雜阿含經

Edited and annotated by: Thích Tuệ Sỹ

SUTRA 1145. SUITABLE GIVING[1]

Thus have I heard:

At one time, the Buddha was dwelling in Anāthapiṇḍika’s Park in Jeta Grove, in the country of Śrāvastī. At that time, King Prasenajit went to the Buddha, bowed his head at the Buddha’s feet, then withdrew and sat to one side, and said to the Buddha:

“Blessed One, to whom should gifts be given?”

The Buddha replied:

“Great King, give according to the inclination of your mind.”

King Prasenajit again said to the Buddha:

“Where should one give in order to obtain great karmic recompense?”

The Buddha replied:

“Great King, this is a different question. The question, ‘Where should one give?’ is one question. The further question, ‘Where will giving bring great karmic recompense?’ is another question.^[3]

“Now I shall ask the Great King, and you may answer me as you see fit:

“Great King, suppose that when this country enters battle, it assembles its warriors. Among them is a young Brahmin man who has come from the east. He is youthful, immature, and weak, though handsome, fair-skinned, and black-haired. He has not trained in martial arts and has not studied military strategy. Frightened, he retreats; timid, he cannot compose himself. He dares not look at the enemy. Whether thrusting or shooting, he has no skill and therefore cannot wound the enemy. What do you think, Great King? Would the Great King reward such a man^[4]?”

The King said to the Buddha:

“Blessed One, I would not reward him.”

“In the same way, Great King, suppose a young Kṣatriya comes from the south, a young Vaiśya comes from the west, or a young Śūdra comes from the north, but has no martial skill, just like the young Brahmin man from the east. Would the King reward him?”

The King said to the Buddha:

“Blessed One, I would not reward him.”

The Buddha asked the Great King:

“When this country assembles its army for battle, suppose a young Brahmin man comes from the east. He is youthful and handsome, fair-skinned and black-haired, skilled in martial arts, and knowledgeable in methods of combat. He is courageous and unafraid, fights fiercely without retreating, stands firm and assesses the situation, and wields his sword against the enemy, able to wound and destroy them. What do you think, Great King? Would the Great King richly reward such a man?”

The King said to the Buddha:

“Blessed One, I would richly reward him.”

“In the same way, Great King, suppose a young Kṣatriya comes from the south, a young Vaiśya comes from the west, or a young Śūdra comes from the north. He is youthful and handsome, fair-skinned and black-haired, skilled in martial arts, and knowledgeable in methods of combat. He is courageous and unafraid and fights fiercely against the enemy, in every respect like the young Brahmin men who come from the east. Would the King reward such warriors?”

The King said to the Buddha:

“Blessed One, I would richly reward them.”

The Buddha said:

“Great King, so too, śramaṇas and Brahmins who have abandoned five factors and perfected five factors establish a field of merit. Whoever gives to this field of merit gains great benefit and receives great karmic recompense. What are the five factors they have abandoned? The hindrances of sensual desire, ill will, ignorance, restlessness and remorse, and doubt have been cut off and fully understood. This is called abandoning five factors. What are the five factors they have perfected? They have perfected the adept’s body of virtue, the adept’s body of concentration, the body of wisdom, the body of liberation, and the body of the knowledge and vision of liberation. This is called perfecting five factors.

“Great King, whoever has abandoned five factors and perfected five factors establishes a field of merit. Giving to this field of merit will bring great karmic recompense.”

At that time, the Blessed One again spoke in verse:

Skilled in wielding the sword and fighting,

Such a capable and valiant warrior,

Because he fights on their behalf,

Should be richly rewarded according to his deeds.

Reward not one merely for renowned lineage

If he is timid, weak, and feeble.

One who patiently cultivates virtue,

Sees the Truth and establishes a field of merit.

Endowed with the Noble Ones’ discipline,

And having perfected profound, wondrous wisdom,

Though one’s lineage may be lowly,

One is fit to be a field for meritorious giving.

Clothing, food, money, precious goods,

Beds, together with things of every kind—

All should be respectfully given

Because they purely uphold the precepts.

At remote forest edges, far from people,

Dig wells to provide for travelers.

Build bridges across ravines and streams.

Establish lodgings along distant roads.

So that those of great learning, virtue, and discipline

May stop and rest while traveling.

Giving is like dense clouds gathering,

With thunder and lightning resounding;

Rain falls over all the earth,

And the hundred grasses vie in flourishing;

Birds and beasts are all delighted,

And farmers likewise rejoice.

So too, with a mind of pure faith,

Learning, wisdom, and freedom from stinginess and defilement,

With ample wealth, food, and drink,

One constantly gives to excellent fields of merit.

Proclaiming it aloud, one delights still more in giving^[5],

Like thunder and rain over fertile fields;

Merit flows and permeates everywhere,

Moistening the donor’s heart.

One gains renown and wealth,

And the great fruit of nirvana.

When the Buddha had finished speaking this sutra, King Prasenajit heard what the Buddha had taught, rejoiced and expressed his delight, paid homage, and departed.

SUTRA 1146. LIGHT AND DARKNESS[6]

Thus have I heard:

At one time, the Buddha was dwelling in Anāthapiṇḍika’s Park in Jeta Grove, in the country of Śrāvastī. At that time, King Prasenajit went to the Buddha, bowed his head at the Buddha’s feet, then withdrew and sat to one side, and said to the Buddha:

“How is it, Blessed One? After a Brahmin dies, is he reborn into a Brahmin lineage, or is he born into a Kṣatriya, Vaiśya, or Śūdra family?”

The Buddha said:

“Great King, how could that necessarily be so? The Great King should know that there are four kinds of people. What are the four? There is a kind of person who goes from darkness into darkness; a kind of person who goes from darkness into light; a kind of person who goes from light into darkness; and a kind of person who goes from light into light.

“Great King, what is a person who goes from darkness into darkness? A person may be born into a family of lowly lineage, such as a family of caṇḍālas, hunters, fishermen, bamboo workers, cart-pullers, or other families engaged in lowly crafts. He is poor, short-lived, and haggard in appearance; he follows a lowly occupation and is himself ordered about by lowly people.

This is called darkness. While in this darkness, he further commits evil deeds with his body, speaks evil words with his mouth, and entertains evil thoughts in his mind. For these reasons, when his body breaks up and his life ends, he is born in an evil realm and falls into hell.

It is like a person going from darkness into darkness, from one latrine into another, washing blood with blood^[7], abandoning one evil only to take up another. A person who goes from darkness into darkness is likewise so; therefore, he is called one who goes from darkness into darkness.

“What is a person who goes from darkness into light? A person is born into a lowly family and is even ordered by others to perform menial tasks. This is called darkness. Yet while in this darkness, he performs wholesome deeds with his body, speaks wholesome words with his mouth, and entertains wholesome thoughts in his mind. For these reasons, when his body breaks up and his life ends, he is born in a good realm and gains spontaneous birth in a heavenly world. It is like a person ascending onto a bed^[8], mounting a horse, and from the horse ascending onto an elephant. A person who goes from darkness into light is likewise so. This is called a person who goes from darkness into light.

“What is a person who goes from light into darkness? A person may be born into a wealthy, noble, and comfortable family, such as a great Kṣatriya clan, a great Brahmin clan, a great householder’s family, or some other wealthy and comfortable family, possessing abundant money and property, male and female servants, attendants, and a large gathering of relatives and acquaintances. He is handsome in form, intelligent, and wise.

This is called light. While in this light, however, he commits evil deeds with his body, speaks evil words with his mouth, and entertains evil thoughts in his mind. For this reason, when his body breaks up and his life ends, he is born in an evil realm and falls into hell.

It is like a person descending from a high tower to mount a great elephant, descending from the great elephant to mount a horse, descending from the horse to ride in a carriage, descending from the carriage to sit upon a bed, descending from the bed to walk upon the ground, and from the ground falling into a pit. A person who goes from light into darkness is likewise so.

“What is a person who goes from light into light? A person may be born into a wealthy, noble, and happy family, … up to and including possessing a handsome appearance. This is called light. While dwelling in this state of light, he performs wholesome deeds with the body, speaks wholesome words with the mouth, and thinks wholesome thoughts with the mind. For this reason, when his body breaks up and his life ends, he is born in a good destination and obtains a transformation-born body in the heavenly realm. It is as if a person were to go from one mansion to another; … up to and including from one bed to another. A person who goes from light into light is likewise such as this. This is called going from light into light.”

At that time, the Blessed One spoke in verse:

A person poor and distressed,

Faithless and filled with anger,

With evil, wrong thoughts, miserly and greedy,

Deluded and disrespectful—

On meeting ascetics and practitioners,

Those learned and virtuous,

He slanders them and offers no praise,

Preventing others from giving and receiving.

People such as these,

From this life into the next,

Will fall into hell;

This is going from darkness into darkness.

If a person, though poor,

Has faith and little anger,

Constantly gives rise to conscience and moral shame,

And practices giving, free from stinginess;

On meeting ascetics and brahmins,

Those learned and virtuous,

He humbly approaches and inquires,

And skillfully provides offerings as appropriate.

He encourages others to practice giving,

And praises both giver and recipient.

A person who cultivates goodness in this way,

From this life into the next,

Is born in a good destination, in a heavenly realm;

This is going from darkness into light.

A wealthy person living in pleasure,

Faithless and filled with anger,

With evil thoughts, miserly, greedy, and jealous,

Wrongly deluded and disrespectful—

On meeting ascetics and brahmins,

He slanders them and offers no praise,

Obstructing those who practice giving

And preventing others from coming to receive.

Evil people such as these,

From this life into the next,

Fall into the suffering of hell;

This is going from light into darkness.

If a person rich in possessions

Has faith and is free from anger,

Constantly gives rise to conscience and moral shame,

And practices giving, free from wrath;

On meeting ascetics and brahmins,

Those learned and virtuous,

He first goes forth to welcome and inquire of them,

And provides whatever necessities are appropriate.

He encourages others to make offerings,

And praises both giver and recipient.

People such as these,

From this life into the next,

Are born in the Heaven of the Thirty-three;

This is going from light into light.

When the Buddha had finished teaching this discourse, King Prasenajit, having heard what the Buddha taught, rejoiced and delighted in it, paid homage, and departed.

DISCOURSE 1147. THE ROCKY MOUNTAINS^[9]

Thus have I heard:

At one time, the Buddha was dwelling in Anathapindika’s Park in the Jeta Grove, in the land of Sravasti. Then, early in the morning,^[10] King Prasenajit, his body covered with dust, went to the Buddha, bowed his head at the Buddha’s feet, and withdrew to sit at one side.

The Buddha asked:

“Great King, from where have you come?”

The king replied:

“Blessed One, following the duties of an anointed king,^[11] sovereign among humankind,^[12] I diligently applied skillful means, governing the land and administering royal affairs. After traveling about to inspect every place, I came here.”

The Buddha said to the Great King:

“I shall now ask the Great King a question; answer Me as you see fit. Suppose a man were to come from the east—a trustworthy and credible man^[13] who had never spoken falsely—and report to the king: ‘I have come from the east, where I saw an immense rocky mountain, perfectly solid and square, neither tunneled through nor broken, and not eroded, advancing while crushing the earth. All plants and living beings in its path are crushed.’ Likewise, from the south, west, and north, men who are trustworthy and credible and who have never spoken falsely come and report to the king: ‘I saw an immense rocky mountain, perfectly solid and square, neither tunneled through nor broken, and not eroded, advancing while crushing the earth.

All plants and living beings in its path are crushed.’ What does the Great King think? When such a terrifying and perilous event, bringing immense death, is approaching; when the life span of beings is exhausted and birth as a human is truly difficult to obtain—what would the Great King do?”

The king said to the Buddha:

“If that were so, there would be no other course to take. One could only cultivate goodness and apply oneself wholeheartedly and diligently to the Buddha’s Dharma and discipline.”

The Buddha said to the Great King:

“Why do you say that when such perilous and terrifying events suddenly descend upon the world, when the life span of beings is exhausted and a human body is difficult to obtain, one can only practice in accordance with the Dharma, practice righteousness, cultivate merit, and apply oneself diligently to the Buddha’s teaching? Why do you not say that, occupying the position of an anointed king, foremost among all people, wielding sovereign authority, ruling the great earth, its affairs, and its people, you would deal with that event?”

The king said to the Buddha:

“Blessed One, that applies in times of peace, when an anointed king stands foremost among the people, rules the land, and administers all affairs. Wealth is matched against wealth, elephants against elephants, chariots against chariots, and infantry against infantry. Whether one is victorious or defeated, at that moment one has no mastery over oneself. Therefore, I say that when perilous and terrifying events arrive, when the life span of beings is exhausted and a human body is difficult to obtain, there is no other course to take. One can only practice in accordance with the Dharma, practice righteousness, cultivate merit, and wholeheartedly turn for refuge to the Buddha’s teaching.”

The Buddha said to the Great King:

“So it is! So it is! Beings are constantly being crushed—that is, the evil age, aging, sickness, death, suffering, and affliction crush sentient beings. What should one do? One must cultivate righteousness, merit, goodness, and loving-kindness, and diligently apply oneself within the Buddha-Dharma.”

At that time, the Buddha spoke in verse:

Just as immense rocky mountains,

Lofty, vast, unbroken, and intact,

Approach from all four directions,

Crushing this great earth;

No army, spell, or incantation,

No force can ward them off.

The evil age, aging, sickness, and death

Constantly crush sentient beings.

The four castes and great clans,

Hunters and candalas,

Householders and renunciants,

Those who keep the precepts and those who violate them—

All alike are crushed;

No one can rescue or protect them.

Therefore, a person of wisdom

Contemplates his own true welfare

And establishes pure faith

In the treasures of the Buddha, Dharma, and Sangha.

With body, speech, and mind purified,

He follows the true Dharma.

In this life, he gains good renown;

When his life ends, he is born in heaven.

When the Buddha had finished teaching this discourse, King Prasenajit, having heard what the Buddha taught, rejoiced and delighted in it, paid homage, and departed.

DISCOURSE 1148. JATILA^[14]

Thus have I heard:

At one time, the Buddha was dwelling in Anathapindika’s Park in the Jeta Grove, in the land of Sravasti. Then King Prasenajit went to the Buddha, bowed his head at the Buddha’s feet, and withdrew to sit at one side.

At that time, seven Nirgranthas, seven Jatilas,^[15] and seven Eka-satikas,^[16] all with large, coarse bodies, were wandering about and then stood before the gate of the Jetavana monastery. Seeing them from afar wandering outside the gate, King Prasenajit rose from his seat, went out before the gate, joined his palms, respectfully addressed them, and announced his name three times: “I am King Prasenajit, king of Kosala.”

The Buddha then asked the king:

“For what reason does Your Majesty today show reverence to those people, joining your palms and respectfully addressing them, and announcing your name to them three times?”

The king said to the Buddha:

“I thought to myself that if there are arhats in the world, these must surely be they.”

The Buddha instructed King Prasenajit:

“Your Majesty, enough. You yourself cannot distinguish whether they are true arhats or not arhats, for you do not possess knowledge of others’ minds. Moreover, you must associate closely with them and observe their moral conduct^[17] for a long time before you can know; do not reach a hasty conclusion. Examine them carefully, not superficially;^[18] use wisdom, not lack of wisdom. Only after passing through hardships and difficulties can you discern for yourself;^[19] by examining and comparing, you can distinguish the true from the false. Through observing their speech, you may know their wisdom,^[20] but you cannot distinguish it hastily; you must contemplate and examine it with wisdom.”

The king said to the Buddha:

“Wonderful, Blessed One! You have explained this principle well. One must associate and converse with a person for a long time and observe their moral conduct… up to the point of clearly discerning their understanding through their speech.

“I also have household members who have gone forth into homelessness. They assumed the same appearance as these people and traveled throughout various countries. But when they returned and cast off those robes, they resumed indulging in the five sensual pleasures. Therefore, it should be known that the Blessed One has spoken rightly: one should live together with them to examine their moral conduct… up to knowing through their speech whether they possess wisdom.”

The Blessed One then spoke in verse:

Not merely by seeing outward form

Can one know a person’s good or evil.

Nor from only a brief encounter

Can one know that their hearts and aims accord.

Their hidden deeds appear through body and speech,

While their worldly minds remain unrestrained;

They are like a piece of mixed copper^[21]

Overlaid with a layer of pure gold.

Within, they harbor a motley heart;

Without, they display the deportment of sages.

Traveling throughout all the lands,

They deceive the whole world.

When the Buddha had finished teaching this discourse, King Pasenadi rejoiced in and approved of what the Buddha had taught, paid homage, and departed.

DISCOURSE 1149. THE SEVEN KINGS^[22]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park, in the Jeta Grove at Savatthi. At that time, King Pasenadi, foremost among them, seven kings^[23], and their ministers assembled and discussed the following question:

“Among the five sensual pleasures, which is supreme?”

Some said:

“Visible form is supreme.”

Others said:

“Sound, scent, taste, or touch is supreme.”

Then someone among them said:

“Each of us regards his own choice as supreme, so ultimately we cannot decide. Let us go together to the Blessed One and ask him the meaning of this. We shall remember and uphold whatever the Blessed One teaches.”

King Pasenadi then led the seven kings, their ministers, and retinues to the Buddha. They bowed their heads at the Buddha’s feet, withdrew, sat to one side, and said to him:

“Blessed One, we seven kings and our ministers discussed the following question: ‘Of the five kinds of sensual pleasure, which is the most excellent?’ Among us, some said visible form was the most excellent; some said sound was the most excellent; some said scent was the most excellent; some said taste was the most excellent; and some said touch was the most excellent. In the end, we could not decide, so we have come to ask the Blessed One: Ultimately, which is the most excellent?”

The Buddha told the kings:

“Each person speaks according to his own preference, but I teach otherwise. For this reason, I speak of the five kinds of sensual pleasure. Regarding visible forms, a person may find a particular one pleasing and love that visible form alone, thereby fulfilling his heart’s desire.

Even if there are more beautiful visible forms, if they are not what he loves, he will neither touch nor look at them. Thus, he says that the visible form he loves is supreme and that no other visible form surpasses it. Just as it is with one who loves visible forms, so too is it with sounds, scents, tastes, and touches.

Whatever a person loves, he immediately regards as supreme, rejoicing in and delighting in it. Although something may surpass it, because it is not what he desires, he will neither touch nor look at it. He considers only what he loves to be supremely excellent and wonderfully sublime, incomparable and unsurpassed.”

At that time, among the assembly was an upasaka named Candana^[24]. He rose from his seat, adjusted his robes, bared his right shoulder, joined his palms, and said to the Buddha:

“The Blessed One has spoken well! The Well-Gone One has spoken well!”

The Buddha told the upasaka:

“Well spoken, Candana! Speak, Candana!”

The upasaka Candana then spoke in verse:

The noble king of Anga,

Adorned with jewels and jeweled necklaces;

The people of Magadha joyfully assemble,

For the Tathagata has appeared in this land.

His renown resounds everywhere,

Like the sovereign peak of the Himalayas;

Like a pure lotus flower,

Clean and free from stain,

Blooming in the sunlight,

Its fragrance pervading the entire land.

He now illuminates the land of Anga^[25],

Like the sun in the open sky.

Behold the Tathagata’s power of wisdom,

Like a bright torch kindled at night;

He is the Eye, the great radiance—

People come to him to resolve their doubts.

The kings all praised him, saying:

“The upasaka Candana has spoken well!”

The seven kings then removed seven precious robes and presented them to Candana.

After the seven kings had heard what the Buddha taught, they rejoiced in and approved of it, rose from their seats, and departed.

When the upasaka Candana knew that the kings had left, he rose from his seat, adjusted his robes, bared his right shoulder, joined his palms, and said to the Buddha:

“Today, the seven kings left me these seven robes of the finest quality. May the Blessed One, out of compassion, accept these seven robes.”

Out of compassion, the Blessed One accepted the seven robes. The upasaka Candana rejoiced in and approved of this, paid homage, and departed.

DISCOURSE 1150. PANTING^[26]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park, in the Jeta Grove at Savatthi. At that time, King Pasenadi, his body large and stout and drenched in sweat, went to the Buddha. He bowed his head at the Buddha’s feet, withdrew, sat to one side, and panted for breath.

The Blessed One then said to King Pasenadi:

“Great King, your body has become exceedingly stout!”

The Great King said to the Buddha:

“Indeed, Blessed One! I am troubled by this excessively stout body and often suffer greatly because of it. I feel disgusted and ashamed on account of this corpulent body.”

The Blessed One then spoke in verse:

A person should firmly establish mindfulness

And know moderation when eating;

Then his sensations will diminish,

And he will live at ease and for a long time.

At that time, a young man named Uttara^[27] was sitting among the assembly. King Pasenadi said to Uttara:

“Can you memorize the verse just spoken by the Blessed One and recite it to me at every meal? If you can, I shall grant you one hundred thousand gold coins and regularly provide you with food.”

Uttara replied to the king:

“I respectfully accept your command. I shall recite it!”

After King Pasenadi had heard the Buddha’s teaching, he rejoiced in and approved of it, paid homage, and departed.

When Uttara knew that the king had left, he approached the Blessed One and asked to receive the verse the Buddha had spoken. Whenever the king ate, at every meal Uttara recited it and said: “Great King, the Tathagata, the Worthy One, the Perfectly Enlightened One, the Knower and Seer, spoke this verse:

A person should firmly establish mindfulness

And know moderation when eating;

Then his sensations will diminish,

And he will live at ease and for a long time.

Thus, from that time onward, King Pasenadi’s body grew slender, and his appearance became handsome and dignified. From the upper story of his palace, facing the place where the Buddha was staying, the king reverently joined his palms, knelt with his body bowed to the ground, and said three times:

“Namo! Homage to the Blessed One, the Tathagata, the Worthy One, the Perfectly Enlightened One. Namo! Homage to the Blessed One, the Tathagata, the Worthy One, the Perfectly Enlightened One. Namo! Homage to the Blessed One, the Tathagata, the Worthy One, the Perfectly Enlightened One, who has bestowed benefits upon me in this life and the life to come. In this life and the next, benefits are gained by knowing moderation in eating and drinking.”

DISCOURSE 1151. ASURA^[28]

Thus have I heard:

At one time, the Buddha was staying in the country of Savatthi.

At that time, a young man named Asura^[29] went to the Buddha and, in his presence, reviled and denounced him^[30] with unwholesome, coarse, vicious, angry, and deluded words.

The Blessed One then spoke in verse:

By freedom from anger, one conquers wrath;

By goodness, one subdues evil;

By generosity, one overcomes stinginess;

By speaking truth, one destroys falsehood.

Neither reviling nor returning abuse,

One always abides with the heart of a noble sage.

Though an evil person harbors anger,

One remains unmoved like a mountain of stone.

One who restrains arising wrath

Is better than one who controls a frenzied chariot;

That one I call a skilled charioteer,

Not merely one who holds the reins.

The young man Asura then said to the Buddha:

“Venerable Gautama, I now repent of my wrongdoing. I was truly foolish, truly deluded, undiscerning, and unwholesome, daring to revile and humiliate Gautama to his face.”

Having thus repented, Asura heard what the Buddha taught, rejoiced and delighted in it, paid homage, and departed.

SUTRA 1152. TÂN-KỲ-CA[31]

Thus have I heard:

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

At that time, a young brahmin named Tân-kỳ-ca^[32] approached the Buddha and, in the presence of the Blessed One, reviled and reproached the Buddha with unwholesome, harsh, angry, and deluded words.

The Blessed One then said to the young Tân-kỳ-ca:

“On auspicious days, do you invite your relatives and kinsmen to gather together?”

Tân-kỳ-ca replied to the Buddha:

“Yes, Venerable Gautama!”

The Buddha said to Tân-kỳ:

“If your relatives and kinsmen do not accept the food, what happens to it?”

Tân-kỳ replied to the Buddha:

“If they do not accept the food, it returns to me.”

The Buddha said to Tân-kỳ:

“In the same way, you have spoken insulting, reproachful, harsh, and unwholesome words in the presence of the Tathagata. Since I do not accept them, to whom will such words of abuse belong?”

Tân-kỳ replied to the Buddha:

“Even so, Venerable Gautama, although the other person does not accept it, because it has been presented to him, it is regarded as having already been given.”

The Buddha said to Tân-kỳ:

“If it is not regarded as a gift presented to another, how can it be regarded as something given to another?”

Tân-kỳ asked:

“What is called presenting a gift to another and giving to another? What is called not accepting a gift presented by another and not giving to another?”

The Buddha said to Tân-kỳ:

“It may be like this: when reviled, one reviles in return; when met with anger, one responds with anger; when struck, one strikes back; when challenged, one fights back. This is called presenting gifts to each other; this is called giving to each other.^[33] Furthermore, Tân-kỳ, when reviled, one does not revile in return; when met with anger, one does not respond with anger; when struck, one does not strike back; when challenged, one does not fight back. In such a case, it is not presenting gifts to each other and is not called giving to each other.”

Tân-kỳ replied to the Buddha:

“Venerable Gautama, I have heard that in ancient times there were elder brahmins, senior, venerable, and great masters who practiced the Way, who said: ‘When the Tathagata, the Worthy One, the Perfectly Enlightened One, is insulted, provoked to anger, and reproached to his face, he nevertheless feels no anger or wrath.’ But is Gautama now angry?”

The Blessed One then spoke in verse:

For one without anger, how could anger arise?

Right livelihood is used for self-restraint;

With right wisdom, the mind is liberated—

A person of wisdom is free from anger.

One who repays anger with anger

Is himself an evil person;

One who does not repay anger with anger

Subdues an enemy difficult to subdue.

Freedom from anger conquers wrath—

The following three verses are as stated before.

The young Tân-kỳ then said to the Buddha:

“Venerable Gautama, I now repent of my wrongdoing. I was truly foolish, truly deluded, undiscerning, and unwholesome, daring to utter reproachful, angry, deluded, harsh, and unwholesome words in the presence of the ascetic Gautama.”

Having heard what the Buddha taught, he rejoiced and delighted in it, paid homage, and departed.

SUTRA 1153. REVILING (1)[34]

Thus have I heard:

At one time, the Buddha was staying in the Hall of Migara’s Mother, in the Eastern Park, in the country of Sravasti. One afternoon, after rising from meditation, the Blessed One went into the shade beneath the hall and practiced walking meditation in the open space. At that time, the brahmin Kiện Mạ Bà-la-đậu-bà-giá^[35] approached the Buddha and, in his presence, uttered harsh, unwholesome words, reviling and reproaching him. The Blessed One continued his walking meditation, and the brahmin followed behind him. When the Blessed One had finished walking and stopped in one place, the brahmin said:

“Gautama! Have you been defeated?”

The Blessed One then spoke in verse:

The victor increases enmity;

The defeated one lies down uneasily.

Abandoning both victory and defeat,

One sleeps in peace and well-being.

The brahmin said:

“Venerable Gautama, I now repent! I was truly foolish, truly deluded, undiscerning, and unwholesome, uttering harsh and unwholesome words in the presence of Gautama, reviling and reproaching him!”

Having heard what the Buddha taught, the brahmin rejoiced and delighted in it, paid homage, and departed.

SUTRA 1154. REVILING (2)[36]

Thus have I heard:

At one time, the Buddha was staying in the Hall of Migara’s Mother, east of Sravasti. Early one morning, the Blessed One put on his robe, took his bowl, and entered the city of Sravasti to beg for alms. At that time, the brahmin Kiện Mạ Bà-la-đậu-bà-giá^[37], upon seeing the Blessed One, immediately uttered abusive, angry, deluded, harsh, and unwholesome words and scooped up dust to throw at the Buddha. A contrary wind then blew the dust back, and it returned to soil the brahmin himself.

The Blessed One then spoke in verse:

If one is free from anger,

Where can abuse find a place to land?

One remains pure and unstained,

While that evil returns to its source.

It is like someone scattering dust

Against the wind, only to soil himself.

The brahmin then said to the Buddha:

“Venerable Gautama, I repent! I was truly foolish, truly deluded, undiscerning, and unwholesome. How could I utter insulting, reproachful, harsh, and unwholesome words in the presence of Gautama!”

Having heard what the Buddha taught, the brahmin rejoiced and delighted in it, turned around, and departed.

SUTRA 1155. CONTRADICTING THE MEANING[38]

Thus have I heard:

At one time, the Buddha was staying in Kosala and journeying among the people. He arrived at Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti.

At that time, a brahmin named Vi Nghĩa^[39] heard that the ascetic Gautama had journeyed among the people from Kosala and arrived at Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti. He thought to himself: “I shall go to the ascetic Gautama to hear him teach the Dharma, and I shall refute his meaning.” Having thought this, he went to the monastery in search of the Blessed One. At that time, the Blessed One was teaching the Dharma to an immeasurable assembly gathered around him. As soon as the Blessed One saw the brahmin Vi Nghĩa approaching, he sat in silence.

The brahmin Vi Nghĩa said to the Buddha:

“Venerable Gautama, please teach the Dharma. I wish to listen.”

The Blessed One then spoke in verse:

Brahmin Vi Nghĩa

Cannot yet understand the profound meaning.

With a heart of anger and jealousy,

He wishes to obstruct the teaching of Dharma.

Subdue the opposing mind

And thoughts of desire and disbelief;

Remove all defilements and hindrances,

Then you will understand these profound words.

The brahmin Vi Nghĩa then thought to himself: “The ascetic Gautama has discerned my mind.”

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

SUTRA 1156. NON-HARMING[40]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti. Early one morning, the Blessed One put on his robe, took his bowl, and entered the city of Sravasti to beg for alms. At that time, the brahmin Bất Hại^[41] approached the Buddha and said:

“Blessed One, my name is Bất Hại, ‘Non-Harming.’ Am I truly worthy of this name?”

The Buddha said:

“Only in this way are you truly worthy of the name: if your body does no harm, if your speech does no harm, and if your mind does no harm, then you are truly worthy of the name.”

The Blessed One then spoke in verse:

If the body does not kill or harm,

And speech and mind are likewise,

Then one has abandoned killing and harm

And does not terrify living beings.

When the Buddha had finished teaching this sutra, the brahmin Bất Hại heard what the Buddha taught, rejoiced and delighted in it, turned around, and departed.

SUTRA 1157. HỎA DỮ[42]

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, in the Kalanda grounds, in the country of Sravasti. One morning, the Blessed One put on his robe, took his bowl, and entered the city of Sravasti to beg for alms. Going from house to house for alms, he came to the home of the brahmin Hỏa Dữ^[43]. When the brahmin saw the Buddha approaching, he immediately prepared various fine foods and offered them, filling the Blessed One’s bowl. For two or three days, the Blessed One again came to this house for alms. When the brahmin Hỏa Dữ saw the Buddha approaching, he thought to himself: “Why does this shaven-headed ascetic keep coming back? Is it because he craves fine food?”

At that time, the Blessed One knew the thought in the mind of the fire-worshiping brahmin and spoke this verse:

Every day the heavens send rain,

And farmers plow by day and night;

They continually sow rice seed,

And the fields continually yield rice.

It is like a woman repeatedly becoming pregnant,

And a milk cow ever mindful of her calf.

There are always people who beg,

And giving is practiced at all times.

Because giving is practiced continually,

One’s great renown continually spreads.

Again and again corpses are cast away,

Again and again loved ones weep in grief.

Again and again beings are born and die,

Again and again they suffer sorrow and lamentation;

Again and again their bodies are burned with fire,

Again and again they are devoured by worms.

If one attains the path of the Noble Ones,

One no longer continually undergoes the states of existence;

Nor does one continue forever in birth and death,

Or forever suffer sorrow and lamentation.

One is no longer continually burned by fire,

Nor forever devoured by worms.

After the fire-worshiping brahmin heard the Buddha speak this verse, faith arose in him once more, and he offered the Buddha a bowl filled with food. The Blessed One, however, did not accept it, because the offering had been obtained as a consequence of reciting a verse. He then spoke another verse:

Food obtained because a verse of Dharma was spoken

Should not be accepted;

One should examine one’s own Dharma:

Those who teach the Dharma do not accept such food.

Brahmin, you should understand

That this is the pure way of livelihood.

You should offer it to another,

To a thoroughly purified Great Sage

Who has exhausted all the influxes of existence

And completely severed the defiled states;

Offer this food

To such an excellent field of merit.

For those who wish to seek merit and virtue,

My field is excellent.

The fire-worshiping brahmin said to the Buddha:

“Where, then, should this food now be placed?”

The Buddha said:

“I do not see among devas, Maras, Brahmas, ascetics, brahmins, spirits, or people of the world anyone who could eat this faithful offering and remain physically at ease. You should cast this food into water containing no living creatures or onto ground with little grass.”

The brahmin then cast the food into water containing no living creatures. The water immediately emitted smoke and boiled with a hissing sound. It was just like placing a red-hot iron ball into water: the water immediately emits smoke and boils with a hissing sound. In the same way, when the brahmin cast the food into the water, the water immediately emitted smoke and boiled with a hissing sound. The fire-worshiping brahmin then exclaimed:

“Wonderful! Gautama possesses great virtue and great spiritual power, for he can cause this food to display such a miraculous transformation.”

Having witnessed the miraculous transformation of the food, the fire-worshiping brahmin gave rise to reverence and faith. He bowed his head at the Buddha’s feet, withdrew to one side, and said to the Buddha:

“Blessed One, may I now go forth, receive full ordination, and cultivate the holy life within the true Dharma?”

The Buddha said to the brahmin:

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

The brahmin then went forth and reflected upon the purpose for which sons of good families shave off their hair and beard, don the kasaya robe, and, with right faith, leave the household life to study the path in homelessness… until he attained arhatship and his mind was well liberated.

SUTRA 1158. VASETTHI[44]

Thus have I heard:

At one time, the Buddha was dwelling in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, in Sravasti there was a brahmin woman named Vasetthi^[45], who had faith in the Buddha, the Dharma, and the Sangha and had taken refuge in the Buddha, the Dharma, and the Sangha. She had put an end to doubt regarding the Buddha, the Dharma, and the Sangha; she had also put an end to doubt regarding suffering, its origin, its cessation, and the path.

She had seen the truths, attained the fruit, and acquired uninterrupted wisdom^[46]. Her husband, Bharadvaja, belonged to the brahmin lineage. Whenever she performed some task and there was even a slight success or mishap, she would recollect, “Namo Buddha,” and, facing the direction in which the Tathagata was dwelling, join her palms and say three times: “Namo Tathagata Arhat Samyaksambuddha^[47], whose body shines like pure gold, whose radiance extends one fathom, whose body is full and well-proportioned like a nyagrodha tree, the Muni who skillfully teaches the wondrous Dharma, the Foremost among Seers, my Great Teacher.”

When her brahmin husband heard this, he became angry and displeased and said to his wife:

“Are you possessed by a ghost? This is utterly unreasonable. You have abandoned the greatly virtuous brahmins who possess the threefold knowledge^[48], and instead praise that old, shaven-headed ascetic, that dark fellow whom no one in the world praises^[49]. I shall now go and debate with your Great Teacher, and then it will be clear who is superior and who is inferior.”

His wife said to him:

“I do not see among devas, Maras, Brahmas, ascetics, brahmins, spirits, or people of the world anyone capable of debating with the Blessed One, the Tathagata, the Arhat, the Perfectly Enlightened One, whose body is golden in color, whose radiance extends one fathom, whose body is full and well-proportioned like a nyagrodha tree, who is the Foremost among Seers, who skillfully teaches the wondrous Dharma, and who is my Great Teacher. Nevertheless, you may go there now and find out for yourself.”

The brahmin then went to the Buddha. After exchanging courteous greetings, he withdrew to one side, sat down, and spoke this verse:

By killing what

Does one sleep peacefully?

By killing what

Does the mind cease to worry?

The killing of what

Does Gautama praise?

At that time, the Blessed One knew the brahmin’s thought and spoke this verse:

One who kills anger

Sleeps peacefully.

One who kills anger

Has a mind free from worry.

Anger is a poisonous root

That destroys the seed of sweetness;

Whoever kills it

Is praised by the Noble Ones.

If a person destroys it,

That person’s mind is free from worry.

The brahmin Bharadvaja, having heard what the Buddha taught, received instruction, guidance, illumination, and delight. The Blessed One then taught him the Dharma progressively: he taught giving, moral discipline, and the Dharma leading to rebirth in heaven; he taught that craving and indulgence in sensual pleasures are fraught with danger and affliction; and he extensively explained the purity of renunciation and escape, seclusion, and accord with the welfare of purity.

Just as a clean white cloth readily takes dye, so too, while still seated there, the brahmin Bharadvaja attained direct realization^[50] of the Four Noble Truths and saw suffering, its origin, its cessation, and the path. This brahmin saw the Dharma, attained the Dharma, understood the Dharma, and entered the Dharma. He crossed beyond all doubt without being led by another and attained fearlessness in the true Dharma and discipline.

He immediately rose from his seat, bared his right shoulder, joined his palms, and said to the Buddha:

“I have been delivered, Blessed One! I have been delivered, Well-Gone One! From this day forward, having taken refuge in the Buddha, the Dharma, and the Bhiksu Sangha, I vow to be an upasaka for the rest of my life. Please bear witness for me.”

Having heard what the Buddha taught, the brahmin Bharadvaja rejoiced and delighted in it. He paid homage and departed.

When he returned home, his upasika wife saw him arrive and immediately asked:

“Did you debate with my Teacher, the Tathagata, the Arhat, the Perfectly Enlightened One, whose body is the color of pure gold, whose radiance extends one fathom, whose body is full and well-proportioned like a nyagrodha tree, who is the Foremost among Seers, the Great Muni who skillfully teaches the Dharma?”

Her husband replied:

“I have never seen among devas, Maras, Brahmas, ascetics, brahmins, ghosts, spirits, or people of the world anyone capable of debating with the Tathagata, the Arhat, the Perfectly Enlightened One, whose body is the color of pure gold, whose radiance extends one fathom, whose body is full and well-proportioned like a nyagrodha tree, who is the Foremost among Seers, who skillfully teaches the wondrous Dharma, and who is the Muni and your Great Teacher. Now sew me a fine Dharma robe so that I may take it to the Blessed One and request permission to go forth and train in the path.”

His wife then took a bolt of white silk and had a Dharma robe sewn for him. The brahmin carried the robe to the Buddha, bowed his head at the Buddha’s feet, withdrew to one side, sat down, and said to the Buddha:

“Blessed One, may I now go forth to train in the path and cultivate the holy life within the Blessed One’s Dharma?”

The Buddha said to the brahmin:

“You may now go forth to train in the path and cultivate the holy life within this Dharma and discipline.”

He then went forth, dwelling alone in a secluded place and reflecting upon the purpose for which a good man shaves off his beard and hair, dons the kasaya robe, and with right faith leaves the household life to train in the Way… until he attained arhatship, his mind well liberated.

SUTRA 1159. MAGHA [51]

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 brahmin Magha^[52] came to the Buddha. After they had exchanged greetings and courtesies, he withdrew to one side, sat down, and said to the Buddha:

“Venerable Gautama, at home I regularly practice giving. If one person comes, I give to that one person. If two or three people come, or even a hundred thousand, I give to them all. By giving in this way, do I gain much merit?”

The Buddha said to the brahmin:

“By giving in this way, you indeed gain great merit. Why is this? Because at home you regularly practice giving. When one person comes seeking alms, you give to that one person. When two or three people come, or even a hundred thousand people seeking alms, you give to them all. Therefore, you gain great merit.”

The brahmin Magha then spoke in verse:

A householder regularly arranges

Great assemblies for giving;

Through this practice of generosity,

He seeks great merit.

I now ask the Muni

About what I understand:

Does it accord with Brahma’s view?

Please explain it distinctly for me.

How may one gain liberation

And reach the excellent, sublime good destination?

By what means should one practice

To be reborn in the Brahma world?

What gifts, gladly given,

Lead to an excellent birth among the Brahmas?

The Blessed One then replied in verse:

One who establishes a great assembly for giving

And gives according to his wishes,

With a mind of pure faith and joy,

Rests upon wholesome merit.

Through establishing such an assembly,

He aspires to leave evil faults far behind;

Free from the realm of sensual desire,

His mind is well liberated.

He cultivates loving-kindness,

Whose merit is immeasurable;

How much more so when, with utmost sincerity,

He opens a great assembly and gives universally.

If within this assembly

He gives rise to wholesome states of mind,

He proceeds toward perfect liberation

Or reaches an entirely wholesome destination.

Through such an excellent cause,

He is reborn among the Brahmas;

One who gives in this way,

By virtue of his impartial mind,

Is therefore born in the Brahma world

And enjoys a long life span.

After the brahmin Magha heard what the Buddha had taught, he rejoiced and approved. Rising from his seat, he departed.

SUTRA 1160. CARRYING A GOLDEN PARASOL [53]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti. At that time, a brahmin, accompanied by attendants carrying a flowered parasol^[54] and bearing a salaka^[55], came to the Buddha. After they had exchanged greetings and courtesies, he withdrew to one side, sat down, and spoke in verse:

If one is not a brahmin,

One’s conduct is not pure.^[56]

Though a ksatriya practices austerities,

His worship is contrary to purity.

The brahmin’s Three Vedas^[57]:

These alone constitute purity;

Among other living beings,

None possesses purity such as this.

The Blessed One then replied in verse:

Not knowing the path of purification

Nor the unsurpassed purities,

Whoever seeks purity elsewhere

Will never attain purity in the end.

The brahmin said to the Buddha:

“Venerable Gautama, do you teach the path of purification and unsurpassed purity? What is the path of purification? What is unsurpassed purity?”

The Buddha said to the brahmin:

“Right view is the path of purification. By cultivating and extensively cultivating right view, one abandons sensual desire, ill will, and delusion. If a brahmin has completely abandoned sensual desire, ill will, and delusion, and has utterly ended all afflictions, this is called unsurpassed purity. Right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration are called the path of purification. By cultivating and extensively cultivating right concentration, one abandons sensual desire, ill will, and delusion, and completely abandons all afflictions. This is called unsurpassed purity.”

The brahmin said to the Buddha:

“Venerable Gautama, you indeed teach the path of purification and unsurpassed purity. Venerable Gautama, I have many worldly affairs, so I now ask leave to return.”

The Buddha said to the brahmin:

“You should know the proper time.”

After the brahmin, accompanied by his attendants carrying the flowered parasol and bearing the salaka, heard what the Buddha had taught, he rejoiced and approved. Rising from his seat, he departed.

SUTRA 1161. THE DHARMA OF THE ARHAT [58]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti. At that time, a brahmin came to the Buddha. After they had exchanged greetings and courtesies, he withdrew to one side, sat down, and spoke in verse:

What is sila?

What is dignified conduct?

What is merit?

What is called karma?

By perfecting which qualities

Does a brahmin become an arhat?

The Blessed One then replied in verse:

With wisdom, he recollects his former lives

And sees births in the heavens and evil destinations;

All renewed existence has been ended—

The Muni’s higher knowledge is certain.^[59]

He knows that his mind is well liberated,

Liberated from all craving;

He is fully endowed with the three higher knowledges:

A brahmin possessing the three higher knowledges.

When the Buddha had spoken this sutra, the brahmin heard what the Buddha had taught, rejoiced, and approved. Rising from his seat, he departed.

SUTRA 1162. THE AGED HUSBAND AND WIFE [60]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti. Early one morning, the Blessed One donned his robe, took up his bowl, and entered the city of Sravasti to seek alms, with Venerable Ananda following behind him.

At that time, there was an elderly husband and wife, advanced in years, their faculties fully aged, and their backs bent like hooks. They came to the entrance of a narrow lane, to a place where refuse and dung were burned, and squatted together warming themselves by the fire. The Blessed One saw this elderly husband and wife, advanced in years, their faculties fully aged, and their backs bent like hooks. They were like two old cranes gazing at each other with lustful minds. Having seen them, he said to Venerable Ananda:

“Do you see that husband and wife, advanced in years, their faculties fully aged, and their backs bent like hooks, squatting together warming themselves by the fire, like two old cranes gazing at each other with lustful minds?”

Ananda said to the Buddha:

“Yes, Blessed One.”

The Buddha said to Ananda:

“When this elderly husband and wife were young and physically vigorous, if they had diligently sought wealth, they could have become the wealthiest householders in the city of Sravasti. Or, if they had shaved off their beards and hair, donned the kasaya robe, and with right faith left the household life for homelessness to train in the Way, diligently cultivating the practice, they could have attained the supreme and foremost fruit of arhatship.

If, during the second period of their lives, while they were still vigorous, they had diligently sought wealth, they could have become the second wealthiest householders in the city of Sravasti. If they had shaved off their beards and hair, donned the kasaya robe, and with right faith left the household life for homelessness to train in the Way, they could have attained the fruit of non-returning. If, during the third period of their lives, in middle age, they had diligently sought wealth, they could have become the third wealthiest householders in the city of Sravasti.

If they had shaved off their beards and hair, donned the kasaya robe, and with right faith left the household life for homelessness to train in the Way, they could have attained the fruit of once-returning. If, during the fourth period, in old age, they had diligently sought wealth, they could have become the fourth wealthiest householders in the city of Sravasti. If they had shaved off their beards and hair, donned the kasaya robe, and with right faith left the household life for homelessness to train in the Way, they could have attained the fruit of stream-entry.

But today they are old, their faculties are feeble, and they have neither wealth, means, nor ability. Even if they were to seek wealth, they would be incapable of doing so; nor is there any way for them to attain the Dharma of the superhuman state.”

The Blessed One then spoke in verse:

Because they did not practice the holy life,

In youth they acquired no wealth;

Thinking upon events long past,

They lie upon the ground like bent bows.

They did not cultivate the holy life,

And in youth acquired no possessions;

Like aged cranes,

They await death beside a desolate marsh.

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

DISCOURSE 1163. AGING AND DEATH^[61]

Thus have I heard:

At one time the Buddha was dwelling in Anāthapiṇḍika’s Park, in the Jeta Grove, in the country of Śrāvastī.

It was taught as above, with only the verses differing:

Destroyed by aging and death,

Body and feeling cease.

Only the merit of giving

Is provision that follows oneself.

Guard and sustain yourself by relying on the wholesome,

And cultivate the merit of meditation.

Give according to your ability,

Whether wealth, food, or drink.

Awake among those who are deluded,

One does not live one’s life in vain.

When the Buddha had spoken this discourse, that brahmin, having heard what the Buddha taught, rejoiced, expressed his approval, paid homage, and departed.

Notes:

^[1]. Taishō, fascicle 42. Kokuyaku, fascicle 36, “Recitation vii: Verses; 4. Kosala Saṃyukta,” continuation of Chapter 2. Yinshun, “Recitation viii: Eight Assemblies; 20. Kṣatriya Saṃyukta,” continued (Taishō, fascicle 40, discourses 1226–1239). Foguang, fascicle 42. Taishō discourse 1145; Pāli, S. 3.3, Issattha. Alternate translation, №100⁽⁶⁸⁾.

^[2]. Po-ssu-ni 波斯匿. Pāli: Pasenadi.

^[3]. Pāli: kattha dānaṃ dātabbaṃ, “Where should a gift be given?”; kattha dinnaṃ mahapphalaṃ, “Where does a gift yield great fruit?”

^[4]. Pāli: bhareyyāsi taṃ purisaṃ, “Would the King support that person?”

^[5]. Chinese: gāo chàng zēng huān shòu 高唱增歡愛 (Korean edition: ài 愛). Pāli: āmodamāno pakireti, detha dethāti bhāsati: distributing with a joyful heart, that person says, “Give! Give!”

^[6]. Pāli, S.3.21, Puggala. Alternate translation, №100⁽⁶⁹⁾.

^[7]. Pāli: lohitamalā vā lohitamalaṃ gaccheyya, going from a place stained with blood to a place stained with blood.

^[8]. Chinese: dēng chuáng 登床. Pāli: pathaviyā pallaṅkaṃ āroheyya, “a person leaps from the ground onto a palanquin.”

^[9]. Pāli, S.3.25, Pabbatūpamā. Alternate translation, №100⁽⁷⁰⁾.

^[10]. Korean edition and Yinshun: rì rì rì rì 日日, every day. Alternate translation: rì zhōng, midday. Foguang: bái rì, daytime. Pāli: divā divassa, early morning.

^[11]. An anointed king. Pāli: Khattiya-muddhāvasitta-rājan, a king of the Kṣatriya lineage crowned through an anointing ceremony.

^[12]. Pāli: issariyamadamattaṃ, proud of royal authority.

^[13]. Chinese: yǒu xìn, yǒu yuán 有信有緣. Pāli: saddhāyiko paccayiko, a trusted and reliable person.

^[14]. Pāli, S.3.11, Jaṭila. Alternate translation, №100⁽⁷¹⁾.

^[15]. She-chi-lo 闍祇羅. Pāli: jaṭila, a matted-hair ascetic.

. I-she-lo 一舍羅. Pāli: ekasāṭaka, a one-robed non-Buddhist ascetic (wearing only a single piece of cloth).

^[17]. Pāli: saṃvāsena … sīlaṃ veditabbaṃ, through living together, a person’s moral conduct becomes known.

^[18]. Pāli: saṃvohārena … soceyyaṃ veditabbaṃ, through conducting business together, a person’s purity becomes known.

^[19]. Pāli: āpadāsu … thāmo veditabbo, amid adversity, a person’s endurance becomes known.

^[20]. Chinese: jiàn shuō zhī míng 見說知明. Pāli: sākacchāya … paññā viditabbā, through discussion together, a person’s wisdom becomes known.

^[21]. Taishō: 鋀石銅? Yinshun and Foguang: shōu shí tóng 鍮石銅, a kind of red copper. Pāli: patirūpako mattikakuṅḍalo, a clay earring covered with gold leaf.

^[22]. Pāli, S.3.12, Pañcarājāno. Alternate translations, №100⁽⁷²⁾; №125(33.1).

^[23]. Pāli: five kings.

^[24]. Candana the lay devotee 栴檀優婆塞. Pāli: Candanaṅgaliko upāsako.

^[25]. Chinese: “Renowned in the country of Aṅgī.” In Pāli, Aṅgīrasa is an epithet commonly used for the Buddha because the original Gotama clan belonged to the Aṅgīrasa tribe. The Chinese version understands this as the name of a country.

^[26]. Pāli, S.3.13, Doṇapāka. Alternate translation, №100⁽⁷³⁾.

^[27]. Uttara 鬱多羅. Pāli: Sudassano māṇavo.

^[28]. Kokuyaku, fascicle 36, final section, “Recitation vii: Verses; 5. Brahmin Saṃyukta,” two chapters. Yinshun, “Recitation viii: Eight Assemblies; 21. Brahmin Saṃyukta,” thirty-eight discourses: 1250–1287 (Taishō, fascicle 42, discourses 1151–1163; fascicle 3 [final section] and fascicle 4 [first section], discourses 88–102; fascicle 44 [first section], discourses 1178–1187). Kokuyaku, Chapter 1. Pāli, S.7.3, Asurinda. Alternate translation, №100⁽⁷⁴⁾.

^[29]. The young Asura 年少阿修羅. Pāli: Asurindaka Bhāradvājo brāhmaṇo, a brahmin named Asurindaka Bhāradvāja.

^[30]. Pāli version: On hearing that his elder brother had gone forth under the Buddha, Asurindaka became angry and went to revile the Buddha.

^[31]. Pāli, S.7.3, Akkosa. Alternate translation, №100⁽⁷⁵⁾.

^[32]. The brahmin Pin-chi-chia 賓耆迦婆羅門; a transcription of Bilaṅgika (?); see note 35 to discourse 1154. Pāli: Akkosaka Bhāradvājo brāhmaṇo; in the Pāli version, this person is the elder brother of the person mentioned in the preceding discourse.

^[33]. Chinese: xiāng zèng yí, xiāng yǔ 相贈遺相與. Pāli: sambhuñjati, vītiharati; eating together (= social association), exchanging with one another (reciprocal exchange).

^[34]. Pāli, S.7.2, Akkosa. Alternate translation, №100⁽⁷⁶⁾.

^[35]. Chien-ma P’o-lo-tou-p’o-che 健罵婆羅豆婆遮. Pāli: Akkosa-Bhāradvāja. He was given the epithet Akkosa (Chien-ma, “Reviler”) because he came to revile the Buddha.

^[36]. Pāli, S.7.4, Bilaṅgika. Alternate translation, №100⁽⁷⁷⁾.

^[37]. See discourse 1153. Pāli version: Bilaṅgika.

^[38]. Pāli, S.7.16, Paccanīka. Alternate translation, №100⁽⁷⁸⁾.

^[39]. Contrary to the Meaning 違義. Pāli: Paccanīkasāta.

^[40]. Pāli, S.7.5, Ahiṃsa. Alternate translations, №100⁽⁷⁹⁾, №101⁽²⁶⁾.

^[41]. Harmless 不害. Pāli: Ahiṃsaka.

^[42]. Pāli, S.7.12, Udaya. Alternate translation, №100⁽⁸⁰⁾.

^[43]. Fire-Given 火與. (Pāli: Aggidatta?). However, the Pāli version has Udaya.

^[44]. Pāli, S.7.1, Dhānañjanī. Alternate translation, №100⁽⁸¹⁾.

^[45]. Vāseṭṭha 婆肆吒. Pāli: Dhānañjanī.

^[46]. Uninterrupted wisdom 無間慧. Song-Yuan-Ming editions: wisdom without learning 無聞慧.

^[47]. Namo Tathāgatāya Arhate Samyaksaṃbuddhāya 南無多陀阿伽度阿羅呵三藐三佛陀. Pāli: Namo tassa Bhagavato Arahato Sammāsambuddhassa.

^[48]. A virtuous brahmin possessing the threefold knowledge 三明大德婆羅門; here this refers to the three original Vedas. Cf. Pāli, Dīgha, p. 88: tiṇṇaṃ vedānaṃ pāragū, a brahmin thoroughly versed in the three collections of the Vedas.

^[49]. Cf. Dīgha, p. 90, the Pāli text of the brahmin’s abuse of the Buddha and his disciples: ye ca kho te … muṇḍakā samaṇakā ibbhā kiṇhā bandhupādāpaccā, “They are shaven-headed ascetics, lowly, dark, the offspring of menials.”

^[50]. Taishō: “unobstructed equality” 無閡等. Concerning “uninterrupted equality,” that is, direct contemplation of the Noble Truths, see the preceding discourses (fascicles 1, 3, 5, 6, 10…).

^[51]. Pāli, Sn. 3.5, Māgha-sutta. Alternate translation, №100⁽⁸²⁾.

^[52]. Māgha 魔瞿. Pāli: Māgha māṇava.

^[53]. Pāli, S.7.7, Suddhika. Alternate translation, №100⁽⁸³⁾.

^[54]. Korean edition: golden canopy 金蓋. Song-Yuan-Ming editions: flower canopy 花蓋. Both Yinshun and Kokuyaku read “golden canopy”: a parasol with a golden handle.

^[55]. Shê-lê 舍勒; Xuanying’s Yinyi, fascicle 16: “Shê-lê here means a garment; it is also called an inner garment.” That is, trousers (Pāli: sāluka). The Pāli version does not contain these details.

^[56]. Chinese: “not without…,” perhaps containing an extraneous negative. Cf. the Pāli, S. ibid.: Na brāmaṇo sujjhati koci loke, sīlavā pi tapo karaṃ: no brahmin in this world becomes purified, even by observing precepts and practicing austerities (unless he is thoroughly versed in the three Vedas).

^[57]. A brahmin versed in the three scriptures 三典婆羅門; this refers to a brahmin thoroughly versed in the three original Vedas.

^[58]. Kokuyaku, Chapter 2. Pāli, S.7.8, Aggika (not entirely equivalent). Alternate translation, №100⁽⁸⁴⁾.

^[59]. “Knowledges” refers to the three knowledges just mentioned: the knowledge of former lives, the knowledge of the births and deaths of beings, and the knowledge of the exhaustion of the taints.

^[60]. Alternate translation, №100⁽⁸⁵⁾.

^[61]. Pāli, A. 3.51–52, Jinna.