雜阿含經

Edited and annotated by: Thích Tuệ Sỹ

SUTRA 1121. THE SAKYANS[1]

Thus have I heard:

At one time, the Buddha was staying in the Banyan Grove in Kapilavastu^[2]. At that time, many Sakyans went to the Buddha, bowed their heads at his feet, and sat down to one side. The Blessed One then said to the Sakyans:

“Gotamas, on the observance days^[3] and during the months of spiritual powers^[4], do you undertake and observe the precepts and cultivate merit?”

The Sakyans said to the Buddha:

“Blessed One, on the observance days, sometimes we are able to observe the precepts and sometimes we are not. During the months of spiritual powers, sometimes we observe the precepts and cultivate all kinds of merit, and sometimes we do not.”

The Buddha said to the Sakyans:

“Gotamas, you will not obtain excellent benefit. You are arrogant people, afflicted people, sorrowful people, and distressed people. Why is it that on the observance days, sometimes you observe the precepts and sometimes you do not?

During the months of spiritual powers, sometimes you observe the precepts and cultivate merit, and sometimes you do not? Gotamas, suppose a person seeking profit increased his wealth day by day: one coin on the first day, two coins on the second day, four coins on the third day, eight coins on the fourth day, sixteen coins on the fifth day, and twenty coins on the sixth day. In this way, his wealth would increase progressively day by day; by the eighth day, the ninth day, and so on until a month had passed, would not his wealth have grown ever greater and more abundant?”

The householders said to the Buddha:

“Blessed One, that is so.”

The Buddha said to the Sakyans:

“What do you think, Gotamas? Although such a person’s wealth progressively increases and continues naturally to grow ever more abundant, if he then wished, for ten years, to experience nothing but joy and happiness of mind and to dwell for the most part in meditative concentration, could he attain this?”

The Sakyans replied:

“Blessed One, he could not.”

The Buddha said to the Sakyans:

“Or for nine years, eight years, seven years, six years, five years, four years, three years, two years, or one year, could he experience joy and happiness of mind and dwell for the most part in meditative concentration?”

The Sakyans replied:

“Blessed One, he could not.”

The Buddha said to the Sakyans:

“Let us set aside years. For ten months, nine months, eight months, down to one month, could he experience joy and happiness of mind and dwell for the most part in meditative concentration? Again, let us set aside months. For ten days, nine days, eight days, down to one day and one night, could he experience joy and happiness of mind and dwell for the most part in meditative concentration?”

“Blessed One, he could not.”

The Buddha taught the Sakyans:

“Now I tell you that among my disciples there are those whose minds are upright, without deceit or hypocrisy; if I have instructed such a person for ten years, then, through this cause and condition, for hundreds, thousands, and tens of thousands of years that person can experience nothing but joy and happiness of mind and dwell for the most part in meditative concentration. This is certainly possible.

“Furthermore, let us set aside ten years. If for nine years, eight years, down to one year; ten months, nine months, down to one month; ten days, nine days, down to one day and one night, that person has received my instruction, then by the following morning he can make extraordinary progress. If instructed in the early morning, by evening he can make twice as much progress. Through this cause and condition, for hundreds, thousands, and tens of thousands of years he can experience nothing but joy and happiness of mind, dwell for the most part in meditative concentration, and attain either of two fruits: the fruit of once-returning or the fruit of non-returning. This is because that person had previously attained the fruit of stream-entry.”

The Sakyans said to the Buddha:

“Excellent, Blessed One! From this day onward, on the observance days we shall undertake the eight-branched observance precepts. During the months of spiritual powers, we shall also undertake and observe the precepts, give alms according to our ability, and cultivate all kinds of merit.”

The Buddha said to the Sakyans:

“Excellent, Gotamas. Do what should be done^[5].”

When the Buddha had spoken this sutra, the Gotamas rejoiced in and approved of what the Buddha had taught, paid homage, and departed.

SUTRA 1122. ILLNESS[6]

Thus have I heard:

At one time, the Buddha was staying in the Banyan Grove in Kapilavastu. At that time, many Sakyans assembled in the council hall and held the following discussion. One Sakyan said to a Sakyan named Nandi: “Sometimes I am able to go to the Tathagata to pay reverence and make offerings, and sometimes I am not. Sometimes I am able to approach and make offerings to bhikkhus with whom I am acquainted, and sometimes I am not. Moreover, I do not know how wise lay followers should expound the Dharma, instruct, and guide other wise male and female lay followers when they are afflicted and suffering from illness. Let us now go together to the Blessed One and ask him about this matter. We shall receive and uphold whatever the Blessed One teaches.”

Nandi and the other Sakyans then went together to the Buddha, bowed their heads at his feet, sat down to one side, and said to the Buddha:

“Blessed One, we Sakyans held the following discussion among ourselves in the council hall. A Sakyan came and said to me: ‘Nandi, sometimes we are able to go to the Tathagata to pay reverence and make offerings, and sometimes we are not. Sometimes we are able to approach and make offerings to bhikkhus with whom we are acquainted, and sometimes we are not. As stated fully above… up to: we shall receive and uphold whatever the Blessed One teaches.’ Today we ask the Blessed One: ‘When wise male and female lay followers are afflicted and suffering from illness, how should a wise lay follower expound the Dharma, instruct, and guide them?’”

The Buddha said to Nandi:

“If a wise lay follower wishes to visit other wise male and female lay followers who are afflicted and suffering from illness, he should instruct them in these three assurances of mind^[7], saying: ‘Worthy friend! You should perfect unshakable purified faith in the Buddha, the Dharma, and the Sangha.’”

“After teaching these three means of bringing peace to the mind, one should further ask: ‘Good sir, are you attached to your parents?’ If that person is attached to his parents, one should teach him to let go and say: ‘If, good sir, you could remain alive through attachment to your parents, then such attachment would be worthwhile. But since attachment cannot keep you alive, what use is it?’ If he says that he is not attached to his parents, one should rejoice with him, encourage him in the good, and further ask: ‘Are you attached to your wife and children, servants, wealth, and possessions?’ If he says that he is attached, one should exhort him to let go, just as in the teaching on relinquishing attachment to one’s parents.

If he says that he is not attached, one should rejoice with him, encourage him in the good, and ask again: ‘Do you cherish the five worldly sensual pleasures?’ If he says that he does, one should explain that the five worldly sensual pleasures are vile, impure, subject to decay, and foul, unlike the sublime five sensual pleasures of the heavenly realms. One should exhort him to abandon the five worldly sensual pleasures and resolutely aspire to the five sensual pleasures of the heavenly realms.

If that person says that his mind has already become detached from the five worldly sensual pleasures and that he has previously contemplated the sublime pleasures of the heavenly realms, one should rejoice with him, encourage him in the good, and further say: ‘The sublime five sensual pleasures of the heavenly realms are impermanent, suffering, empty, and subject to change and decay. The bodily forms of the devas in the heavenly realms are superior to the five heavenly sensual pleasures.’ If he says that he has abandoned thoughts of heavenly sensual pleasures and contemplates only the bodily forms superior to those five pleasures, one should likewise rejoice with him, encourage him in the good,

and further say: ‘The desire for embodied existence^[8] is also impermanent and subject to change and decay.

Only the bliss of deliverance—the nirvana that is the complete cessation of all formations—is secure. Good sir, you should abandon infatuated attachment to embodied existence and delight instead in the supreme and sublime bliss of tranquil nirvana.’

“If that noble disciple has abandoned infatuated attachment to existence and delights only in nirvana, one should likewise rejoice with him and encourage him in the good.

“Thus, Nandi, when that noble disciple is gradually admonished and instructed in due sequence, he is led to the nirvana of non-arising^[9], just like a bhikkhu who has lived for a hundred years and attained liberation and nirvana.”

When the Buddha had spoken this discourse, Nandi of the Sakyan clan and all those present heard what the Buddha had taught, rejoiced and expressed their delight, bowed in homage, and departed.

SUTRA 1123. BODHI[10]

Thus have I heard:

At one time, the Buddha was staying in the Nigrodha Grove in the land of Kapilavastu. At that time, a Sakyan named Bodhi^[11] went to the Buddha, bowed his head at the Buddha’s feet, withdrew, and sat to one side. He said to the Buddha:

“Excellent, Blessed One! We are fortunate and have gained a great benefit in being kinsmen of the Blessed One.”

The Buddha said to Bodhi:

“Do not say, ‘We are fortunate and have gained a great benefit in being kinsmen of the Blessed One.’ Bodhi, what is called a great benefit is to possess unwavering serene confidence in the Buddha, unwavering serene confidence in the Dharma and the Sangha, and accomplishment in the noble precepts. Therefore, Bodhi, you should train thus: ‘I shall possess unwavering serene confidence in the Buddha, unwavering serene confidence in the Dharma and the Sangha, and accomplishment in the noble precepts.’”

When the Buddha had spoken this discourse, Bodhi of the Sakyan clan heard what the Buddha had taught, rejoiced and expressed his delight, paid homage, and departed.

SUTRA 1124. REBIRTH[12]

Thus have I heard:

At one time, the Buddha was staying in the Nigrodha Grove in the land of Kapilavastu. At that time, the Blessed One addressed the bhikkhus:

“If a noble disciple has accomplished unwavering serene confidence in the Buddha, then at that very moment the devas who formerly accomplished unwavering serene confidence and pure faith in the Buddha and, through this cause and condition, were reborn in a heavenly realm will all rejoice greatly and praise him, saying: ‘Through the cause and condition of having accomplished unwavering serene confidence in the Buddha, I was reborn in this excellent heavenly realm. Today, that noble disciple has accomplished unwavering serene confidence in the Buddha and, through that cause and condition, will likewise be reborn in this excellent heavenly realm.’

“The same is said concerning unwavering serene confidence in the Dharma and the Sangha and accomplishment in the noble precepts.”

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

SUTRA 1125. STREAM-ENTERER (1)[13]

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 four factors of the path to stream-entry^[14]: associating with good people, hearing the true Dharma, proper internal reflection, and practicing the Dharma in accordance with the Dharma^[15].”

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

SUTRA 1126. STREAM-ENTERER (2)[16]

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 four factors of stream-entry^[17]. What are the four? Unwavering serene confidence in the Buddha; unwavering serene confidence in the Dharma and the Sangha; and accomplishment in the noble precepts. These are called the factors of the path to stream-entry.”

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

SUTRA 1127. FOUR DHARMAS[18]

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 has accomplished four dharmas, one should know that person to be a stream-enterer. What are the four? They are unwavering serene confidence in the Buddha; unwavering serene confidence in the Dharma and the Sangha; and accomplishment in the noble precepts. One who has accomplished these four dharmas should be known as a stream-enterer.”

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

Just as this was stated without making distinctions, distinctions may likewise be made for bhikkhus, bhikkhunis, siksamanas, sramaneras, sramanerikas, upasakas, and upasikas. Whoever has accomplished the four dharmas should be known as a stream-enterer. All the discourses are stated as above.^[19]

SUTRA 1128. FOUR FRUITS (1)[20]

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 four fruits of the ascetic life. What are the four? They are the fruits of stream-entry, once-returning, non-returning, and arhatship.”

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

SUTRA 1129. FOUR FRUITS (2)[21]

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 four fruits of the ascetic life. What are the four? The fruits of stream-entry, once-returning, non-returning, and arhatship. What is the fruit of stream-entry? One who has eliminated the three fetters is called a stream-enterer. What is the fruit of once-returning? One who has eliminated the three fetters and in whom greed, hatred, and delusion have become attenuated is called a once-returner. What is the fruit of non-returning? One who has completely eliminated the five lower fetters is said to have attained the fruit of non-returning. What is the fruit of arhatship? A person who has completely eliminated sensual desire, ill will, delusion, and all afflictions is called an arhat.”

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

Just as this was stated without making distinctions, distinctions may likewise be made for bhikkhus, bhikkhunis, siksamanas, sramaneras, sramanerikas, upasakas, and upasikas. Whoever has accomplished the four dharmas should be known as a stream-enterer. All the discourses are stated as above.

SUTRA 1130. THE PLACE OF COLD[22]

Thus have I heard:

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

“Wherever a bhiksu practices walking meditation and, in that place, attains one of the four fruits of the ascetic life, when that bhiksu’s life comes to an end, he will always remember the place where he attained the fruit.”

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

As with the place of walking meditation, so too the same was said of the place of standing, the place of sitting, and the place of lying down. Likewise, this applies to bhiksus, bhiksunis, siksamanas, sramaneras, sramanerikas, upasakas, and upasikas. All the sutras were taught in this manner.

SUTRA 1131. FOUR KINDS OF NUTRIMENT[23]

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 bhiksus:

“Just as the four kinds of nutriment sustain the four great elements, establishing, benefiting, and maintaining sentient beings, what are the four? Edible food, contact as nutriment, volition as nutriment, and consciousness as nutriment. Likewise, there are four kinds of blissful nutriment imbued with merit and imbued with wholesome Dharma. What are the four? To possess unwavering purity of mind toward the Buddha is a blissful nutriment imbued with merit and imbued with wholesome Dharma. To possess unwavering purity of mind toward the Dharma and the Sangha, and to fulfill the noble precepts, is a blissful nutriment imbued with merit and imbued with wholesome Dharma.”

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

SUTRA 1132. IMBUED (1)[24]

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 bhiksus:

It was taught as above, with only a few differences:

“To possess unwavering purity of mind toward the Buddha is a blissful nutriment imbued with merit and imbued with wholesome Dharma.

“To possess unwavering purity of mind toward the Dharma and the Sangha, finding the teachings one has heard agreeable and delightful, and to fulfill the noble precepts, is a blissful nutriment imbued with merit and imbued with wholesome Dharma.”

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

SUTRA 1133. IMBUED (2)[25]

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 bhiksus:

It was taught as above, with only a few differences:

“To possess unwavering purity of mind toward the Buddha is a blissful nutriment imbued with merit and imbued with wholesome Dharma. If, with respect to the Dharma^[26], stinginess, defilement, and fetters bind sentient beings, the mind must abandon the many forms of stinginess and defilement to which it has become deeply attached and practice liberating generosity. To give continually, delight in relinquishment, and practice impartial giving is a blissful nutriment imbued with merit and imbued with wholesome Dharma.”

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

SUTRA 1134. IMBUED (3)[27]

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 bhiksus:

It was taught as above, with only a few differences:

“These four are blissful nutriments imbued with merit and imbued with wholesome Dharma. The karmic fruits and meritorious virtues of that noble disciple are beyond comparison. It cannot be said that he possesses such-and-such an amount of merit or receives such-and-such a recompense; it can only be said that his abundant meritorious reward belongs to the great accumulation of virtue.” As taught in the Sutra of the Parable of the Five Rivers^[28],… up to and including the verses.

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

SUTRA 1135. FORTY DEVAPUTRAS[29]

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, forty devaputras of exceedingly beautiful appearance came to the Buddha early in the morning, bowed their heads at the Buddha’s feet, and sat to one side. The Blessed One addressed those devaputras:

“Excellent! Excellent! Devaputras, have you fulfilled unwavering purity of mind toward the Buddha, fulfilled unwavering purity of mind toward the Dharma and the Sangha, and fulfilled the noble precepts?”

At that time, one devaputra rose, adjusted his robes, bowed his head at the Buddha’s feet, joined his palms, and addressed the Buddha:

“Blessed One, I have fulfilled unwavering purity of mind toward the Buddha. Through the merit of this, upon the breakup of the body and the end of life, I was born in a heavenly realm.”

Another devaputra said:

“Blessed One, I have fulfilled unwavering purity of mind toward the Dharma. Through the merit of this, upon the breakup of the body and the end of life, I was born in a heavenly realm.”

Another devaputra said:

“Blessed One, I have fulfilled unwavering purity of mind toward the Sangha. Through the merit of this, upon the breakup of the body and the end of life, I was born in a heavenly realm.”

Another devaputra said:

“Blessed One, I have fulfilled the noble precepts. Through the merit of this, upon the breakup of the body and the end of life, I was born in a heavenly realm.”

At that time, the forty devaputras declared before the Buddha that they had attained the fruit of stream-entry, and then immediately vanished.

As with the forty devaputras, so too four hundred devaputras, eight hundred devaputras, ten thousand devaputras, twenty thousand devaputras, thirty thousand devaputras, forty thousand devaputras, fifty thousand devaputras, sixty thousand devaputras, seventy thousand devaputras, and eighty thousand devaputras declared before the Buddha that they had attained the fruit of stream-entry, and then immediately vanished.

SUTRA 1136. THE SIMILE OF THE MOON[30]

Thus have I heard:

At one time, the Buddha was dwelling in the Bamboo Grove, at the Karanda Squirrel Sanctuary, in the city of Rajagrha^[31].

At that time, the Blessed One addressed the bhiksus:

“Live like the moon. When entering the homes of others, do so with a sense of shame and moral dread, humbly, guarding the mind and restraining the body like one newly in training. Be like a keen-sighted person who, when crossing a deep ravine or ascending a mountain peak, guards the mind, restrains the body, and advances slowly.

“A bhiksu should likewise live like the moon. When entering the homes of others, he should do so with a sense of shame and moral dread, humbly, guarding the mind and restraining the body like one newly in training.

“The bhiksu Kasyapa lives like the moon. When entering the homes of others, he does so with a sense of shame and moral dread, humbly and without arrogance, guarding the mind and restraining the body like one newly in training. He is like a keen-sighted person who, when crossing a deep ravine or ascending a mountain peak, subdues the mind, restrains the body, carefully surveys the way, and only then advances.”

The Buddha addressed the bhiksus:

“What do you think? In what manner should a bhiksu enter the homes of others?”

The bhiksus addressed the Buddha:

“Blessed One, the Blessed One is the root of the Dharma, the eye of the Dharma, and the refuge of the Dharma. May the Blessed One explain this fully. After hearing it, the bhiksus will receive and respectfully practice it.”

The Buddha addressed the bhiksus:

“Listen carefully and reflect well. I shall explain it for you.

“If, while in the homes of others, a bhiksu’s mind does not cling, is not bound, and is not attached to sensual pleasures^[32]; if he rejoices in the gains others obtain and the meritorious deeds others perform as though they were his own, without giving rise to thoughts of jealousy; and if he neither exalts himself nor disparages others, then such a bhiksu is fit to enter the homes of others.”

At that time, the Blessed One extended his hand and touched empty space, then asked the bhiksus:

“Is this hand of mine now clinging to, bound by, or tainted by empty space?”

The bhikkhu said to the Buddha:

“No, Blessed One.”

The Buddha said to the bhikkhus:

“A bhikkhu’s conduct should always be thus: when entering another’s home, his mind is unattached, unbound, and undefiled. Only the bhikkhu Kassapa enters another’s home with a mind that is unattached, unbound, and undefiled. Regarding the gains received by others and the merit made by others, he rejoices as though they were his own, without giving rise to thoughts of jealousy; nor does he exalt himself and disparage others. Only a bhikkhu such as Kassapa should enter another’s home.”

The Blessed One then again reached out his hand into empty space and asked the bhikkhus:

“What do you think? Is this hand of mine now attached, bound, or defiled by empty space?”

The bhikkhus said to the Buddha:

“No, Blessed One.”

The Buddha said to the bhikkhus:

“Only the bhikkhu Kassapa is always thus: when entering another’s home, his mind is unattached, unbound, and undefiled.”

The Blessed One then said to the bhikkhus:

“What kind of bhikkhu is worthy of expounding the Dharma purely?”

The bhikkhus said to the Buddha:

“Blessed One, the Blessed One is the root of the Dharma, the eye of the Dharma, and the refuge of the Dharma. We beg you to explain this fully. Having heard it, we shall accept and practice it.”

The Buddha said to the bhikkhus:

“Listen attentively and reflect carefully. I shall explain it for you.

“If a bhikkhu, when expounding the Dharma to others, gives rise to this thought: ‘Who will arouse pure faith in me? Having done so, they will make offerings of robes, bedding, blankets, cushions, and medicines.’ Teaching in this manner is called impure exposition of the Dharma.

“If, again, a bhikkhu, when expounding the Dharma to others, gives rise to this thought: ‘The true Dharma and discipline revealed by the Blessed One is free from all feverish afflictions, is not dependent on time, can be realized in this very life^[33], is awakened to through one’s own mind, and leads directly to nirvana. Yet sentient beings are submerged in aging, illness, death, sorrow, lamentation, suffering, and distress. If such beings hear the true Dharma, through its beneficial meaning they will forever attain peace and happiness.’ Then, on account of this true Dharma, he teaches others with a mind of loving-kindness, a mind of compassion, a mind of sympathy, and a mind that wishes the true Dharma to abide in the world for a long time. This is called pure exposition of the Dharma.

“Only the bhikkhu Kassapa expounds the Dharma to others with such a pure mind, through the Tathagata’s true Dharma and discipline, ... up to teaching others with a mind that wishes the true Dharma to abide in the world for a long time.

“Therefore, bhikkhus, you should train thus and expound the Dharma thus: regarding the Tathagata’s true Dharma and discipline, ... up to teaching the Dharma to others with a mind that wishes the true Dharma to remain and abide for a long time.”

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

SUTRA 1137. GIVING[34]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Savatthi. At that time, the Blessed One said to the bhikkhus:

“If a bhikkhu, wishing to enter another’s home, gives rise to this thought: ‘That person will give to me, not refrain from giving; will give promptly, not gradually; will give much, not little; will give fine things, not inferior things; and will make the offering without delay.’ If he goes to another’s home with such a mind and the person does not give, ... up to giving only after a delay, that bhikkhu’s mind will feel humiliated. For this reason, that bhikkhu’s mind will regress, and he will create an obstruction for himself.

“If, again, a bhikkhu, wishing to enter another’s home, gives rise to this thought: ‘When one who has gone forth goes to another’s home, how could it be expected that he will receive offerings rather than receive none, receive them promptly rather than gradually, receive much rather than little, receive fine things rather than inferior things, and receive them quickly rather than after a delay?’ Only after reflecting thus does he go to another’s home. If the person does not give, ... up to giving only after a delay, this bhikkhu’s mind will not feel humiliated; nor will it regress or give rise to an obstruction.

“Only the bhikkhu Kassapa reflects in this way when going to another’s home. Therefore, bhikkhus, you should train thus and reflect thus when entering another’s home: ‘When one who has gone forth goes to another’s home, how could it be expected that he will receive offerings rather than receive none, ... up to receiving them quickly rather than after a delay?’”

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

SUTRA 1138. SUPERIORITY[35]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Savatthi. At that time, the Venerable Kassapa was staying in the Migaramatu Hall in the Eastern Park of Savatthi. In the afternoon, after rising from meditation, the Venerable One went to the Buddha, bowed his head at the Buddha’s feet, and sat to one side. The Blessed One then said to the Venerable Mahakassapa:

“You should expound the Dharma and instruct and admonish the bhikkhus. Why? I frequently expound the Dharma and instruct and admonish the bhikkhus; you should do likewise.”

The Venerable Mahakassapa said to the Buddha:

“Blessed One, it is now very difficult to instruct the bhikkhus. Some bhikkhus are unwilling to listen.”

The Buddha said to Mahakassapa:

“For what reason do you say this?”

Mahakassapa said to the Buddha:

“Blessed One, I have seen two bhikkhus: one named Banzhou^[36], a disciple of Ananda, and the other named Afubi^[37], a disciple of Mahamaudgalyayana. These two were disputing over who was more learned. They said to one another: ‘Come here and let us debate together to see who knows more and whose knowledge is superior.’”

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

“Enough, Venerable Mahakassapa! Please be patient, Venerable Kassapa! These young bhikkhus have little wisdom and poor discernment.”

The Venerable Mahakassapa said to the Venerable Ananda:

“Be silent! Do not cause me to question you about this matter before the Sangha.”

The Venerable Ananda then fell silent.

The Buddha said to a bhikkhu:

“Go to the bhikkhus Banzhou and Afubi and tell them: ‘The Teacher summons you.’”

That bhikkhu obeyed and went to the bhikkhus Afubi and Banzhou, saying:

“The Teacher summons you.”

The bhikkhus Banzhou and Afubi obeyed the instruction. Both immediately went to the Buddha, bowed their heads at his feet, and sat to one side.

The Blessed One then asked the two bhikkhus:

“Is it true that you disputed with each other and said: ‘Come here and let us debate together to see who knows more and whose knowledge is superior’?”

The two bhikkhus said to the Buddha:

“It is true, Blessed One.”

The Buddha said to the two bhikkhus:

“Did you use the teachings I have given—the Sutra, Geya, Gatha, Udana, Nidana, Avadana, Itivrttaka, Jataka, Vaipulya, Abhutadharma, and Upadesa—to dispute with each other, saying: ‘Come here and let us debate together to see who knows more and whose knowledge is superior’?”

The two bhikkhus said to the Buddha:

“No, Blessed One.”

The Buddha said to the two bhikkhus:

“Do you not use what I have taught in the Sutra, ... up to the Upadesa, to tame yourselves, bring yourselves to peace, and seek nirvana for yourselves?”

The two bhikkhus said to the Buddha:

“Yes, Blessed One.”

The Buddha said to the two bhikkhus:

“You are foolish people! Since you know what I have taught in the Sutra, ... up to the Upadesa, why did you then dispute with each other to see who knows more and whose knowledge is superior?”

At that time, the two bhikkhus bowed at the Buddha’s feet and together addressed him:

“May the Blessed One accept our repentance! May the Well-Gone One accept our repentance! We were foolish and unwholesome, lacking discernment, and argued with one another.”

The Buddha told the two bhikkhus:

“You have indeed recognized your offense and repented of the fault of being foolish and unwholesome, lacking discernment, and arguing with one another. Now that you yourselves recognize the offense, see the offense, and know to repent of your fault, restraint through the precepts will arise in the future. Out of compassion for you, I now accept your repentance so that your wholesome qualities may increase and never decline. Why is this? If people themselves recognize their offenses, see their offenses, and know to repent of their faults, restraint through the precepts will arise in the future and never decline.”

After hearing what the Buddha had taught, the two bhikkhus rejoiced, expressed their approval, paid homage, and departed.

SUTRA 1139. LACK OF FAITH[38]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Shravasti. At that time, Venerable Mahakashyapa was in the Hall of Migara’s Mother in the Eastern Park of Shravasti. In the afternoon, after rising from meditation, he went to the Buddha, bowed his head at the Buddha’s feet, and sat to one side. The Buddha told Kashyapa:

“You should instruct and admonish the bhikkhus. Teach the Dharma to the bhikkhus, admonish them, and instruct them. Why is this? I regularly teach the Dharma to the bhikkhus, admonish them, and instruct them; you should do likewise.”

Venerable Mahakashyapa addressed the Buddha:

“Blessed One, the bhikkhus nowadays are difficult to teach the Dharma. If the Dharma is taught, there will be bhikkhus who are unreceptive and displeased.”

The Buddha told Kashyapa:

“For what reason do you say this?”

Mahakashyapa addressed the Buddha:

“Blessed One, some bhikkhus have no faithful reverence for wholesome qualities; if they hear the Dharma taught, they may regress. Some are of evil wisdom and lack wisdom, diligence, moral shame, and moral dread; having no wisdom regarding wholesome qualities, they may regress when they hear the Dharma taught. Some are given to sensual desire, anger, sloth and torpor, restlessness and remorse, and doubt. Their bodily conduct is coarse; they are resentful, hateful, unmindful, unconcentrated, and ignorant. Even if they hear the Dharma taught, they regress. Blessed One, such unwholesome people cannot even establish their minds in wholesome qualities, much less advance in them! It should be known that the wholesome qualities of such people decline more and more each day and cannot increase.

“Blessed One, those who possess pure faith in wholesome qualities will not regress. Those who possess wisdom, diligence, moral shame, and moral dread regarding wholesome qualities will not regress. Those without greed, anger, sloth and torpor, restlessness and remorse, or doubt will not regress. Those whose bodies are not coarse, whose minds are undefiled, who are neither resentful nor hateful, and who possess concentration, right mindfulness, and wisdom will not regress. The wholesome qualities of such people increase more and more each day; how much more so when their minds are firmly established in them! Day and night, such people constantly seek advancement and never regress.”

The Buddha told Kashyapa:

“So it is! So it is! Those who have no faith in wholesome qualities will regress.” He then spoke in full, point by point, just as Kashyapa had said.

After Venerable Mahakashyapa heard what the Buddha had taught, he rejoiced and expressed his approval, then rose from his seat, paid homage, and departed.

SUTRA 1140. THE BUDDHA IS THE ROOT[39]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Shravasti. At that time, Venerable Mahakashyapa was in the Hall of Migara’s Mother in the Eastern Park of Shravasti. In the afternoon, after rising from meditation, he went to the Buddha, bowed his head at the Buddha’s feet, and sat to one side. The Blessed One then said to Venerable Mahakashyapa:

“You should instruct and admonish the bhikkhus. Teach the Dharma to the bhikkhus, admonish them, and instruct them. Why is this? I regularly teach the Dharma to the bhikkhus, admonish them, and instruct them; you should do likewise.”

Venerable Mahakashyapa addressed the Buddha:

“Blessed One, the bhikkhus nowadays are difficult to teach the Dharma. There are bhikkhus who, upon hearing the Dharma taught, will be unreceptive and displeased.”

The Buddha told Kashyapa:

“For what reason do you say this?”

Mahakashyapa addressed the Buddha:

“Blessed One, the Blessed One is the root of the Dharma, the eye of the Dharma, and the refuge of the Dharma. I beseech the Blessed One to teach the Dharma to the bhikkhus. After hearing it, they will receive and practice it.”

The Buddha told Kashyapa:

“Listen carefully and reflect well. I shall explain it for you.”

The Buddha told Kashyapa:

“In former times, forest-dwelling bhikkhus who lived in the wilderness praised the practice of forest dwelling. To bhikkhus who lived on alms^[40], they praised the virtues of living on alms. To bhikkhus who wore rag-robes, they praised the virtues of wearing rag-robes. Bhikkhus who had few desires and knew contentment, practiced seclusion, diligently applied themselves, possessed right mindfulness and right concentration, had exhausted the defilements through wisdom, and had personally realized this attainment were praised and extolled according to their practice.

“Kashyapa, if there is a bhikkhu who praises the practice of forest dwelling to forest-dwelling bhikkhus, and so forth, up to praising the personal realization of the exhaustion of the defilements to bhikkhus who have exhausted the defilements, then upon meeting such a bhikkhu, one should converse with him, inquire after him as appropriate, and welcome him, asking: ‘What is your name? Whose disciple are you?’ One should offer him a seat and invite him to sit, praising his virtuous qualities in accordance with his practice, which embodies the purpose of a shramana and the aspiration of a shramana. When he is praised in this way, those who dwell or travel with him will assuredly conform to his practice and, before long, will share his views and aspirations.”

The Buddha told Kashyapa:

“If a young bhikkhu encounters such a forest-dwelling bhikkhu, he should praise the practice of forest dwelling, and so forth, up to praising the bhikkhu who has exhausted the defilements and personally realized that attainment. This young bhikkhu should rise to welcome him, respectfully bow to him, and inquire after him, and so forth. If he dwells together with him, before long he himself will obtain benefit and welfare. Those who show such respect will obtain benefit and happiness for a long time.”

The Buddha told Kashyapa:

“Nowadays, when a young bhikkhu sees another bhikkhu arrive and knows him to be a greatly virtuous one possessing knowledge and vision who can attract all kinds of material offerings—such as robes, blankets, food and drink, beds, and medicines—he converses with him, respectfully inquires after him, and welcomes him, asking: ‘What is your name? Whose disciple are you?’ He then praises that bhikkhu’s merit and virtue because these can attract great gains, such as robes, blankets, food and drink, beds, and medicines.

By associating closely with him, he too may obtain an abundance of robes, blankets, food and drink, beds, and medicines. Or again, when a young bhikkhu sees another bhikkhu arrive and knows him to be greatly virtuous and greatly wise, able to attract all kinds of material gains—such as robes, blankets, food and drink, beds, and medicines—he hastily rises to welcome him and respectfully greets him, saying: ‘How wonderful that you have come here, greatly virtuous and greatly wise one!’ He does so because that bhikkhu can attract great gains of robes, blankets, food and drink, beds, and medicines.

Kashyapa, young bhikkhus such as these will long experience suffering, what is unrighteous, and what is without benefit.”

“Thus, Kasyapa, those bhikkhus are a calamity to the ascetic life, a corruption of the holy life, a great obstruction, an evil and unwholesome phenomenon, and a source of harm through afflictions. They return to taking up renewed existence and, in the future, undergo the burning painful retribution of birth and death, leading to birth, aging, illness, death, sorrow, lamentation, pain, and distress. Therefore, Kasyapa, you should train thus: Praise by name those who dwell in the aranya; praise by name those who wear rag-robes and live on alms, who have few desires and are content, practice seclusion, diligently apply themselves, possess right mindfulness and right concentration, and personally realize the right knowledge of the exhaustion of the outflows.”

When the Buddha had spoken this sutra, Venerable Mahakasyapa rejoiced in what the Buddha had taught, paid homage, and departed.

SUTRA 1141. ADVANCED IN YEARS[41]

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 Mahakasyapa was staying in the Migaramata Hall in the Eastern Park of Sravasti. In the afternoon, after rising from meditation, he went to the Buddha, bowed his head at the Buddha’s feet, and sat to one side. The Blessed One then said to Mahakasyapa:

“You are now old, and your faculties have declined. Rag-robes are heavy, while my robes are light and fine.^[42] You may now dwell among the Sangha wearing light, subdued-colored robes offered by householders.”

Kasyapa said to the Buddha:

“Blessed One, for a long time I have practiced the aranya discipline and praised the aranya discipline; I have worn rag-robes and lived on alms.^[43]”

The Buddha said to Kasyapa:

“How many benefits do you discern that lead you to practice the aranya discipline and praise the aranya practice, to wear rag-robes and live on alms, and to praise the practice of wearing rag-robes and living on alms?”

Kasyapa said to the Buddha:

“Blessed One, I discern two benefits: in the present, I attain the benefit of dwelling in ease; and in the future, I shall serve as an example for sentient beings. Sentient beings in the future will think: ‘The elder of the past possessed the six superknowledges, had long since gone forth, was mature in the holy life, was praised by the Blessed One, and was attended upon by wise practitioners of the holy life. For a long time he practiced the aranya discipline and praised the aranya practice; he wore rag-robes and lived on alms, and praised the practice of wearing rag-robes and living on alms.’ If anyone hears this, their mind will become purified and filled with sympathetic joy, and they will always obtain ease and benefit.”

The Buddha said to Kasyapa:

“Excellent! Excellent, Kasyapa! For a long time you have brought abundant benefit and ease to sentient beings, out of compassion for the world and for the ease of devas and humans.”

The Buddha said to Kasyapa:

“If anyone disparages the dhutanga practices,^[44] that person disparages me. If anyone praises the dhutanga practices, that person praises me. Why is this? Because the dhutanga practices are teachings that I continually commend and praise. Therefore, Kasyapa, one who dwells in the aranya should praise dwelling in the aranya; one who wears rag-robes and lives on alms should praise the practice of wearing rag-robes and living on alms.”

When the Buddha had spoken this sutra, Mahakasyapa rejoiced and delighted in what the Buddha had taught, paid homage, and departed.

SUTRA 1142. THE HEAVY PATCHED ROBE[45]

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 Mahakasyapa had long been dwelling at an aranya lodging place furnished with beds and seats.^[46] His hair and beard had grown long, and he was wearing a torn and patched robe when he came to the Buddha.

At that time, the Blessed One was teaching the Dharma while surrounded by a vast assembly. When the bhikkhus saw Mahakasyapa approaching from afar, they conceived contempt for him, saying:

“Who is this bhikkhu whose robes are so shabby, who comes here without proper bearing, and whose garments hang so loosely?^[47]”

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

“Come, Kasyapa! Sit here upon half of this seat. Now, after all,^[48] do I know who went forth first—you or I?”

The bhikkhus became frightened, and the hairs on their bodies stood on end. They said to one another:

“How extraordinary, Venerable Sir! That venerable one is Mahakasyapa, a person of great virtue and great spiritual power, a disciple of the Great Teacher, who has been invited to share half his seat.”

Venerable Mahakasyapa then placed his palms together and said to the Buddha:

“Blessed One, the Buddha is my teacher. I am the disciple.^[49]”

The Buddha said to Kasyapa:

“Indeed! Indeed! I am the Great Teacher, and you are the disciple. Now sit down upon the seat that has been prepared.”

Venerable Mahakasyapa bowed his head at the Buddha’s feet and withdrew to sit to one side.

The Blessed One, wishing to admonish the bhikkhus, declared before the assembled multitude that Kasyapa had attained the same vast and supreme virtues as himself. He said to the bhikkhus:

“Having secluded myself from sensual desires and evil, unwholesome states, with applied thought and sustained thought, I attain and dwell in the First Dhyana, whether for a day, a night, or both day and night. Mahakasyapa likewise, as I do, secludes himself from sensual desires and evil, unwholesome states and, up to the point of attaining and dwelling in the First Dhyana, does so for a day, a night, or both day and night.

“Whenever I wish, I attain and dwell in the Second Dhyana, the Third Dhyana, and the Fourth Dhyana, whether for a day, a night, or both day and night. Mahakasyapa likewise does so… up to the point of attaining and dwelling in the Fourth Dhyana, whether for a day, a night, or both day and night.

“According to my wish, I attain and dwell in loving-kindness, compassion, sympathetic joy, equanimity, the base of infinite space, the base of infinite consciousness, the base of nothingness, and the base of neither perception nor non-perception. I manifest various domains through spiritual powers and possess the knowledge of the divine ear, the minds of others, past lives, the births and deaths of beings, and the exhaustion of the outflows, whether for a day, a night, or both day and night. The bhikkhu Mahakasyapa likewise does so… up to the point of attaining and dwelling in the knowledge of the exhaustion of the outflows, whether for a day, a night, or both day and night.”

After the Blessed One, in the midst of the vast assembly, had praised Venerable Mahakasyapa’s vast and supremely wondrous virtues as equal to his own, the bhikkhus rejoiced in what the Buddha had taught and respectfully put it into practice.

SUTRA 1143. AT THAT TIME[50]

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 Mahakasyapa and Venerable Ananda were staying on Mount Grdhrakuta. Venerable Ananda went to Venerable Kasyapa and said:

“Today, may we leave Mount Grdhrakuta and enter the city of Rajagrha to seek alms?”

Venerable Mahakasyapa silently consented. Venerable Mahakasyapa and Ananda donned their robes, took their bowls, and entered Rajagrha to seek alms. Venerable Ananda said to Venerable Mahakasyapa:

“It is still too early. Let us stop for a while at the bhikkhunis’ monastery.”

The two venerable ones then stopped there. When the bhikkhunis saw Venerable Kasyapa and Venerable Ananda approaching from afar, they quickly prepared seats and invited them to sit. The bhikkhunis bowed at the feet of Venerable Mahakasyapa and Venerable Ananda, then withdrew to sit to one side. Venerable Mahakasyapa taught the Dharma to the bhikkhunis in various ways, instructing, illuminating, and gladdening them. After the venerable one had instructed, illuminated, and gladdened them, the bhikkhuni Thullananda^[51] became displeased and uttered these harsh words:

“Why does Acarya Mahakasyapa^[52] teach the Dharma to the bhikkhunis in the presence of Acarya Ananda, the Vedehamuni?^[53] It is like a needle merchant trying to sell needles to a needle-maker! Acarya Mahakasyapa likewise teaches the Dharma to the bhikkhunis in the presence of Acarya Ananda, the Vedehamuni!”

When Venerable Mahakasyapa heard the bhikkhuni Thullananda uttering these harsh words in displeasure, he said to Venerable Ananda:

“Do you see Bhikkhuni Thulla Nanda, displeased at heart, uttering harsh words? What do you think, Ananda? Am I a gold merchant selling gold in the presence of you, a goldsmith?”

Venerable Ananda said to Venerable Mahakasyapa:

“Enough, please be patient! She is a foolish old woman, lacking wisdom, who has never cultivated herself!”

“Ananda, have you not heard the Tathagata, the Worthy One, the Perfectly Enlightened One, the Knower and Seer, expound the ‘Discourse on the Simile of the Moon’^[54] amid the great assembly, instructing and teaching: ‘Bhikkhus, live like the moon, always as one newly ordained’… (details as above)? Was it said that Ananda lives like the moon, always as one newly ordained?”

Venerable Ananda replied:

“No, Venerable Mahakasyapa.”

“Ananda, did you hear the Tathagata, the Worthy One, the Perfectly Enlightened One, the Knower and Seer, expound the ‘Discourse on the Simile of the Moon’ amid the great assembly, instructing and teaching: ‘Bhikkhus, live like the moon, always as one newly ordained; only Mahakasyapa does so’?”

Ananda replied:

“Yes, Venerable Mahakasyapa.”

“Ananda, were you ever invited by the Tathagata, the Worthy One, the Perfectly Enlightened One, the Knower and Seer, to share his seat amid an immeasurable assembly? Moreover, did the Blessed One praise your great virtues as equal to his own? Did he praise Ananda for having withdrawn from sensual desire and unwholesome states… up to attaining the knowledge of the exhaustion of the defilements?”

He replied:

“No, Venerable Kasyapa!”

“Thus, Ananda, amid an immeasurable assembly, the Blessed One, the Tathagata, the Worthy One, the Perfectly Enlightened One, personally declared: ‘Welcome, Mahakasyapa! I invite you to share half my seat.’ Moreover, did he not praise Mahakasyapa’s great virtues amid the assembly as equal to the Buddha’s—his withdrawal from sensual desire and unwholesome states… up to the exhaustion of the defilements?”

Ananda replied:

“Yes, Venerable Mahakasyapa!”

Then Venerable Mahakasyapa roared a lion’s roar amid the assembly of bhikkhunis.

DISCOURSE 1144. THE DIMINISHING COMMUNITY^[55]

Thus have I heard:

At one time, not long after the Blessed One’s nirvana, Venerable Mahakasyapa and Venerable Ananda were dwelling on Mount Grdhrakuta near the city of Rajagrha.

At that time there was famine and scarcity, so almsfood was very difficult to obtain. Many young bhikkhus were then following Venerable Ananda. They did not properly guard their sense faculties and did not know moderation in eating and drinking.

Consequently, they were unable to apply themselves diligently to meditation and contemplation from the beginning to the end of the night. They delighted only in sleep and constantly sought worldly gain. While traveling among the people to Southern India^[56], thirty young bhikkhus relinquished the precepts and returned to lay life, leaving only a few young novices^[57].

At that time, Venerable Ananda was traveling in the country of the Southern Hills^[58]. Seeing that his following had become small, he returned to Rajagrha. After putting away his robe and bowl and washing his feet, he went to Venerable Mahakasyapa, bowed his head at the Venerable One’s feet, and sat to one side.

Venerable Mahakasyapa then asked Venerable Ananda:

“From where have you come with so small a following?”

Ananda replied:

“I have come from traveling among the people in the country of the Southern Hills. Thirty young bhikkhus relinquished the precepts and returned to lay life. My following has diminished, and those who now remain are mostly young novices.”

Venerable Mahakasyapa said to Ananda:

“For how many beneficial reasons did the Tathagata, the Worthy One, the Perfectly Enlightened One, the Knower and Seer, establish the precept permitting three or more persons to eat together^[59]?”

Ananda replied:

“For two reasons. What are the two? First, because a poor household possesses little. Second, because wicked people may form factions and destroy one another. Wicked people should not bear the name of a community while dwelling within the Sangha, obstructing the great assembly and dividing it into two hostile factions that quarrel and contend with one another.”

Venerable Mahakasyapa said to Ananda:

“You understand this meaning, so why, during a famine, did you travel through the country of the Southern Hills with so many young disciples, causing thirty of them to relinquish the precepts and return to lay life, so that your following diminished and those remaining were mostly young novices? Ananda, your following has dwindled. You are merely a child, for you do not know how to exercise proper judgment.”

Ananda replied:

“How is it, Venerable Mahakasyapa, that although my hair has already turned two colors, you still call me a child?”

Venerable Mahakasyapa said:

“During a time of famine, you traveled among the people with many young disciples and allowed thirty of them to relinquish the precepts and return to lay life, leaving only the young novices. Your following has dwindled. Not knowing how to exercise proper judgment, you allowed your young followers to come to ruin^[60]. Ananda’s community has entirely dispersed. Ananda, you are a child who does not know how to exercise proper judgment.”

At that time, Bhikkhuni Tissa^[61] heard Venerable Kasyapa rebuke Venerable Ananda, the Videha Sage, by calling him a child. Hearing this, she was displeased and uttered these unwholesome words: “How can the Venerable Mahakasyapa, who originally came from another religious tradition, dare to rebuke the Venerable Ananda, the Videha Sage, by calling him a child and spreading this designation of ‘child’?”

With his divine ear, Venerable Kasyapa heard the harsh words uttered by Bhikkhuni Tissa while she was displeased. Having heard them, he said to Venerable Ananda:

“Do you see Bhikkhuni Tissa, displeased at heart, uttering these harsh words: ‘Mahakasyapa originally came from another religious tradition, yet he dares to rebuke the Venerable Ananda, the Videha Sage, causing the designation of “child” to spread’?”

Venerable Ananda replied:

“Enough! Venerable Mahakasyapa, please be patient! Venerable Mahakasyapa, she is a foolish old woman, devoid of innate wisdom.”

Venerable Mahakasyapa said to Ananda:

“From the time I went forth until now, I have known no other teacher apart from the Tathagata, the Worthy One, the Perfectly Enlightened One. Before going forth, I often reflected upon birth, aging, illness, death, sorrow, lamentation, suffering, and distress. I understood that household life is crowded with affairs and filled with afflictions, whereas the life of one gone forth is free and open.

It is difficult for one living in the world to lead the homeless life in complete purity, wholly pure and fulfilled throughout one’s lifetime, practicing the immaculate and stainless holy life. I therefore shaved off my hair and beard, donned the kasaya robe, and, with right faith, went forth from home into homelessness to train in the Path. I took a precious garment worth a hundred thousand measures of gold, cut it into small pieces, and sewed them together into a sanghati robe.

If I heard that there was an arhat anywhere in the world, I intended to follow him and go forth. After I had gone forth, I encountered the Blessed One. He sat upright, possessed extraordinary auspicious marks, and his faculties were serene, tranquil, and unequaled.

He resembled a mountain of gold. This was between the village of Nala^[62] near the city of Rajagrha and the Many Sons Stupa^[63]. When I saw him, I thought to myself: ‘This is my Teacher.

This is the Blessed One. This is the Arhat. This is the Perfectly Enlightened One.’ I then single-mindedly joined my palms, bowed reverently, and addressed the Buddha:

“‘You are my Great Teacher. I am your disciple!’

“The Buddha said to me:

“Indeed, Kassapa! I am your Teacher, and you are my disciple. Kassapa, you have now attained a truly pure mind; you are worthy of reverence.

One who does not know yet claims to know, who does not see yet claims to see, who is not truly an arhat yet claims to be an arhat, or who has not attained Perfect Enlightenment yet claims to have attained Perfect Enlightenment—such a person’s body will naturally split into seven pieces. Kassapa, because I know, I say that I know; because I see, I say that I see; being truly an arhat, I say that I am an arhat; having truly attained Perfect Enlightenment, I say that I have attained Perfect Enlightenment.

Kassapa, when I now teach the Dharma to the sravakas, I do so for a reason, not without a reason; with a basis, not without a basis; with spiritual power, not without spiritual power. Therefore, Kassapa, one who wishes to hear the Dharma should train thus: If, for the sake of meaning and benefit, wishing for what is beneficial, one desires to hear the Dharma, one should listen single-mindedly, with reverence and respect, fully attentive, and reflect: ‘I must rightly contemplate the arising and cessation of the five skandhas, and the origination and complete cessation of the six sense-contact ayatanas.

With regard to the four foundations of mindfulness, I must abide happily in right mindfulness; I must cultivate the seven factors of enlightenment and personally realize the eight liberations. At all times I shall remember never to sever myself from this body of practice or depart from moral shame and dread of wrongdoing. Regarding the holy life and virtue taught by the Great Teacher, I shall always maintain moral shame and dread of wrongdoing.’ You should train in this way.

“At that time, the Blessed One taught me the Dharma, revealing, instructing, illuminating, and causing me to rejoice. After revealing, instructing, illuminating, and causing me to rejoice, he rose from his seat and departed, and I followed him to his dwelling place. I took a robe worth hundreds of thousands of measures of gold, cut and sewed it into a sanghati, and folded it four times to make a seat. At that time, the Blessed One knew that I was wholeheartedly seeking the path. I spread out the robe as a sitting cloth and invited the Buddha to sit. The Blessed One sat down, touched the robe with his hand, and praised it, saying:

“‘Kassapa, this robe is light, fine, and soft.’

“I then said:

“‘Indeed, Blessed One, this robe is light, fine, and soft. May the Blessed One accept this robe from me.’

“The Buddha said to Kassapa:

“‘You should accept my rag robe, and I shall accept your sanghati.’

“The Buddha then personally placed his rag robe into my hands. I immediately offered my sanghati to the Buddha. Having been instructed in this manner, step by step, within eight days I had learned and received the Dharma concerning places for almsround; and on the ninth day, I attained the state beyond training. Ananda, if anyone were to ask directly, ‘Who is the Blessed One’s Dharma son, born from the Buddha’s mouth, born through transformation by the Dharma, entrusted with the inheritance of the Buddha-Dharma and with the meditative liberations and right attainments of samadhi?’ it should be answered that it is I. Such would be a true statement.

“Just as the eldest son of a wheel-turning sage-king is consecrated and ascends the royal throne, enjoying the king’s five sensual pleasures without having to employ painful means, receiving them naturally, so too am I. I am the Buddha’s Dharma son, born from the Buddha’s mouth and born through transformation by the Dharma. I have attained the Dharma and other treasures of the Dharma, such as meditation, liberation, and right attainment of samadhi, without having to employ painful means, receiving them naturally.

“Suppose the precious elephant of a wheel-turning sage-king were seven or eight cubits tall, yet a single tala leaf could provide it with shade. In the same way, the six superknowledges and wisdoms that I have attained can provide shade. If anyone has doubts concerning the sphere of spiritual powers or realized knowledge, I can analyze and give them an assured explanation concerning the divine ear, knowledge of others’ minds, knowledge of past lives, knowledge of birth and death, the exhaustion of the taints, and the superknowledge of direct realization. If anyone has doubts, I can analyze and give them an assured explanation, enabling them to reach certainty.”

Venerable Ananda said to Venerable Maha Kassapa:

“Indeed! Indeed! Venerable Maha Kassapa, just as the precious elephant of a wheel-turning sage-king, though seven or eight cubits tall, can be shaded by a single tala leaf, so too can Venerable Maha Kassapa’s six superknowledges and wisdoms provide shade. If anyone has doubts concerning the sphere of spiritual powers or realized knowledge… up to the exhaustion of the taints and the knowledge of direct realization, Venerable Maha Kassapa can give them an assured explanation, enabling them to reach certainty. I always revere, trust, and honor Venerable Maha Kassapa.”

Because he possessed such great spiritual power and virtue, when Venerable Maha Kassapa spoke these words, Venerable Ananda rejoiced in what he had said, received it, and upheld it.

Notes:

^[1]. Taisho, fascicle 41. Yin Shun, “Recitation vii. Spoken by the Tathagata. 40. Saṃyukta on Unshakable Purity,” sixty-two sutras: 13174–13235 (Taisho: fascicle 31 [final part], sutras 902–904; fascicle 41 [first part], sutras 1121–1135). National Translation, fascicle 26, “Recitation 5. The Path. 8. Saṃyukta on Unshakable Purity; Chapter 2,” forty-eight sutras: 12637–12684 (Taisho: 1121–1135). Fo Guang, fascicle 31, sutras 873–896 (Taisho: sutras 1121–1144). —Taisho sutra 1121; Pāli, A. 10.46. Sakkā.

^[2]. Nigrodha Park in the country of Kapilavastu 迦毘羅衛國尼拘律園. Pāli: Kapilavatthu-Nigodhārāma.

^[3]. Dharma fast day 法齋日; this refers to a day on which the eight precepts of the fast are observed. Pāli: aṭṭhaṅgasamannāgataṃ uposathaṃ.

^[4]. Month of spiritual power 神足月; the month of spiritual powers or miraculous transformations. See note 49 to sutra 1117.

^[5]. Chinese: vi chân thật yếu 為真實要: the meaning is unclear.

^[6]. Pāli, S. 55.54. Gilāyana.

^[7]. Place of respite 穌息處. Pāli: assāsaniya dhamma: a Dharma that regulates the breathing; that brings relaxation and rest; a Dharma that puts the mind at ease.

^[8]. Existing body 有身; that is, the view of an existing body, the attachment that the body truly exists. By eliminating the view of an existing body, one realizes stream-entry. Pāli: sakkāya.

^[9]. Chinese: non-arising nirvana 不起涅槃; this refers to unborn nirvana, in which there is no further rebirth. The Pāli version does not mention this meaning.

^[10]. Pāli, S. 55.48. Bhaddiya.

^[11]. Bodhi 菩提. Pāli: Bhaddiya. The Chinese version reads it as Bodhi(ya).

^[12]. Pāli, S. 55.36. Sabhāgata.

^[13]. Pāli, S. 55.50. Aṅga; S. 55.55. Caturo phalā.

^[14]. Four factors of the path to stream-entry 四種須陀洹道分. Pāli: cattāri sotapattiyaṅgāni. Also called the four factors of stream-entry. Cf. Dharmaskandha 2, Taisho 26, p. 458.

^[15]. Cf. Dharmaskandha, ibid.: association with good persons, hearing the true Dharma, proper attention, and practicing the Dharma in accordance with the Dharma. Pāli, cf. D. iii. 227: sappurisa-saṃsevo, saddhamma-savanaṃ, yoniso-manasikāro, dhammānudhamma-paṭipatti.

^[16]. Pāli, S. 55.46. Bhikkhū.

^[17]. Factor of stream-entry 須陀洹分.

^[18]. Pāli, S. 55.2. Ogadha.

^[19]. In this passage, seventeen sutras are summarized. Yin Shun, sutras 1318–13190. The Taisho edition has no corresponding sutra numbers.

^[20]. Pāli, S. 55.55–58. Caturo phalā.

^[21]. See sutra 1128.

^[22]. No Pāli parallel has been found.

^[23]. Pāli, S. 55.31. Abhisanda ⁽¹⁾.

^[24]. Pāli, S. 55.32. Abhisanda ⁽²⁾.

^[25]. See sutra 1132.

^[26]. The Chinese version abbreviates the passage: regarding the Dharma and the Sangha, the details are the same as those regarding the Buddha. Next comes the fourth, the happiness arising from generosity.

^[27]. Pāli, S. 55.33. Abhisanda.

^[28]. Fascicle 30, sutra 841.

^[29]. Pāli, S. 55.20. Devacārika.

^[30]. National Translation, fascicle 45, “Recitation viii. The Path. The Tathagata. 1. Saṃyukta on Maha Kassapa,” one chapter. Yin Shun, “Recitation 7. Spoken by the Tathagata. 41. Saṃyukta on Maha Kassapa,” eleven sutras, corresponding to Pāli S. 16, Kassapa-saṃyutta. Fo Guang, fascicle 31, latter part (extending into the first two sutras of fascicle 32). Taisho, fascicle 41, sutras 1136–1144 and 905–906 (fascicle 32). Pāli, S. 16.3. Candupama. Separate translation, No. 100 ⁽¹¹¹⁾.

^[31]. The Taisho edition reads: the country of Sravasti.

^[32]. Pāli: seyyathāpīyṃ ākāse pāṇi na… cittaṃ na sajjati na gayhati na bajjhati, just as this arm in empty space, the mind does not adhere, is not grasped, and is not bound.

^[33]. That is, this very present body 即此現身.

^[34]. Pāli, S. 16.4. Kulupagaṃ. Alternate translation, №100⁽¹¹²⁾.

^[35]. Pāli, S. 16.6. Ovādo.

^[36]. Bàn-trù 槃稠. Pāli: Bhaṇḍa.

^[37]. A-phù-tỳ 阿浮毘. Abhiñjika.

^[38]. Pāli, S. 16.7. Ovādo. Alternate translation, №100⁽¹¹⁴⁾.

^[39]. Pāli, S. 16.8. Ovādo ⁽³⁾. Alternate translation, №100⁽¹¹⁵⁾.

^[40]. That is, a bhikshu who lives solely by the practice of almsround; one of the twelve dhutanga practices. Several other dhutanga practices are mentioned next.

^[41]. Pāli, S. 16.5. Jiṇṇaṃ. Alternate translation, №100⁽¹¹⁶⁾; №125(41.5).

^[42]. Cf. S. ii. 220: When he first met the Buddha, Kassapa was wearing a very precious saṅghāṭi; he then asked to exchange it for the Buddha’s coarse, worn robe.

^[43]. The Pāli text recounts Kassapa’s dhutanga practices in detail.

^[44]. Dhutanga practices 頭陀法. Pāli: dhutaguṇnā.

^[45]. Pāli, S. 16.9. Jhānābhiññā. Alternate translation, №100⁽¹¹⁷⁾.

^[46]. Chinese: a wilderness dwelling and sleeping place 阿練若床坐處. The meaning is unclear. Alternate translation, №100⁽¹¹²⁾: “Living in a remote borderland, he spread grass and lay down upon it.”

^[47]. Robes swaying 衣服佯佯; the Song-Yuan-Ming editions read bàng yáng, with robes fluttering.

^[48]. Chinese: finally know 竟知. Yin Shun holds that the character bù, “not,” was omitted through scribal error: “Ultimately, it is not known who….”

^[49]. Cf. S. ii. 220: satthā me, bhante, bhagavā, sāvakoham asmi, “Venerable Sir, the Blessed One is my Teacher. I am his disciple.” Kassapa spoke these words when he first saw the Buddha. According to the Vinaya collections, through this statement Mahākassapa received full ordination and became a bhikshu.

^[50]. Pāli, S. 16.10. Upassayaṃ. Alternate translation, №100⁽¹¹⁸⁾.

^[51]. Thâu-la Nan-đà 偷羅難陀. Pāli: Thullanandā.

^[52]. Ācariya Mahākassapa 阿梨摩訶迦葉. Pāli: ayyo Mahākassapo. See note 42, sutra 1075.

^[53]. Ānanda Vedehamuni 阿難鞞提訶牟尼. Pāli: Ānanda Vedehamuni; commentary, SA.i. 120: Vedehiputto ti, vedehi paṇḍitādhivacanaṃ etaṃ; paṇḍititthiyā putto ti attho. Ānanda is called the sage of Vedeha because he was the son of Vedehī. Vedehī is synonymous with Paṇḍita, “wise.” Thus, it means the son of a wise woman.

^[54]. See sutra 1136.

^[55]. Pāli, S. 16.11. Cīvaraṃ. Alternate translation, №100⁽¹¹⁹⁾.

^[56]. Southern India 南天竺. Here this refers to the region south of Magadha, not South India. The Pāli text does not mention it.

^[57]. Chinese: child 童子. Pāli: kumārabhūtā, children.

^[58]. The country of the Southern Mountains 南山國土. Dakkhiṇagiri, the name of a small country south of Rājagṛha.

^[59]. The meaning of this passage in the Chinese translation is unclear. Pāli: tikabhojana, a meal for only three people (or fewer). In the Bhikshu Vinaya, this is called “eating as a separate group”; Dharmaguptaka Vinaya, Pācittiya 33; Mahīśāsaka Vinaya, Pācittiya 32; Mahāsāṃghika Vinaya, Pācittiya 40; Pāli, pācittiya 32: gaṇabhojana. Four or more bhikshus constitute a group; when they separate themselves from the Sangha, go together on almsround, and eat together at the home of a donor, this is called “eating as a separate group.”

^[60]. Chinese: the community of senior monks deteriorates 宿士眾壞, the community of elders is being undermined. Pāli: palujjanti… navappayā.

^[61]. Đê-xá 低舍. Pāli: Thullatissā.

^[62]. Na-la village 那羅聚落. Pāli: Naḷanda.

^[63]. Many Sons Stupa 多子塔. Pāli: Bahuputta-cetiya.