雜阿含經

Revised and annotated by: Thích Tuệ Sỹ

SUTRA 1062. THIỆN SANH[1]

Thus have I heard:

At one time the Buddha was staying in Anathapindika’s Park in Jeta’s Grove, in the country of Shravasti. At that time, the Venerable Thiện Sanh^[2], having newly shaved off his beard and hair, donned the kasaya robe and, with right faith, left the household life to study the Way, living homeless. He went to the Buddha, bowed his head at the Buddha’s feet, and withdrew to sit at one side. The Blessed One then addressed the bhikkhus:

“Bhikkhus, you should know that this good man Thiện Sanh possesses two forms of adornment^[3]: First, he has shaved off his beard and hair, donned the kasaya robe, and, with right faith, left the household life to study the Way, living homeless. Second, having completely exhausted all the outflows, he has attained the liberation of mind free from outflows and liberation through wisdom, and in the present life has personally known and realized^[4]: ‘For me, birth is ended, the holy life has been established, what had to be done has been done, and I know for myself that there will be no further rebirth.’”

The Blessed One then spoke this verse:

Serene, purified of all outflows,

The bhikkhu is beautifully adorned;

Free from desire, all fetters severed,

Not born again, he attains nirvana.

Bearing this final body,

He subdues the hostile armies of Mara.

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

SUTRA 1063. UGLY AND REPULSIVE[5]

Thus have I heard:

At one time the Buddha was staying in Anathapindika’s Park in Jeta’s Grove, in the country of Shravasti. At that time, a bhikkhu^[6] whose appearance was ugly and unpleasant to behold, and who was treated with contempt by the other bhikkhus, came to the Buddha. At that time, the fourfold assembly surrounded the Blessed One. When they saw this bhikkhu approaching, they all conceived contempt for him and said to one another: “Who is that bhikkhu coming toward us, whose appearance is so ugly and unpleasant to behold that everyone treats him with contempt?”

The Blessed One knew the thoughts in the bhikkhus’ minds and said to them:

“Do you see that approaching bhikkhu, whose appearance is coarse and ugly, unpleasant to behold, and who is treated with contempt by everyone?”

The bhikkhus said to the Buddha:

“Yes, we see him.”

The Buddha told the bhikkhus:

“You must not conceive contempt for this bhikkhu. Why is that? This bhikkhu has completely exhausted the outflows, done what had to be done, laid down all burdens, utterly severed the fetters of existence, attained right knowledge, and well liberated his mind. Bhikkhus, do not judge a person wrongly. Only the Tathagata is able to judge a person.”

This bhikkhu came to the Buddha, bowed his head at the Buddha’s feet, and withdrew to sit at one side.

The Blessed One again addressed the bhikkhus:

“Did you see this bhikkhu bow his head in homage and then withdraw to sit at one side?”

The bhikkhus said to the Buddha:

“Yes, we saw him.”

The Buddha told the bhikkhus:

“You must not conceive contempt for this bhikkhu, … up to: Do not judge a person wrongly. Only the Tathagata is able to know a person.”

The Blessed One then spoke this verse:

Birds that fly and beasts that run

All fear the lion.

The lion, king of beasts,

Has no creature as his equal.

So too, a person of wisdom,

Though small, is truly great.

Do not cling to his bodily appearance

And thereby give rise to contempt.

What need is there for a massive body,

With abundant flesh but devoid of wisdom?

One endowed with excellent, noble wisdom

Is indeed a supreme person.

Free from desire, all fetters severed,

Not born again, he attains nirvana.

Bearing this final body,

He subdues all the armies of Mara.

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

SUTRA 1064. DEVADATTA[7]

Thus have I heard:

At one time the Buddha was staying in the Bamboo Grove at the Kalandaka grounds in the city of Rajagriha. At that time, Devadatta^[8] received material support from Ajatashatru^[9], son of Vaidehi and king of Magadha. Every day, accompanied by a retinue of five hundred chariots, the king went to Devadatta; and every day he brought five hundred vessels of food as an offering to Devadatta. Devadatta led five hundred people as a separate faction^[10] to receive these offerings.

At that time, many bhikkhus donned their robes, took their bowls, and entered Rajagriha to seek alms. They heard that Devadatta was receiving such material support, … up to: that his separate faction of five hundred people partook of these offerings. After seeking alms, they returned to the monastery, put away their robes and bowls, washed their feet, went to the Buddha, bowed their heads at the Buddha’s feet, withdrew to sit at one side, and said to the Buddha:

“Blessed One, early this morning we donned our robes, took our bowls, and entered Rajagriha to seek alms. We heard that Devadatta was receiving such material support, … up to: that he led a separate faction of five hundred people who partook of these offerings.”

The Buddha told the bhikkhus:

“Do not say that Devadatta is gaining material support. Why is that? If this Devadatta partakes of such material support for himself, he will bring ruin upon himself in this life and also be ruined in the life to come.

It is like the plantain, reed, or bamboo, which dies after bearing fruit and then decays the following year. So too, if Devadatta accepts these offerings, he will be ruined in this life and also in the life to come. It is also like a she-mule^[11], which dies when it becomes pregnant.

So too, if Devadatta accepts such material support, he will be ruined in this life and also in the life to come. According to how long or briefly that foolish Devadatta enjoys this material support, for just that long will he undergo prolonged suffering without benefit. Therefore, bhikkhus, you should train yourselves thus: ‘Even if material support comes to me, I will not give rise to attachment.’”

The Blessed One then spoke this verse:

The plantain dies when it bears fruit;

Reeds and bamboo are likewise.

A mule dies when it becomes pregnant;

A person dies because of greed.

Ever practicing what is unrighteous,

Much learning does not free one from folly;

Wholesome qualities diminish day by day,

The branches wither and the roots decay.

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

SUTRA 1065. TƯỢNG THỦ[12]

Thus have I heard:

At one time the Buddha was staying in Anathapindika’s Park in Jeta’s Grove, in the country of Shravasti. At that time, in the country of Shravasti there was a bhikkhu named Thủ^[13], a member of the Shakya clan, who passed away there.

Early that morning, many bhikkhus donned their robes, took their bowls, and entered the city of Shravasti to seek alms. They heard that the Shakyan bhikkhu Thủ had passed away in the country of Shravasti. Having heard this, they entered Shravasti to seek alms. Upon returning, they put away their robes and bowls, washed their feet, went to the Buddha, bowed their heads at the Buddha’s feet, withdrew to sit at one side, and said to the Buddha:

“Blessed One, early this morning the bhikkhus donned their robes, took their bowls, and entered the city of Shravasti to seek alms. They heard that the bhikkhu Thủ of the Shakya clan had passed away in the country of Shravasti. Blessed One, now that the bhikkhu Thủ has passed away, where will he be born? What kind of rebirth will he undergo? What will become of him in the next life?”

The Buddha told the bhikkhus:

“This bhikkhu Thủ had perfected three unwholesome qualities; therefore, after death he will be born in hell, in an evil destination. What are the three unwholesome qualities? They are sensual desire, ill will, and delusion. These three unwholesome qualities bind the mind. The bhikkhu Thủ of the Shakya clan will be born in hell, in an evil destination.”

The Blessed One then spoke this verse:

Sensual desire, ill will, and delusion

Bind the human mind;

Arising from within, they bring self-harm,

Like reeds and bamboo putting forth flowers.

A mind without greed, ill will, or delusion—

That is called clarity;

Arising from within, it brings no harm—

That is called supreme deliverance.

Therefore, one must abandon greed,

The darkness of delusion, and ill will;

A bhikkhu radiant with wisdom

Ends suffering and attains parinirvana.

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

SUTRA 1066. NANDA (1)

As with the bhikkhu Thủ, the Nanda Sutra was taught in the same way.

SUTRA 1067. NANDA (2)[14]

Thus have I heard:

At one time the Buddha was staying in Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti. At that time the Venerable Nanda, the son of the Buddha’s maternal aunt, delighted in wearing dyed robes, grooming himself until he looked sleek, carrying a fine bowl, jesting, and laughing and joking as he walked. Then many bhikkhus went to the Buddha, bowed at the Buddha’s feet, withdrew to one side, and said to the Buddha:

“Blessed One, the Venerable Nanda is the son of the Buddha’s maternal aunt^[15]. He delights in wearing dyed robes, grooming himself until he looks sleek, carrying a fine bowl, jesting, and laughing and joking as he walks.”

The Blessed One then said to a bhikkhu:

“Go to the bhikkhu Nanda and tell him: ‘The Teacher summons you.’”

That bhikkhu obeyed the Blessed One’s instruction, went to Nanda, and said:

“The Blessed One summons you.”

When Nanda heard this, he immediately went to the Buddha, bowed at the Buddha’s feet, and withdrew to sit at one side. The Buddha said to Nanda:

“Is it true that you delight in wearing dyed robes, grooming yourself until you look sleek, carrying a fine bowl, jesting, and laughing and joking as you walk?”

Nanda said to the Buddha:

“It is true, Blessed One!”

The Buddha said to Nanda:

“You are the son of the Buddha’s maternal aunt, one of noble lineage who has gone forth. You should not wear fine robes, groom yourself until you look sleek, carry a fine bowl, delight in jesting, and laugh and joke as you walk. You should reflect thus: ‘I am the son of the Buddha’s maternal aunt, one of noble lineage who has gone forth. I should dwell in the wilderness, go on almsround, wear rag-robes, always praise the wearing of rag-robes, delight in dwelling among mountains and ravines, and not crave or cling to sensual pleasures.’”

Having accepted the Buddha’s instruction, Nanda dwelt in the wilderness, went on almsround, wore rag-robes, always praised the wearing of rag-robes, delighted in dwelling among mountains and ravines, and did not crave or cling to sensual pleasures.

The Blessed One then spoke this verse:

Nanda, I wish you

To cultivate the wilderness life;

Go from house to house for alms,

Your body clad in rag-robes.

Delight in mountains and ravines,

And do not crave the five sensual pleasures!

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

SUTRA 1068. TISSA[16]

Thus have I heard:

At one time the Buddha was staying in Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti. At that time the Venerable Tissa^[17] thought to himself: “I am the Blessed One’s maternal cousin, so I need not be respectful, need not observe distinctions of seniority, need not show deference, and need not accept admonition.” Then many bhikkhus went to the Buddha, bowed at the Buddha’s feet, withdrew to one side, and said to the Buddha:

“Blessed One, the Venerable Tissa thinks that because he is the Blessed One’s maternal cousin, he need not be respectful, need not observe distinctions of seniority, need not show deference, and need not accept admonition.”

The Blessed One then said to a bhikkhu:

“Go to the bhikkhu Tissa and tell him: ‘The Teacher summons you.’”

That bhikkhu obeyed the Buddha’s instruction, went to the bhikkhu Tissa, and said:

“The Blessed One summons you.”

The bhikkhu Tissa immediately went to the Buddha, bowed his head at the Buddha’s feet, and withdrew to sit at one side. The Buddha said to Tissa:

“Is it true that you think: ‘I am the Blessed One’s maternal cousin, so I need not be respectful, need not be circumspect, need not show deference, and need not accept admonition’?” The bhikkhu Tissa said to the Buddha:

“It is true, Blessed One!”

The Buddha said to the bhikkhu Tissa:

“You should not think in that way. You should think: ‘Because I am the Blessed One’s maternal cousin, I should be respectful, show deference, and patiently accept admonition.’”

The Blessed One then spoke this verse:

Good indeed, Tissa!

It is good to abandon anger;

Do not give rise to an angry mind.

One who is angry is not good.

If one can abandon anger and conceit,

And cultivate a humble mind,

Then here in my presence

One cultivates the holy life.

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

SUTRA 1069. VISAKHA[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 the Venerable Visakha, son of Pancali^[19], had assembled in the assembly hall^[20] and was teaching the Dharma to a large number of bhikkhus. His words were flawless, his voice fine and clear, his phrases lucid and precise, and his speech accorded with wisdom. His listeners delighted in hearing him. His words flowed eloquently and revealed profound meaning, causing the bhikkhus to listen with one-pointed attention.

At that time the Blessed One was abiding in meditative attainment during the day^[21]. With the purified divine ear surpassing that of ordinary humans, he heard the sound of the Dharma teaching. He emerged from concentration, went to the assembly hall, sat before the community, and said to the bhikkhu Visakha, son of Pancali:

“Excellent, excellent, Visakha! Here in this assembly hall, you are able to teach the Dharma to the bhikkhus with flawless words, and so forth, revealing profound meaning and causing the bhikkhus to be attentive and respectful. You should frequently teach the Dharma to the bhikkhus in this way, causing them to be attentive and respectful and to delight in listening with one-pointed minds. This will bring them welfare and happiness for a long time.”

The Blessed One then spoke this verse:

If there were no teaching of the Dharma,

It would be hard to distinguish the foolish from the wise.

“This one is foolish! This one is wise!”

There would be no means for this to become apparent.

Skillfully spoken Dharma is refreshing;

Through teaching, wisdom becomes clear.

Teaching the Dharma is an illumination,

The radiant banner of the Great Sage.

After the Buddha had spoken this sutra, Visakha, son of Pancali, heard what the Buddha had taught, rejoiced and expressed his appreciation, bowed, and withdrew.

SUTRA 1070. THE YOUNG BHIKKHU[22]

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 gathered together in the assembly hall to sew robes. There was then a young bhikkhu who had gone forth not long before and had only recently entered the Dharma and discipline. He did not wish to help the bhikkhus sew the robes.

The bhikkhus then went to the Buddha, bowed their heads at the Buddha’s feet, withdrew to sit at one side, and said to the Buddha:

“Blessed One, the bhikkhus have gathered in the assembly hall to sew robes. There is a young bhikkhu who went forth not long ago and has only recently entered the Dharma and discipline, but he does not wish to help the bhikkhus sew the robes.”

The Buddha then asked the young bhikkhu:

“Is it true that you do not wish to help the bhikkhus sew the robes?”

That young bhikkhu said to the Buddha:

“Blessed One, I help according to my ability.”

The Blessed One then knew the thoughts in the young bhikkhu’s mind and said to the bhikkhus:

“Do not speak thus about^[23] this young bhikkhu. Why? Because this bhikkhu has attained the four states of higher mind^[24] and abides fully in the bliss of the present life, attaining them without effort. In accordance with his original aspiration, that bhikkhu shaved off his beard and hair, donned the kasaya robe, went forth to train in the path, and advanced in his cultivation and training. In this very life, he has personally known and realized: ‘For me, birth is ended, the holy life has been established, what had to be done has been done, and I know for myself that there will be no further rebirth.’”

The Blessed One then spoke this verse:

One of little effort and scant virtue,

Possessing little wisdom, cannot

Go straight toward nirvana

And escape the fetters of affliction.

This young virtuous man

Soon attained the state of a supreme person;

Freed from desire, his mind is liberated,

In nirvana, rebirth is ended.

Bearing this final body,

He has subdued all the armies of Mara.

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

SUTRA 1071. THE ELDER[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 there was a bhikkhu named Elder^[26], who lived alone in a solitary place and also frequently praised those who lived alone. He went on almsround alone, returned alone after receiving alms, and sat alone in meditation.

At that time, many bhikkhus in the assembly went to the Buddha, bowed their heads in homage, then withdrew and sat to one side. They said to the Buddha:

“Blessed One, there is a venerable one named Thera who lives alone and frequently praises those who live alone. He goes for alms alone, returns alone after receiving alms, and sits alone in meditation.”

The Blessed One then said to a bhikkhu:

“Go to the bhikkhu Thera and say: ‘The Great Teacher summons you.’”

That bhikkhu obeyed the Buddha’s instruction, went to the bhikkhu Thera, and conveyed the message as stated above. The bhikkhu Thera obeyed and went to the Buddha, bowed his head in homage, and then withdrew and sat to one side. The Blessed One said to the bhikkhu Thera:

“Is it true that you dwell alone in a secluded place, praise those who live alone, go for alms alone, leave the village alone, and sit alone in meditation?”

The bhikkhu Thera said to the Buddha:

“Blessed One, it is indeed so.”

The Buddha said to the bhikkhu Thera:

“Bhikkhu, in what manner do you live alone, praise those who live alone, go for alms alone, return alone to your dwelling, and sit alone in meditation?”

The bhikkhu Thera said to the Buddha:

“I simply dwell alone in a secluded place, praise those who live alone, go for alms alone, leave the village alone, and sit alone in meditation.”

The Buddha said to the bhikkhu Thera:

“You are one who lives alone; I do not say that this is not living alone. Yet there is a more excellent way of living alone. What is this more excellent way of living alone? A bhikkhu lets what lies before wither away, utterly extinguishes what lies behind, and in the midst is free from craving and delight.^[27] Such a brahmin’s mind is no longer irresolute; he has relinquished sorrow and remorse, abandoned craving for the various forms of existence, and severed the fetters. This is called living alone, beyond which there is no more excellent way of living alone.”

The Buddha then spoke this verse:

Illuminating all things everywhere,

Comprehending all the worlds;

Not clinging to any dharma,

Entirely freed from every craving.

Such a person dwells in happiness;

I call this one who dwells alone.

When the Buddha had spoken this discourse, the Venerable Thera heard what the Buddha had taught, rejoiced and approved, paid homage, and took his leave.

DISCOURSE 1072. SANGALĀMA^[28]

Thus have I heard:

At one time, the Buddha was staying in Anāthapiṇḍika’s Park in the Jeta Grove at Śrāvastī. At that time, the Venerable Sangalāma^[29], while wandering among the people in Kosala, arrived at Śrāvastī and came to Anāthapiṇḍika’s Park in the Jeta Grove. The bhikkhu Sangalāma had a former wife who was then living in Śrāvastī. She heard that the bhikkhu Sangalāma, while wandering among the people, had come from Kosala to Anāthapiṇḍika’s Park in the Jeta Grove at Śrāvastī. On hearing this, she put on fine clothing, adorned herself with floral necklaces, took their child in her arms, and went directly to Jetavana, arriving before the bhikkhu Sangalāma’s lodging.

At that time, the Venerable Sangalāma had left his lodging and was walking in meditation in the open air. His former wife approached him and said:

“This child is still so young. You have abandoned your little child to become a renunciant; who will raise him?”

The bhikkhu Sangalāma did not speak to her. His wife said this three times, but the bhikkhu still said nothing. She then said:

“I have told you this three times, yet you neither speak to me nor pay any attention. I will now abandon this child.”

She then set the child down at the end of the meditation walkway and left, saying:

“Śramaṇa, this is your child! Raise him yourself. I am leaving now!”

The Venerable Sangalāma did not even look at the child. His wife then said:

“This śramaṇa pays no attention at all to the child. He must have attained that which is difficult for sages to attain. Excellent! This śramaṇa must surely have attained liberation.”

Her wish unfulfilled, the young woman had no choice but to take the child in her arms and leave.

At that time, the Blessed One was abiding in meditative attainment during the day. With the divine ear surpassing that of ordinary people, he heard the words spoken by the Venerable Sangalāma’s former wife and then spoke this verse:

He does not rejoice when things come,

Nor grieve when they depart;

Though in harmony with the world,

He is liberated and undefiled by attachment.

I declare that bhikkhu

To be a true brahmin;

He does not rejoice when things come,

Nor grieve when they depart.

Neither defiled nor sorrowful,

Both states of mind have become tranquil;

I declare this bhikkhu

To be a true brahmin.

When the Buddha had spoken this discourse, the Venerable Sangalāma heard what the Buddha had taught, rejoiced, paid homage, and departed.

DISCOURSE 1073. ĀNANDA^[30]

Thus have I heard:

At one time, the Buddha was staying in Anāthapiṇḍika’s Park in the Jeta Grove at Śrāvastī. At that time, while dwelling alone in a secluded place, the Venerable Ānanda reflected: “There are three kinds of fragrance that travel only with the wind and cannot travel against the wind. What are the three? They are the fragrance of roots, the fragrance of wood, and the fragrance of flowers. Is there perhaps a fragrance that travels with the wind, against the wind, and both with and against the wind?”

Having reflected in this way, that evening, after rising from meditation, Ānanda went to the Buddha, bowed his head in homage, and withdrew to stand to one side. He said to the Buddha:

“Blessed One, while dwelling alone in a secluded place, I reflected: ‘There are three kinds of fragrance that travel only with the wind and cannot travel against the wind. What are the three? They are the fragrance of roots, the fragrance of wood, and the fragrance of flowers. Is there perhaps a fragrance that travels with the wind, against the wind, and both with and against the wind?’”

The Buddha said to the Venerable Ānanda:

“So it is! So it is! There are three kinds of fragrance that travel only with the wind and cannot travel against the wind.

They are the fragrance of roots, the fragrance of wood, and the fragrance of flowers. Ānanda, there is also a fragrance that travels with the wind, against the wind, and both with and against the wind. Ānanda, the fragrance that travels with the wind, against the wind, and both with and against the wind is this: If any virtuous man or virtuous woman dwelling in a city, town, or village fulfills the true Dharma, abstaining throughout life from killing, stealing, sexual misconduct, false speech, and drinking intoxicants, then good people in the eight directions, as well as above and below, all praise such a virtuous man or virtuous woman, saying: ‘In that region, in that village, there is a virtuous man or virtuous woman who observes the precepts purely, fulfills the true Dharma,

and throughout life abstains from killing... up to and including drinking intoxicants.’ Ānanda, this is called the floral fragrance that travels with the wind, against the wind, and both with and against the wind.”

The Blessed One then spoke this verse:

The fragrance of branches and flowers

Cannot travel against the wind.

Only the fragrance of pure precepts,

Borne by virtuous men and women,

Travels both against and with the wind in every direction;

There is nowhere it is not known.

Tagara^[31], sandalwood,

Utpala, and mallikā—

Of all these fragrances compared,

The fragrance of virtue is supreme.

Fragrances such as sandalwood

Spread only within a limited range;

Only the fragrance of virtuous conduct

Wafts sweetly as far as the heavens.

The fragrance of pure precepts,

Meditative attainment, and heedfulness;

Right knowledge and liberation—

The paths of Māra cannot enter there.

This is the path of security;

This path is utterly pure.

It leads directly to sublime meditative concentration

And severs the bonds of Māra.

When the Buddha had spoken this discourse, the Venerable Ānanda heard what the Buddha had taught, rejoiced and approved, paid homage, and departed.

DISCOURSE 1074. MATTED HAIR^[32]

Thus have I heard:

At one time, the Buddha was journeying among the people of the country of Magadha together with one thousand bhikkhus. Formerly, they had been matted-hair ascetics^[33], but now they had all attained arhatship. Their defilements had been exhausted, their task had been accomplished, their burdens had been laid down, they had swiftly attained their own benefit, all fetters of existence had been eradicated, and through right wisdom they were well liberated. The Buddha and the bhikkhus went to the Staff Grove, to the Good-Vision Stupa^[34].

King Bimbisara^[35] of Magadha heard that the Blessed One, while journeying among the people of Magadha, had arrived at the Staff Grove and the Good-Vision Stupa. Accompanied by the lesser kings, ministers, and their retinues, with twelve thousand carriages, eighteen thousand horses, and innumerable people traveling on foot, he set out, followed also by the brahmins and householders of Magadha.

The king departed from Rajagriha and went to the Blessed One to pay homage and make offerings. Upon reaching the beginning of the path, he dismounted and proceeded on foot. When he entered the inner gate, he set aside the five royal insignia: he removed his crown, put aside his parasol, fan, and sword, and took off his leather shoes. He approached the Buddha, arranged his robes neatly, bared his right shoulder, bowed at the Buddha’s feet, circumambulated the Buddha three times, announced his name and lineage, and said to the Buddha:

“Blessed One, I am Bimbisara, king of Magadha.”

The Buddha said to King Bimbisara:

“Great King, you are Bimbisara. Please be seated, Great King.”

King Bimbisara again bowed at the Buddha’s feet and respectfully sat to one side. At that time, Uruvela Kasyapa^[36] was also seated there. Meanwhile, the brahmin householders thought, “Does this Great Sramana practice the holy life under Uruvela Kasyapa, or does Uruvela Kasyapa practice the holy life under this Great Sramana?”

The Blessed One knew the thoughts in the householders’ minds and immediately spoke a verse, asking:

Uruvela Kasyapa,

What benefit did you see here

That made you abandon your former worship,

The service of fire and its rites?

Now explain its meaning:

Why did you abandon fire worship?

Uruvela Kasyapa spoke a verse to the Buddha:

Wealth and delicious food,

Women’s beauty—the fruits of the five desires;

Contemplating the future results,

I saw them all as utterly defiled.

Therefore, I cast aside

My former worship of fire.

The Blessed One again spoke a verse, asking:

You are not attached to the world,

To the five desires—wealth, flavors, forms, and the rest;

Why, then, did you abandon the paths of gods and humans?

Kasyapa, explain according to the truth.

Kasyapa again spoke a verse in reply to the Blessed One:

I saw the path that leaves conditioned existence behind,

The way of remainderless quiescent cessation:

Possessing nothing and clinging to nothing,

With no other course and no other path.

Therefore, I cast aside

My former practice of worshiping fire.

At great assemblies^[37], all observed the rites,

Serving either water or fire.

The foolish sank deeply therein,

Though aspiring to seek the path of liberation.

Blind and without the eye of wisdom,

They proceeded toward birth, aging, illness, and death.

They did not see the true path

That completely transcends the course of birth and death.

Only now, through the Blessed One,

Have I seen the unconditioned path.

Through the power proclaimed by the Great Naga,

I have reached the further shore.

The Muni brings vast deliverance,

Giving peace and fearlessness to immeasurable beings.

Only now do I know Gautama,

The transcendent one who has realized ultimate truth.

The Buddha then spoke a verse praising Kasyapa:

Excellent, Kasyapa!

First you examined what was wrong and harmful;

Then, discerning and searching,

You arrived at this excellent, peaceful place.

“Kasyapa, you should give peace and reassurance to the minds of your followers.”

Uruvela Kasyapa then entered meditative absorption. Through the power of spiritual accomplishment, he rose into the air toward the east and manifested four kinds of miraculous transformation: walking, standing, lying down, and sitting. Entering the fire samadhi, his entire body became hollow and radiant, emitting blue, yellow, red, white, crystal, and rose-colored light.

Water issued from the upper part of his body and fire from the lower part, and then the fire blazed back over his body. Water issued from the upper part of his body and poured down upon it. At other times, fire issued from the upper part of his body and burned it, while water streamed from the lower part and drenched it.

After displaying these various supernormal transformations, Kasyapa bowed his head at the Buddha’s feet and said:

“Blessed One, the Buddha is my Teacher, and I am his disciple.”

The Buddha said to Kasyapa:

“I am your Teacher, and you are my disciple. Sit down at ease.”

Venerable Uruvela Kasyapa returned to his former seat. All the brahmin householders of Magadha thought, “Uruvela Kasyapa has certainly undertaken the practice of the holy life under the Great Sramana.”

When the Buddha had spoken this sutra, King Bimbisara of Magadha and the brahmin householders, having heard what the Buddha taught, rejoiced and expressed their delight. They paid homage and then took their leave.

SUTRA 1075. DABBA (1)[38]

Thus have I heard:

At one time, the Buddha was staying in Rajagriha, in the Bamboo Grove at the Karanda grounds. There was a bhikkhu named Dabba Mallaputta^[39], formerly a native of Rajagriha, who attended to the affairs of the Sangha. He distributed food, drink, and such requisites as beds and seats, arranged the order of turns, and assigned invitations with great care. At that time, the bhikkhu Mettiya^[40] received coarse and inferior food on three occasions. While eating, he felt distressed and bitterly thought, “How strange! How miserable! The bhikkhu Dabba Mallaputta must be deliberately giving me inferior food to vex me and make me suffer while eating. What can I do to bring harm upon him?”

The bhikkhu Mettiya had a younger sister, a bhikkhuni named Mettiya^[41], who was staying with the community of bhikkhunis in the King’s Garden at Rajagriha. Bhikkhuni Mettiya went to the bhikkhu Mettiya, bowed her head at his feet, and stood to one side. The bhikkhu Mettiya neither looked at her nor spoke to her.

Bhikkhuni Mettiya said to the bhikkhu Mettiya:

“A-lê^[42], why do you neither look at me nor speak to me?”

The bhikkhu Mettiya said:

“The bhikkhu Dabba Mallaputta has repeatedly given me coarse and inferior food to vex me, making me suffer while eating. Yet you simply leave me to endure it.”

The bhikkhuni said:

“What can be done now?”

The bhikkhu Mettiya said:

“Go to the Blessed One and say this: ‘Blessed One, the bhikkhu Dabba Mallaputta is lawless and depraved. He committed an offense with me, violating the holy life and incurring a parajika offense.’ I will serve as a witness and say, ‘Blessed One, it is just as my younger sister has said.’”

The bhikkhuni said:

“A-lê, how could I falsely accuse a bhikkhu who practices the holy life of a parajika offense?”

The bhikkhu Mettiya told her:

“If you do not do this, from this day onward the bond of brother and sister between us is ended. Do not come here again to converse with me or inquire after me.”

The bhikkhuni remained silent for a while. After thinking, she said:

“A-lê, since you require me to do this, I will follow your instruction.”

The bhikkhu Mettiya told her:

“Wait until I have gone to the Blessed One first, and then follow behind me.”

The bhikkhu Mettiya went to the Buddha, bowed his head in homage, and withdrew to stand to one side. Bhikkhuni Mettiya followed afterward, paid homage to the Buddha, withdrew to sit to one side, and said to the Buddha:

“Blessed One, what a disgraceful deed! How utterly improper^[43]! Dabba Mallaputta committed an act contrary to the holy life with me, thereby incurring a parajika offense!”

The bhikkhu Mettiya then said to the Buddha:

“It is as my younger sister has said; I already knew of it before.”

At that time, the bhikkhu Dabba Mallaputta was present in the midst of the great assembly.

The Blessed One then said to the bhikkhu Dabba Mallaputta:

“Did you hear this statement?”

The bhikkhu Dabba Mallaputta replied:

“Blessed One, I heard it.”

The Buddha said to the bhikkhu Dabba Mallaputta:

“What is your account of the matter today?”

The bhikkhu Dabba Mallaputta said to the Buddha:

“It is as the Blessed One knows! It is as the Well-Gone One knows!”

The Buddha said to the bhikkhu Dabba Mallaputta:

“It is not appropriate now for you to say, ‘It is as the Blessed One knows.’ If you remember, say that you remember; if you do not remember, say that you do not remember.”

The bhikkhu Dabba Mallaputta replied:

“I myself do not remember such a thing.”

At that time, Venerable Rahula was standing behind the Buddha, holding a fan and attending upon him. He said to the Buddha:

“Blessed One, how disgraceful! How unreasonable! This bhiksuni says: ‘Venerable Dabba Mallaputta committed an act contrary to the holy life with me.’ Bhiksu Mettiya further says: ‘Blessed One, it is indeed so! I already knew this before, just as my sister has said.’”

The Buddha said to Rahula:

“Rahula, I will now ask you a question; answer me as you see fit. Suppose Bhiksuni Mettika came and said to me: ‘How disgraceful! How unreasonable! Rahula committed an act contrary to the holy life with me and incurred a parajika offense.’ And Bhiksu Mettiya further said to me: ‘Indeed, it is so. I already knew this before, just as my sister has said.’ What would you do?”

Rahula said to the Buddha:

“Blessed One, if I remembered doing it, I would say that I remembered; if I did not remember doing it, I would say that I did not remember.”

The Buddha said to Rahula:

“Foolish man, even you can say these words; how much more could Dabba Mallaputta, a pure bhiksu, say the same?”

The Blessed One then said to the bhiksus:

“In the case of Bhiksu Dabba Mallaputta, grant a verdict based on mindfulness.^[44] In the case of Bhiksuni Mettika, settle the dispute through her own admission.^[45] As for Bhiksu Mettiya, the Sangha shall earnestly instruct, admonish, and rebuke him: ‘What did you see? Where did you see it? Through what circumstances did you come to see it?’”

After giving this instruction, the Blessed One rose from his seat and entered his meditation chamber. The bhiksus then granted Bhiksu Dabba Mallaputta a verdict based on mindfulness. In the case of Bhiksuni Mettika, they applied the method of settling the dispute through her own admission.

As for Bhiksu Mettiya, the Sangha earnestly instructed, admonished, and rebuked him: “What did you see? Where did you see it? Through what circumstances did you come to see it?” While being admonished in this way, Bhiksu Mettiya said: “Dabba Mallaputta did not commit an act contrary to the holy life; he did not incur a parajika offense.

On three occasions, Dabba Mallaputta gave me poor and repellent food, causing me great distress when I ate it. Therefore, toward Bhiksu Dabba Mallaputta I became biased, angry, deluded, and fearful, and deliberately spoke in this way. In truth, however, Dabba Mallaputta is pure and innocent.”

That evening, the Blessed One emerged from meditation, came before the assembly, spread out his seat, and sat down.

The bhiksus said to the Buddha:

“Blessed One, we have granted Bhiksu Dabba Mallaputta a verdict based on mindfulness. In the case of Bhiksuni Mettika, we applied the method of settling the dispute through her own admission. As for Bhiksu Mettiya, we earnestly instructed and admonished him. That bhiksu said: ‘Dabba Mallaputta is pure and innocent.’”

The Blessed One then said to the bhiksus:

“Why would a foolish man deliberately speak falsely merely on account of food and drink?”

The Blessed One then spoke this verse:

If one can cast aside one principle,

And knowingly and deliberately speak falsely;

With no regard for the world to come,

What evil would one not commit?

Better to swallow a red-hot iron ball,

Blazing like a fiercely burning coal,

Than, having violated the precepts,

To consume offerings given to the Sangha.

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

SUTRA 1076. DABBA (2)[46]

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, the Squirrels’ Feeding Ground, at Rajagriha. At that time, Venerable Dabba Mallaputta went to the Buddha, bowed his head at the Buddha’s feet, withdrew to one side, and said to the Buddha:

“Blessed One, I ask to enter parinirvana in the Buddha’s presence.”

The Blessed One remained silent. The Venerable One made the same request three times. The Buddha said to Dabba Mallaputta:

“All conditioned phenomena are of such a nature.”

Venerable Dabba Mallaputta then entered samadhi in the Buddha’s presence. Abiding in right concentration, he faced east, rose into the air, and manifested the four deportments of walking, standing, lying down, and sitting. He entered the fire samadhi: fire issued from the lower part of his body, while his entire body became translucent and radiant; light of blue, yellow, red, white, crystal, and rose hues shone everywhere.

Fire issued from the lower part of his body and turned back to burn his body, while water issued from the upper part and poured down upon it. At other times, fire issued from the upper part of his body and burned it, while water issued from the lower part and poured over it. After displaying various transformations throughout the ten directions, the Venerable One remained in midair as fire issued from within his body.

He burned his own body and entered nirvana without remainder, utterly extinguished and leaving not even a particle of dust behind. It was like lighting a lamp in empty space until both the oil and wick were exhausted. In the same way, when Dabba Mallaputta entered cessation in midair, both his body and mind became utterly quiescent.

The Blessed One then spoke this verse:

Just as when an iron ball is heated,

The fire blazes with brilliant light;

When its heat gradually fades away,

Who can know where it has gone?

So too is the liberation

Of one who has crossed the mire of afflictions;

Having severed all the currents,

Who can know where he has gone?

Swiftly attaining the immovable state,

He enters nirvana without remainder.

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

SUTRA 1077. THE BANDIT[47]

Thus have I heard:

At one time, the Buddha was traveling among the people in the country of Anguttara.^[48] While passing through the forest of Davajalika,^[49] he encountered cowherds, shepherds, gatherers of firewood and grass, and other workers. Seeing the Blessed One walking along the road, they all hurriedly said to the Buddha:

“Blessed One, do not take this road. Ahead is the bandit Angulimala,^[50] who terrorizes people.”

The Buddha said to them:

“I am not afraid.”

Having said this, he continued along the road. They warned him three times, but the Buddha continued onward. From afar, the Buddha saw Angulimala running straight toward him with a knife in his hand. Through his spiritual power, the Blessed One appeared to walk slowly, yet even though Angulimala ran as swiftly as he could, he was unable to catch up. Exhausted from pursuing him, Angulimala called out to the Blessed One from afar:

“Stop! Stop! Do not go on!”

Continuing to walk, the Blessed One replied:

“I have always stopped. It is you who have not stopped.”

Angulimala then spoke this verse:

The ascetic continues swiftly onward,

Yet says, ‘I have always stopped.’

Now I am weary and have stopped to rest;

Why do you say, ‘You have not stopped’?

The Blessed One replied in verse:

Angulimala,

I say that I have always stopped:

Toward all sentient beings,

I have laid aside every blade and club.

You terrorize sentient beings,

And will not cease your evil karma.

Toward every living creature,

I have ceased using blades and clubs.

Yet even the smallest creatures

You oppress and threaten;

Deliberately creating ferocious evil karma,

You never cease at any time.

Toward all spirits,^[51]

I have laid aside every blade and club.

Yet toward all spirits,

You continually inflict suffering and oppression.

You create dark and evil karma,

And even now have not ceased.

I have stopped in the Dharma of repose,

Entirely free from heedlessness.

You do not see the Four Noble Truths,

And therefore do not cease your heedlessness.

Angulimala spoke this verse to the Buddha:

Only after long waiting have I beheld the Muni,

And thus pursued him along the road;

Now, having heard these wondrous words,

I shall abandon my former evil.

Having spoken these words,

He immediately cast aside his blade and club;

Bowing his head at the Buddha’s feet,

He begged to be allowed to go forth.

The Buddha, filled with loving-kindness,

The Great Sage, overflowing with compassion,

Called, ‘Come, bhiksu!’

And he went forth and received full ordination.

After Aṅgulimāla went forth, he often dwelt alone in a secluded place, single-mindedly contemplating the purpose for which a son of good family shaves off his beard and hair, dons the kāṣāya robe, goes forth in true faith to train in the path, lives the homeless life, and diligently cultivates the holy life. In this very life, he directly knew and realized: ‘For me, birth is ended, the holy life has been established, what had to be done has been done; I know for myself that there will be no further rebirth.’ At that time, Aṅgulimāla attained arhatship. Awakened, liberated, joyful, and at ease, the Venerable One then spoke these verses:

Formerly named ‘Harmless’^[52],

Yet I harmed and slew many.

Now I have gained the name ‘Seer of Truth,’

Far removed from injury and killing.

My body neither kills nor harms,

And so too with speech and mind;

Know this as ‘true non-killing’:

Not oppressing living beings.

Having washed clean my bloodstained hands,

I am called Aṅgulimāla;

Drifting amid the deep current,

The Three Refuges brought it to an end.

Having taken refuge in the Three Jewels,

I went forth and received full ordination;

I attained the Three Knowledges,

And accomplished what the Buddha taught.

A cattle herder trains with a staff,

An elephant driver with an iron hook;

Without resorting to sword or blade,

He truly trains devas and human beings.

A sharp knife is honed upon a stone,

An arrow is straightened by the warmth of fire;

Wood is hewn by axe and hatchet,

But I was tamed by wisdom.

From the stream of worldly affection and craving,

I crossed beyond through right mindfulness.

One who goes forth while still young,

And diligently practices the Buddha’s teaching,

Will illuminate the world,

Like the moon appearing when clouds disperse.

One who goes forth while still young,

And diligently practices the Buddha’s teaching,

From the stream of worldly affection and craving—

One who formerly was heedless,

But afterward can restrain himself,

Will illuminate the world,

Like the moon appearing when clouds disperse.

One who formerly was heedless,

But afterward can restrain himself,

Through right mindfulness transcends and escapes.

If one becomes free from all evil karma,

And through wholesome righteousness brings it to an end,

One will illuminate the world,

Like the moon appearing when clouds disperse.

One who formerly committed evil karma,

But through right mindfulness brings it to an end,

From the stream of worldly affection and craving,

Through right mindfulness transcends and escapes.

I committed evil karma,

Surely leading toward an evil destiny;

I have received its painful retribution,

And repaid the debt incurred before.

If those who hate and resent me

Should hear this true Dharma,

May they attain the purified Dharma eye;

I cultivate the practice of patience.

I no longer give rise to contention,

Through the gracious power of the Buddha;

I am gentle and patient,

And always praise patience as well.

Whenever the occasion allows, I hear the Dharma,

And having heard it, practice accordingly.

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

SUTRA 1078. SĀN-DAOTUO[53]

Thus have I heard:

At one time, the Buddha was dwelling in the Kalandaka Bamboo Grove at Rājagṛha. At that time, early one morning, a certain bhikṣu went to the bank of the Tapoda River^[54], removed his robes and placed them on the bank, and entered the river to bathe. After bathing, he came ashore, loosely put on a single robe, and waited for his body to dry.

Then a devaputra, radiating light from his body and illuminating the bank of the Tapoda River, said to the bhikṣu:

“You went forth while still young, fair-complexioned and dark-haired, in the beautiful prime of vigorous youth. You ought to enjoy the five sensual pleasures, adorn yourself with jeweled necklaces, anoint yourself with fragrant oils, wear garlands, and delight in the five sensual pleasures. Why, then, have you now turned against your relatives and turned your back upon worldly life, causing them to weep at the pain of separation? Why have you shaved off your beard and hair, donned the kāṣāya robe, and in true faith gone forth to train in the path and live the homeless life? Why abandon present happiness to seek a benefit that comes at an untimely season^[55]?”

The bhikṣu replied:

“I have not abandoned present happiness to seek happiness that comes at an untimely season. In truth, I am abandoning untimely happiness and attaining happiness here and now.”

The devaputra asked the bhikṣu:

“What does it mean to abandon untimely happiness and attain happiness here and now?”

The bhikṣu replied:

“As the Blessed One has said, sensual desire is untimely^[56], offering little gratification but much suffering, little benefit but many perils. As for the realities I experience here and now, I have departed from burning affliction; they are timeless, directly accessible, visible here and now, and to be personally known by turning inward to one’s own mind^[57]. Devaputra, this is called abandoning untimely happiness and attaining happiness here and now.”

The devaputra again asked the bhikṣu:

“What did the Tathagata mean when he said that sensual desire is untimely, with little pleasure and much suffering? What did the Tathagata mean when he spoke of benefit and happiness in this present life, … up to personally knowing for oneself?”

The bhikṣu replied:

“I went forth while still young and cannot fully explain the meaning of the Tathagata’s true Dharma and discipline. The Blessed One is now dwelling nearby in the Kalandaka Bamboo Grove. You may go and ask the Blessed One about your doubt. The Blessed One will explain it, and you may receive and retain his words accordingly.”

The devaputra again said:

“Bhikṣu, the Tathagata is now surrounded by many powerful devas. Since I have not previously gained an audience, it will not be easy for me to approach him. Bhikṣu, if you can first present my question to the Blessed One on my behalf, I will follow you.”

The bhikṣu replied:

“I will go on your behalf.”

The devaputra said to the bhikṣu:

“Yes, Venerable One, please go. I shall follow behind you.”

The bhikṣu went to the Buddha, bowed his head at the Buddha’s feet, and withdrew to stand to one side. He then recounted in full his exchange of questions and answers with the devaputra and said:

“Blessed One, if this devaputra is truthful, he will arrive shortly; if he is not truthful, he will not come.”

At that time, the devaputra called out to the bhikṣu from afar:

“I am here! I am here!”

The Blessed One then spoke this verse:

Living beings follow perceptions of craving,

And through perceptions of craving they abide.

Because they do not clearly understand craving,

The god of death acts as he pleases^[59].

The Buddha told the devaputra:

“You may ask your question only after explaining this verse.”

The devaputra said to the Buddha:

“Blessed One, I do not understand. Well-Gone One, I do not understand.”

The Buddha spoke a verse and said to the devaputra:

If one knows that which craving cherishes,

One does not engender love for it.

For one who has no such thing,

Others have nothing to say^[60].

The Buddha told the devaputra:

“After understanding this meaning, you may ask another question.”

The devaputra said to the Buddha:

“Blessed One, I do not understand. Well-Gone One, I do not understand.”

The Buddha again spoke a verse:

Whoever sees self as equal, superior, or inferior,

Will surely give rise to disputation.

Unshaken by these three things,

One is not deemed inferior, equal, or superior^[61].

The Buddha told the devaputra:

“If you understand this meaning, you may ask your question.”

The devaputra said to the Buddha:

“Blessed One, I do not understand. Well-Gone One, I do not understand.”

The Buddha again spoke a verse:

Cutting off craving and name-and-form,

Removing conceit, one is unfettered;

Quiescent, one brings anger to an end,

Free from bonds, one extinguishes desire.

Such a one is not seen among devas or humans,

In this world or in another world.

The Buddha told the devaputra:

“You should ask your question only after understanding this meaning.”

The devaputra said to the Buddha:

“Blessed One, I understand. Well-Gone One, I understand.”

When the Buddha had spoken this discourse, the devaputra heard what the Buddha had taught, rejoiced and delighted in it, and then disappeared.

SUTRA 1079. BA-ZHEN[62]

Thus have I heard:

At one time, the Buddha was dwelling in the Kalandaka Bamboo Grove at Rājagṛha. At that time, toward the end of the night, a certain bhikṣu^[63] went to the bank of the Tapoda River, removed his robes and placed them on the bank, and entered the river to bathe. After bathing, he came ashore, loosely put on a single robe, and waited for his body to dry. Then a devaputra, radiating light from his body and illuminating the bank of the Tapoda River, said to the bhikṣu:

“Bhikṣu! Bhikṣu! This is a burial mound^[64] that emits smoke by night and blazes with fire by day. Seeing this, that brahmin said: ‘Break open this burial mound. Let the wise dig it up and take up the sword.’

“Then a great tortoise^[65] was seen. When the brahmin saw it, he said: ‘Remove this tortoise. Let the wise dig it up and take up the sword.’”

“Again he saw a kū-lâu^[66]. Upon seeing it, the brahmin said: ‘Remove this kū-lâu. Dig on, wise man; take up the sword.’

“Again he saw a piece of flesh^[67]. Upon seeing it, the brahmin said: ‘Remove this piece of flesh. Dig on, wise man; take up the sword.’

“Again he saw a place of slaughter^[68]. ‘Remove this place of slaughter. Dig on, wise man; take up the sword.’

“Again he saw a laṅgī^[69]. Upon seeing it, the brahmin said: ‘Remove this laṅgī. Dig on, wise man; take up the sword.’

“Again he saw two paths. Upon seeing them, the brahmin said: ‘Remove these two paths. Dig on, wise man; take up the sword.’

“Again he saw a door. Upon seeing it, the brahmin said: ‘Remove this door. Dig on, wise man; take up the sword.’

“Again he saw a great nāga^[70]. Upon seeing it, the brahmin said: ‘Stop! Do not harm the great nāga. It should be revered.’

“Bhikkhu, take this discourse and ask the Blessed One about it. As the Buddha teaches you, so should you retain it. Why is this? Apart from the Tathagata, I see no one in this world—with its devas, Māra, and Brahmā, among ascetics and brahmins—whose mind could delight in this discourse, except his disciples or those who repeat what they have heard from me.”

After hearing this discourse from that devaputra, the bhikkhu went to the Buddha, bowed his head at the Buddha’s feet, and withdrew to sit at one side. The bhikkhu then asked the Blessed One about the devaputra’s discourse:

“Blessed One, what is the burial mound? What is it that smokes by night? What is it that burns by day? Who is the brahmin? What does it mean to dig? Who is the wise man? What is the sword? What is the great tortoise? What is the kū-lâu? What is the piece of flesh? What is the place of slaughter? What is the laṅgī? What are the two paths? What is the door? What is the great nāga?”

The Buddha told the bhikkhu:

“The burial mound is this material body of a sentient being, composed of the coarse material elements, inherited from one’s parents, sustained by food and drink, protected by clothing, bathed, adorned, and nourished. All of it is subject to change, decay, and destruction. Smoking by night means that a person awakens in the middle of the night and engages in applied and sustained thought^[71].

Burning by day means acting in accordance with those thoughts and creating bodily and verbal karma^[72]. The brahmin means the Tathagata, the Worthy One, the Perfectly Awakened One. Digging means diligent effort.

The wise man means a learned noble disciple. The sword is the sword of wisdom. The great tortoise means the five hindrances^[73].

Kū-lâu^[74] means anger and resentment. The piece of flesh is stinginess and jealousy. Slaughter means the power of the five sensual pleasures^[75].

Laṅgī means ignorance. The two paths are doubt and uncertainty. The door is conceit.

The great nāga is an arhat whose defilements have been exhausted.

“Thus, bhikkhu, whatever a Teacher should do for his disciples out of loving concern, mindfulness of them, and a wish to benefit and comfort them, I have now done for you. You should do what must be done. Dwell in secluded places—in forests, empty dwellings, mountains, remote places, mountain caves, and so forth. Spread out grass or leaves as a seat, contemplate, and practice meditation. Do not become heedless, lest you later have cause for regret. This is my instruction.”

The Buddha then spoke in verse:

The body is called a burial mound;

Applied and sustained thought smoke by night;

Karma is the fire that burns by day.

The brahmin is the Perfectly Awakened One.

Diligence is devoted digging;

The wise man is discerning and clear,

Wielding the keen sword of wisdom,

Advancing onward, disenchanted and detached.

The five hindrances are the great tortoise;

Anger and resentment are the kū-lâu;

Stinginess and jealousy are the piece of flesh;

The five sensual pleasures, the place of slaughter.

Ignorance is the laṅgī;

Doubt and uncertainty are the two paths;

The door represents conceit;

The nāga is the arhat whose defilements are exhausted.

Having ultimately ended all disputation,

I have therefore spoken thus.

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

DISCOURSE 1080. MORAL SHAME AND MORAL DREAD^[76]

Thus have I heard:

At one time the Buddha was staying in the Deer Park at the Sages’ Dwelling near Vārāṇasī. Early one morning, the Blessed One put on his robe, took his bowl, and entered the city of Vārāṇasī to seek alms. At that time there was another bhikkhu whose mind was unsteady and distracted and whose sense faculties were unguarded.

Early that morning, this bhikkhu also put on his robe, took his bowl, and entered the city of Vārāṇasī to seek alms. Seeing the Blessed One from afar, he immediately gathered in his sense faculties and walked straight ahead with his gaze lowered. The Blessed One saw that bhikkhu restraining his sense faculties and walking briskly with his gaze lowered.

Having seen this, the Buddha entered the city. After receiving alms, he returned to the monastery, put away his robe and bowl, washed his feet, and entered his chamber to meditate.

That evening, after rising from meditation, he entered the Sangha assembly, spread out his sitting mat, sat before the assembly, and addressed the bhikkhus:

“This morning, after putting on my robe and taking my bowl, I entered the city of Vārāṇasī to seek alms. I saw a bhikkhu whose mind, being unsteady, was distracted and whose sense faculties were unrestrained. He too had put on his robe, taken his bowl, and entered the city to seek alms. When that bhikkhu caught sight of me from afar, he immediately restrained himself. Who was he?”

The bhikkhu then rose from his seat, adjusted his robes, approached the Buddha, bared his right shoulder, joined his palms, and said to the Buddha:

“Blessed One, early this morning I entered the city to seek alms with a distracted mind and unrestrained sense faculties. As I was walking, I caught sight of the Blessed One from afar, whereupon I immediately disciplined my mind and restrained my sense faculties.”

The Buddha told the bhikkhu:

“Excellent! Excellent! Having seen me, you were able to discipline your mind and restrain your sense faculties. Bhikkhu, this Dharma should be practiced in just this way. When you see a bhikkhu, you should likewise restrain yourself. If you see a bhikkhunī, an upāsaka, or an upāsikā, you should likewise restrain your sense faculties. You will thereby gain long-lasting benefit, security, and happiness.”

At that time, another bhikkhu in the assembly spoke this verse of praise:

With his mind confused and scattered,

Not steadfastly anchored in mindfulness,

Early in the morning he took robe and bowl

And entered the town to seek alms.

Along the road he saw the Great Teacher,

Majestic in virtue and dignified in bearing;

Joyfully, moral shame and moral dread arose,

And at once he restrained his sense faculties.

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

Notes:

^[1]. Yin Shun, “Recitation viii. The Eight Assemblies. 17. Bhikkhu Saṃyukta,” comprising twenty-two discourses: 1165–1186; Taishō, discourses 1062–1083. The Guo Yi edition, fascicle 32, “Recitation vii. Verses. 1. Bhikkhu Saṃyukta,” two chapters, twenty-two discourses. The Fo Guang edition, fascicle 38, discourses 1050–1068. Pāli, S. 21.5, Sujāto. Alternate translation, No. 100⁽¹⁾.

^[2]. Thiện Sanh 善生. Pāli: Sujāto.

^[3]. Chinese: “adorned in two respects” 二處端嚴. Pāli: ubhayena… sobhati, “shines through two qualities.”

^[4]. Chinese: “personally knowing and realizing” 自知作證. Pāli: sayaṃ abhiññā sacchikatvā, personally realizing through direct knowledge (awakening).

^[5]. Pāli, S. 21.6, Bhaddi. Alternate translation, No. 100⁽²⁾.

^[6]. Pāli: [Lakuṇḍaka-]Bhaddiya.

^[7]. Pāli, S. 17.36, Ratha. Cf. A. 4.68, Devadatta. Alternate translation, No. 100⁽³⁾.

^[8]. Devadatta 提婆達多. Pāli: Devadatta.

^[9]. Ajātaśatru, son of Vaidehī and king of Magadha 摩竭陀王阿闍世毘提希子. Pāli: Ajātasattu-kumāro, Prince Ajātasattu, before he became king.

^[10]. A separate group 別眾: a number of bhikkhus split off from the Sangha to form a distinct group and live independently. The Pāli version does not contain this detail.

^[11]. Chinese: jùxū 駏驉, an animal resembling a horse (Cihai). Pāli: assatara, a mule, the offspring of a donkey and a horse.

^[12]. Alternate translation, No. 100⁽⁴⁾.

^[13]. Bhikkhu Hand 手比丘. The alternate translation has Bhikkhu Elephant-Hand. In Pāli, either Hattha (“hand”) or Hatthi (“elephant”).

^[14]. Pāli, S. 21. 8. Nando. Alternate translation, No. 100⁽⁵⁾; cf. No. 125(18.6).

^[15]. Nanda, son of the Buddha’s maternal aunt 難陀佛姨母子. Pāli: Nando Bhagavato mātucchāputto.

^[16]. Pāli, S. 21.9. Tisso. Alternate translation, No. 100⁽⁷⁾.

^[17]. Tissa 低沙. Pāli: āyasmā Tisso Bhagavato pitucchāputto, Venerable Tissa, son of the Blessed One’s paternal aunt.

^[18]. Pāli, S. 21. 7. Visākho; cf. A. 4. 48. Visākho. Alternate translation, No. 100⁽⁸⁾.

^[19]. Visākha Pañcālaputta 毘舍佉般闍梨子. Pāli: Visākho pañcālaputto.

^[20]. Attendance hall 供養堂. Pāli: upaṭṭhānasālā, an assembly hall, attendants’ hall, or guesthouse.

^[21]. Dwelling in meditative attainment during the day 晝正受. This refers to the midday rest. The Pāli text reads: sāyaṇhasamayaṃ patisallāna.

^[22]. Pāli, S. 21. 4. Navo. Alternate translation, No. 100⁽⁹⁾.

^[23]. Pāli: mā … etassa bhikkhuno ujjhāyittha, “Do not find fault with this bhikkhu.”

^[24]. Four qualities that enhance the mind 四增心法; or four qualities of the higher mind. Pāli: catunaṃ jhānānaṃ ābhicetasikānaṃ, the four jhānas of the higher mind.

^[25]. Pāli, S. 21. 10. Theranāmo. Alternate translation, No. 100⁽¹⁰⁾.

^[26]. Named Thera 名曰上坐. Pāli: Theranāmako.

^[27]. Pāli: yaṃ atītaṃ taṃ pahīnaṃ, yaṃ anāgataṃ paṭinissaṭṭhaṃ, paccuppannesu attabhāvapaṭilābhesu chandarāgo suppaṭivinīto, “What is past has been abandoned; what has not yet come has been relinquished; and desire and lust for present acquisitions for oneself are well subdued.”

^[28]. Pāli, cf. Ud. 1.8. Bodhi-vagga. Alternate translation, No. 100⁽¹¹⁾.

^[29]. Saṅgāma 僧迦藍. Pāli: Saṅgāmaji.

^[30]. National Translation, “1. Connected Discourses with Bhikkhus, Chapter 2.” Pāli, A. 3. 79. Gandha. Alternate translations, No. 100⁽¹²⁾, No. 116, No. 117, No. 125(23.5).

^[31]. Tagara 多迦羅. Pāli: tagara, the fragrant spikenard plant.

^[32]. Pāli, cf. Vinaya Piṭaka, Mv.1.22 (Seniya Bimbisāra). Alternate translation, No. 100⁽¹³⁾.

^[33]. Matted-hair ascetics who had gone forth 縈髮出家. Pāli: jaṭila. This refers to the Uruvela-Kassapa brothers and their disciples.

^[34]. The Suppatiṭṭha Shrine in the Bamboo Grove 善建立支提杖林. Pāli: Laṭṭivane Suppaṭṭha-cetiya.

^[35]. King Bimbisāra of Magadha 摩竭提王瓶沙. Pāli: rājā Magadho Seniyo Bimbisāro.

^[36]. Uruvela-Kassapa 鬱鞞羅迦葉. Pāli: Uruvela-Kassapa.

^[37]. The great assembly refers to the great sacrificial rite.

^[38]. Pāli, cf. Vinaya Piṭaka, Cullavagga, Cv. 4. 4. 4. Alternate translation, No. 100⁽¹⁴⁾.

^[39]. Dabba Mallaputta 陀驃摩羅子. Pāli: Dabba Mallaputta.

^[40]. Mettiya and Bhummajaka 慈地. Pāli: Mettiya-bhummajaka.

^[41]. Mettiyā 蜜多羅. Pāli: Mettiyā.

^[42]. Ari 阿梨; Master Yinshun reads this as ācariya (Pāli: ācariya), rendered in Chinese as instructor or preceptor. Here, however, it is a transliteration of Skt. ariya (Pāli: ayya): “Venerable Sir” or “My Lord,” a form of address used by a junior toward a senior.

^[43]. Chinese: improper and unbecoming 不善不類; Pāli: nacchannaṃ nappaṭirūpaṃ.

^[44]. Bhikkhu Vinaya: this refers to the method for settling disputes through a verdict of mindfulness; Pāli: sati-vinayo.

^[45]. Bhikkhu Vinaya: this refers to the method for settling disputes by acting in accordance with an admission; Pāli: paṭiññātakara.

^[46]. Pāli, cf. Ud. 8. 9. Pāṭaḷigāmiya-vagga.

^[47]. Pāli, cf. M. 86. Aṅgulimāla-sutta. Alternate translation, No. 100⁽¹⁶⁾. No. 125(38.6).

^[48]. Aṅguttara 央瞿多羅. In the Pāli text, at Sāvatthī.

^[49]. Dhavajālikā 陀婆闍梨迦. Pāli: Dhavajālikā (?).

^[50]. Aṅgulimāla 央瞿利摩羅. Pāli: Aṅgulimāla.

^[51]. Spirit 神. This verse has no Pāli equivalent. It was probably translated from bhūta, meaning a ghost or spirit, and also referring to various kinds of plants.

^[52]. Harmless 不害. Pāli: Ahimsa, the name given to him by his parents.

^[53]. Pāli, S.1. 20. Samidhi. Alternate translation, No. 100⁽¹⁷⁾.

^[54]. Tapodā River 搨補河. Pāli: Tapodā, the name of a large lake outside Rājagṛha.

^[55]. Pāli: mā sandiṭṭikaṃ hitvā kālikaṃ anudhāvī’ti, “Do not abandon what is immediately apparent to pursue what is dependent on time.” This refers to a practice requiring much time. The Chinese text reads akālika because the final sound of the preceding word, hitvā, was separated: ā+a.

^[56]. Pāli: kālikā hi āvuso kāmā, “Sensual desires, friend, are indeed dependent on time.”

^[57]. Pāli: sandiṭṭhiko ayaṃ dhammo akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī ti, “This Dharma of the Buddha is directly visible here and now, not dependent on time, inviting one to come and see, capable of leading onward to nirvana, and to be personally realized by the wise.”

^[58]. Perception of attachment 愛想. Pāli: akkheyyasaññino sattā, beings who have perceptions of names—the designations of persons and things.

^[59]. Pāli: akkheyyaṃ apariññāya, yogamāyanti maccuno, “Not fully understanding designation, they come under the bondage of Death.”

^[60]. Pāli: akkheyyañca pariññāya, akkhātāraṃ na maññati; tañca tassa na hoti, yena naṃ vajjā na tassa atthi, “Having fully understood what is designated, one does not conceive a designator. For one in whom this is absent, there is nothing by which one might say that person is at fault.”

^[61]. Pāli: tīsu vidhāsu avikampamāno, samo visesī ti na tassa hoti, “One who is unshaken amid these three distinctions has no thought of being equal or superior.”

^[62]. Pāli, cf. M. 23. Vammīka. Alternate translations, No. 100⁽¹⁸⁾, No. 125(39.9).

^[63]. Pāli: Venerable Kumārakassapa lived in the Andhavana Forest (Dark Forest).

^[64]. Chinese: mound 丘塚. Pāli: vammīka, an anthill or termite mound.

^[65]. In the Pāli text, at the first digging, a door-bar (laṅgi) was found.

^[66]. Woolen rug 氍氀. The meaning is unclear. In the Pāli text, at the second digging: uddhumāyika, a bloated corpse—or a frog.

^[67]. Lump of flesh 肉段. In the Pāli text, at the third digging: dvidhāpatha, two roads.

^[68]. Slaughtering place 屠殺處. In the Pāli text, at the fourth digging: caṅgavāraṃ, a boat—a hollowed-out log.

^[69]. Laṅgi 楞耆. Pāli: laṅgi, a door-bar. In the Pāli text, at the fifth digging: kummo, a tortoise.

^[70]. Great nāga 大龍. Pāli: nāga, a cobra.

^[71]. Repeated reflection and examination 隨覺隨觀. Pāli: anuvitakketi anuvicāreti, to reflect and examine.

^[72]. Pāli: rattiṃ anuvitakketvā anuvicāretvā divā kammante payojeti kāyena vācāya, “Having reflected and examined during the night, by day one undertakes actions by body or speech.”

^[73]. That is, the five hindrances. In the Pāli text, the tortoise represents the five clinging-skandhas.

^[74]. The Pāli text reads: uddhumāyika.

^[75]. The Pāli text reads: asisūnā.

^[76]. Alternate translation, No. 100⁽¹⁹⁾.