雜阿含經

Revised and annotated by: Thích Tuệ Sỹ

SUTRA 1178. VĀSIṬṬHĪ[1]

Thus have I heard:

At one time the Buddha was staying in the Amra Grove in the country of Mithila^[2]. At that time, there was a young Brahmin woman named Vāsiṭṭhī^[3], whose six children had died one after another. Grieving for her children, she went mad, and, naked and with disheveled hair, ran along the road^[4] until she reached the Amra Grove in Mithila. At that time, the Blessed One was teaching the Dharma to an immeasurable assembly gathered around him. From afar, the young Brahmin woman Vāsiṭṭhī saw the Blessed One. As soon as she saw him, she suddenly regained her senses and, abashed and ashamed, crouched down and concealed herself.

The Blessed One then said to the Venerable Ānanda: “Take your upper robe and give it to the young Brahmin woman Vāsiṭṭhī, and tell her to put it on so that she may hear the Dharma.” The Venerable Ānanda obeyed the Buddha’s instruction, took the robe, and gave it to her to put on. After receiving and putting on the robe, she approached the Buddha, bowed her head at his feet, and sat to one side. The Blessed One then taught her the Dharma, revealing, instructing, illuminating, and gladdening her. As was his customary practice, the Buddha taught the Dharma in gradual sequence until her faith became pure and she accepted the Three Refuges.

Having heard the Buddha teach the Dharma, she rejoiced and delighted in it, paid homage, and departed.

Afterward, the seventh son of the laywoman Vāsiṭṭhī suddenly died as well. Yet this laywoman no longer felt sorrow, lamentation, pain, distress, or weeping. At that time, the husband of the laywoman Vāsiṭṭhī spoke this verse to her:

When your former children died,

Grief and anguish arose from your longing;

By day and night you neither ate nor drank,

Until you became deranged and mad.

Now the seventh has been buried;

Why does no grief or anguish arise?

The laywoman Vāsiṭṭhī then replied to her husband in verse:

Children and grandchildren by the thousands

Are born when causes and conditions unite;

They have long since passed into the past;

The same is true of you and me.

Children, grandchildren, and kin—

Their number is without limit;

Born here and born there,

They slaughter and devour one another.

Knowing the wretchedness of this life^[5],

Why give rise to grief and anguish?

I have come to know the way of escape

From life and death, survival and loss.

No more does grief and anguish arise,

Because I have entered the Buddha’s true Dharma.

At that time, the husband of the laywoman Vāsiṭṭhī praised her in verse:

Never before have I heard this Dharma,

Which I now hear you proclaim.

Where did you hear this teaching

That you do not grieve over your child?

The laywoman Vāsiṭṭhī replied in verse:

The Perfectly Enlightened One is now

In the country of Kosala;

Within the Amra Grove,

He has forever transcended every suffering.

He expounds all suffering,

The origin of suffering and its cessation,

And the Noble Eightfold Path,

The secure way leading to nirvana.

He is my Teacher;

I revere his true teaching.

I have come to know the true Dharma,

Which can dispel grief for one’s child.

Her Brahmin husband replied in verse:

Now I too shall go

To the Amra Grove in Mithila;

The Blessed One will also

Teach me to abandon grief for my child.

The laywoman again replied in verse:

You should behold the Perfectly Enlightened One,

Gentle, with a body of golden hue;

He tames those difficult to tame

And conveys all beings across the sea.

The Brahmin then prepared a carriage, mounted it, and traveled to the Amra Grove in Mithila. Seeing the Blessed One from afar, his joyful faith increased, and he approached the Great Teacher. The Great Teacher then spoke verses for him and opened his Dharma eye, enabling him to see suffering, its origin, its cessation, and the path leading directly to nirvana. He immediately saw the Dharma and attained direct realization. Having known the Dharma, he requested permission to go forth. At that very moment, the Brahmin was admitted into the monastic life. Dwelling alone in a secluded place, he contemplated… until he attained arhatship.

The Blessed One had predicted that by the third night he would attain the three higher knowledges. After he had attained the three higher knowledges, the Blessed One told him to have the charioteer take the carriage home and inform the laywoman Vāsiṭṭhī, conveying these words of rejoicing and congratulations:

“The Brahmin has met the Blessed One, gained pure faith, and reverently accepted him as his Teacher. The Great Teacher then taught him the Dharma and opened his Dharma eye. He saw the Noble Truth of Suffering, the origin of suffering, the cessation of suffering, and the Noble Eightfold Path, the secure way leading directly to nirvana, and attained direct realization. Having known the Dharma, he immediately requested to go forth, and the Blessed One predicted that on the third night he would fully attain the three higher knowledges.”

The charioteer obeyed and immediately returned home. From afar, the laywoman Vāsiṭṭhī saw the charioteer returning without the Brahmin and asked:

“Did the Brahmin meet the Buddha? Did the Buddha teach him the Dharma, open his Dharma eye, and enable him to see the Noble Truths?”

The charioteer replied:

“The Brahmin has met the Blessed One, gained pure faith, and reverently accepted him as his Teacher. The Great Teacher then taught him the Dharma and opened his Dharma eye. He saw the Noble Truth of Suffering, the origin of suffering, the cessation of suffering, and the Noble Eightfold Path, the secure way leading directly to nirvana, and attained direct realization. Having known the Dharma, he immediately requested to go forth, and the Blessed One predicted that on the third night he would fully attain the three higher knowledges.” At that moment, the laywoman was filled with joy and said to the charioteer:

“I give you this carriage together with one hundred thousand gold coins, because you have brought me the news that the Brahmin Sujāta^[6] has realized the three higher knowledges and thereby gladdened my heart.”

The charioteer replied:

“What need have I now of a carriage or gold and silver? I return the carriage and the gold and silver to you, laywoman. I shall now return to the Brahmin and follow him into the monastic life.”

The laywoman said:

“If that is your intention, return quickly and follow your master into the monastic life. Before long, you too will fully attain the three higher knowledges, just as your master has.”

The charioteer said:

“That is so, laywoman. Just as my master has gone forth, so shall I.”

The laywoman said:

“Your father has gone forth, and you too will follow him into the monastic life. Before long, I shall follow as well. It is like a great nāga in the wilderness soaring through the sky on its journey: all the other nāgas—male and female—fly after it. So too shall I carry an alms bowl, don the robe, and live a life easily contented.”

The charioteer replied:

“Laywoman, if that is so, your aspiration will surely be fulfilled. Before long, we shall see you with few desires and contentment, wearing the robe and carrying an alms bowl, subsisting on whatever discarded food you receive, with your hair shaved and wearing the dyed robe. With regard to the skandhas, dhatus, and ayatanas, you will sever sensual craving, free yourself from the bonds of greed, and exhaust all the taints.”

The Brahmin, the charioteer, the laywoman Vāsiṭṭhī, and her daughter Sundarī^[7] all went forth and ultimately attained liberation from suffering.

SUTRA 1179. THE LOST OX[8]

Thus have I heard:

At one time the Buddha was staying at the Great Wood Monastery^[9] in the country of Vaiśālī. At that time, the Brahmin Vīrya Bhāradvāja^[10] went early in the morning to buy an ox. Before he had time to settle the price, the ox was lost that very day. For six days he searched without finding it. While searching for the ox, the Brahmin came to the Great Wood Monastery.

From afar, he saw the Blessed One seated beneath the shade of a tree, his bearing dignified and composed, his faculties pure, his mind tranquil, accomplished in serenity and insight. His golden-hued body shone brilliantly. Seeing this, the Brahmin approached him and spoke this verse:

Why, having nothing that you seek,

Do you remain here in solitude,

Alone within this empty forest,

Yet find such peace within your heart?

The Blessed One then replied in verse:

Whether something is lost or found again,

My mind is not disturbed;

You should know, O Brahmin,

Do not say that you are like me.

A mind attached to gain and loss—

Such a mind is not its own master.

The Brahmin then spoke another verse:

The supreme state of the brahmacārin

Is as the bhikshu has declared;

Now I shall speak for myself—

Listen to these truthful words.

The samādhi of this śramaṇa is surely not that

Of one whose ox was lost this morning,

And who has searched six days without finding it,

Therefore he lives in happiness.

Surely the ascetic is not

One who sows a sesame field,

Worried that weeds will overrun it;

Therefore he lives in happiness.

Surely the ascetic is not

One who grows rice without enough water,

Fearing it will wither and die;

Therefore he lives in happiness.

Surely the ascetic is not

A widow with seven children,

All orphans whom she must raise;

Therefore he lives in happiness.

Surely the ascetic is not

One whose seven children are unloved,

Wayward and deeply in debt;

Therefore he lives in happiness.

Surely the ascetic is not

A creditor guarding his own door,

Seeking to collect much interest;

Therefore he lives in happiness.

Surely the ascetic is not

One whose bedding lies seven layers deep,

Anxiously picking out insects;

Therefore he lives in happiness.

Surely the ascetic is not

One whose wife has yellow hair and red eyes,

Hearing harsh words day and night;

Therefore he lives in happiness.

Surely the ascetic is not

One whose granary is empty and overrun by mice,

Constantly worried by scarcity and hunger;

Therefore he lives in happiness.

Then the Blessed One replied in verse:

Now I am certainly not

One who lost his cattle in the morning,

And searched six days without finding them;

Therefore I live in happiness.

Now I am certainly not

One who sows a sesame field,

Worried that weeds will overrun it;

Therefore I live in happiness.

Now I am certainly not

One who grows rice without enough water,

Fearing it will wither and die;

Therefore I live in happiness.

Now I am certainly not

A widow with seven children,

All orphans whom she must raise;

Therefore I live in happiness.

Now I am certainly not

One whose seven children are unloved,

Wayward and deeply in debt;

Therefore I live in happiness.

Now I am certainly not

A creditor guarding his own door,

Seeking to collect much interest;

Therefore I live in happiness.

Now I am certainly not

One whose bedding lies seven layers deep,

Anxiously picking out insects;

Therefore I live in happiness.

Now I am certainly not

One whose wife has yellow hair and red eyes,

Hearing harsh words day and night;

Therefore I live in happiness.

Now I am certainly not

One whose granary is empty and overrun by mice,

Constantly worried by scarcity and hunger;

Therefore I live in happiness.

Neither letting mindfulness lapse nor entertaining thoughts,

Living beings dwell in happiness;

Having cut off desire and parted from attachment,

They thereby attain a life of happiness.

Then the Blessed One expounded the Dharma to the diligent Brahmin Bharadvaja, instructing, teaching, illuminating, and gladdening him. As was the Buddha’s custom, he taught the Dharma in sequence, speaking of giving, keeping the precepts, and so forth, until the Brahmin’s mind was free from fear within the true Dharma. He then rose from his seat, joined his palms, and addressed the Buddha:

“May I now go forth to train in the path, become a bhikkhu, and cultivate the holy life within the true Dharma and discipline?”

The Buddha told the Brahmin:

“You may now go forth, receive full ordination, and cultivate the holy life within the true Dharma and discipline….” In detail, he ultimately attained arhatship, and his mind was well liberated.

At that time, the diligent Brahmin Bharadvaja attained arhatship. Having directly known this through his own mind and attained the happiness of liberation, he spoke this verse:

Now I am truly joyful,

Dwelling within the Dharma of the Great Sage;

I have attained the joy of freedom from sensual desire—

My seeing the Buddha was not in vain.

SUTRA 1180. THE WISE ONE[11]

Thus have I heard:

At one time, the Buddha was dwelling in a sala grove near a Brahmin village^[12]. Early one morning, the Blessed One put on his robe, took his bowl, and entered the Brahmin village to seek alms. Suddenly, clouds arose out of season. The Blessed One thought to himself, “I should now go to the large assembly hall of the Bala householders in the Brahmin village^[13].” Having thought this, he went to that large assembly hall. At that time, the Brahmin householders were gathered there. Seeing the Blessed One from afar, they said to one another, “What Dharma could that shaven-headed ascetic possibly know^[14]?”

The Blessed One then said to the Brahmin householders of Bala village:

“Among the Brahmin caste, some know the Dharma and some do not know the Dharma. Among the kshatriyas and householders as well, some know the Dharma and some do not know the Dharma.”

The Blessed One then spoke in verse:

No friend wishes another friend to surpass him;

A king does not submit to one difficult to subdue;

No wife seeks to surpass her husband;

What child does not honor his father?

Without a wise person, there is no assembly;

Without wisdom, there is no discourse on Dharma;

When greed, hatred, and delusion are utterly ended,

Then one is called a wise person.

The Brahmin householders then addressed the Buddha:

“Good Gotama! Good sir! Please enter this hall and be seated.”

After the Blessed One had sat down, they said:

“May Gotama expound the Dharma. We wish to listen.”

Then the Blessed One expounded the Dharma in various ways to the Brahmin householders in that great assembly, instructing, teaching, illuminating, and gladdening them. He then spoke in verse:

When fools and wise ones gather together,

If no one speaks, who can know who is discerning?

One who can speak of the path of quiescence—

On hearing him speak, one knows the wise person.

The speaker proclaims the true Dharma

And raises the banner of the Great Sage;

Well-spoken words are the Sage’s banner,

And Dharma is the banner of the arhats.

After the Blessed One had established the true Dharma for the Brahmin householders of Bala village, instructing, teaching, illuminating, and gladdening them, he rose from his seat and departed.

SUTRA 1181. DEVAKATA[15]

Thus have I heard:

At one time, the Buddha was traveling among the people in Kosala^[16]. He came to the village of Phuli^[17] and stayed in the mango grove of the Brahmin Devakata^[18]. At that time, Venerable Upama^[19] was serving as his attendant. The Blessed One was then suffering from back pain^[20] and said to Venerable Upama:

“After putting away the robes and bowl, go to the house of the Brahmin Devakata.”

At that time, the Brahmin Devakata was in his house, having someone comb his hair, shave his beard, and arrange his hair. He saw Venerable Upama standing outside the door. Having seen him, he spoke in verse:

Why have you shaved your beard and hair

And clothed yourself in the sanghati robe^[21]?

Standing there outside my door,

What is it that you seek?

Venerable Upama replied in verse:

The Well-Gone One, the Arhat,

Suffers back pain from a disorder of wind;

Is there some soothing drink^[22]

That might cure the Muni’s illness?

The Brahmin Devakata then brought out a bowl filled with ghee, a jar of oil, and a jar of rock sugar. He had someone carry them, together with a vessel of hot water, and followed Venerable Upama to the Blessed One. They rubbed oil over his body and washed it away with hot water, then prepared a drink from the ghee and rock sugar. Afterward, the Blessed One’s back pain subsided and he became comfortable. Early the next morning, Devakata rose very early and went to the Buddha. He bowed his head at the Buddha’s feet, withdrew to one side, sat down, and spoke in verse:

Who is called a Brahmin?

To whom does giving yield great fruit?

What is a timely gift^[23]?

Who is called a pure field of merit?

The Blessed One then replied in verse:

One who has attained knowledge of former lives,

Who sees the heavens and knows the destinations of rebirth^[24],

Who has attained the exhaustion of all taints—

That Muni has realized the threefold knowledge.

He clearly knows the liberation of mind

And is liberated from all craving;

Only such a one is called a Brahmin.

A gift to him yields great fruit.

A gift to him is a timely gift,

A field of merit fulfilling one’s aspirations.

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

SUTRA 1182. FARMING[25]

Thus have I heard:

At one time, the Buddha was traveling among the people in Kosala and stopped for one night in a sala grove.

Not far from the sala grove lived a Brahmin farmer^[26]. Rising early in the morning, he entered the sala grove and saw from afar the Blessed One seated beneath the shade of a tree. His majestic bearing was upright and dignified, his faculties were pure, and his mind was tranquil and concentrated. He had fully perfected the supreme practice of serenity and insight. His body was golden in color, and its radiance shone all around. Seeing this, the Brahmin approached him and said:

“Gotama, I farm nearby and therefore delight in this grove. Gotama, what occupation do you have here that causes you to delight in dwelling in this grove?” He then spoke in verse:

Bhikkhu dwelling in this grove,

What occupation do you have,

That you remain alone in this secluded place,

Do you delight in this forest?

Then the Blessed One replied in verse:

Free from affairs in this forest,

The forest roots were cut down long ago;

Within the forest, freed from the forest,

Meditating, I dispel discontent.

After hearing what the Buddha had said, the brahmin rejoiced and delighted, paid homage, and departed.

SUTRA 1183. GATHERING FIREWOOD[27]

Thus have I heard:

At one time, the Buddha was journeying among the people of Kosala and stopped for one night in a sala grove.

At that time, a brahmin lived beside the grove together with five hundred young brahmin students^[28]. That brahmin often praised the Blessed One, looked forward to his coming, and wished to meet him, saying, “When will he journey to this grove, so that I may go and see him and ask about the matters concerning which I still have doubts? Will he have time to give me an explanation?”

Then one of that brahmin’s young disciples entered the grove to gather firewood. From afar he saw the Blessed One seated in the shade of a tree, his bearing upright and dignified, his faculties tranquil, his mind composed, and his body like a golden mountain radiating brilliant light. Having seen him, he thought, “My teacher often praises and reveres Master Gautama and longs to meet him so that he may ask about his doubts. Now the ascetic Gautama has come to this grove. I must quickly return and inform my teacher.” Thereupon, carrying his bundle of firewood, he hurried back to the schoolhouse, set down the bundle, approached his teacher, and said:

“Teacher, you should know! For a long time you have often praised and revered the ascetic Gautama and wished that he would come to this grove so that you might ask him about your doubts. Now the ascetic Gautama has come to this grove. Please know that the time has arrived.”

The brahmin then went to the Blessed One. After exchanging greetings and courtesies, he sat to one side and spoke in verse:

Alone you enter a fearful place,

Deep within the dense forest;

Standing firm and unmoving,

You skillfully cultivate right striving.

Without songs, dancing, or music,

You dwell in a secluded, tranquil place;

Never before have I seen anyone

Who delights alone in the deep forest.

Do you wish to seek within the world

The sovereign Lord of Freedom?

Is it the heaven of the Thirty-three,

The celestial realm of sovereign bliss?

Why enter the deep forest

And with asceticism wither yourself away?

Then the Blessed One replied in verse:

The many things that people seek bring suffering,

And infatuation leads into the various realms;

All of these are

Roots of delusion.

Such forms of seeking

I abandoned long ago.

Seeking nothing and deceiving none,

I remain untouched by anything.

Regarding all phenomena,

There is only pure contemplation;

Having attained unsurpassed bodhi,

I meditate and cultivate true bliss.

The brahmin again spoke in verse:

I now pay homage to you,

The silent and peaceful Muni;

The wondrous king of meditation,

The Greatly Awakened One of boundless awakening.

The Tathagata rescues gods and humans,

Towering like a golden mountain;

Freed from the dense forest,

Though dwelling in the forest, you are never attached.

You have pulled out the deeply embedded thorn,

Wholly purified, leaving no trace;

Foremost among teachers of doctrine,

You surpass all in debate.

Mighty lion among humankind,

Your roar resounds throughout the deep forest;

You reveal the Noble Truth of Suffering,

Its Origin, its Cessation, and the Noble Eightfold Path.

Having utterly ended all masses of suffering,

You have escaped, pure and undefiled;

Having freed yourself from every suffering,

You rescue all beings everywhere from suffering.

For the well-being and happiness of beings,

You expound the true Dharma;

Having severed affectionate attachment,

You remain far removed from the net of desire.

You have completely cut away

The fetters born of craving for existence;

Like a lotus living in water,

You are unstained by muddy water.

Like the sun in the open sky,

Brilliant and unobscured by clouds;

Today I am fortunate

To have come to this forest in Kosala.

I have met the Great Teacher,

The Supreme One among two-footed beings;

Great in diligence within the deep forest,

Foremost in universally delivering beings.

Foremost Guide and Tamer,

I pay homage to the Fearless One.

After the brahmin had fully recited these verses praising the Buddha, he heard the Buddha’s teaching, rejoiced and delighted, bowed his head in homage, and departed.

SUTRA 1184. SUNDARIKA (1)[29]

Thus have I heard:

At one time, the Buddha was journeying among the people of Kosala and spent the night on the bank of the Sundarika River^[30]. At that time, the Blessed One had not long before shaved his hair. Toward the end of the night, he covered his head with his robe, sat cross-legged, held his body upright, directed his thoughts rightly, and established mindfulness before him.

At that time, a brahmin^[31] was staying by the Sundarika River. Toward the end of the night, he arose and took the remaining sacrificial food that had not yet been used to the riverbank, wishing to find a brahmin of great virtue to whom he could make an offering.

The Blessed One then heard the brahmin’s footsteps by the riverbank. Having heard them, he cleared his throat and removed the robe to uncover his head. When the brahmin by the Sundarika River saw the Buddha, he thought, “This is a shaven-headed ascetic, not a brahmin.” He was about to take the food back, but then he thought again, “It is not only ascetics who shave their heads. Among brahmins, too, there are some who shave their heads. I should go there and ask him about his birth.” The brahmin by the Sundarika River then approached the Blessed One and asked:

“Into what lineage were you born?”

The Blessed One then spoke in verse:

Do not ask about my birth;

You should ask about my conduct.

Even by rubbing drilled wood,

Fire can be produced.

Though born into a lowly family,

One may become a steadfast Muni,

Possessed of wisdom and moral shame,

Diligent and well restrained.

Having reached ultimate, universal illumination,

And cultivated the pure holy life,

Now that the proper time has come,

You should offer the remaining food.

The brahmin by the Sundarika River again spoke in verse:

Today is an auspicious day for me;

Wishing to make an offering and seek merit,

I have fortunately encountered the Great Being,

Most honored throughout the three times.

Had I not encountered the Buddha,

I would have offered it to someone else.

The faith of the brahmin by the Sundarika River grew still stronger, and he immediately presented the remaining food to the Blessed One. The Blessed One did not accept it, because it had been obtained through the recitation of a verse.

(The details are as previously stated: food obtained through teaching the Dharma.)

The brahmin by the Sundarika River said to the Buddha:

“Blessed One, where should this sacrificial food now be placed?”

The Buddha told the brahmin:

“I see no god, Mara, Brahma, ascetic, brahmin, celestial spirit, or person in the world who could eat this food and remain physically at ease. Take this food and cast it into water in which there are no living creatures, or upon ground where little grass grows.”

The brahmin immediately cast the food into water in which there were no living creatures. The water at once gave off smoke, bubbled, boiled, and hissed. It was just as when a heated iron ball is cast into cold water, causing the water to smoke, bubble, boil, and hiss.

So too was it with this food: when cast into water in which there were no living creatures, it smoked, bubbled, boiled, and hissed. The brahmin by the Sundarika River became terrified, and the hair on his entire body stood on end. Believing this to be an ominous calamity, he hurried ashore, gathered dry firewood, and made an offering at the fire shrine to ward off the portent.

The Blessed One saw him gathering dry firewood and making an offering at the fire shrine in hopes of averting the calamity. Seeing this, he spoke in verse:

Brahmin who worships fire,

Burning dry wood and grass,

Do not believe this to be the path of purification

That can put an end to calamities.

This is an unwholesome offering,

Yet you call it wisdom.

By creating such causes and conditions,

Followers of other paths cling to purification through rites.

Now abandon the fire fed by wood,

And kindle the fire within;

Constantly cultivate heedfulness,

And make offerings at all times.

With pure faith extending everywhere,

Widely establish great assemblies of giving.

The mind and its intentions are the bundle of firewood;

Anger sends forth black smoke.

False speech is the worldly flavor;

The tongue is the wooden ladle;

The breast is where the fire burns,

And the fire of desire always blazes fiercely.

One must skillfully tame oneself

To become one who extinguishes the flame.

Right faith is the great river;

Pure precepts are the crossing.

Its current is settled, clear, and pure,

Praised by the wise;

Purity within a person is celestial virtue—

One should bathe therein.

Wading through its waters without being stained,

One safely reaches the farther shore.

The true Dharma is the deep pool;

Merit and virtue are the descent to the ferryboat.

Its waters are settled, clear, and full,

Praised by the wise.

Purity within a person is heavenly virtue;

Therefore bathe therein.

Wading through its waters, one is not stained,

And safely crosses to the other shore;

Well-tamed by the truth,

One guards oneself and cultivates the holy life.

Compassion is ascetic practice,

And a truthful mind is pure;

Bathe with the true Dharma,

And be praised by the wise.

After the brahmin from the Sundarika River heard what the Buddha had taught, he rejoiced and delighted in it, then departed by the way he had come.

SUTRA 1185. SUNDARIKA (2)[32]

Thus have I heard:

At one time, the Buddha was traveling among the people of Kosala and was staying in a dense forest beside the Sundarika River. At that time, a brahmin dwelling beside the Sundarika River went to the Buddha. After exchanging greetings and courtesies, he withdrew to one side, sat down, and asked the Buddha:

“Venerable Gautama, do you go to the Sundarika River to bathe?”

The Buddha said to the brahmin:

“What purpose would be served by going to the Sundarika River to bathe?”

The brahmin said:

“Venerable Gautama, the Sundarika River brings deliverance, auspiciousness, and purification. Whoever bathes there can eliminate every evil.”

The Blessed One then spoke in verse:

Neither the Sundarika River,

Nor the Bahuda;

Neither the Gaya nor the Sarayu—

Rivers such as these

Cannot cause an evildoer

To become purified.

Though at the Sundarika River,

The Ganges, or the Bahuda,

Fools may constantly abide,

They cannot eliminate all evil.

What need have those who are pure

To bathe?

What need have those who are pure

To observe the uposatha?

One’s karma is pure when oneself is pure;

In this life one should guard oneself:

Neither killing nor stealing,

Neither sexual misconduct nor false speech;

Practice generosity and cast off stinginess—

Bathe therein.

Toward all sentient beings,

Always arouse a compassionate heart;

If you bathe with water from a well,

What need is there for Gaya?

Purify your own mind within,

Without relying on outward bathing;

The poor and lowly

May have bodies covered in grime.

Water can wash away the dust outside,

But cannot cleanse what lies within.

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

SUTRA 1186. MATTED HAIR (1)[33]

Thus have I heard:

At one time, the Buddha was staying in the Nigrodha Grove in the land of Kapilavastu. At that time, the matted-hair brahmin Radha-Bharadvaja^[34], who had known the Buddha when he was still a householder, went to the Buddha. After exchanging greetings and courtesies, he withdrew to one side, sat down, and spoke in verse:

One whose hair is matted outwardly

Is merely called one with matted hair;

One whose hair is matted inwardly

Is a sentient being bound in fetters.

I now ask Gautama:

How is the matted tangle undone?

The Blessed One then replied in verse:

One should undertake and uphold the pure precepts,

And inwardly cultivate right awakening;

With single-minded diligence in skillful means,

The matted tangle is thereby undone.

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

SUTRA 1187. MATTED HAIR (2)[35]

Thus have I heard:

At one time, the Buddha was staying in the Nigrodha Grove in the land of Kapilavastu. At that time, the matted-hair brahmin Bharadvaja went to the Buddha. After exchanging greetings and courtesies, he withdrew to one side, sat down, and spoke in verse:

One whose hair is matted outwardly

Is merely called one with matted hair.

One whose mind is matted inwardly

Is a sentient being bound in fetters.

I now ask Gautama:

For one with such a matted tangle,

What means should be employed?

Where is the matted tangle undone?

The Blessed One then replied in verse:

The eye, the ear, and the nose,

The tongue, body, and mind ayatanas—

As to that name-and-form,

Extinguish it completely, leaving nothing.

When all consciousnesses have utterly ceased,

There the matted tangle is undone.

When the Buddha had spoken this sutra, the matted-hair brahmin Bharadvaja heard what the Buddha had taught, rejoiced and delighted in it, rose from his seat, and departed.

SUTRA 1188. REVERENCE[36]

Thus have I heard:

At one time, the Buddha was beneath the bodhi tree^[37] beside the Nairanjana River, in the village of Uruvela, not long after attaining awakening. At that time, the Blessed One, alone in quiet contemplation, thought to himself:

“It is truly painful to live without anyone to revere, without any order of precedence, and without another master toward whom one feels reverential awe^[38]. In this way, the great purpose will decline. If there were someone to revere, an order of precedence, and another master, one could dwell at ease. With reverence, an order of precedence, and another master, the great purpose would be fulfilled. If among devas, Maras, Brahmas, ascetics, brahmins, gods, spirits, and humans there is anyone more accomplished than I in precepts, samadhi, wisdom, liberation, and the knowledge of liberation, I shall honor and revere that person, attend upon and make offerings to that person, and live in dependence upon that person.”

He further thought:

“Yet among devas, Maras, Brahmas, ascetics, brahmins, gods, spirits, and humans, there is no one more fully endowed than I with precepts, samadhi, wisdom, liberation, and the knowledge and vision of liberation, whom I could honor and revere, attend upon and make offerings to, and in dependence upon whom I could live. There is only the true Dharma through which I awakened by myself and attained bodhi. I should honor and revere that Dharma, attend upon and make offerings to it, and live in dependence upon it.

Why is this? The Tathagatas, Arhats, Perfectly Awakened Ones of the past also honored and revered the true Dharma, attended upon and made offerings to it, and lived in dependence upon it. The Tathagatas, Arhats, Perfectly Awakened Ones of the future will likewise honor and revere the true Dharma, attend upon and make offerings to it, and live in dependence upon it.”

At that time, Brahma, lord of the Saha world, knew the thought in the Blessed One’s mind. As swiftly as a strong man might bend or extend his arm, he disappeared from the Brahma heaven, appeared before the Buddha, and praised him, saying:

“Excellent, Blessed One! So it is, Well-Gone One! So it is!

Those who are indolent and without reverence suffer greatly… (as explained in detail above, up to) the great purpose is fulfilled. Indeed, among devas, Maras, Brahmas, ascetics, brahmins, gods, spirits, and humans, there is no one more fully endowed than the Blessed One with precepts, samadhi, wisdom, liberation, and the knowledge and vision of liberation, whom the Blessed One could honor and revere, attend upon and make offerings to, and in dependence upon whom he could live.

There is only the true Dharma through which the Tathagata awakened by himself and attained perfect, complete awakening. It is the true Dharma that the Tathagata should honor and revere, attend upon and make offerings to, and in dependence upon which he should live. Why is this?

The Tathagatas, Arhats, Perfectly Awakened Ones of the past also honored and revered the true Dharma, attended upon and made offerings to it, and lived in dependence upon it. The Tathagatas, Arhats, Perfectly Awakened Ones of the future will likewise honor and revere the true Dharma, attend upon and make offerings to it, and live in dependence upon it. The Blessed One, too, honors and reveres the true Dharma, attends upon and makes offerings to it, and lives in dependence upon it.”

Brahma then spoke again in verse:

The Buddhas of times past,

And the Buddhas yet to come;

The Buddha, the present Blessed One,

Who removes the sorrows of sentient beings—

All revere the Dharma

And live in dependence upon the true Dharma.

Such reverence as this

Is the way of all Buddhas.

After Brahma heard what the Buddha had said, he rejoiced and delighted in it, bowed his head at the Buddha’s feet, and disappeared.

SUTRA 1189. BRAHMA (1)[39]

Thus have I heard:

At one time, the Buddha was beneath the bodhi tree beside the Nairanjana River, in the village of Uruvela, not long after attaining awakening.

At that time, the Blessed One, alone in quiet contemplation, thought as follows:

“There is a one-vehicle path^[40] that can purify sentient beings, free them from all sorrow and lamentation, eliminate suffering and distress, and enable them to attain the Dharma of suchness^[41]. It is the four foundations of mindfulness. What are the four?”

“This is the foundation of mindfulness that contemplates the body in the body, and the foundations of mindfulness that contemplate feelings, mind, and dharmas in dharmas. If anyone does not delight in the four foundations of mindfulness, that person will not delight in such noble Dharma^[42]. If one does not delight in such noble Dharma, one will not delight in such a noble path^[43]. If one does not delight in such a noble path, one will not delight in the deathless Dharma. If one does not delight in the deathless Dharma, one will not be liberated from birth, aging, illness, death, sorrow, lamentation, suffering, and distress.

“If anyone delights in cultivating the four foundations of mindfulness, that person will delight in cultivating such noble Dharma. If one delights in cultivating such noble Dharma, one will delight in such a noble path. If one delights in such a noble path, one will delight in the deathless Dharma. If one delights in the deathless Dharma, one will be liberated from birth, aging, illness, death, sorrow, lamentation, suffering, and distress.”

At that time, Brahma, lord of the Saha world, knew the thought in the Buddha’s mind. As swiftly as a strong man might bend or extend his arm, he disappeared from the heavenly realm and appeared standing before the Buddha, praising him, saying:

“Indeed, Blessed One! Indeed, Well-Gone One! There is a path of one vehicle that can purify sentient beings. It is the four foundations of mindfulness, … up to liberation from birth, aging, illness, death, sorrow, lamentation, suffering, and distress.”

Then Brahma spoke again in verse:

It is said there is a path of one vehicle,

Through which the end of existence is seen^[44];

He expounds the true Dharma,

Bringing comfort to suffering beings.

The Blessed Ones of the past

Relied on this path to cross beyond;

The Blessed Ones of the future

Will also rely on this path to cross.

The Perfectly Awakened One of the present

Relies upon it to cross the vast ocean,

Reaching the ultimate limit of birth and death,

With a disciplined and purified mind.

The wandering on through birth and death

Has been entirely brought to an end.

Knowing every sphere of experience,

His wisdom-eye illuminates the true path.

Just as the waters of the Ganges River

All flow toward the great ocean,

Its swift current carrying them far away,

So too is the true path.

Vast wisdom skillfully reveals it,

And swiftly attains the deathless Dharma;

The supreme chariot of the true Dharma

Had never before been heard.

Out of compassion for sentient beings,

He turns it for sentient beings;

Protecting devas and humans,

He brings them across to the further shore.

Therefore, all sentient beings

Bow their heads in homage.

After Brahma heard what the Buddha had taught, he rejoiced and delighted, bowed his head at the Buddha’s feet, and disappeared.

SUTRA 1190. LORD BRAHMA[45]

Thus have I heard:

At one time, not long after attaining the Way, the Buddha was beneath the bodhi tree beside the Nairanjana River, in the village of Uruvela^[46].

At that time, Brahma, lord of the Saha world^[47], possessing a wondrously beautiful form, came to the Buddha at the end of the night. He bowed his head at the Buddha’s feet, withdrew to sit at one side, and spoke in verse:

Among all lineages,

The Kshatriya is foremost among bipeds^[48];

One accomplished in knowledge and conduct

Is supreme among humankind.

The Buddha replied:

“Indeed, Brahma! Indeed, Brahma!

Among all lineages,

The Kshatriya is foremost among bipeds;

One accomplished in knowledge and conduct

Is supreme among humankind.”

When the Buddha had spoken this sutra, Brahma, lord of the Saha world, heard what the Buddha had said, rejoiced and delighted, bowed his head at the Buddha’s feet, and disappeared.

SUTRA 1191. A SECLUDED PLACE[49]

Thus have I heard:

At one time, the Buddha was traveling among the people in Kosala and stopped to rest in a secluded place where there was no village^[50]. Together with the bhikshus, he spent the night there. At that time, the Blessed One taught the bhikshus the Dharma appropriate to dwelling in the wilderness.

Then Brahma, lord of the Saha world, thought: “Today the Blessed One is traveling among the people in Kosala and has stopped to rest in a secluded place where there is no village. Together with the bhikshus, he is spending the night there in the wilderness. The Blessed One has taught the assembly the Dharma appropriate to seclusion^[51]. I should now go there and offer praise in accord with it.” Having thought this, as swiftly as a strong man might bend or extend his arm, he disappeared from the heavenly realm and appeared standing before the Buddha. He bowed his head at the Buddha’s feet, withdrew to sit at one side, and spoke in verse:

Accustomed to dwelling in remote places^[52],

One cuts off all afflictions;

If one does not delight in secluded forests,

Then when entering the assembly, one should remain guarded.

Discipline your own mind,

And go from house to house seeking alms;

You should guard the sense faculties,

Diligently gathering in mindful awareness.

After becoming accustomed to secluded forests,

Sit in a place of aranya;

Far removed from every fear,

Dwell securely and without dread.

Though there may be savage dangers,

Fierce snakes and every poisonous harm;

Dark clouds and deep obscurity,

With thunder and brilliantly flashing lightning;

Because afflictions have been abandoned,

One remains secure by day and night.

According to the Dharma as I have heard it,

There are as many as an incalculable number.

Alone, cultivating the holy life,

One does not fear a thousand death-demons.

If cultivating the path of awakening,

Even ten thousand inspire no fear.

All the stream-enterers,

And those who have attained once-returning;

Together with the non-returners,

Are also immeasurable in number.

Their number cannot be calculated,

Yet I fear people will say I speak falsely.

After Brahma, lord of the Saha world, heard what the Buddha had said, he rejoiced and delighted, paid homage to the Buddha, and disappeared.

SUTRA 1192. THE ASSEMBLY[53]

Thus have I heard:

At one time, the Buddha was in the Kapilavastu Grove at Kapilavastu^[54], together with five hundred bhikshus. All were arhats whose afflictions had been completely extinguished, whose task had been accomplished, who had laid down their burdens, attained their own benefit, exhausted every fetter of existence, possessed right knowledge, and whose minds were well liberated.

At that time, the Blessed One taught the assembly the Dharma associated with nirvana. Then a great assembly of powerful devas from worlds throughout the ten directions all came together to make offerings to the Blessed One and the Sangha of bhikshus. There were also Brahmas dwelling in the Brahma world who thought: “Today the Buddha is dwelling at Kapilavastu, … as fully stated above, up to making offerings to the Blessed One and the great assembly. We should now go there and offer praise.” Having thought this, as swiftly as a strong man might bend or extend his arm, they disappeared from the heavenly realm and appeared standing before the Buddha.

The first Brahma spoke in verse:

Within this great forest,

The great assembly has gathered;

The hosts of devas from the ten directions

Have all come to pay reverence.

I have come from afar to pay homage

To the supreme Sangha, difficult to subdue^[55].

The second Brahma then spoke in verse:

This Sangha of bhikshus

Is diligent, with minds sincere;

Within this great forest,

Seeking deliverance, they restrain their faculties.

The third Brahma continued in verse:

Through skillful means they dissolve

The deep attachment of affection, that piercing thorn;

Firm and unwavering,

Like Indra’s banner^[56].

They have crossed the current and the deep moat,

Pure and free from craving;

The Great Teacher has skillfully ferried across

These tamed lordly dragons.

The fourth Brahma continued in verse:

Whoever takes refuge in the Buddha

Will certainly not fall into an evil realm;

When their human body comes to an end,

They will obtain a heavenly body and enjoy bliss.

After each had spoken his verse, the four Brahmas immediately disappeared.

SUTRA 1193. KOKALIKA[57]

Thus have I heard:

At one time, the Buddha was in the Bamboo Grove, at the Kalanda grounds, in Rajagriha. At that time, Brahma, lord of the Saha world, diligently came each day to the Buddha to honor him and make offerings. Then the lord of the Saha world thought: “It is too early this morning to visit the Blessed One. The Blessed One must still be abiding in deep samadhi. I shall go to the quarters of the bhikshu Kokalika^[58], an associate of Devadatta.” Having thought this, he went before Kokalika’s quarters, knocked on the door, and said:

“Kokalika, you should arouse pure faith in the Venerable Shariputra and Maudgalyayana. Do not bring long-lasting, fruitless suffering upon yourself.”

Kokalika said:

“Who are you?”

Brahma replied:

“I am Brahma, lord of the Saha world.”

Kokalika said:

“Did the Blessed One not predict that you had attained the state of a non-returner?”

Brahma said:

“That is so, bhikshu!”

Kokalika said:

“Why, then, have you come here?”

The Brahma king, lord of the Saha world, thought, “This person cannot be cured,” and then spoke this verse:

Toward the Immeasurable One,

He gives rise to a wish to measure;

What person possessed of wisdom

Would give rise to such a conception?

Seeking to measure the Immeasurable One—

Thus are ordinary beings shrouded in darkness.^[59]

Then the Brahma king, lord of the Saha world, went to the Buddha, bowed his head at the Buddha’s feet, withdrew to one side, sat down, and said to the Buddha:

“Blessed One, every day I diligently come to the Buddha to attend upon and make offerings to him. I thought that it was still too early this morning to visit the Blessed One and that the Blessed One must still be abiding in deep samadhi. I therefore went to the quarters of the bhiksu Kokalika, an associate of Devadatta. Standing before his quarters, I slowly knocked on the door and said:

“‘Kokalika! Kokalika! You should give rise to pure faith in the Venerable Sariputra and Maudgalyayana, who are wise and virtuous. Do not undergo prolonged suffering without benefit.’ Kokalika said, ‘Who are you?’ I immediately replied, ‘I am the Brahma king, lord of the Saha world.’ Kokalika said, ‘Did the Blessed One not predict that you would attain the state of a non-returner?’ I immediately replied, ‘Indeed he did, Kokalika.’ He then said, ‘Why have you come here?’ I thought to myself, ‘This person cannot be cured,’ and then spoke this verse:

Toward that which cannot be measured,

He wishes to give rise to calculation;

Seeking to measure the immeasurable—

Thus are ordinary beings obscured.

The Buddha said to Brahma:

“So it is! So it is, Brahma.

Toward that which cannot be measured,

He wishes to give rise to a measuring mind;

What person possessed of wisdom

Would give rise to such deluded thought?

Seeking to measure the immeasurable—

Thus are ordinary beings obscured.”

When the Buddha had spoken this sutra, the Brahma king, lord of the Saha world, hearing what the Buddha had taught, rejoiced and delighted in it. He rose from his seat, bowed to the Buddha, and disappeared.

SUTRA 1194. BRAHMA (2)[60]

Thus have I heard:

At one time the Buddha was staying in the Bamboo Grove, at the Karanda grounds in Rajagrha. At that time the Great Brahma King and other independent Brahmas^[61], together with the independent Brahma Subahu^[62], daily employed skillful means to visit and make offerings to the Blessed One. Then the Brahma Baka^[63], seeing the independent Brahmas and Brahma Subahu so diligently employing skillful means, asked:

“What do you seek?”

They immediately replied:

“We wish to see the Blessed One and respectfully make offerings to him.”

At that time the Brahma Baka spoke this verse:

Those four kinds of celestial geese^[64],

Those three golden-hued palaces^[65];

Five hundred and seventy-two

Practitioners cultivating meditative contemplation.

Their bodies shine with radiant golden color^[66],

Illuminating the entire Brahma palace;

Just look upon my body—

Why is there any need to go there?

Then the heavenly Brahma King, the independent Brahma King, and the independent Brahma King Subahu replied in verse:

Though one may have a golden-hued body,

Illuminating the entire Brahma palace,

One who possesses wisdom

Knows that form is attended by affliction.

The wise do not cling to form,

And therefore their minds attain liberation.

Then the virtuous Brahma^[67], the independent Brahma, and the independent Brahma Subahu went to the Buddha, bowed their heads at the Buddha’s feet, withdrew to one side, sat down, and said to the Buddha:

“Blessed One, we employed skillful means because we wished to come and see the Blessed One and respectfully make offerings to him. The Brahma Baka, seeing us employ such means, came and asked us, ‘Where do you gentlemen intend to go today by these means?’ We immediately replied, ‘We wish to see the Blessed One and pay homage and make offerings to him.’ The Brahma Baka then spoke this verse:

Those four kinds of celestial geese^[68],

Those three golden-hued palaces;

Five hundred and seventy-two^[69]

Practitioners cultivating meditative contemplation.

Their bodies shine with radiant golden color,

Illuminating the entire Brahma palace;

Just look upon my body—

Why is there any need to go there?

“We replied in verse:

Though one may have a golden-hued body,

Illuminating the entire Brahma palace,

One who possesses wisdom

Knows that form is attended by affliction.

The wise do not cling to form,

And therefore their minds attain liberation.

The Buddha said to the Brahmas:

“So it is, Brahmas! So it is, Brahmas!

Though one may have a golden-hued body,

Illuminating the entire Brahma palace,

One should know that this pure golden form

Is a mark of affliction.

The wise are liberated from form

And no longer delight in form.

Then those Brahmas spoke this verse concerning the bhiksu Katamodakatissaka^[70]:

For one born into the world,

A sharp axe lies within his mouth;

By uttering evil words,

He turns it back and cuts himself:

He praises what deserves censure,

And censures what deserves praise;

Through evil speech his faults increase,

And his life knows no peace or joy.

Gambling and drinking squander wealth,

Yet this offense is still quite slight;

Harboring an evil mind toward the Well-Gone One—

That is an exceedingly grave offense.

There are hundreds of thousands of hells

Named Nirarbuda^[71];

Three thousand six hundred hells,

And five Abuda hells^[72].

These are the hells for slandering the Buddha,

Born of evil intentions in speech and thought.

When the Buddha had spoken this sutra, those Brahmas, hearing what the Buddha had taught, rejoiced and delighted in it. They bowed their heads at the Buddha’s feet and disappeared.

SUTRA 1195. BRAHMA BAKA[73]

Thus have I heard:

At one time the Buddha was staying in the Bamboo Grove, at the Karanda grounds in Rajagrha.

At that time the Brahma Baka^[74], dwelling in the Brahma realm, gave rise to an evil and erroneous view, saying:

“This place is eternal and is not subject to change. It is a place of perfect unity and a place of deliverance.”

Then the Blessed One knew the thought in the mind of the Brahma Baka. He entered samadhi and, abiding in such meditative attainment, disappeared from Rajagrha and appeared in the Brahma realm. Seeing the Blessed One from afar, the Brahma Baka spoke this verse:

The Brahmas, seventy-two in number,

Have performed meritorious deeds^[75];

Sovereign and eternally abiding,

They are freed from birth, aging, and death.

As for the treatises of sacred knowledge^[76],

I have cultivated them to perfection.

Among all those devas,

I alone endure forever.

Then the Buddha replied in verse:

This life is extremely brief;

It does not endure forever.

Yet the Brahma Baka

Declares that his life is long.

In Nirarbuda Hell,

The lifespan is hundreds of thousands of years;

I remember and know all of this,

Yet you declare yourself eternal.

The Brahma Baka again spoke in verse:

What the Buddha, the Blessed One, has seen

Extends through boundless numbers of kalpas.

Birth, aging, death, sorrow, and lamentation—

All of these belong to the past.

Please tell me

What I underwent in the past:

What observance of precepts and deeds

Caused me to be born here?

Then the Blessed One replied in verse:

In a kalpa of the distant past,

In the midst of a vast wilderness,

There was a community of practitioners,

Many of whom were noble observers of the holy life.

They were hungry and lacked sufficient food,

And you went to their aid.

Your mind of loving-kindness helped them without cease,

And through many kalpas its merit was not lost.

This was the merit you gained

And preserved in your past.

I remember and know it all,

Far and near, as one waking from sleep.

In the past there was a village

That was pillaged by bandits;

At that time you went to its aid

And enabled the people to escape.

This was the meritorious deed

You performed and preserved in the past.

I remember this cause and condition,

Far and near, as one waking from sleep.

In the past there were many people

Traveling by boat upon the Ganges River;

An evil naga seized that boat,

Intending to destroy all their lives.

At that time you used your spiritual power

To rescue and free them.

This was the meritorious deed

You performed and preserved in the past.

I remember this cause and condition,

Far and near, as one waking from sleep.

The Brahma Baka again spoke in verse:

You have certainly known me

And the course of my life from past to present;

You also know all things completely—

You are indeed the Perfectly Awakened One.

Therefore you have attained a body

Whose golden radiance shines everywhere;

As your body stands here,

It illuminates the entire world.

Then the Blessed One instructed, taught, illuminated, and gladdened the Brahma Baka. Having done so, he entered that meditative attainment, disappeared from the Brahma realm, and returned to Rajagrha.

SUTRA 1196. ERRONEOUS VIEW[77]

Thus have I heard:

At one time, the Buddha was dwelling in Anathapindika’s Park, in the Jeta Grove, in the kingdom of Sravasti. At that time, a certain Brahma in the Brahma realm gave rise to a wrong view and said:

“This realm is permanent and unchanging, unified, and transcendent. I have never seen anyone come to this realm, much less anyone who could surpass it.”

The Blessed One then knew the thoughts in that Brahma’s mind. He entered samadhi and, through such right concentration, disappeared from the kingdom of Sravasti and appeared in Brahma’s palace. Sitting cross-legged in midair directly above that Brahma’s head, he held his body upright and established mindfulness.

Then Venerable Ajnata Kaundinya thought, “Where is the Blessed One today?” With the divine eye, purified and surpassing the human eye, he saw the Blessed One in the Brahma realm. Having seen him, he entered samadhi and, through such right concentration, disappeared from the kingdom of Sravasti and appeared in the Brahma realm. Sitting upright with legs crossed, below the Buddha’s seat and above Brahma’s seat, he established mindfulness, facing west toward the Buddha.

At that time, Venerable Mahakasyapa also thought, “Where is the Blessed One today?” With the divine eye, purified and surpassing the human eye, he saw the Blessed One in the Brahma realm. Having seen him, he entered samadhi and, through such right concentration, disappeared from the kingdom of Sravasti and appeared in the Brahma realm. Sitting upright with legs crossed, below the Buddha’s seat and above Brahma’s seat, he single-mindedly gathered his thoughts, facing north toward the Buddha.

At that time, Venerable Mahamaudgalyayana also thought, “Where is the Blessed One today?” With the divine eye, purified and surpassing the human eye, he saw the Blessed One in the Brahma realm. Having seen him, he entered samadhi and, through such right concentration, disappeared from the kingdom of Sravasti and appeared in the Brahma realm. Sitting upright with legs crossed, below the Buddha’s seat and above Brahma’s seat, he single-mindedly gathered his thoughts, facing south toward the Buddha.

The Blessed One then said to Brahma:

“Do you now still hold the view, ‘From the distant past until now, I have never seen anyone who could surpass me’?”

Brahma said to the Buddha:

“Today I no longer dare say, ‘I have never seen anyone who could surpass me.’ I see only that Brahma’s radiance has been obscured.”

The Blessed One then taught the Dharma to that Brahma, instructing, guiding, illuminating, and delighting him. He entered samadhi and, through such right concentration, disappeared from the Brahma realm and returned to the kingdom of Sravasti. Venerable Ajnata Kaundinya, Mahakasyapa, and Sariputra likewise taught the Dharma to that Brahma, instructing, guiding, illuminating, and gladdening him. They then entered samadhi and, through such right concentration, disappeared from the Brahma realm and returned to the kingdom of Sravasti. Only Venerable Maudgalyayana remained there. That Brahma then asked Venerable Mahamaudgalyayana:

“Do the Blessed One’s other disciples all possess such great virtue and great power?”

Venerable Mahamaudgalyayana then spoke this verse:

Great in virtue, endowed with the three knowledges,

They have penetrative knowledge of others’ minds;

The arhats whose taints are exhausted—

Their number cannot be measured.

Venerable Mahamaudgalyayana then taught the Dharma to that Brahma, instructing, guiding, illuminating, and gladdening him. He entered samadhi and, through such right concentration, disappeared from the Brahma realm and returned to the kingdom of Sravasti.

SUTRA 1197. FINAL EXTINCTION[78]

Thus have I heard:

At one time, the Buddha was in the grove of the steadfast twin sala trees^[79], in the birthplace of the Mallas, in the kingdom of Kusinagara. At that time, as the Blessed One was about to enter parinirvana, he said to Venerable Ananda:

“Between the steadfast twin sala trees, spread out the corded bed with its head toward the north. At midnight tonight, the Tathagata will enter nirvana without remainder and attain parinirvana.”

Venerable Ananda obeyed the Blessed One’s instruction. Between the steadfast twin sala trees, he spread out the corded bed for the Blessed One with its head toward the north. He then returned to the Blessed One, bowed his head at the Buddha’s feet, and said:

“Blessed One, I have spread out the corded bed for the Tathagata between the steadfast twin sala trees, with its head toward the north.”

The Blessed One then went to the corded bed, lay down on his right side with his head toward the north and one foot resting upon the other, and established mindfulness upon the perception of light. At midnight, the Blessed One entered nirvana without remainder and attained parinirvana. After the Buddha had attained parinirvana, the twin sala grove immediately blossomed, and flowers fell all around as an offering to the Blessed One. A bhiksu then spoke this verse:

How splendid are the steadfast trees,

Drooping their branches to bow to the Buddha;

Offering wondrous flowers

To the Great Teacher who has attained parinirvana.

At that time, Sakra, Lord of the Devas, suddenly spoke this verse:

All conditioned phenomena are impermanent;

Their nature is to arise and cease.

Having arisen, they proceed to cessation;

Their stilling is bliss.

At that time, the Brahma King, lord of the Saha world, also spoke this verse:

All living beings in the world,

Once established, must be relinquished.

Even such a holy Great Teacher,

Unequaled in the world,

Who attained the Tathagata’s spiritual power

And became an eye for the world,

In the end also passed into dissolution,

Entering nirvana without remainder.

Venerable Anuruddha next spoke these verses:

Breathing out and breathing in ceased;

His mind was established and well guarded.

From his supporting basis he departed,

And in this world attained parinirvana.

A sign arose that inspired great fear,

Causing the hairs on people’s bodies to stand on end;

Endowed with the power of all conditioned formations,

The Great Teacher attained parinirvana.

His mind was not indolent,

Nor was it bound by any craving;

The phenomena of mind were gradually liberated,

As fire is extinguished when the fuel is spent.

Seven days after the Tathagata’s parinirvana, Venerable Ananda went to the caitya^[80] and spoke these verses:

This precious body of the Great Teacher

Reached even to the Brahma realm;

Though endowed with such great spiritual power,

The inner fire nevertheless consumed his body.

Five hundred cloths wrapped around his body

Were utterly consumed by the flames.

One thousand fine robes

Were wrapped around the Tathagata’s body.

Only two were not burned:

The outermost and the one next to his body^[81].

When Venerable Ananda had spoken these verses, the bhiksus remained silent in sorrowful remembrance.

Notes:

^[1]. Taisho, volume 44. Yinshun, “21. Brahmin Samyukta (latter part)”; following Taisho sutra no. 102 (volume 4). Guo Yi, volume 38. —Pali, cf. Theri. 133, Vāsiṭṭhī. Alternate translation, No. 100⁽⁹²⁾.

^[2]. Di-hy-la 彌絺羅. Pali: Mithilā.

^[3]. Bà-tứ-tra 婆四吒. Pali: Vāseṭṭhī.

^[4]. She ran from Vesalī to Mithilā.

^[5]. Ác 惡; Yinshun and Foguang read yếu 要. The Song, Yuan, and Ming editions read ác 惡.

^[6]. Tú-xà-đế 宿闍諦. Pali: Sujāta.

^[7]. Tôn-đà-bàn-lê 孫陀槃梨. Pali: Sundarī.

^[8]. Pali, S. 7.1.10, Bahudhīti. Alternate translation, No. 100⁽⁹³⁾.

^[9]. The Pali text reads: Kosalesu viharati aññatarasmiṃ vanande, “dwelling in a certain forest in Kosala.”

^[10]. Tỳ-lê-da Bà-la-đậu-bà-giá 毘梨耶婆羅豆婆遮. Pali: aññatarassa bhāradvājagotassa brāhmaṇassa, “a certain Brahmin belonging to the Bhāradvāja clan.”

^[11]. Pali, S.7.22, Khomadussa. Alternate translation, No. 100⁽⁹⁴⁾.

^[12]. Pali: Sakkesu viharati Khomadussaṃ nàmaư Sakyānaṃ nigamo. “Dwelling among the Sakyans, in the Sakyan township named Khomadussa.”

^[13]. Bà-la-môn tụ lạc Bà-la trưởng giả 婆羅門聚落婆羅長者. Pali: Khomadussakā brāhmaṇagahapatikā sabhāyaṃ, “in the assembly hall of the Brahmin householders of the township of Khomadussa.”

^[14]. Pali: ke ca muṇḍakā samaṇakā, ke ca sabhādhammaṃ jānanti? “Who are those bald-headed ascetics? How is it that they do not know the rules of assembly?”

^[15]. Pali, S. 7.2.3, Devahita. Alternate translation, No. 100⁽⁹⁵⁾.

^[16]. Pāli text: Sāvatthinidānaṃ, the occasion was at Sāvatthī.

^[17]. Phù-lê village 浮梨聚落.

^[18]. Thiên Tác Brahmin 天作婆羅門. Pāli: Devahito brāhmaṇo.

^[19]. Ưu-ba-ma 優波摩. Pāli: Upavāṇa.

^[20]. Pāli: vātehābādhiko, an illness caused by wind; it is explained (Tha.ii.57) as arising from the disturbance of the winds within the body. It is not an illness caused by external cold wind.

^[21]. Pāli: muṇḍo saṅghātipāruto, with shaven head, clad in the saṅghāṭi.

^[22]. Water of well-being 安樂水. Pāli: uṇhodakaṃ, hot water. Did the Chinese text read sukhodakaṃ?

^[23]. Timely giving 時施; meaning while the giving is taking place (understood as a present participle). Pāli: kathañhi yajamānassa, how is it while one is performing a sacrifice?

^[24]. All editions read “definitely destined for rebirth” 定趣生. It should be read as “rebirth in an evil destination,” which is closer to the Pāli text. Pāli: saggāpāyañca passati, sees birth in heaven or descent into a state of perdition.

^[25]. Pāli, S.7.17. Navakammika. Alternate translation, №100⁽⁹⁶⁾.

^[26]. Chinese: managing and working agricultural fields 營作田業. The Pāli text has navakammika, a house-builder (or carpenter).

^[27]. Pāli, 7.18. Kaṭṭhahāra. Alternate translation, №100⁽⁹⁷⁾.

^[28]. Together (dwelling) 共 . The Chinese is a literal translation. Pāli: antevāsika: disciple (= one who lives together with another).

^[29]. Pāli, S.7.9. Sundarika. Alternate translation, №100⁽⁹⁹⁾.

^[30]. Tôn-đà-lợi River 孫陀利河. Pāli: Sundarikā-nadī.

^[31]. Pāli: Sundarikabhāradvāja brāhmaṇa, the Brahmin Sundarika of the Bhāradvāja clan.

^[32]. Pāli, M. 7. Vatthūpama-sutta. Alternate translations, №100 ⁽⁹⁸⁾; №125(13.5).

^[33]. Pāli, S.7.6. Jaṭā. Alternate translation, №100⁽¹⁰⁰⁾.

^[34]. The matted-haired La-đậu-bà-giá Brahmin 縈髻羅豆婆遮婆羅門. Before the character la 羅, the character bà 婆 may have been omitted. Pāli: Jaṭabhāradvāja-brāhmaṇa, the matted-haired Brahmin of the Bhāradvāja clan.

^[35]. Refer to sūtra 1187 above.

^[36]. National Translation, fascicle 38, final section, “Recitation vii. Verses. 6. Connected Discourses with Brahmā,” one chapter, ten sūtras. Yin Shun, “Recitation viii. 22. Connected Discourses with Brahmā,” ten sūtras: 1288-1287 (Taishō, sūtras 1188-1197). Pāli, S.6.2. Gārava; cf. A. 4. 21. Uruvelā. Alternate translation, №100⁽¹⁰¹⁾.

^[37]. Pāli: ajapālanigodhamūle, beneath the Ajapāla-nigrodha tree.

^[38]. Pāli: dukkhaṃ kho agāravo viharati appatisso, “It is suffering indeed to live without reverence and without deference.”

^[39]. Pāli, S. 47. 18. Brahmā. Alternate translations, №100 ⁽¹⁰²⁾; №101⁽⁴⁾.

^[40]. The one-way path 一乘道. Pāli: ekāyano maggo, the path having a single way of passage, distinct from ekayāna, the One Vehicle, meaning only a single vehicle.

^[41]. Attaining the Dharma of suchness 得真如法. Pāli: ñāyassa adhigamāya, nibbānassa sacchikiriyāya, for attaining the true principle and realizing nirvana.

^[42]. Like the noble Dharma 如聖法. Pāli: ñāya (dhamma)? See also the note below.

^[43]. Like the noble path 如聖道. Pāli: ñāyāya maggam, the path leading to the true principle(?)

^[44]. Chinese: “seeing the bounds of the various states of existence that arise” 見生諸有邊. The character “various” 諸 should be read as “exhaustion” 盡. Pāli: jātikhayantadassī, seeing that birth has been brought to an end.

^[45]. Pāli, S.6.11. Sanaṃkumāra. Alternate translation, №100 ⁽¹⁰³⁾.

^[46]. The Pāli text: Rājagahe viharati Sappinītīre, dwelling at Rājagaha on the bank of the Sappinī River.

^[47]. Pāli: Brahmā sanaṃkumāro, the Brahmā deity who always assumes the form of a youth, the Brahmā Ever-Youthful.

^[48]. Pāli: khattiyo seṭṭho janetasmiṃ, ye gottapaṭisārino, among those who place their faith in lineage, the kṣatriya is supreme.

^[49]. Pāli, S.6.13. Andhakavinda. Alternate translation, №100⁽¹⁰⁴⁾.

^[50]. The Pāli text: Māgadhesu viharati Andhakavinda, dwelling among the people of Magadha, in the village of Andhakavinda.

^[51]. Conforming to emptiness 隨順空. Above, the Chinese translates this as “conforming to araṇya practice” 隨順阿楝若.

^[52]. Pāli: sevetha pantāni senāsanāni, you should dwell in lodgings in remote places.

^[53]. Pāli, S.1.37. Samaya. Alternate translation, №100⁽¹⁰⁵⁾.

^[54]. Kapilavatthu, Kapilavatthu Forest 迦毘羅衛迦毘羅衛林. Pāli: Kipilavatthusmiṃ Mahāvane, in the Great Wood at Kapilavatthu.

^[55]. Pāli: aparājitasaṅgham, the Sangha that cannot be defeated.

^[56]. Indra’s banner 因陀羅幢. The banner of Śakra.

^[57]. Pāli, S.6. 7-9. Kokālika. Alternate translations, №100⁽¹⁰⁶⁾; №101⁽⁵⁾.

^[58]. Cù-ca-lê 瞿迦梨. Pāli: Kokālika.

^[59]. S. 6.7.

^[60]. Pāli, S. 6.6. Pamāda. Alternate translation, №100⁽¹⁰⁷⁾.

^[61]. Individual Brahmā deity 別梵天. Pāli: Pacceka-Brahmā. No explanation is found in the sources. It may refer to independent Brahmā deities who have no celestial retinue.

^[62]. Thiện Tí, an individual Brahmā deity 善臂別梵天. The Pāli text mentions two figures: Subrahmā and Suddhavāsa.

^[63]. Bà-cú Brahmā 婆句梵天. Pāli: Bako Brahmā.

^[64]. Chinese: swan 鵠鳥. Pāli: haṃsa, swan.

^[65]. The Pāli text: tayo supaṇṇā, three hundred golden-winged birds (garuḍas).

^[66]. Pāli: vyagghīnisā pañcasatā ca jhāyino, radiant with five hundred tigresses? The Chinese text understands jhāyino as celestial practitioners, rather than as (palaces) shining radiantly.

^[67]. Thiện Brahmā 善梵天. Pāli: Subrāhmā, one of the two Pacceka-Brahmās whom the Chinese text above does not mention.

^[68]. See note 64, sūtra 1194.

^[69]. Concerning “seventy-two,” see note 75 to sūtra 1195.

^[70]. Ca-tra-vụ-đà-đê-sa 迦吒務陀低沙.

^[71]. Ni-la-phù-đà 尼羅浮多. Pāli: Nirabbuda.

^[72]. A-phù-đà 阿浮陀. Pāli: abbuda.

^[73]. Pāli, S. 6.4. Bako-Brahmā. Alternate translation, 100 ⁽¹⁰⁸⁾.

^[74]. See note 63, sūtra 1194.

^[75]. Chinese: “The seventy-two Brahmā deities created various meritorious deeds” 梵天七十二造作諸福業; the syntax is inverted. It should be understood as: “The Brahmā deities performed seventy-two kinds of meritorious deeds.” Compare the Pāli: dvāsattati Gotma puññakammā, vasavattino jātijaraṃ atītā, “Through seventy-two meritorious deeds, we possess sovereign power and have transcended birth and aging.”

^[76]. The sacred lore 明論. Pāli: Vedagū, one versed in the Vedas.

^[77]. Pāli, S. 6.5. Aparā diṭṭhi. Alternate translation, №100⁽¹⁰⁹⁾.

^[78]. Pāli, S. 6.15. Parinibbāna. Alternate translation, №100⁽¹¹⁰⁾.

^[79]. The steadfast grove of twin trees 堅固雙樹林. Pāli: Yamaka-sāla, a cluster of twin sāla trees. The Chinese text reads sara (steadfast).

^[80]. Shrine 枝提. Pāli: cetiya, a shrine or stūpa.

^[81]. Only the uttarāsaṅga robe and undergarment.