensual desire is completely exhausted and no longer remains; anger and delusion are utterly exhausted and no longer remain.

When all the outflows have been eliminated, his mind is liberated through being free of the outflows, and in the present life he personally knows and realizes: ‘For me, birth is ended, the holy life has been established, what had to be done has been done, and I know for myself that there will be no further existence.’”

When he heard the Buddha teach this Dharma, the Venerable Ashvajit’s mind was liberated without the arising of any outflows, and he became joyful and elated. Because his mind was joyful and elated, his bodily illness was immediately dispelled.

The Buddha spoke this sutra, causing the Venerable Ashvajit to rejoice and delight in it; then he rose from his seat and departed.

The Ksemaka Sutra^[11]. As stated concerning the five aggregates subject to clinging.

SUTRA 1025. ILLNESS (1)[12]

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 there was a young bhiksu, newly in training, who had not long since gone forth in this Dharma and discipline. He had few friends and acquaintances and was traveling alone, with no one to provide for him. He was staying in the Sangha’s guest quarters on the outskirts of a village and was gravely ill and in distress. At that time, many bhiksus went to the Buddha, bowed at his feet, withdrew, and sat to one side. They addressed the Buddha:

“World-Honored One, there is a young bhiksu, newly in training… up to: gravely ill and in distress, staying in the Sangha’s guest quarters on the outskirts of a village. A sick bhiksu in such a condition has little chance of living and a great likelihood of dying. Excellent indeed! May the World-Honored One, out of compassion, go to that dwelling place!”

The World-Honored One silently consented. In the evening, after rising from meditation, the World-Honored One went to that dwelling place. When the sick bhiksu saw the World-Honored One approaching from afar, he grasped the bed and tried to rise. The Buddha told the bhiksu:

“Remain lying down and rest; do not rise! Bhiksu, how is it? Are you able to endure the pain?” … The details are as stated in the preceding Ksemaka Sutra. “These three kinds of feeling… up to: the suffering of the illness only increases and does not diminish.”

The Buddha said to the sick bhiksu:

“I shall now ask you questions. Answer Me according to your understanding.”

“Do you have no remorse^[13]?”

The sick bhiksu addressed the Buddha:

“World-Honored One, in truth, I do have remorse.”

The Buddha said to the sick bhiksu:

“Have you not violated the precepts?”

The sick bhiksu addressed the Buddha:

“World-Honored One, in truth, I have not violated the precepts.”

The Buddha said to the sick bhiksu:

“If you have not violated the precepts, why do you have remorse?”

The sick bhiksu addressed the Buddha:

“I am young and have not long since gone forth. I have not yet attained the supramundane states or sublime knowledge and vision. I think to myself, ‘When my life ends, where will I be reborn?’ Therefore, remorse arises in me.”

The Buddha told the bhiksu:

“I shall now ask you questions. Answer Me according to your understanding. What do you think, bhiksu? Because the eye exists, eye-consciousness exists, does it not?”

The sick bhiksu replied:

“World-Honored One, it is so.”

He asked again:

“Bhiksu, what do you think? Because eye-consciousness exists, eye-contact exists; and with eye-contact as cause and condition, there arises internally a feeling that is painful, pleasant, or neither painful nor pleasant, does there not?”

The bhiksu addressed the Buddha:

“World-Honored One, it is so.”

The same was said concerning the ear, nose, tongue, body, and mind.

“What do you think, bhiksu? If there were no eye, there would be no eye-consciousness, would there?”

The bhiksu addressed the Buddha:

“World-Honored One, it is so.”

He asked again:

“Bhiksu, if there were no eye-consciousness, there would be no eye-contact, would there? If there were no eye-contact, then with eye-contact as cause and condition, no internal feeling that is painful, pleasant, or neither painful nor pleasant would arise, would it?”

The bhiksu addressed the Buddha:

“World-Honored One, it is so.”

The same was said concerning the ear, nose, tongue, body, and mind.

“Therefore, bhiksu, you should carefully contemplate the Dharma in this way. Then, when your life ends, it will be well with you, and it will also be well with you in the next life.”

The World-Honored One then taught the Dharma to the sick bhiksu, instructing, illuminating, and gladdening him. He then rose from his seat and departed. Not long after the World-Honored One had departed, the bhiksu’s life ended. As he was about to die, his faculties were serene, his countenance was pure, and his complexion was radiant. At that time, many bhiksus went to the Buddha, bowed at his feet, withdrew, and sat to one side. They addressed the Buddha:

“That young bhiksu who was gravely ill has now passed away. As the Venerable One was about to die, his faculties were serene, his countenance was pure, and his complexion was radiant. World-Honored One, where will this bhiksu be reborn? What kind of rebirth will he undergo? What will his next life be?”

The Buddha told the bhiksus:

“That bhiksu who has passed away was truly a treasure^[14]. Upon hearing Me teach the Dharma, he understood it clearly, became fearless regarding the Dharma, and attained parinirvana. You should make offerings to his relics.”

The World-Honored One then declared this bhiksu to be foremost^[15].

After the Buddha had spoken this sutra, the bhiksus, having heard what the Buddha taught, rejoiced and respectfully practiced it.

SUTRA 1026. ILLNESS (2)[16]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Shravasti. It was stated as above, with only the following difference:

“Listen attentively and consider it well. I shall explain it for you. Suppose a bhiksu thinks: ‘Regarding this body endowed with consciousness and all external signs and objects, I do not perceive a self, what belongs to a self, or the bondage and compulsion of self-conceit; and together with liberation of mind and liberation through wisdom, I personally know and realize this in the present life and dwell in its complete fulfillment.’ Regarding this body endowed with consciousness and all external signs and objects, he does not perceive a self, what belongs to a self, or the bondage and compulsion of self-conceit; and together with that liberation of mind and liberation through wisdom, he personally knows and realizes this in the present life and dwells in its complete fulfillment.

Regarding his own body endowed with consciousness and all external signs and objects, that bhiksu does not perceive a self, what belongs to a self, or the bondage and compulsion of self-conceit; with liberation of mind and liberation through wisdom, he personally knows and realizes this in the present life and dwells in its complete fulfillment. Regarding his own body endowed with consciousness and all signs of external objects, he does not perceive a self, what belongs to a self, or the bondage and compulsion of self-conceit; and together with liberation of mind and liberation through wisdom, he personally knows and realizes this in the present life and dwells in its complete fulfillment.

If, regarding this body endowed with consciousness and all signs of external objects, that bhiksu does not perceive a self, what belongs to a self, or the bondage and compulsion of self-conceit; and together with liberation of mind and liberation through wisdom, he personally knows and realizes this in the present life and dwells in its complete fulfillment. Regarding his own body endowed with consciousness and all signs of external objects, he does not perceive a self, what belongs to a self, or the bondage and compulsion of self-conceit; and together with liberation of mind and liberation through wisdom, he personally knows and realizes this in the present life and dwells in its complete fulfillment.

This is called a bhiksu who has cut off craving, overturned the fetters, brought self-conceit to an end, and through direct contemplation attained the ultimate liberation from suffering.”

After the Buddha had spoken this sutra, the bhiksus, having heard what the Buddha taught, rejoiced and respectfully practiced it.

SUTRA 1027. THE SICK BHIKSU[17]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Shravasti. It was stated as above, with only a few differences: … up to the Buddha saying to the sick bhiksu:

“Have you yourself not violated the precepts?”

The bhiksu addressed the Buddha:

“World-Honored One, it was not for the sake of upholding the pure precepts that I practiced the holy life under the World-Honored One.”

The Buddha told the bhiksu:

“For the sake of what teachings do you practice the holy life under me?”

The bhikkhu said to the Buddha:

“For the sake of abandoning sensual desire, I practice the holy life under the Blessed One. For the sake of abandoning anger and delusion, I practice the holy life under the Blessed One.”

The Buddha told the bhikkhu:

“So it is! So it is! You should indeed practice the holy life under me for the sake of abandoning sensual desire.

You should practice the holy life under me for the sake of abandoning anger and delusion. Bhikkhu, because one is bound by sensual desire, one cannot become free from desire. Because one is bound by ignorance, wisdom is not purified.

Therefore, bhikkhu, by becoming dispassionate toward sensual desire, the mind is liberated. Through the abandonment of ignorance, wisdom is liberated. If a bhikkhu, becoming dispassionate toward sensual desire, personally realizes liberation of mind, and through the abandonment of ignorance realizes liberation by wisdom, he is called a bhikkhu who has severed all craving, cast off the fetters, brought self-conceit to an end, attained direct insight, and reached the ultimate end of suffering.

Therefore, bhikkhu, you should carefully contemplate this Dharma.”

It was spoken in full as above… up to the prediction of foremost attainment.

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

SUTRA 1028. ILLNESS (3)[18]

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, many bhikkhus had assembled in the Galileri^[19] hall. Many of those bhikkhus were ill.

In the afternoon, after the Blessed One had risen from meditation, he went to the Galileri hall, prepared a seat, sat before the assembly, and told the bhikkhus:

“You should await your time with right mindfulness and right understanding. This is my instruction.^[20] Bhikkhus, what is right mindfulness? A bhikkhu dwells contemplating the body in the body, ardent, rightly mindful, and clearly comprehending, subduing worldly craving and sorrow. He dwells contemplating the external body in the body and contemplating the internal and external body in the body; internal feelings, external feelings, and internal and external feelings; the internal mind, the external mind, and the internal and external mind. He dwells contemplating internal dharmas, external dharmas, and internal and external dharmas, ardent in his endeavor, rightly mindful, and clearly comprehending, subduing worldly craving and sorrow. This is called a bhikkhu’s right mindfulness.

“What is right understanding? Whether going forward or returning, a bhikkhu abides in right understanding. When looking ahead or looking around, bending or stretching, lowering or raising his head, holding his robe and bowl, walking, standing, sitting, lying down, sleeping, waking… up to speaking or remaining silent among fifty or sixty people, he acts with right understanding. Bhikkhus, this is called right understanding. Likewise, when a bhikkhu abides in right mindfulness and right understanding, a pleasant feeling may arise, having a cause and condition, not lacking a cause and condition.

“What is its cause and condition? With the body as condition, he reflects: ‘This body of mine is impermanent, conditioned, and arisen through causes and conditions of the mind. Pleasant feeling is also impermanent, conditioned, and arisen through causes and conditions of the mind.’ He contemplates the body and pleasant feeling, contemplating impermanence, arising and ceasing, dispassion, cessation, and relinquishment.

He contemplates the body together with pleasant feeling as impermanent… up to relinquishment. Then the fetter of sensual desire^[21] regarding the body and pleasant feeling will never again exert its influence.^[22] Likewise, with right mindfulness and right understanding, he knows when painful feeling arises that it has a cause and condition, not that it lacks a cause and condition.

“What is its cause and condition? Likewise, with the body as condition, he reflects: ‘This body of mine is impermanent, conditioned, and arisen through causes and conditions of the mind. Painful feeling is also impermanent, conditioned, and arisen through causes and conditions of the mind.’ He contemplates the body and painful feeling as impermanent, up to relinquishment. Then the fetter of anger regarding this body and painful feeling will never again exert its influence. Likewise, with right mindfulness and right understanding, he knows when a neither-painful-nor-pleasant feeling arises that it has a cause and condition, not that it lacks a cause and condition.

“What is its cause and condition? With the body as condition, he reflects: ‘This body of mine is impermanent, conditioned, and arisen through causes and conditions of the mind. Neither-painful-nor-pleasant feeling is also impermanent, conditioned, and arisen through causes and conditions of the mind.’ He contemplates the body and that neither-painful-nor-pleasant feeling as impermanent, up to relinquishment.

Then the fetter and underlying tendency of ignorance regarding the body and neither-painful-nor-pleasant feeling will never again exert its influence. A learned noble disciple who contemplates in this way becomes disenchanted with form and disenchanted with feeling, perception, formations, and consciousness. Having become disenchanted, he becomes dispassionate.

Having become dispassionate, he is liberated, and he has the knowledge and vision of liberation: ‘For me, birth 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 rebirth.’”

The Blessed One then spoke these verses:

While experiencing pleasure,

One does not know the pleasant feeling.

Because of the fetter of sensual desire,

One does not see the way of escape.

While experiencing pain,

One does not know the painful feeling.

Because of the fetter of anger,

One does not see the way of escape.

The neither-pleasant-nor-painful feeling

Was taught by the Perfectly Enlightened One;

If one cannot understand it,

One cannot cross to the further shore.

If a bhikkhu is diligent,

With unwavering right understanding,

Then concerning all those feelings,

His wisdom fully comprehends them.

Having always known all feelings,

He exhausts all the taints in this very life;

At life’s end, established in wisdom,

He attains nirvana and does not fall away.

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

SUTRA 1029. ILLNESS (4)[23]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti. It was spoken as above.

At that time, the bhikkhus assembled in the Galileri^[24] hall, most of them being ill. It was spoken as above, with only a few differences, up to: “… A noble disciple should contemplate in this way and become liberated from form, liberated from feeling, perception, formations, and consciousness. I declare that such people are liberated from birth, old age, illness, and death.”

The Blessed One then spoke these verses:

The wise and learned

Clearly understand all feelings.

Regarding painful and pleasant feelings,

They discern them with perfect clarity.

One should know this certain truth:

Ordinary people rise and fall;

Do not cling to pleasure,

And do not waver in pain.

Know the feeling from which no further feeling arises.

Craving and anger depend upon feeling.

Having eliminated these dharmas,

Their minds are well liberated.

Mindfulness fastened to the sublime object,

They rightly proceed and await life’s end.

If a bhikkhu is diligent,

With unwavering right understanding,

Then concerning all these feelings,

The wise one is ever fully aware.

Having thoroughly understood all feelings,

He exhausts all the taints in this very life;

At life’s end, established in wisdom,

He attains nirvana and does not fall away.

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

SUTRA 1030. ANATHAPINDIKA (1)[25]

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 householder Anathapindika was ill, and his body was in extreme pain.

When the Blessed One heard this news, early in the morning he put on his robe, took his bowl, and entered the city of Sravasti to seek alms. Going on his alms round in due order, he came to the house of the householder Anathapindika. Seeing the Blessed One from afar, the householder grasped the bed and tried to rise. Seeing this, the Blessed One immediately said:

“Householder, do not rise and aggravate your painful illness.”

After sitting down, the Blessed One asked the householder:

“How is it, householder? Is your illness bearable? Is the bodily sickness and pain increasing or diminishing?”

The householder said to the Buddha:

“Blessed One, the pain is severe and difficult to bear!… up to the exposition of the three feelings in detail, as in the Sutra of Sai-ma… up to: ‘… the painful feeling only increases and does not diminish.’”

The Buddha told the householder:

“You should train yourself thus: ‘I shall possess pure and unshakable faith in the Buddha, pure and unshakable faith in the Dharma and the Sangha, and shall fulfill the noble precepts.’”

The householder said to the Buddha:

“As the Blessed One has taught concerning the four factors of unshakable purity, I possess these qualities, and these qualities are present in me. Blessed One, I now have unshakable, purified faith in the Buddha and unshakable, purified faith in the Dharma and the Sangha, and I have fulfilled the noble precepts.”

The Buddha said to the householder:

“Excellent! Excellent!” He then gave the householder the prediction that he had attained the fruit of non-returning.

The householder said to the Buddha:

“Today I respectfully invite the Blessed One to partake of a meal here.”

The Blessed One silently consented. The householder then instructed his servants to prepare various pure and delicious foods and drinks as an offering to the Blessed One. When the Blessed One had finished his meal, he expounded the Dharma fully to the householder, instructing, illuminating, and bringing him joy. He then rose from his seat and departed.

SUTRA 1031. ANATHAPINDIKA (2)[26]

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 Ananda heard that the householder Anathapindika was suffering from illness, and he went to the householder’s home to visit him.

Seeing Ananda from afar, the householder supported himself on the bed and tried to rise… up to the discussion of the three feelings, in full as taught in the preceding Sutra of Sai-ma… up to “…the painful illness only increases and does not diminish.”

Then Venerable Ananda said to the householder:

“Do not be afraid! Only an ignorant, unlearned ordinary person, because he has no faith in the Buddha, no faith in the Dharma or the Sangha, and has not fulfilled the noble precepts, experiences fear and dreads the suffering of the next life after death. But today you have abandoned and fully understood that lack of faith. You are endowed with purified faith in the Buddha. You are endowed with purified faith in the Dharma and the Sangha. You have fulfilled the noble precepts.”

The householder said to Venerable Ananda:

“What could I still fear today? When I first encountered the Blessed One at the charnel ground in the Cool Grove near the city of Rajagriha, I immediately attained unshakable, purified faith in the Buddha, unshakable, purified faith in the Dharma and the Sangha, and fulfilled the noble precepts. From that time until now, whatever wealth my household has possessed, I have offered to the Buddha’s disciples: bhiksus, bhiksunis, upasakas, and upasikas.”

Venerable Ananda said:

“Excellent, householder! You have personally declared your attainment of the fruit of stream-entry.”

The householder said to Venerable Ananda:

“I invite the Venerable One to partake of a meal here.”

Venerable Ananda silently consented.

The householder then had various pure and delicious foods and drinks prepared and offered them to Venerable Ananda. When the meal was finished, the Venerable One again expounded the Dharma to the householder, instructing, illuminating, and bringing him joy. He then rose from his seat and departed.

SUTRA 1032. ANATHAPINDIKA (3)[27]

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 Sariputra heard that the householder Anathapindika was suffering from illness. Having heard this, he asked Venerable Ananda:

“Do you know? The householder Anathapindika is now suffering from illness. Let us go together to visit him.”

Venerable Ananda silently agreed. Venerable Sariputra and Venerable Ananda then went to the householder Anathapindika’s home. Seeing Venerable Sariputra from afar, the householder supported himself on the bed and tried to rise… up to the discussion of the three feelings, in full as in the Sutra of Sai-ma, “…the painful illness of the body only increases and does not diminish.”

Venerable Sariputra said to the householder:

“You should train thus: Do not cling to the eye, and let no consciousness of lust arise dependent upon the eye dhatu. Do not cling to the ear, nose, tongue, body, or mind, and let no consciousness of lust arise dependent upon the mind dhatu. Do not cling to forms, and let no consciousness of lust arise dependent upon the form dhatu.

Do not cling to sounds, odors, tastes, tactile objects, or dharmas, and let no consciousness of lust arise dependent upon the dharma dhatu. Do not cling to the earth dhatu, and let no consciousness of lust arise dependent upon the earth dhatu. Do not cling to the water, fire, air, space, or consciousness dhatus, and let no consciousness of lust arise dependent upon the consciousness dhatu.

Do not cling to the form skandha, and let no consciousness of lust arise dependent upon the form skandha. Do not cling to the feeling, perception, formations, or consciousness skandhas… and let no consciousness of lust arise dependent upon the consciousness skandha.”

At that moment, the householder Anathapindika was deeply moved and shed tears. Venerable Ananda said to the householder:

“Householder, have you become frightened and disheartened^[28]?”

The householder said to Venerable Ananda:

“I am not frightened or disheartened. Reflecting upon the period from when I first began serving the Buddha until now, more than twenty years have passed, yet never before have I heard Venerable Sariputra teach Dharma as profound and subtle as what I have heard today.”

Venerable Sariputra said to the householder:

“For a long time, I too have never taught such Dharma to householders.”

The householder said to Venerable Sariputra:

“There are white-robed householders who possess excellent faith, excellent mindfulness, and excellent aspiration, yet because they do not hear the profound Dharma, they fall away. Excellent, Venerable Sariputra! Out of compassion for white-robed householders, may the Venerable One teach the profound and subtle Dharma. Venerable Sariputra, today I invite you to partake of a meal here.”

Venerable Sariputra silently consented. The householder then had pure and delicious foods and drinks prepared and respectfully offered them to him. When the meal was finished, the Venerable One again expounded the Dharma to the householder, instructing, illuminating, and bringing him joy. He then rose from his seat and departed.

SUTRA 1033. DHARMA-DE-LY[29]

The first Sutra of Dharma-de-ly is also related in full just like the first sutra in which the Blessed One taught the Dharma to the householder Anathapindika. The second sutra is likewise related in the same way, with only a few differences:

“If, furthermore, a householder relies upon the four factors of unshakable purity and then proceeds to cultivate the six recollections, from recollection of the qualities of the Tathagata… up to recollection of the devas.”

The householder said to the Buddha:

“Blessed One, relying upon the four factors of unshakable purity and then proceeding to cultivate the six recollections—today I have fulfilled them all. I constantly cultivate the recollection of the qualities of the Tathagata… up to recollection of the devas.”

The Buddha said to the householder:

“Excellent! Excellent! Today you have personally declared your attainment of the fruit of non-returning.”

The householder said to the Buddha:

“May the Blessed One accept my invitation to partake of a meal.”

The Blessed One silently consented. Knowing that the Buddha had accepted his invitation, the householder immediately had pure and delicious foods and drinks prepared and respectfully offered them to him. When the Blessed One had finished his meal, he again expounded the Dharma to the householder, instructing, illuminating, and bringing him joy. He then rose from his seat and departed.

SUTRA 1034. LONGEVITY[30]

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, at the Kalanda grounds near the city of Rajagriha. At that time, the youth Longevity^[31], a grandson of the householder Tho De, was gravely ill.

When the Blessed One heard that the youth Longevity was gravely ill, early in the morning he put on his robe, took up his alms bowl, and entered the city of Rajagriha to seek alms. Going from place to place in order, he arrived at the home of the youth Longevity. Seeing the Blessed One from afar, the youth Longevity supported himself on the bed and tried to rise… up to the discussion of the three feelings, in full as stated in the Sutra of Sai-ma… up to “…the painful illness only increases and does not diminish.”

“Therefore, youth, you should train thus: Have unshakable, purified faith in the Buddha. Have unshakable, purified faith in the Dharma and the Sangha, and fulfill the noble precepts. You should train in this way.”

The youth said to the Buddha:

“Blessed One, as the Blessed One has spoken of the four factors of unshakable purity, I now possess them all. At all times, I have unshakable, purified faith in the Buddha; I have unshakable, purified faith in the Dharma and the Sangha, and I have fulfilled the noble precepts.”

The Buddha said to the youth:

“You should rely upon the four kinds of unshakable purity and proceed upward to cultivate the six perceptions that are factors of clear knowledge.^[32] What are the six? Contemplating all conditioned phenomena as impermanent; contemplating what is impermanent as suffering; contemplating what is suffering as non-self; contemplating food; contemplating that there is nothing in the entire world worthy of delight; and contemplating death.”

The youth said to the Buddha:

“As the Blessed One has taught, one should rely upon the four kinds of unshakable purity to cultivate the six perceptions that are factors of clear knowledge. I now possess them all. Yet I wonder what will become of my grandfather, the householder Shoude,^[33] after he dies?”

The householder Shoude then said to the youth Changshou:

“Grandson, do not concern yourself with me. You should now listen to the Blessed One teach the Dharma, reflect upon it, and retain it in mind. Only then will you obtain blessings, happiness, and benefit for a long time.”

The youth Changshou said:

“I shall contemplate all conditioned phenomena as impermanent; contemplate what is impermanent as suffering; contemplate what is suffering as non-self; contemplate food; contemplate that there is nothing in the world worthy of delight; and contemplate death. These perceptions are always present before me.”

The Buddha told the youth:

“Today you have personally declared your attainment of the fruit of sakridagamin.”

The youth Changshou said to the Buddha:

“Blessed One, I invite you to take a meal at my home.”

The Blessed One silently accepted the invitation. The youth Changshou then had pure and delicious food and drink prepared and respectfully made an offering. After the Blessed One had finished the meal, he taught the Dharma to the youth, instructing, illuminating, and gladdening him. He then rose from his seat and departed.

SUTRA 1035. VASU[34]

Thus have I heard:

At one time, the Buddha was staying in the Deer Park at the abode of the seers in Varanasi. At that time, the householder Vasu^[35] was afflicted by illness and suffering. The account should be given in full as in the preceding sutra concerning the householder Dharmadinna:^[36] he received the prediction that he had attained the fruit of anagamin… up to the point where the Buddha rose from his seat and departed.

SUTRA 1036. SALA[37]

Thus have I heard:

At one time, the Buddha was staying in Nigrodha Park in Kapilavastu. At that time, Sala of the Sakya clan^[38] was gravely ill and bedridden.

When the Blessed One learned that Sala of the Sakya clan was gravely ill and bedridden, early in the morning he put on his robe, took his bowl, and entered the city of Kapilavastu to seek alms. In due course, he came to the home of Sala of the Sakya clan. Seeing the Blessed One from afar, Sala of the Sakya clan grasped the bed and tried to rise… up to the discussion of the three kinds of feeling, as explained in full in the sutra concerning Ksemaka… up to the words, “…the suffering of my illness only increases and does not diminish.”

“Therefore, Sala of the Sakya clan, you should train yourself thus: ‘I shall possess unshakable pure faith in the Buddha. I shall possess unshakable pure faith in the Dharma and the Sangha, and I shall fulfill the noble precepts.’”

Sala of the Sakya clan said to the Buddha:

“As the Blessed One has taught: ‘I shall possess unshakable pure faith in the Buddha. I shall possess unshakable pure faith in the Dharma and the Sangha, and I shall fulfill the noble precepts.’ I possess all of these. At all times, I possess unshakable pure faith in the Buddha, unshakable pure faith in the Dharma and the Sangha, and fulfillment of the noble precepts.”

The Buddha told Sala of the Sakya clan:

“Therefore, relying upon unshakable pure faith in the Buddha, unshakable pure faith in the Dharma and the Sangha, and fulfillment of the noble precepts, you should proceed upward to cultivate the five bases of joy.^[39] What are the five? They are recollection of the qualities of the Tathagata… up to one’s own acts of giving.”

Sala of the Sakya clan said to the Buddha:

“As the Blessed One has taught, one should rely upon the four kinds of unshakable purity to cultivate the five bases of joy. I already possess these as well. At all times, I recollect the qualities of the Tathagata… up to my own acts of giving.”

The Buddha said:

“Excellent! Excellent! You have now personally declared your attainment of the fruit of sakridagamin.”

Sala said to the Buddha:

“May the Blessed One take a meal at my home today.”

The Blessed One silently accepted the invitation. The householder Sala then had pure and delicious food and drink prepared and respectfully made an offering. After the Blessed One had finished the meal, he again taught the Dharma to the householder, instructing, illuminating, and gladdening him. He then rose from his seat and departed.

SUTRA 1037. YASAS[40]

Thus have I heard:

At one time, the Buddha was staying in a Crooked Valley monastery in the village of Nali.^[41] At that time, the householder Yasas^[42] was gravely ill. The account continues in this manner… up to his declaration that he had attained the fruit of anagamin, as explained in full in the sutra concerning Dharmadinna.^[43]

SUTRA 1038. MANADINNA[44]

Thus have I heard:

At one time, the Buddha was staying beside Lake Gaggara in Campa. At that time, the householder Manadinna^[45] had recently begun to recover from an illness.^[46]

The householder then said to a man:

“Good man, go to the Venerable Anuruddha. On my behalf, bow at his feet and ask whether he is living at ease and in peace. Invite him and four other venerable ones to accept my invitation for tomorrow. If he accepts, you should say on my behalf: ‘I am a layman occupied with many royal affairs and cannot personally come to escort you. May the Venerable One have compassion and, when the time comes, attend the gathering together with four other venerable ones in accordance with my invitation.’”

The man obeyed the householder and went to the Venerable Anuruddha. Bowing at his feet, he said to him:

“The householder Manadinna respectfully pays homage and asks whether the Venerable One has little illness and little affliction, and whether he is living at ease and in peace. At noon tomorrow, he invites the Venerable One and four other venerable ones compassionately to accept his invitation.”

The Venerable Anuruddha silently accepted the invitation. The man then further said to the Venerable Anuruddha on behalf of the householder Manadinna:

“The householder is a layman occupied with many royal affairs and cannot personally come to escort you. May the Venerable One have compassion and, together with four other venerable ones, accept the householder’s invitation for noon tomorrow.”

The Venerable Anuruddha said:

“Be at ease. I myself know the proper time. Tomorrow, I shall go to the householder’s home together with four other venerable ones.”

Following the Venerable Anuruddha’s instruction, the man returned and reported to the householder:

“Master,^[47] you should know that I went to the Venerable Anuruddha and presented everything according to your wishes. The Venerable Anuruddha said that the householder should be at ease, for he himself knows the proper time.”

That evening, the householder Manadinna had pure and delicious food and drink prepared. Early the next morning, he again sent the man to inform the Venerable Anuruddha that the time had come. The man obeyed and went to the Venerable Anuruddha. Bowing his head at the Venerable One’s feet, he said, “The offerings have been prepared. May the Venerable One know that the time has come.”

The Venerable Anuruddha then put on his robe, took his bowl, and went to the householder’s home together with four other venerable ones. At that time, the householder Manadinna was surrounded by female attendants. Standing within the doorway on the left, he saw the Venerable Anuruddha, bent down, embraced his feet in homage, and escorted him to his seat. Each of the attendants bowed her head in greeting and then withdrew to sit at one side.

The Venerable Anuruddha asked the householder:

“Are you able to endure? Are you living in comfort?”

The householder replied:

“Yes, Venerable Sir, I am able to endure and live in comfort. Previously, I was gravely ill, but today the illness has subsided.”

The Venerable Anuruddha asked the householder:

“In what manner do you dwell and maintain your mind so that the suffering and affliction of your illness gradually diminish?”

The householder replied:

“Venerable Anuruddha, I abide in the four foundations of mindfulness, diligently cultivating and firmly establishing mindfulness; therefore, all the illnesses, suffering, and pain in my body have ceased. What are the four? I abide contemplating the body in the body internally, striving diligently, with right mindfulness and right understanding, subduing worldly desire and sorrow; likewise the body externally and the body both internally and externally; feelings internally, feelings externally, and feelings both internally and externally; the mind internally, the mind externally, and the mind both internally and externally.

I abide contemplating phenomena in phenomena internally, externally, and both internally and externally, striving diligently, with right mindfulness and right understanding, subduing worldly desire and sorrow. Thus, Venerable Anuruddha, because I firmly establish my mind in the four foundations of mindfulness, all the illnesses, suffering, and pain in my body have ceased. Venerable Anuruddha, because my mind has become steadfast, all illness, suffering, and pain have ceased.”

Venerable Anuruddha said to the householder:

“Today, householder, you have personally declared your attainment of the fruit of non-returning.”

At that time, the householder Manadina brought various pure and delicious foods and drinks and personally served them in full. After the meal had been received and mouths had been rinsed, the householder Manadina sat once more upon a low seat to hear the Dharma. Venerable Anuruddha taught the Dharma, instructing, illuminating, and bringing him joy; then he rose from his seat and departed.

SUTRA 1039. CUNDA[48]

Thus have I heard:

At one time, the Buddha was staying in the Lion’s Hall monastery in the city of Rajagriha^[49]. At that time, the householder Cunda^[50] approached the Buddha, bowed his head at the Buddha’s feet, and withdrew to sit to one side.

The Blessed One then asked the householder Cunda:

“At present, whose practices of purification^[51] among the ascetics and brahmins do you favor?”

Cunda said to the Buddha:

“There are ascetics and brahmins who worship water and worship the deity Visva^[52], carry staffs and water vessels, and constantly wash their hands clean^[53]. Such worthy ones are accustomed to teaching the Dharma skillfully, saying: ‘Good man, on the fifteenth day of each month, wash your hair with powdered sesame and amla, observe the fasting precepts, put on new and clean garments, wear long flower garlands^[54] and white silk, and lie upon ground smeared with cow dung.

Good man, early the next morning, touch the earth with your hand and say: “This earth is pure. I too am pure in the same way.” Hold a lump of cow dung and a handful of fresh grass in your hands and say: “This is pure. I too am pure in the same way.” Whoever does this is regarded as pure.

Whoever does not is utterly impure.’ Blessed One, if any ascetic or brahmin is purified in this way, he is worthy of my reverence.”

The Buddha said to Cunda:

“There are dark qualities with dark results, impure qualities with impure fruits, a heavy burden leading downward. If anyone has fulfilled these evil qualities, then even if he rises early in the morning, touches the earth with his hand, and says, ‘Pure,’ he remains impure; and even if he does not touch it, he is still impure. If this person holds a lump of cow dung and a handful of fresh grass and says, ‘Pure,’ he remains impure; and even if he does not touch them, he is still impure.

“Cunda, what are the dark qualities with dark results, impure qualities with impure fruits, a heavy burden leading downward, such that whether one touches or does not touch, one is in every case impure?

“Cunda, toward all living beings, even insects, one does not refrain from killing. One’s hands are constantly stained with blood, and one’s mind continually thinks of beating and killing. One has neither shame nor moral dread and is greedy and miserly. This is the evil karma of taking life.

“With regard to the property of others, whether in villages or in uninhabited places, one does not refrain from stealing.

“With those who are under the protection of their fathers, mothers, brothers, sisters, husbands, or relatives, and even those who have been betrothed with a garland, one uses force and commits all manner of sexual misconduct, not abandoning sexual misconduct.

“One speaks falsehoods and untruths. Whether in the royal court, in assemblies of truthful people, or where a multitude has gathered and proper testimony is required, one speaks what is untrue: not having seen, one says that one has seen; having seen, one says that one has not seen; not having heard, one says that one has heard; having heard, one says that one has not heard; knowing, one says that one does not know; not knowing, one says that one knows. For one’s own sake, for another’s sake, or for material gain, one knowingly tells lies and refuses to abandon them.

“Or one engages in divisive speech, carrying tales from here to there and tales from there to here, setting people against one another, destroying harmony, and delighting those who sow dissension.

“Or one does not abandon harsh and abusive speech. There are words that are gentle, pleasing to the ear, gladdening to the heart, clear and easily understood, words that people enjoy hearing, that are loved by many, agreeable, and conducive to samadhi. Abandoning such words, one speaks words that are severe and coarse, hated and disliked by many, disagreeable, and unconducive to samadhi^[55]. Speaking such words and not abandoning harsh speech is called abusive speech.

“Or one engages in corrupt and frivolous speech^[56], speaking at the wrong time, speaking contrary to reality, speaking meaningless words, speaking contrary to the Dharma, and speaking without reflection. One speaks such corrupting words.

“One does not abandon covetousness. Regarding another’s possessions, one gives rise to craving and says, ‘It would be excellent if this belonged to me.’

“One does not abandon wicked anger and malice. One thinks inwardly: ‘That being deserves to be bound, whipped, beaten with rods, and killed.’ One wishes to make that being’s life difficult.

“One does not abandon wrong view but holds this inverted view: ‘There is no giving, no resulting recompense, no merit, no good or evil, no wholesome or unwholesome karma and its results, no present world or future world, no father or mother, and no spontaneously born beings. In this world there are no arhats and no practitioners who practice rightly and advance rightly^[57], who in this world or another world directly know and realize for themselves: “For me, birth is ended, the holy life has been established, what had to be done has been accomplished, and I know for myself that there will be no further rebirth.”’ Cunda, these are called dark qualities with dark results, impure qualities with impure fruits, a heavy burden leading downward.

Whether one takes hold of those things or does not take hold of them, one is in every case impure.

“Cunda, there are bright qualities with bright results, pure qualities with pure fruits, light and ascending. If anyone has fulfilled these qualities, then whether he touches the earth early in the morning and says, ‘This is pure; I am pure,’ or does not touch it, he is still pure. And whether he holds a lump of cow dung and a handful of fresh grass or does not hold them, if the cause is pure and the fruit is pure, he is still pure.

“Cunda, what are the bright qualities with bright results, such that whether one touches or does not touch, one is still pure?”

“That is to say, one does not kill living beings, abandons the killing of living beings, lays aside blades and clubs, has a sense of shame, and compassionately cares for all sentient beings. One does not steal, abandons stealing, takes only what is given, and does not take what is not given; one’s mind is pure and free from greed. One abstains from sexual misconduct and does not violate or engage in sexual misconduct with those under the protection of their fathers and mothers, … even those who have been given a flower garland.

One abstains from false speech and speaks according to the truth. One abstains from divisive speech, not going here to repeat what was said there or going there to repeat what was said here, thereby causing people to turn against one another; where there is division, one brings about harmony, and where there is harmony, one rejoices in it. One abstains from harsh speech and does not speak coarsely or severely; the words one utters are pleasing to many.

One avoids corrupt speech, speaks truthfully, speaks at the proper time, speaks according to fact, speaks meaningfully, speaks in accordance with the Dharma, and speaks with right view. One abstains from covetousness and does not regard another person’s wealth or possessions as one’s own or give rise to craving for them. One abstains from ill will and does not think of beating, binding, killing, or inflicting calamities.

One perfects right view and does not hold inverted views, declaring that there is giving, there is recompense, there is merit, there are results of wholesome and unwholesome conduct, there is this world, there are fathers and mothers, there are spontaneously born beings, and in the world there are arhats who, in this very life or another, personally know and directly realize: ‘For me, birth has been ended, the holy life has been established, what had to be done has been accomplished, and I know for myself that there will be no further rebirth.’ Cunda, this is called a white Dharma with white recompense; whether it comes into contact or does not come into contact, purity is still attained.”

After the householder Cunda heard what the Buddha had taught, he rejoiced and delighted in it, paid homage, and departed.

SUTRA 1040. THE PRACTICE OF RELINQUISHMENT[58]

Thus have I heard:

At one time, the Buddha was dwelling in the Golden Lion Monastery^[59] in the city of Rajagriha. At that time, on the fifteenth day, a brahmin washed his hair, undertook the observance of the fasting precepts, wore a long flower garland and a white silk robe^[60], and, holding a handful of fresh grass, went to the Buddha. After he and the Blessed One had exchanged courteous greetings and inquiries, he withdrew and sat to one side.

The Buddha then said to the brahmin:

“You have washed your hair, put on a long flower garland, and donned a white silk robe. Whose practice is this?”

The brahmin said to the Buddha:

“Gautama, this is the discipline of relinquishment^[61].”

The Blessed One asked the brahmin:

“What is the brahmin practice of relinquishment?”

The brahmin said to the Buddha:

“Gautama, on every fifteenth day one washes one’s hair, observes the fasting precepts, puts on a long flower garland and a white silk robe, holds fresh grass in one’s hand, and gives alms and performs meritorious deeds according to one’s means. Gautama, this is called a brahmin’s cultivation of the practice of relinquishment.”

The Buddha said to the brahmin:

“The practice of relinquishment according to the Dharma and discipline of the noble ones is different from this.”

The brahmin said to the Buddha:

“Gautama, then what is the practice of relinquishment according to the Dharma and discipline of the noble ones?”

The Buddha said to the brahmin:

“One abstains from killing living beings and takes no delight in killing. This should be explained fully as in the preceding section on purity. Relying upon not killing living beings, one abandons the killing of living beings … up to the full explanation given in the preceding section on purity.

One abstains from stealing and takes no delight in stealing; relying upon not stealing, one abandons taking what is not given. One abstains from sexual misconduct and takes no delight in sexual misconduct; relying upon abstinence from sexual misconduct, one abandons conduct contrary to the holy life. One abstains from false speech and takes no delight in false speech; relying upon not speaking falsely, one relinquishes untruthful words.

One abstains from divisive speech and takes no delight in divisive speech; relying upon not speaking divisively, one relinquishes conduct that causes dissension. One abstains from harsh speech and takes no delight in harsh speech; relying upon not speaking harshly, one abandons coarse and malicious words. One abstains from frivolous speech and takes no delight in frivolous speech; relying upon not speaking frivolously, one abandons meaningless words.

One cuts off covetousness and remains far removed from the suffering of greed; relying upon a mind free from greed, one relinquishes craving and attachment. One cuts off ill will and does not give rise to resentment; relying upon freedom from anger, one relinquishes hatred. One cultivates right view and does not give rise to inverted views; relying upon right view, one relinquishes wrong view.

“Brahmin, this is called the practice of relinquishment according to the Dharma and discipline of the noble ones.”

The brahmin said to the Buddha:

“Gautama, excellent indeed is the practice of relinquishment according to the Dharma and discipline of the noble ones!”

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

SUTRA 1041. JANUSSONI[62]

Thus have I heard:

At one time, the Buddha was dwelling in the Bamboo Grove, in the Karanda grounds at Rajagriha. At that time, the brahmin Janussoni^[63] went to the Buddha. After exchanging courteous greetings and inquiries with the Buddha, he withdrew and sat to one side, then said to the Buddha:

“Gautama, I had a dearly beloved relative who suddenly passed away. For that person’s sake, I have made offerings with a mind of faith. Blessed One, does that person receive them?”

The Buddha said to the brahmin:

“It is not certain that the person receives them. If your relative has been born in hell, that person sustains life by consuming the food of beings in hell and does not receive the food and drink that you offer with a mind of faith. If that person has been born among animals, hungry ghosts, or human beings, that person obtains the food and drink belonging to that realm and does not receive your offerings.

“Brahmin, within the realm of hungry ghosts there is a place called the Domain of Accessible Hungry Ghosts^[64]. If your relative has been born among those hungry ghosts in the Domain of Access, then that person will receive your food.”

The brahmin said to the Buddha:

“If my relative has not been born in the Domain of Accessible Hungry Ghosts, who will partake of the food that I offer with a mind of faith?”

The Buddha said to the brahmin:

“If you make offerings with a mind of faith for your relatives, but they have not been born in the Domain of Accessible Hungry Ghosts, then other relatives and acquaintances who have been born there will partake of them.”

The brahmin said to the Buddha:

“Gautama, if I make offerings with a mind of faith for my relatives, but they have not been born in the Domain of Accessible Hungry Ghosts, and no other relatives or acquaintances have been born there either, then who will partake of the food offered with faith?”

The Buddha said to the brahmin:

“Even if you make offerings for your relatives and acquaintances, but they have not been born in the Domain of Accessible Hungry Ghosts, and no other acquaintances have been born among the hungry ghosts, you yourself will gain merit from that faithful giving. The faithful offering made by that donor will not lose its dakshina^[65].”

The brahmin said to the Buddha:

“How should a donor practice giving so that the giver may obtain that dakshina?”

The Buddha said to the brahmin:

“There is a person who kills living beings, commits evil deeds, and whose hands are constantly stained with blood, … up to the ten unwholesome actions, as fully explained in the Cunda Sutra. Later, that person gives offerings to ascetics and brahmins, … and even to poor beggars, giving them money, clothing, blankets, food and drink, lamps, and articles of adornment.

“Brahmin, if that donor later violates the precepts and is born among elephants, nevertheless, because that person formerly gave money, clothing, blankets, food and drink, and articles of adornment to ascetics and brahmins, even while among elephants that person will receive the meritorious recompense resulting from those gifts, including clothing, food and drink, and articles of adornment.

“If that person is instead born among animals such as cattle, horses, donkeys, mules, and so forth, then by virtue of the merit of those former beneficent gifts, that person will certainly receive the corresponding meritorious recompense and enjoy its benefits in accordance with the realm into which that person has been born.”

“Brahmin, if that donor also observes the precepts, refraining from killing living beings, stealing, and so forth, up to holding right view, and gives wealth, clothing, food and drink, lamps and torches to ascetics, Brahmins, and so forth, even to beggars, then through this merit, upon being born among human beings, that person will enjoy this karmic reward, receiving clothing, food and drink, and even such requisites as lamps and torches.

“Furthermore, Brahmin, if that person also observes the precepts, that person will be born in a heavenly realm and, through the favor bestowed by those gifts, will enjoy karmic blessings such as treasures, clothing, food and drink, and even the adornments and requisites of the heavenly realms.

“Brahmin, this is called a donor practicing giving. When the donor receives the benediction, the karmic fruit is not lost.”

After the Brahmin Sanh Văn heard what the Buddha had taught, he rejoiced and delighted in it, rose from his seat, and departed.

SUTRA 1042. BỀ-LA-MA (1)

Thus have I heard:

At one time, the Buddha was traveling among the people of Câu-tát-la and was staying in the Thân-thứ^[66] grove north of Bề-la-ma^[67] Village. At that time, the householders of Bề-la-ma Village heard that the Blessed One was staying in the Thân-thứ grove north of their village. Having heard this, they went together to the Buddha, bowed at his feet, withdrew to one side, sat down, and said to the Buddha:

“Blessed One, for what cause and under what conditions are some beings born in hell when their lives end?”

The Buddha told the Brahmin householders:

“Because they engage in unlawful conduct and perilous conduct, when the body breaks up and life ends, they are born in hell.”

The Brahmin householders said to the Buddha:

“What constitutes unlawful conduct and perilous conduct, through which, when the body breaks up and life ends, one is born in hell?”

The Buddha told the Brahmin householders:

“It is killing living beings and so forth, up to wrong view—the full ten unwholesome courses of karma.

“Brahmins, these constitute unlawful conduct and perilous conduct; therefore, when the body breaks up and life ends, one is born in hell.”

The Brahmins said to the Buddha:

“For what causes and under what conditions are beings born in heaven when the body breaks up and life ends?”

The Buddha told the Brahmin householders:

“Because they have performed actions in accordance with the Dharma and actions that are upright, when the body breaks up and life ends, they are born in heaven.”

They again asked the Blessed One:

“What actions in accordance with the Dharma and what upright actions should one perform so that, when the body breaks up and life ends, one is born in heaven?”

The Buddha told the Brahmin householders:

“It is refraining from killing living beings and so forth, up to right view—the ten wholesome courses of karma. Thus, when the body breaks up and life ends, one is born in heaven.

“Brahmin householders, if a person who performs these actions in accordance with the Dharma and these upright actions wishes to be born into a powerful kshatriya family, an influential Brahmin family, or a renowned householder family, that person will be born there. Why is this? It is because of actions in accordance with the Dharma and upright actions.

Or if that person wishes to be born among the Four Heavenly Kings, in the Heaven of the Thirty-Three, and so forth, up to the Heaven of自在 enjoyment of others’ creations, that person will be born there. Why is this? Because by acting in accordance with the Dharma and uprightly and by observing the pure precepts, that person will naturally attain all that is wished for.

Or if a person who acts in accordance with the Dharma and uprightly wishes to be born in the Brahma heaven, that person will also be born there. Why is this? Because that person has performed actions in accordance with the Dharma and upright actions, has observed the precepts purely, and has freed the mind from sensual desire; therefore, that person will fulfill the aspiration.

Or if that person wishes to be born in the Realm of Radiant Sound, the Realm of Universal Purity, and so forth, up to A-già-ni-tra, it will likewise be so. Why is this? Because that person observes the precepts purely and the mind is free from desire.

Or if that person wishes to be secluded from sensual desire and unwholesome states, with applied thought and sustained thought, and so forth, up to attaining and abiding in the fourth dhyana, all will be accomplished. Why is this? Because that person acts in accordance with the Dharma and uprightly, observes the precepts purely, and has a mind free from sensual desire; therefore, every aspiration is fulfilled.

If that person seeks loving-kindness, compassion, sympathetic joy, equanimity, the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, or the sphere of neither perception nor non-perception, all will be attained. Why is this? Because that person acts in accordance with the Dharma and uprightly, observes the precepts purely, and has a mind free from sensual desire; therefore, every aspiration is fulfilled.

If that person wishes to eliminate the three fetters, attain the fruits of stream-entry, once-returning, and non-returning, or attain immeasurable supernormal powers, the divine ear, knowledge of others’ minds, knowledge of past lives, knowledge of the births and deaths of beings, or knowledge of the exhaustion of the taints, all will be attained. Why is this? Because that person acts in accordance with the Dharma and uprightly, observes the precepts, and is free from desire; therefore, every aspiration is fulfilled.”

After the Brahmin householders heard what the Buddha had taught, they rejoiced and delighted in it, paid homage, and departed.

SUTRA 1043. BỀ-LA-MA (2)

Thus have I heard:

At one time, the Buddha was traveling among the people of Câu-tát-la and was staying in the Thân-thứ grove north of Bề-la-ma Village. At that time, the Brahmin householders of Bề-la-ma Village heard that the Blessed One was staying in the Thân-thứ grove at Bề-la-ma Village. Having heard this, they rode in white carriages, accompanied on both sides by many attendants carrying parasols with golden handles and golden bathing vessels. They left Bề-la-ma Village and went to the Thân-thứ grove. When they reached the beginning of the path, they descended from their carriages and continued on foot. Entering through the garden gate, they approached the Blessed One, exchanged courteous greetings with him, withdrew to one side, sat down, and said to the Buddha:

“Master Cù-đàm, for what cause and under what conditions is a person born in hell when life ends, and so forth, up to being born in heaven?” This was explained fully as in the preceding sutra.

After the Brahmins of Tỳ-la-ma heard what the Buddha had taught, they rejoiced and delighted in it, rose from their seats, and departed.

SUTRA 1044. BỀ-NỮU-ĐA-LA[68]

Thus have I heard:

At one time, the Buddha was traveling among the people of Câu-tát-la and was staying in the Thân-thứ grove north of Bề-nữu-đa-la^[69] Village. The Brahmin householders of Bề-nữu-đa-la Village heard that the Buddha was staying there. They then went together to the Thân-thứ grove, approached the Blessed One, exchanged courteous greetings with him, withdrew to one side, and sat down.

At that time, the Blessed One told the Brahmin householders:

“I shall teach you the Dharma to be understood by inference from oneself.^[70] Listen carefully and reflect well. What is the Dharma to be understood by inference from oneself? A noble disciple should train thus: I reflect that if someone wished to kill me, that would be displeasing to me. Likewise, what is displeasing to me is also displeasing to others. Why, then, should I kill them? Having recognized this, one undertakes and observes the precept of refraining from killing living beings and takes no delight in killing. The details are as stated above.

“If I do not like being robbed by others, neither do others. Why, then, should I steal from them? Therefore, one should observe the precept of refraining from stealing and take no delight in stealing. This is explained as above.

“If I do not like others violating my wife, neither do others. Why, then, should I now violate another person’s wife? Therefore, one must observe the precept of refraining from sexual misconduct with others. This is explained as above.

“If I do not like being deceived by others, neither do others. Why, then, should I deceive them? Therefore, one must observe the precept of refraining from false speech. This is explained as above.

“If I do not like others causing division among my relatives and friends, neither do others. Why, then, should I now cause division among the relatives and friends of others? Therefore, one must refrain from divisive speech. This is explained as above.”

“I myself do not like others to speak harsh words to me, and others are the same. Why, then, should one revile others? Therefore, one should not speak harsh words to others. As stated above.

“I myself do not like others to speak frivolous words to me, and others are the same. Why, then, should one speak frivolous words to others? Therefore, one should not speak frivolous words to others. As stated above.

“These seven qualities are called the noble precepts. Furthermore, one possesses unwavering pure faith in the Buddha, unwavering pure faith in the Dharma, and unwavering pure faith in the Sangha. This is called a noble disciple’s possession of the four factors of unwavering purity. Examining oneself here and now, one can personally declare: ‘I shall no longer enter hell, nor be reborn among hungry ghosts or animals, nor enter any evil destination. I have attained the fruit of stream-entry, shall not fall into an evil destiny, am certain to proceed directly toward perfect awakening, and have at most seven more passages back and forth among gods and humans before reaching the ultimate end of suffering.’”

After the brahmin householder of the village of Venu heard what the Buddha had taught, he rejoiced and delighted in it, rose from his seat, and departed.

SUTRA 1045. ASSOCIATION ACCORDING TO KIND[71]

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 bhikkhus:

“There are phenomena of association^[72]. Listen attentively and consider them well, and I shall explain them for you.

“What are the phenomena of association? One who kills living beings associates with one who kills living beings. Those who steal, engage in sexual misconduct, speak falsely, speak divisively, speak harshly, speak frivolously, are covetous, are angry, or hold wrong views likewise associate with others of their own kind.

Just as impure things naturally combine with impure things, so too those who kill living beings associate with those who kill living beings, and so on through those holding wrong views, who naturally associate with others holding wrong views. Likewise, bhikkhus, those who do not kill living beings associate with those who do not kill living beings, and so on through those holding right view, who associate with others holding right view.

Just as pure things combine with pure things—milk gives rise to curds, curds give rise to butter, butter gives rise to ghee, and ghee naturally blends with ghee—so too those who do not kill living beings associate with those who do not kill living beings, and so on through those holding right view, who associate with others holding right view. These are called the bhikkhus’ phenomena of association.”

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

SUTRA 1046. SERPENTINE CONDUCT[73]

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 bhikkhus:

“There is a phenomenon of serpentine crawling^[74]. Listen attentively and consider it well, and I shall explain it for you.

“What is the phenomenon of serpentine crawling? One kills living beings, commits evil, and one’s hands are habitually stained with blood, and so on through the ten unwholesome courses of karma, as explained fully in the preceding Cunda Sutra. At that time, that person crawls with the body, crawls with speech, and crawls with the mind. When one thus crawls with the body, crawls with speech, and crawls with the mind, one is headed toward one of two destinations: hell or the animal realm. Crawling sentient beings means those kinds of sentient beings that travel upon their bellies, such as snakes, rats, cats, and weasels. This is called the phenomenon of serpentine crawling.

“What is the phenomenon that is not serpentine crawling? One does not kill living beings, and so on through right view, as the ten wholesome courses of karma are explained fully in the preceding Cunda Sutra. This is called the phenomenon that is not serpentine crawling. When the body does not crawl like a serpent, speech does not crawl like a serpent, and the mind does not crawl like a serpent, one will be reborn in one of two destinations: the heavenly realm or the human realm. This is called the phenomenon that is not serpentine crawling.”

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

SUTRA 1047. ROUND PEARL (1)[75]

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 bhikkhus:

“There are the causes of evil karma, an evil mind, and evil views. If sentient beings possess such causes, then when the body breaks up and life ends, they will certainly fall into hell, an evil destination. It is like casting a round pearl^[76] into the air: it will fall back to the ground and roll away, not remaining in any one place^[77]. In the same way, because of evil karma, an evil mind, and evil views, when the body breaks up and life ends, one will certainly fall into hell, with no place to remain^[78].

“What is evil karma? Killing living beings, and so on through speaking frivolous words, as explained fully above. This is called evil karma.

“What is an evil mind^[79]? A covetous mind and an angry mind, as explained fully above. This is called an evil mind.

“What are evil views? Inverted wrong views, as explained fully above. These are called evil views. These are called the causes of evil karma, an evil mind, and evil views. When the body breaks up and life ends, one will certainly fall into hell, an evil destination. If there are the causes of wholesome karma, a wholesome mind, and wholesome views, then when the body breaks up and life ends, one will certainly be reborn in heaven, a good destination.

“O brahmin, what is wholesome karma? Abstaining from killing living beings and taking no delight in killing, and so on through refraining from speaking frivolous words. This is called wholesome karma.

“What is a wholesome mind? The absence of covetousness and the absence of anger are called a wholesome mind.

“What are wholesome views? Right view, free from inversion, and so on through the view that there is no rebirth in a future life. These are called wholesome views. These are called the causes of wholesome karma, a wholesome mind, and wholesome views. When the body breaks up and life ends, one will certainly be reborn in heaven. It is like casting a four-sided mani jewel^[80] into the air: wherever it falls, it remains settled there. In the same way, those three wholesome causes bring stability according to the place of one’s rebirth.

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

SUTRA 1048. ROUND PEARL (2)[81]

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 bhikkhus:

“If a person kills living beings and repeatedly cultivates and practices this, that person will be reborn in hell. If reborn as a human, that person will be short-lived. If taking what is not given is repeatedly cultivated and practiced, one will fall into hell.

If reborn as a human, one will have great difficulty acquiring wealth. If sexual misconduct is repeatedly cultivated and practiced, one will fall into hell. If reborn as a human, one’s spouse and children will be violated by others.

If false speech is repeatedly cultivated and practiced, one will be reborn in hell. If reborn as a human, one will constantly be disparaged by others. If divisive speech is repeatedly cultivated and practiced, one will be reborn in hell.

If reborn as a human, one will be alienated and separated from friends and companions. If harsh speech is repeatedly cultivated and practiced, one will be reborn in hell. If reborn as a human, one will often hear unpleasant words.

If frivolous speech is repeatedly cultivated and practiced, one will be reborn in hell. If reborn as a human, one’s words will not be trusted. If sensual desire is repeatedly cultivated and practiced, one will be reborn in hell.

If reborn as a human, that sensual desire will increase. If anger is repeatedly cultivated and practiced, one will be reborn in hell. If reborn as a human, that anger will increase.

If wrong view is repeatedly cultivated and practiced, one will be reborn in hell. If reborn as a human, that delusion will increase.

“If abstention from taking life is cultivated and cultivated extensively, one will be reborn in heaven. If one is born among human beings, one will certainly enjoy a long life. If abstention from stealing is cultivated and cultivated extensively, one will be reborn in heaven.

If one is born among human beings, one’s wealth will not be lost. If abstention from sexual misconduct is cultivated and cultivated extensively, one will be reborn in heaven. If one is born among human beings, one’s spouse and children will be virtuous and good.

If abstention from false speech is cultivated and cultivated extensively, one will be reborn in heaven. If one is born among human beings, one will not be disparaged. If abstention from divisive speech is cultivated and cultivated extensively, one will be reborn in heaven.

If one is born among human beings, one’s friendships will be steadfast. If abstention from harsh speech is cultivated and cultivated extensively, one will be reborn in heaven. If one is born among human beings, one will hear gentle sounds.

If abstention from frivolous speech is cultivated and cultivated extensively, one will be reborn in heaven. If one is born among human beings, one’s words will be trusted and accepted. If non-covetousness is cultivated and cultivated extensively, one will be reborn in heaven.

If one is born among human beings, craving will not increase. If non-ill will is cultivated and cultivated extensively, one will be reborn in heaven. If one is born among human beings, ill will will not increase.

If right view is cultivated and cultivated extensively, one will be reborn in heaven. If one is born as a human being, delusion will not increase.”

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

SUTRA 1049. THREE CAUSES[82]

Thus have I heard:

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

“Taking life is of three kinds: arising from greed, arising from hatred, and arising from delusion;… likewise, wrong view is also of three kinds: arising from greed, arising from hatred, and arising from delusion.

“Abstention from taking life is also of three kinds: arising from non-greed, arising from non-hatred, and arising from non-delusion;… likewise, abstention from wrong view is also of three kinds: arising from non-greed, arising from non-hatred, and arising from non-delusion.”

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

SUTRA 1050. THE DHARMA OF EMERGENCE AND NON-EMERGENCE[83]

Thus have I heard:

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

“It is said that there is a dharma of emergence and a dharma of emergence that does not emerge^[84]. What are the dharma of emergence and the dharma of emergence that does not emerge? Abstention from taking life is emergence from taking life;… likewise, right view is emergence from wrong view.”

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

SUTRA 1051. THE NEAR SHORE AND THE FAR SHORE[85]

Thus have I heard:

At one time, the Buddha was dwelling in the Bamboo Grove, the Karanda Sanctuary, in the city of Rajagriha. At that time, the brahmin Shengwen came to the Buddha, bowed his head at the Buddha’s feet, and withdrew to sit at one side. He said to the Buddha:

“Venerable Gautama, the near shore and the far shore are spoken of. What is the near shore? What is the far shore?”

The Buddha told the brahmin:

“Taking life is the near shore; abstention from taking life is the far shore. Wrong view is the near shore; right view is the far shore.”

The Blessed One then spoke this verse:

Few are those who cultivate the good

And are able to cross to the far shore;

All other sentient beings

Roam about upon this near shore.

Regarding this true Dharma and discipline,

If one contemplates the Dharma and its characteristics,

Then one crosses to the far shore,

Subduing the hosts of Mara, the bringer of death.

After the brahmin Shengwen heard what the Buddha had taught, he rejoiced and delighted in it, rose from his seat, and departed.

Likewise, three discourses—in which other bhikkhus asked, the Venerable Ananda asked, and the Buddha questioned the bhikkhus—were also spoken as above.

SUTRA 1052. THE TRUE[86]

Thus have I heard:

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

“There are unwholesome dharmas and there are true dharmas^[87]. Listen closely and carefully consider this; I shall explain it for you.

“What are unwholesome dharmas? Taking life, stealing, sexual misconduct, false speech, divisive speech, harsh speech, frivolous speech, covetousness, ill will, and wrong view. These are called unwholesome dharmas.

“What are true dharmas? Abstention from taking life,… up to and including right view. These are called true dharmas.”

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

SUTRA 1053. UNWHOLESOME DHARMAS[88]

Thus have I heard:

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

“There are unwholesome dharmas and doubly unwholesome dharmas; there are true dharmas and doubly true dharmas^[89]. Listen closely and carefully consider this; I shall explain it for you.

“What are unwholesome dharmas? Taking life,… up to and including wrong view. These are called unwholesome dharmas.

“What are doubly unwholesome dharmas? One takes life oneself and instructs others to take life;… up to and including giving rise to wrong view oneself and then instructing others to adopt wrong view. These are called doubly unwholesome dharmas.

“What are true dharmas? Abstention from taking life,… up to and including right view.

“What are doubly true dharmas? One does not take life oneself and instructs others not to take life;… up to and including practicing right view oneself and then instructing others to practice right view. These are called doubly true dharmas.”

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

SUTRA 1054. THE DHARMA OF A TRUE PERSON[90]

Thus have I heard:

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

“There are unwholesome persons and wholesome persons^[91]. Listen closely and carefully consider this; I shall explain it for you.

“What is an unwholesome person? One who takes life,… up to and including one who holds wrong view. Such a person is called an unwholesome person.

“What is a wholesome person? One who does not take life,… up to and including one who holds right view. Such a person is called a wholesome person.”

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

SUTRA 1055. TEN DHARMAS (1)[92]

Thus have I heard:

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

“There is an unwholesome person; there is a person more unwholesome than an unwholesome person; there is a wholesome person; and there is a person more wholesome than a wholesome person. Bhikkhus, listen closely and carefully consider this; I shall explain it for you.

“What is an unwholesome person? One who takes life,… up to and including one who holds wrong view. Such a person is called an unwholesome person.

“What is a person more unwholesome than an unwholesome person? One who takes life with one’s own hands and then instructs others to take life;… up to and including practicing wrong view oneself and then instructing others to practice wrong view. Such a person is called more unwholesome than an unwholesome person.

“What is a wholesome person? One who does not take life,… up to and including one who holds right view. Such a person is called a wholesome person.

“What is a person more wholesome than a wholesome person? One who does not take life oneself and instructs others not to take life;… up to and including practicing right view oneself and then instructing others to practice right view. Such a person is called a wholesome person.”

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

SUTRA 1056. TEN DHARMAS (2)[93]

Thus have I heard:

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

“If a person fulfills ten qualities, he is like an iron spear plunging downward into water; when his body breaks up and his life ends, he will descend into hell, an evil destination. What are the ten? They are killing living beings… up to and including wrong view. If a person fulfills ten qualities, he is like an iron spear pointing upward into the open sky; when his body breaks up and his life ends, he will be reborn in heaven. What are the ten? They are abstaining from killing living beings… up to and including right view.”

When the Buddha had spoken this sutra, the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully practiced it.

SUTRA 1057. TWENTY QUALITIES[94]

Thus have I heard:

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

“If a person fulfills twenty qualities, he is like an iron spear plunging downward into water; when his body breaks up and his life ends, he will be reborn in hell, an evil destination. What are the twenty? He himself kills living beings and tells others to kill living beings,… up to and including himself holding wrong view and teaching others to practice according to wrong view. This is called fulfilling twenty qualities. Like an iron spear plunging downward into water, when his body breaks up and his life ends, he will descend to be reborn in hell, an evil destination.

“If a person fulfills twenty qualities, he is like an iron spear pointing upward into the open sky; when his body breaks up and his life ends, he will be reborn in heaven. What are the twenty? He himself abstains from killing living beings and teaches others to abstain from killing living beings,… up to and including himself practicing right view and teaching others to practice according to right view. This is called fulfilling twenty qualities. Like an iron spear pointing upward into the open sky, when his body breaks up and his life ends, he will be reborn in heaven.”

When the Buddha had spoken this sutra, the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully practiced it.

SUTRA 1058. THIRTY QUALITIES[95]

Thus have I heard:

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

“There are thirty qualities which, if a person fulfills them, make him like an iron spear plunging downward into water; when his body breaks up and his life ends, he will descend to be reborn in hell, an evil destination. What are the thirty? He himself kills living beings, teaches others to kill living beings, and praises the killing of living beings,… up to and including himself practicing wrong view, teaching others to practice according to wrong view, and continually praising those who practice according to wrong view. This is called fulfilling thirty qualities. Like an iron spear plunging downward into water, when his body breaks up and his life ends, he will descend to be reborn in hell, an evil destination.

“There are thirty qualities which, if a person fulfills them, make him like an iron spear pointing upward into the open sky; when his body breaks up and his life ends, he will be reborn in heaven. What are the thirty? He himself abstains from killing living beings, teaches others to abstain from killing living beings, and continually praises the merit of abstaining from killing living beings,… up to and including himself practicing right view, teaching others to practice according to right view, and praising the merit of right view. This is called fulfilling thirty qualities. Like an iron spear pointing upward into the open sky, when his body breaks up and his life ends, he will be reborn in heaven.”

The bhikkhus, having heard what the Buddha taught, rejoiced and respectfully practiced it.

SUTRA 1059. FORTY[96]

Thus have I heard:

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

“There are forty qualities. If a person fulfills these forty qualities, he is like an iron spear cast downward into water; when his body breaks up and his life ends, he will descend to be reborn in hell, an evil destination. What are the forty?

He himself kills living beings, teaches others to kill living beings, praises the killing of living beings, and, upon seeing others kill living beings, responds with sympathetic joy,… up to and including himself practicing wrong view, teaching others to practice it, praising wrong view, and, upon seeing others practice wrong view, responding with sympathetic joy. This is called fulfilling forty qualities. Such a person is like an iron spear cast downward into water; when his body breaks up and his life ends, he will descend to be reborn in hell, an evil destination.

“There are forty qualities. If a person fulfills these forty qualities, he is like an iron spear pointing upward into the sky; when his body breaks up and his life ends, he will be reborn in heaven. What are the forty?

He himself abstains from killing living beings, teaches others to abstain from killing living beings, continually praises with his speech the merit of abstaining from killing living beings, and, upon seeing others abstain from killing living beings, responds with sympathetic joy,… up to and including himself practicing right view, teaching others to practice it, continually praising the merit of right view, and, upon seeing others practice right view, responding with sympathetic joy.

This is called fulfilling forty qualities. Like an iron spear pointing upward into the sky, when his body breaks up and his life ends, he will be reborn in heaven.”

When the Buddha had spoken this sutra, the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully practiced it.

SUTRA 1060. UNRIGHTEOUS DHARMA AND RIGHT DHARMA—SUFFERING^[97]

Thus have I heard:

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

“There is unrighteous Dharma, and there is right Dharma. Listen attentively and consider it well; I shall explain it for you.

“What is unrighteous Dharma? Killing living beings,… up to and including wrong view. This is called unrighteous Dharma.

“What is right Dharma? Abstaining from killing living beings,… up to and including right view. This is called right Dharma.”

When the Buddha had spoken this sutra, the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully practiced it.

SUTRA 1061. WRONG DISCIPLINE AND RIGHT DISCIPLINE[98]

Thus have I heard:

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

“There is wrong discipline, and there is right discipline. Listen attentively and consider it well; I shall explain it for you.

“What is wrong discipline? Killing living beings,… up to and including wrong view. This is called wrong discipline.

“What is right discipline? Abstaining from killing living beings,… up to and including right view. This is called right discipline.”

When the Buddha had spoken this sutra, the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully practiced it.

As with wrong discipline and right discipline, so too with what is unholy and holy, unwholesome and wholesome, not to be associated with and to be associated with, blameworthy and praiseworthy, dark qualities and bright qualities, what is contrary to meaning and right meaning, inferior qualities and superior qualities, culpable qualities and blameless qualities, qualities to be abandoned and qualities not to be abandoned: all were taught as above.^[99]

Notes:

^[1]. National Translation, fascicle 31, “Section vi. The Eight Assemblies, 3. Connected Discourses on Illness, Chapter 2,” twenty sutras, Taisho, 1023–1038; Yin Shun, “Section vii. The Tathagata, 50. Connected Discourses on Illness,” twenty sutras, Taisho, fascicle 47 (latter half), 1265–1266; fascicle 37, 1023–1038. Pāli, A. 6.65. Phagguna.

^[2]. Phagguna 叵求那. Pāli: Phagguna.

^[3]. Supreme liberation through the exhaustion of craving 無上愛盡解. The Pāli text reads: anuttare ca kho upadhisaṅkhaye (cittaṃ vimuttaṃ), “(the mind is liberated) through the supreme exhaustion of the substratum of existence.”

^[4]. Pāli: ayaṃ… chaṭṭho ānisaṃso, “this is the sixth benefit.”

^[5]. Pāli, S. 22.88. Assaji.

^[6]. Assaji 阿濕波誓. Pāli: Assaji.

^[7]. See Sutra 33 above.

^[8]. Chinese: distress and regret 變悔. Pāli: kacci te assaji na kiñci kukkccaṃ na koci vippaṭisāro ti, “Assaji, do you have any remorse or uncertainty?”

^[9]. Chinese: bodily calming and blissful right attainment 身息樂正受. Pāli: passambhetvā kāyasaṅkhāre: calming (tranquilizing) the bodily formations.

^[10]. Compare the Pāli:… gelāne passambhetvā viharāmi sohaṃ samādhiṃ nappaṭilabhāti, “While ill, I strive, I strive intensely, to calm the bodily formations; consequently, I do not attain right concentration (samādhi).”

^[11]. Khemaka-sutra 差摩迦修多羅. Yin Shun, Sutra 13362, “50. Connected Discourses on Illness.” The sutra has a title but no content. Cf. S.22.89. Khemaka.

^[12]. Pāli, S.35.74. Gilāna.

^[13]. See note 8 to Sutra 1024 above.

^[14]. True treasure 真寶物.

^[15]. Receiving the foremost prediction 受第一記; this refers to the confirmation that one has attained the fruit of arhatship.

^[16]. Pāli, S. 35. 75. Gilāna (the contents do not entirely agree).

^[17]. No Pāli equivalent has been found.

^[18]. Pāli, S. 36. 7. Gelañña.

^[19]. The Già-lê-lệ lecture hall 伽梨隸講堂. Pāli: Gilānasālā, infirmary.

^[20]. Chinese: instruction in accordance 隨順之教, or accordance instruction, meaning teaching or admonition.

Pāli: anusāsanī.

^[21]. The underlying tendency of sensual desire, that is, the latent tendency toward sensual desire.

^[22]. This means that the underlying tendency no longer remains, that is, the accompanying tendency that lies dormant: it no longer lies concealed or latent.

^[23]. Pāli, S. 36. 8. Gelañña ⁽²⁾.

^[24]. See n. 19 to Sūtra 1028.

^[25]. No Pāli equivalent has been found.

^[26]. Pāli, S. 55. 27. Anāthapiṇḍika ⁽²⁾.

^[27]. Pāli, S. 55. 26. Anāthapiṇḍika ⁽¹⁾; cf. M. 143. Anāthapiṇḍikovāda. For reference, Chinese, N0125 (51.8).

^[28]. Chinese: timid and feeble 怯劣. Pāli: olīyasi … saṃsīdasi…? “Are you clinging tightly (to life)? Are you sinking down (into death)?

^[29]. The Chinese recension, followed by Yinshun, divides this into two sūtras: 13371, 13372. Pāli, S. 55.53. Dhammadinna.

^[30]. Pāli, S. 55. 3. Dīghāvu.

^[31]. The youth Trường Thọ 長壽童子. Pāli: Dīghāvu upāsako, the lay devotee Dīghāvu.

^[32]. Pāli: cha vijjā bhāgiyādhammā, the six qualities conducive to the share of true knowledge, leading to wisdom and knowledge.

^[33]. Thọ Đề 樹提. Pāli: Jotika, the father of Dīghāvu. The Chinese recension says that he was his grandfather.

^[34]. No Pāli equivalent has been found.

^[35]. The householder Bà-tẩu 婆藪長者.

^[36]. Đạt-ma-đề-na 達摩提那. That is, Đạt-ma-đề-ly; see Sūtra 1033 above.

^[37]. Pāli, S. 55. 39. Kāḷigodha.

^[38]. Sa-la of the Śākya clan 釋氏沙羅. Pāli: Kaḷīgodhā Sākyāni, the Śākya woman Kaḷīgodhā.

^[39]. The five bases of joy 五喜處.

^[40]. No Pāli equivalent has been found.

^[41]. Na-lê, or Na-lê-ca; see Sūtras 301, 854, 926, and 959.

^[42]. Da-thâu 耶 輸 .

^[43]. See Sūtra 1035 above.

^[44]. Pāli, S. 47. 30. Mānadinna.

^[45]. Ma-na-đề-na 摩那提那. Pāli: Mānadinno gahapati.

^[46]. The Pāli recension says: gravely ill.

^[47]. A-lê 阿梨. Pāli: ayyo (= ariya), a form of address used by a servant toward a master.

^[48]. Quốc Dịch, “Recitation vi. The Eight Assemblies; 4. Saṃyukta on the Results of Retribution.” Yinshun, “Recitation vii. Spoken by the Tathagata; 51. Saṃyukta on Karmic Retribution”; comprising thirty-five sūtras: 13378–13404; Taishō 1039–1061. Pāli, A. 10. 176. Cunda.

^[49]. The Pāli recension: pāvāyaṃ viharati cundassa kammāraputassa ambavane, dwelling at Pāvā in the mango grove of Cunda, the son of a smith (or goldsmith?).

^[50]. The householder Thuần-đà 淳陀長者. Pāli: see note 48 above.

^[51]. Purity of conduct 淨行. Pāli: soceyya, cleanliness, purity.

^[52]. The deity Tỳ-thấp-bà 毘濕波天, a transcription of the Sanskrit Vizva of the Rig-veda, later used to refer to the deity Viznu. This detail is absent from the Pāli recension.

^[53]. Pāli: brāhmaṇā pacchābhūmakā kamaṇḍalukā sevālamālikā aggiparicārikā udakorohakā soceyyāni paññapenti, Brahmins of the western region who carry water pots, wear garlands of water lilies, worship fire, bathe frequently, and perform rites of purification.

^[54]. The Yuan and Ming recensions: man 鬘. The Korean recension: hair 髮. The Song recension: beard 鬚.

^[55]. Pāli: asamādhi-saṃvattanikā, (speech) that causes the loss of concentration.

^[56]. Ornate, destructive speech 綺飾壞語. Pāli: samphappalāpī, defiled miscellaneous speech.

^[57]. Original Chinese: proceeding equally and directed equally 等趣等向. Pāli: sammaggatā sammāpaṭipannā.

^[58]. Pāli, A. 10. 167. Paccorohaṇī.

^[59]. See n. 49 to Sūtra 1039.

^[60]. See n. 53 to Sūtra 1039. Pāli: tadahuposathe sīsaṃnhāto navaṃ khomâyugṃ nivattho, on the observance day, having washed his head, he put on a new pair of khoma silk garments.

^[61]. The rite of relinquishment 捨法. Pāli: paccorohaṇī, the Descent Ceremony, a Brahmanical rite of offering to Fire.

^[62]. Pāli, A. 10. 177. Jāṇussoṇi.

^[63]. The Brahmin Sanh Văn 生聞梵志. Pāli: Jāṇussoṇi brāhmaṇo.

^[64]. Entering the realm of hungry ghosts 入處餓鬼. Pāli: petavisayaṃ, the realm of hungry ghosts.

^[65]. Đạt-thẩn 達嚫. A transliterated term; Pāli: dakkhiṇā, also translated as an offering or an item of alms. It is an offering or gift presented to the Sangha after the meal has been received. Here it refers to the Sangha's Dharma discourse, benediction, or dedication of merit in relation to what has been offered.

^[66]. Thân-thứ Grove 身恕林. Pāli: siṃsapa-vana, a grove of siṃsapa trees, a kind of large tree whose scientific name is Dalbergiasisu.

^[67]. Bề-la-ma village 鞞羅磨聚落. Pāli: Velāma (?).

^[68]. Pāli, S. 55. 7. Veơudvāreyyā.

^[69]. Bề-nữu-đa-la 鞞紐多羅. Pāli: Veḷudvāraṃ nāma Kosalānaṃ brāhmaṇagāmo, a Brahmin village in the kingdom of Kosala.

^[70]. The Dharma of application to oneself 自通之法. Pāli: attupanāyika dhammapariyāya, a Dharma exposition relating to oneself (the self); this refers to self-cultivation for one's own benefit.

^[71]. Pāli, A. 10. 199. Sevitabba-bahupuñña.

^[72]. Qualities to be approached and cultivated 相習近法. Pāli: āsevitabbadhamm, to be approached, to be attended upon.

^[73]. Pāli, A. 10. 205. Saṃsappaniya.

^[74]. The serpent-course Dharma 蛇行法. Pāli: saṃsapanīya-dhammapariyā, a circuitous Dharma exposition, crawling as a serpent crawls.

^[75]. Pāli, A. 10. 206. Mani.

^[76]. A round jewel 圓珠. Pāli: apaṇṇaka maṇi, a flawless maṇi jewel.

^[77]. Pāli: yena yevena patiṭṭhāti supatiṭṭhitaṃyeva patiṭṭhāti, wherever it comes to rest, it remains firmly in that very place.

^[78]. Without an abiding place 無住處. See the related simile above.

^[79]. An evil mind. Pāli: akusalasañcetān, unwholesome thought or volition; unwholesome intention.

^[80]. A four-sided maṇi 四方摩尼; a maṇi jewel with four sides? Pāli: apaṇṇaka maṇi? See n. 77 above.

^[81]. Pāli, A. 10. 206. Maṇi.

^[82]. Pāli, A. 10. 174. Hetu.

^[83]. Pāli, A. 10. 175. Parikkamma.

^[84]. The Dharma of escape and the Dharma of non-escape 出法。出不出法. Pāli: saparikkammo… ayaṃ dhammo… nāyaṃ dhammo parikkammo, this Dharma has escape; this Dharma is not without escape.

^[85]. Pāli, A. 10. 170. Tīra.

^[86]. Pāli, A. 10. 191. Saddhamma.

^[87]. Evil Dharma and true Dharma 惡法真實法. Pāli: saddhammañca, asaddhammañca, the sublime Dharma and the Dharma that is not sublime.

^[88]. Pāli, A. 4. 207–210. Pāpadhammā.

^[89]. Evil Dharma and Dharma more evil than evil Dharma; true Dharma and Dharma truer than true Dharma 惡法惡惡法,真實法真實真實法. Pāli: Pāli: pāpadhammañca pāpadhammena pāpadhamma-tarañca; kalyāṇadhammañca kalyāṇadhammena kalyāṇadhammatarañca, evil Dharma and Dharma more evil than evil Dharma; wholesome Dharma and Dharma more wholesome than wholesome Dharma.

^[90]. Pāli, A. 10. 192. Sappurisadhamma.

^[91]. An unwholesome man and a wholesome man 不善男子善男子. Pāli: asappurisadhamma, sappurisa-dhamma, the Dharma of one who is not a good person and the Dharma of a good person.

^[92]. Pāli, A. 4. 201. Sikkhāpada.

^[93]. Pāli, A. 10. 210. Dasa-dhammā.

^[94]. Pāli, A. 4. 211. Vīsati-dhammā.

^[95]. Pāli, A. 4. 212. Tiṃsā-dhammā.

^[96]. Pāli, A. 10. 213. Cattārīsa-dhammā.

^[97]. Pāli, A. 10. 198. Sacchikātabba.

^[98]. Pāli, A. 10. Sādhu.

^[99]. The summary contains nine sūtras.