雜阿含經

Edited and annotated by: Thích Tuệ Sỹ

SUTRA 1198. ĀḶAVIKĀ[1]

Thus have I heard:

At one time, the Buddha was staying in Anāthapiṇḍika’s Park in the Jeta Grove at Śrāvastī. At that time, the bhikṣuṇī Āḷavikā^[2] was dwelling in the bhikṣuṇīs’ monastery in the royal park of Śrāvastī. Early in the morning, the bhikṣuṇī Āḷavikā put on her robe, took up her bowl, and entered the city of Śrāvastī to seek alms. After eating, she returned to the monastery, put away her robe and bowl, washed her feet, placed her sitting cloth over her right shoulder, and entered the Andha Grove to meditate.

Then Māra Pāpīyān thought: “Today the śramaṇa Gautama is staying in Anāthapiṇḍika’s Park in the Jeta Grove at Śrāvastī. He has a disciple, the bhikṣuṇī Āḷavikā, who is dwelling in the bhikṣuṇīs’ monastery in the royal park of Śrāvastī. Early in the morning, she put on her robe, took up her bowl, and entered the city of Śrāvastī to seek alms. After eating, she returned to the monastery, put away her robe and bowl, washed her feet, placed her sitting cloth over her right shoulder, and entered the Andha Grove to meditate. I should now go there and obstruct her.” He then transformed himself into a handsome young man, went to that bhikṣuṇī, and said to her:

“Venerable lady, where do you wish to go?”

The bhikṣuṇī replied:

“Worthy sir, I wish to go very far away.”

Then Māra Pāpīyān spoke this verse:

There is no escape from the world;

What use is seclusion?

Return and enjoy the five sensual pleasures,

Lest you regret it afterward.

The bhikṣuṇī Āḷavikā thought to herself: “Who is this person who wishes to frighten me? Is it a human or a nonhuman being? Or is it some deceitful person?” She then thought, “This must surely be the evil Māra, who wishes to trouble me.” Having clearly recognized him, she spoke this verse:

There is an escape from the world;

I know for myself what I have attained.

Base and evil Māra,

You do not know that path.

As a sharp knife inflicts harm,

So too are the five sensual pleasures.

As though the flesh were carved from the body,

So too is the suffering of the aggregates of clinging.

As for what you have just spoken of—

One who delights in the five sensual pleasures—

Such a person cannot know happiness;

Therein lies cause for fear.

Having abandoned every delight and pleasure,

And cast away all darkness,

I have directly realized their complete cessation

And dwell free from all defilements.

I know you clearly, evil Māra;

Quickly vanish from here.

Then Māra Pāpīyān thought: “This bhikṣuṇī Āḷavikā has clearly known my mind.” Grieved and displeased, he immediately disappeared.

SUTRA 1199. SOMĀ[4]

Thus have I heard:

At one time, the Buddha was staying in Anāthapiṇḍika’s Park in the Jeta Grove at Śrāvastī. At that time, the bhikṣuṇī Somā^[5] was dwelling in the bhikṣuṇīs’ monastery in the royal park of Śrāvastī. Early in the morning, the bhikṣuṇī Somā put on her robe, took up her bowl, and entered the city of Śrāvastī to seek alms. After eating, she returned to the monastery, put away her robe and bowl, washed her feet, placed her sitting cloth over her right shoulder, and entered the Andha Grove to meditate.

Then Māra Pāpīyān thought to himself: “Today the śramaṇa Gautama is staying in Anāthapiṇḍika’s Park at Śrāvastī. He has a disciple, the bhikṣuṇī Somā, who is dwelling in the bhikṣuṇīs’ monastery in the royal park of Śrāvastī. Early in the morning, she put on her robe, took up her bowl, and entered the city of Śrāvastī to seek alms. After eating, she returned to the monastery, put away her robe and bowl, washed her feet, placed her sitting cloth over her right shoulder, and entered the Andha Grove to meditate. I should now go there and obstruct her.” He then transformed himself into a handsome young man, went to the bhikṣuṇī Somā, and asked:

“Venerable lady, where do you wish to go?”

She replied:

“Worthy sir, I wish to go very far away.”

Then Māra Pāpīyān spoke this verse:

The realm of the seers

Is difficult to reach.

With two-finger wisdom,^[6]

One cannot reach that place.

The bhikṣuṇī Somā thought to herself: “Who is this person who wishes to frighten me? Is it a human or a nonhuman being? Or is it some deceitful person?” Having reflected thus, she clearly recognized that this was the evil Māra wishing to disturb her, and she spoke this verse:

When the mind enters meditative attainment,^[7]

What difference does a woman’s body make?

When wisdom arises,

One attains the unsurpassed Dharma.

Regarding perceptions of male and female,

If one’s mind has not become detached,

That person follows Māra;

You should go and speak to such a one.

Having gone far beyond all suffering,

And cast away all darkness,

I swiftly realized complete cessation

And dwell with all defilements exhausted.

I know you clearly, evil Māra;

Quickly vanish from here.

Then Māra Pāpīyān thought: “This bhikṣuṇī Somā has clearly known my mind.” Grieved and displeased, he immediately disappeared.

SUTRA 1200. GOTAMĪ[8]

Thus have I heard:

At one time, the Buddha was staying in Anāthapiṇḍika’s Park in the Jeta Grove at Śrāvastī. At that time, the bhikṣuṇī Kisā Gotamī^[9] was dwelling in the bhikṣuṇīs’ monastery. Early in the morning, she put on her robe, took up her bowl, and entered the city of Śrāvastī to seek alms. After eating, she returned to the monastery, put away her robe and bowl, washed her feet, placed her sitting cloth over her shoulder, and entered the Andha Grove. Beneath the shade of a tree, she sat cross-legged and entered meditative attainment for the daytime.

Then Māra Pāpīyān thought to himself: “Today the śramaṇa Gautama is staying in Anāthapiṇḍika’s Park at Śrāvastī. He has a disciple, the bhikṣuṇī Kisā Gotamī, who is dwelling in the bhikṣuṇīs’ monastery in the royal park of Śrāvastī. Early in the morning, she put on her robe, took up her bowl, and entered the city of Śrāvastī to seek alms. After eating, she returned to the monastery, put away her robe and bowl, washed her feet, placed her sitting cloth over her shoulder, and entered the Andha Grove. Beneath the shade of a tree, she sat cross-legged and entered meditative attainment for the daytime. I should now go there and obstruct her.” He then transformed himself into a handsome young man, went to the bhikṣuṇī Kisā Gotamī, and spoke this verse:

Are you one who has buried her child,

Your face sorrowful as you weep?

Alone beneath the shade of a tree,

What man are you seeking?

The bhikṣuṇī Kisā thought to herself: “Who is this who wishes to frighten me? Is it a human or a nonhuman being? Or is it some deceitful person?” Having reflected thus, she clearly recognized that this was the evil Māra Pāpīyān who had come to disturb her. Knowing him to be Māra, she spoke this verse:

Children, together with all limitations,^[10]

Have entirely disappeared.

This is the end of manhood;^[11]

I have transcended the mark of man.

Free from affliction and free from sorrow,

What the Buddha taught to be done has been done;

Entirely freed from grief and suffering,

I have cast away all darkness.

I have directly realized complete cessation,

And, all defilements exhausted, dwell secure.

I know you now, vile Māra;

Begone from this place.

Then Māra Pāpīyān thought: “The bhikṣuṇī Kisā Gotamī has clearly known my mind.” Filled with grief and distress, he immediately disappeared.

SUTRA 1201. UPPALAVAṆṆĀ[12]

Thus have I heard:

At one time, the Buddha was staying in Anāthapiṇḍika’s Park in the Jeta Grove at Śrāvastī. At that time, the bhikṣuṇī Uppalavaṇṇā^[13] was dwelling in the bhikṣuṇīs’ monastery in the royal park of Śrāvastī. Early in the morning, she put on her robe, took up her bowl, and entered the city of Śrāvastī to seek alms. After eating, she returned to the monastery, put away her robe and bowl, washed her feet, placed her sitting cloth over her shoulder, and entered the Andha Grove. Seated beneath the shade of a tree, she entered meditative attainment for the daytime.

Then Māra Pāpīyān thought to himself: “Today the śramaṇa Gautama is staying in Anāthapiṇḍika’s Park at Śrāvastī. He has a disciple, the bhikṣuṇī Uppalavaṇṇā, who is dwelling in the bhikṣuṇīs’ monastery in the royal park of Śrāvastī. Early in the morning, she put on her robe, took up her bowl, and entered the city of Śrāvastī to seek alms. After eating, she returned to the monastery, put away her robe and bowl, washed her feet, placed her sitting cloth over her shoulder, and entered the Andha Grove. Seated beneath the shade of a tree, she entered meditative attainment for the daytime. I should now go there and obstruct her.” He then transformed himself into a handsome young man, went to the bhikṣuṇī Uppalavaṇṇā, and spoke this verse:

This sturdy tree^[14] bears lovely flowers;

You rest beneath its shade.

Alone and without companions,

Are you not afraid of others?

The bhikṣuṇī Uppalavaṇṇā thought to herself: “Who are these persons who wish to frighten me? Are they human or nonhuman beings? Or are they deceitful persons?” Reflecting in this way, she clearly recognized: “Surely this is the evil Māra who wishes to disturb me.” She then spoke this verse:

Even if there were hundreds of thousands,

All of them deceitful persons;

Even if evil Māras such as you

Were to come to where I am,

Not even a hair would stir.

I do not fear you, evil Māra.

Māra again spoke this verse:

Now I shall enter your belly,

And dwell among your inner organs;

Or between my eyebrows,

You cannot see me.

Then the bhiksuni Ưu-bát-la-sắc again spoke in verse:

My mind possesses great power,

Well cultivated in spiritual attainments;

Freed from every bond,

I do not fear you, Evil One.

I have uprooted the three defilements,

The very roots of fear;

Established on secure ground,

I do not fear Mara's host.

From every delight of craving,

And every darkness, I am free;

I have realized cessation,

My outflows ended, I abide in peace.

I know you clearly, Evil One;

Vanish from this place.

Then Mara Papiyan thought to himself, “The bhiksuni Ưu-bát-la-sắc has clearly discerned my mind.” Grief-stricken and troubled, he immediately vanished.

SUTRA 1202. THI-LA[15]

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 bhiksuni Thi-la^[16] was dwelling in the nunnery with the community of bhiksunis in the royal park of Sravasti. Early in the morning, the bhiksuni donned her robes, took up her alms bowl, and entered the city of Sravasti to beg for food. After eating, she returned to the nunnery, put away her robes and bowl, washed her feet, placed her sitting cloth over her shoulder, and entered the Andha Grove. There, seated beneath the shade of a tree, she entered meditative attainment for the day.

Then Mara Papiyan thought to himself, “Today the ascetic Gautama is staying in Anathapindika's Park in the Jeta Grove, in the country of Sravasti. He has a disciple, the bhiksuni Thi-la, who is dwelling in the nunnery with the community of bhiksunis in the royal park of Sravasti. Early in the morning, she donned her robes, took up her alms bowl, and entered the city of Sravasti to beg for food.

After eating, she returned to the nunnery, put away her robes and bowl, washed her feet, placed her sitting cloth over her shoulder, and entered the Andha Grove. There, seated beneath the shade of a tree, she entered meditative attainment for the day. I should now go there and create an obstruction.” He then transformed himself into a handsome young man, approached the bhiksuni Thi-la, and spoke in verse:

How are sentient beings born?

Who is it that creates them?

From where do sentient beings arise?

And where do they then go?

The bhiksuni Thi-la thought to herself, “Who is this who wishes to frighten me? Is it a human or a nonhuman? Is it a deceitful one?” Having thought this, she clearly knew that it was the Evil Mara, wishing to create an obstruction, and she spoke in verse:

You speak of sentient beings;

That is Mara's view.

There are only empty skandhas;

No sentient being can be found.

When many pieces of wood are joined,

The world conventionally calls it a cart;

When skandhas converge through conditions,

They are provisionally called a sentient being.

This birth is the arising of suffering;

Its continuance is suffering's continuance.

No entity gives birth to suffering;

Suffering arises and suffering itself ceases.

Abandoning all sorrow and suffering,

Far removed from every darkness;

I have realized cessation,

My outflows ended, I abide in peace.

I know you now, Evil One;

Vanish from this place.

Then Mara Papiyan thought to himself, “The bhiksuni Thi-la has clearly discerned my mind.” Troubled at heart, he immediately vanished.

SUTRA 1203. TỲ-LA[17]

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 bhiksuni Tỳ-la^[18] was dwelling in the nunnery with the community of bhiksunis in the royal park of Sravasti. Early in the morning, she donned her robes, took up her alms bowl, and entered the city of Sravasti to beg for food. After eating, she returned to the nunnery, put away her robes and bowl, washed her feet, placed her sitting cloth over her shoulder, and entered the Andha Grove. There, seated beneath the shade of a tree, she entered meditative attainment for the day.

Then Mara Papiyan thought to himself, “Today the ascetic Gautama is staying in Anathapindika's Park in the Jeta Grove, in the country of Sravasti. He has a disciple, the bhiksuni Tỳ-la, who is dwelling in the nunnery with the community of bhiksunis in the royal park of Sravasti. Early in the morning, she donned her robes, took up her alms bowl, and entered the city of Sravasti to beg for food.

After eating, she returned to the nunnery, put away her robes and bowl, washed her feet, placed her sitting cloth over her shoulder, and entered the Andha Grove. There, seated beneath the shade of a tree, she entered meditative attainment for the day. I should now go there and create an obstruction.” He then transformed himself into a handsome young man, approached the bhiksuni Tỳ-la, and spoke in verse:

How was this form^[19] created?

Who is it that created it?

From where did this form arise?

To what place does this form go?

The bhiksuni Tỳ-la thought to herself, “Who is this who wishes to frighten me? Is it a human or a nonhuman? Or is it a deceitful one?” Having thought this, she clearly knew that it was the Evil Mara Papiyan, wishing to cause a disturbance, and she spoke in verse:

This form did not create itself,

Nor was it created by another.

It arose through the convergence of causes and conditions;

When conditions disperse, it dissolves and ceases.

Just as a seed sown in the world

Grows in dependence upon the earth,

When earth, water, fire, and wind are all present,

So too with the skandhas, dhatus, and ayatanas:

They arise through the convergence of causes and conditions;

When conditions part, they dissolve and cease.

Abandoning all sorrow and suffering,

Far removed from every darkness,

I have realized cessation,

My outflows ended, I abide in peace.

Because I know you, Evil One,

Vanish from this place.

Then Mara Papiyan thought to himself, “The bhiksuni Tỳ-la has clearly discerned my mind.” Troubled at heart, he immediately vanished.

SUTRA 1204. TỲ-XÀ-DA[20]

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 bhiksuni Tỳ-xà-da^[21] was dwelling in the nunnery with the community of bhiksunis in the royal park of Sravasti. Early in the morning, she donned her robes, took up her alms bowl, and entered the city of Sravasti to beg for food. After eating, she returned to the nunnery, put away her robes and bowl, washed her feet, placed her sitting cloth over her shoulder, and entered the Andha Grove. There, seated beneath the shade of a tree, she entered meditative attainment for the day.

Then Mara Papiyan thought to himself, “Today the ascetic Gautama is staying in Anathapindika's Park in the Jeta Grove, in the country of Sravasti. He has a disciple, the bhiksuni Tỳ-xà-da, who is dwelling in the nunnery with the community of bhiksunis in the royal park of Sravasti. Early in the morning, she donned her robes, took up her alms bowl, and entered the city of Sravasti to beg for food. After eating, she returned to the nunnery, put away her robes and bowl, washed her feet, placed her sitting cloth over her shoulder, and entered the Andha Grove. There, seated beneath the shade of a tree, she entered meditative attainment for the day. I should now go there and create an obstruction.” He then transformed himself into a handsome young man, approached her, and spoke in verse:

You are still young today,

And I too am still youthful;

Let us dwell together here

And make music of the five kinds.

Let us delight in pleasure together;

What use is meditation?

The bhiksuni Tỳ-xà-da thought to herself, “Who are these beings who wish to frighten me? Are they human or nonhuman? Or are they deceitful ones?” Having thought this, she clearly knew that it was the Evil Mara Papiyan, wishing to cause a disturbance, and she spoke in verse:

Singing, dancing, and every art,

All manner of shared amusement—

I now give them all to you;

I have no need of them.

In the serenity of meditative attainment,

Even the five sensual pleasures of gods and humans—

All of them I likewise give away;

I have no need of them either.^[22]

Abandoning every delight,

Far removed from every darkness,

I have personally realized cessation,

My outflows ended, I abide in peace.

I know you now, Evil One;

Vanish from this place of your own accord.

Then Mara Papiyan thought to himself, “The bhiksuni Tỳ-xà-da has clearly discerned my mind.” Troubled at heart, he immediately vanished.

SUTRA 1205. GIÁ-LA[23]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika's Park in the Jeta Grove, in the country of Sravasti. At that time, the bhiksuni Giá-la^[24] was dwelling in the nunnery with the community of bhiksunis in the royal park of Sravasti. Early in the morning, she donned her robes, took up her alms bowl, and entered the city of Sravasti to beg for food. After eating, she returned to the nunnery, put away her robes and bowl, washed her feet, placed her sitting cloth over her shoulder, and entered the Andha Grove. There, seated beneath a tree, she entered meditative attainment for the day.

Then Mara Papiyan thought to himself, “Today the ascetic Gautama is staying in Anathapindika's Park in the Jeta Grove, in the country of Sravasti. He has a disciple, the bhiksuni Giá-la, who is dwelling in the nunnery with the community of bhiksunis in the royal park of Sravasti. Early in the morning, she donned her robes, took up her alms bowl, and entered the city of Sravasti to beg for food.

After eating, she returned to the nunnery, put away her robes and bowl, washed her feet, placed her sitting cloth over her shoulder, and entered the Andha Grove. There, seated beneath the shade of a tree, she entered meditative attainment for the day. I should now go there and create an obstruction.” He then transformed himself into a handsome young man, approached the bhiksuni Giá-la, and spoke in verse:

Know that taking birth is blissful^[25],

Born to enjoy the five sensual pleasures^[26].

Who was it that taught you,

Causing you to grow weary of birth?

At that time, the bhiksuni Cala thought to herself: “Who is this that wishes to frighten me? Is it a human or a nonhuman? Or is it some deceitful person who has come here wishing to disturb me?” She then spoke this verse:

Where there is birth, there must be death;

With birth, one undergoes many sufferings:

Beatings, torments, and afflictions—

All arise dependent upon birth.

One should put an end to all suffering

And transcend every form of birth;

With the wisdom-eye, contemplate the Noble Truths,

Those truths proclaimed by the Muni:

Suffering and the arising of suffering,

Its complete cessation, free from every pain;

Cultivate the Eightfold Noble Path,

And peacefully arrive at nirvana.

The Great Teacher’s Dharma is impartial;

This is the Dharma I cherish.

Because I have understood this Dharma,

I no longer delight in undergoing birth.

Apart from all sorrow and joy,

I have cast away all darkness;

Having realized quiescent cessation,

My afflictions are exhausted, and I abide in peace.

I know you clearly, Evil Mara;

Vanish from this place!

Mara Papiyan then thought: “The bhiksuni Cala has clearly discerned my mind.” Troubled at heart, he immediately disappeared.

SUTRA 1206. UPACALA[27]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti. At that time, the bhiksuni Upacala^[28] was dwelling in a monastery together with the community of bhiksunis in the royal park of Sravasti. Early in the morning, she put on her robe, took up her alms bowl, and entered the city of Sravasti to seek alms. After eating, she returned to the monastery, put away her robe and bowl, washed her feet, placed her sitting mat over her shoulder, entered the Andha Grove, sat beneath the shade of a tree, and entered meditative attainment for the day.

Mara Papiyan then thought: “Today the ascetic Gautama is staying in Anathapindika’s Park in the country of Sravasti. He has a disciple, the bhiksuni Upacala, who is dwelling in a monastery together with the community of bhiksunis in the royal park of Sravasti. Early in the morning, she put on her robe, took up her alms bowl, and entered the city of Sravasti to seek alms. After eating, she returned to the monastery, put away her robe and bowl, washed her feet, placed her sitting mat over her shoulder, entered the Andha Grove, sat beneath the shade of a tree, and entered meditative attainment for the day. I shall now go there and create an obstacle for her.” He then transformed himself into a handsome young man, went to where the bhiksuni Upacala was, and spoke this verse:

In the Heaven of the Thirty-Three,

Yama, and Tusita;

In Delight in Transformation and Mastery over Others’ Creations—

May you be reborn there.

At that time, the bhiksuni Upacala thought to herself: “Who is this that wishes to frighten me? Is it a human or a nonhuman? Or is it some deceitful person?” Reflecting thus, she clearly knew that it must be Evil Mara wishing to disturb her, and she spoke this verse:

In the Heaven of the Thirty-Three,

Yama, and Tusita;

In Delight in Transformation and Mastery over Others’ Creations—

In all those heavenly realms,

Beings are not free from conditioned formations^[29],

And therefore remain under Mara’s control.

All worlds

Are but aggregates of formations.

All worlds

Are phenomena subject to instability.

In all worlds,

The fire of suffering forever blazes fiercely.

In all worlds,

Smoke and dust continually arise.

That which neither moves nor wavers,

Which ordinary beings do not approach,

Which does not fall within Mara’s domain—

Therein is peace and bliss.

Apart from all sorrow and suffering,

I have cast away all darkness;

Having realized quiescent cessation,

My outflows are exhausted, and I abide in peace.

I know you now, Evil Mara;

Vanish from this place!

Mara Papiyan then thought: “The bhiksuni Upacala has clearly discerned my mind.” Troubled at heart, he silently disappeared.

SUTRA 1207. SISUPACALA[30]

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 bhiksuni Sisupacala^[31] was dwelling in a monastery together with the community of bhiksunis in the royal park of Sravasti. Early in the morning, she put on her robe, took up her alms bowl, and entered the city of Sravasti to seek alms. After eating, she returned to the monastery, put away her robe and bowl, washed her feet, placed her sitting mat over her shoulder, entered the Andha Grove, sat beneath the shade of a tree, and entered meditative attainment for the day.

Mara Papiyan then thought: “Today the ascetic Gautama is staying in Anathapindika’s Park in the country of Sravasti. He has a disciple, the bhiksuni Sisupacala, who is dwelling in a monastery together with the community of bhiksunis in the royal park of Sravasti. Early in the morning, she put on her robe, took up her alms bowl, and entered the city of Sravasti to seek alms. After eating, she returned to the monastery, put away her robe and bowl, washed her feet, placed her sitting mat over her shoulder, entered the Andha Grove, sat beneath the shade of a tree, and entered meditative attainment for the day. I should now go there and create an obstacle for her.” He then transformed himself into a handsome young man, went to where the bhiksuni Sisupacala was, and said:

“Lady, which religious teaching^[32] do you favor?”

The bhiksuni replied:

“I favor no religious teaching whatsoever.”

Mara Papiyan then spoke this verse:

Whose doctrine do you accept,

That you shave your head and become an ascetic,

Clothe yourself in the kasaya robe,

And assume the appearance of one gone forth?

If you favor none of the teachings,

Do you live embracing delusion?

At that time, the bhiksuni Sisupacala thought to herself: “Who is this that wishes to frighten me? Is it a human or a nonhuman? Or is it some deceitful person?” Having reflected thus, she clearly knew that it was Evil Mara Papiyan wishing to disturb her, and she spoke this verse:

Teachings outside this Dharma

Are bound by various views.

Once bound by those views,

They are forever under Mara’s control.

Among those born in the Sakya clan,

None equals the Great Teacher;

He can subdue the hostile forces of Mara

And is never overcome by them.

Pure and liberated from all,

With the eye of the Path, he beholds everything;

Possessed of omniscient wisdom, he surely knows,

The Supreme One, free from all outflows.

He is our Great Teacher;

I cherish only his Dharma.

Having entered his Dharma,

I attained detachment and serenity.

Apart from all craving and delight,

I have cast away all darkness;

Having attained realization and quiescent cessation,

My outflows are exhausted, and I abide in peace.

I know you now, Evil Mara;

Vanish from this place!

Mara Papiyan then thought: “The bhiksuni Sisupacala has clearly discerned my mind.” Troubled at heart, he immediately disappeared.

SUTRA 1208. THE GAGGARA LAKE[33]

Thus have I heard:

At one time, the Buddha was staying on the shore of Gaggara Lake^[34], in the country of Campa.

At that time, on the fifteenth day of the month, during the uposatha observance, the Blessed One was seated before the great assembly. Just as the moon began to rise, Venerable Vangisa^[35], who was among the assembly, thought: “Now I wish to recite before the Blessed One a verse of praise using the moon as a simile.” Having thought thus, he rose from his seat, adjusted his robes, paid homage to the Buddha, joined his palms, and addressed the Buddha:

“Blessed One, I have something I wish to say. Well-Gone One, I have something I wish to say.”

The Buddha said to Vangisa:

“If you wish to speak, then speak.”

Venerable Vangisa then spoke this verse before the Buddha:

As the moon hangs in the sky,

Clear and bright, unobscured by clouds;

Its pure radiance shines brilliantly,

Illuminating all ten directions.

The Tathagata is also thus,

His wisdom illuminating the world;

The fragrance of his renowned virtues

Spreads everywhere in every direction.

When Venerable Vangisa had finished speaking this verse, the bhiksus who heard his words rejoiced greatly.

SUTRA 1209. KAUNDINYA[36]

Thus have I heard:

At one time, the Buddha was staying on the shore of Gaggara Lake, in the country of Campa. At that time, Venerable Ajnata Kaundinya, who had long dwelt in the quiet solitude of the aranya, came to where the Buddha was, bowed his head at the Buddha’s feet, pressed his face against them, and said:

“It has been so long since I last saw the Blessed One! It has been so long since I last saw the Well-Gone One!”

At that time, Venerable Vangisa was among the assembly and thought: “Now I shall go before Venerable Ajnata Kaundinya and praise him with a verse concerning the senior elder.” Having thought thus, he rose from his seat, adjusted his robes, paid homage to the Buddha, joined his palms, and addressed the Buddha:

“Blessed One, I have something I wish to say. Well-Gone One, I have something I wish to say.”

The Buddha said to Vangisa:

“Whatever you wish to say, speak freely.”

Venerable Vangisa then spoke this verse:

The elder among elders^[37],

Venerable Kaundinya;

Delivered, he has crossed beyond,

Attaining bliss and right concentration.

Dwelling in a forest retreat,

Ever delighting in seclusion.

What a disciple ought to do,

The Great Teacher’s true Dharma teaches^[38].

All has been fully revealed:

Right concentration and heedfulness;

Great in virtue, possessing the three knowledges,

His knowledge of others’ minds shines clearly;

The elder Kauṇḍinya,

Guardian of the Buddha’s Dharma-treasure;

With the highest reverence,

I bow my head at the Buddha’s feet.

When Venerable Vāṅgīsa had finished speaking these verses, the bhikkhus who heard his words rejoiced greatly.

SUTRA 1210. ŚĀRIPUTRA[39]

Thus have I heard:

At one time, the Buddha was dwelling on the shore of Lake Gaggarā in the land of Campā. At that time, Venerable Śāriputra was assembled with the bhikkhus in the offering hall. The Venerable taught them the Dharma, complete in phrasing and meaning, with eloquence that was simple, readily understood, and pleasing to hear; his discourse flowed without interruption and revealed the profound meaning. Those bhikkhus delighted in coming to listen; with one-pointed attention they listened, reverently retaining his words. At that time, Venerable Vāṅgīsa, who was seated within the Dharma assembly, thought to himself: “In the presence of Venerable Śāriputra, I shall speak verses in his praise.” Having thought thus, he rose, joined his palms, and said:

“Venerable Śāriputra, I have something I wish to say.”

Śāriputra said:

“Speak as you wish.”

Venerable Vāṅgīsa then spoke these verses:

He skillfully teaches the Dharma in brief,

Enabling all to understand it fully;

The wise Upatissa^[40],

Proclaims it amid the great assembly.

While he is teaching the Dharma,

A lovely voice issues from his throat^[41];

Its sound is delightful and pleasing,

Unhurried and harmonious.

All who hear it are delighted,

Attentively remembering without wavering.

When Venerable Vāṅgīsa had spoken these words, the bhikkhus who heard what he said rejoiced greatly.

SUTRA 1211. MOUNT NĀGA[42]

Thus have I heard:

At one time, the Buddha was dwelling at Rājagṛha, near Mount Nāga^[43], assembled together with five hundred bhikkhus. They were all arhats whose defilements had been exhausted, who had done what had to be done, laid down their burdens, swiftly attained their own benefit, completely severed the fetters of existence, possessed right knowledge, and whose minds were well liberated.

Venerable Mahāmaudgalyāyana examined the minds of the great assembly and saw that they had all been liberated from sensual desire. At that time, Venerable Vāṅgīsa, seated amid the assembly, thought: “I should now speak verses in praise before the Blessed One and the Bhikkhu Sangha.” Having thought thus, he rose from his seat, adjusted his robes, joined his palms, and addressed the Buddha:

“Blessed One, I have something I wish to say. Well-Gone One, I have something I wish to say.”

The Buddha said to Vāṅgīsa:

“Speak as you wish.”

Venerable Vāṅgīsa then spoke these verses:

The Supreme Person, the Guide,

Dwells upon Mount Nāga’s slope;

Together with five hundred bhikkhus,

Who respectfully attend upon the Guide.

Venerable Mahāmaudgalyāyana,

Whose spiritual powers penetrate and discern all,

Examined the minds of the great assembly:

Every one of them had abandoned sensual desire.

Thus fully delivered^[44],

The Muni has crossed to the other shore;

Bearing this body for the final time,

I now bow my head in homage.

When Venerable Vāṅgīsa had spoken these words, the bhikkhus who heard what he said rejoiced greatly.

SUTRA 1212. INVITATION[45]

Thus have I heard:

At one time, the Buddha was dwelling in the Bamboo Grove, at the Kalandaka grounds in Rājagṛha^[46]. At that time, the Buddha had entered the rains retreat together with five hundred bhikkhus. They were all arhats whose defilements had been exhausted, who had done what had to be done, laid down their burdens, severed the fetters of existence, possessed right knowledge, and whose minds were well liberated. The sole exception was one bhikkhu, Venerable Ānanda, concerning whom the Blessed One had declared that in this very life he would attain the realization beyond further training^[47].

Then, on the fifteenth day^[48], at the time of the observance ceremony^[49], the Blessed One prepared his seat before the great assembly, sat down, and said to the bhikkhus:

“I am a brahmin who has attained parinirvana, bearing my final body, a Great Physician who extracts the piercing thorns. I am a brahmin who has attained parinirvana, bearing my final body, the Supreme Physician who extracts the piercing thorns. You are my children, born from my mouth, born through transformation by the Dharma, and heirs to the Dharma. Let me make the invitation^[50]. Do not allow any conduct of my body, speech, or mind to remain worthy of reproach.”

Venerable Śāriputra then rose from amid the assembly, adjusted his robes, bowed in homage, joined his palms, and addressed the Buddha:

“Blessed One, the Blessed One has just said: ‘I am a brahmin who has attained parinirvana, bearing my final body, a Great Physician who extracts the piercing thorns. You are my children, born from my mouth, born through transformation by the Dharma, and heirs to the Dharma. Let me make the invitation. Do not allow any conduct of my body, speech, or mind^[51] to remain worthy of reproach.’

“Blessed One, we see nothing in the Blessed One’s body, speech, or mind that is worthy of reproach. Why is that? Because the Blessed One tames those who are untamed, brings serenity to those who are not serene, brings repose^[52] to those who have not attained repose, and leads to parinirvana those who have not attained parinirvana.

The Tathagata knows the path, the Tathagata teaches the path, and the Tathagata guides beings along the path. His disciples subsequently attain accomplishment, follow the path and honor the path, living in accordance with the Guide’s instruction and practicing exactly as taught, rightly directed and joyfully delighting in true suchness and wholesome Dharma. Regarding the Blessed One, I see nothing in his bodily, verbal, or mental conduct that is worthy of reproach.

Now, in the Blessed One’s presence, may he point out to me any offenses that have been seen, heard, or suspected, or anything in my body, speech, or mind that is worthy of reproach?”

The Buddha said to Śāriputra:

“I see in you no offenses that have been seen, heard, or suspected, nor anything in your body, speech, or mind that is worthy of reproach. Why is that? Śāriputra, you uphold the precepts, are deeply learned, have few desires, know contentment, cultivate the practice of seclusion, apply yourself diligently, possess right mindfulness and right concentration, quick wisdom^[53], clear and incisive wisdom, the wisdom of liberation, the wisdom of disenchantment and detachment, great wisdom, broad wisdom, profound wisdom, unequaled wisdom, and have perfected the treasure of wisdom^[54].

You reveal, instruct, illuminate, and gladden; you also constantly praise revealing, instructing, illuminating, and gladdening, and you never weary of teaching the Dharma for sentient beings. It is like the foremost crown prince of a Wheel-Turning Sage King, who is worthy of receiving the consecration. Though not yet consecrated, he is already established in the consecration ceremony; in accordance with the Dharma of his royal father, whatever wheel his father has set in motion, he too will continue to turn.

You are now likewise: you are my eldest son, close to receiving consecration. Though not yet consecrated, you are already established in the ceremony. Whatever I have set in motion, you likewise turn accordingly, and you have attained the unarisen; your outflows of existence are exhausted, and your mind is well liberated.

Thus, regarding you, I see no offenses that have been seen, heard, or suspected, nor anything in your body, speech, or mind that is worthy of reproach.”

Śāriputra addressed the Buddha:

“Blessed One, if I have no offenses that have been seen, heard, or suspected, nor anything in my body, speech, or mind that is worthy of reproach, then do these five hundred bhikkhus have any offenses that have been seen, heard, or suspected, or anything in their body, speech, or mind that is worthy of reproach?”

The Buddha replied:

“Regarding these five hundred bhikkhus, I likewise see no fault based on what has been seen, heard, or suspected, nor anything blameworthy in their bodily, verbal, or mental conduct. Why is this? Because these five hundred bhikkhus are all arhats whose taints have been exhausted, who have done what had to be done, laid down the burden, severed the fetters, attained right knowledge, and become well liberated in mind. With the exception of one bhikkhu, the Venerable Ananda, I have declared that Ananda will attain the realization of final knowledge in this very life. Therefore, regarding these five hundred bhikkhus, I see no fault based on what has been seen, heard, or suspected, nor anything blameworthy in their bodily, verbal, or mental conduct.”

Sariputra said to the Buddha:

“Blessed One, since these five hundred bhikkhus have no fault based on what has been seen, heard, or suspected, nor anything blameworthy in their bodily, verbal, or mental conduct, how many bhikkhus among them have attained the Three Knowledges? How many have attained liberation in both ways? How many have attained liberation through wisdom?”

The Buddha told Sariputra:

“Among these five hundred bhikkhus, ninety have attained the Three Knowledges; ninety have attained liberation in both ways; and the remainder have attained liberation through wisdom. Sariputra, these bhikkhus have departed from all agitation. None of them is merely outer bark; all are truly firm heartwood.”

At that time, the Venerable Vangisa thought to himself amid the assembly: “I shall now recite verses before the Blessed One and the assembly, praising this observance.” Having thought this, he rose from his seat, adjusted his robes, paid homage to the Buddha, knelt with his right knee on the ground, joined his palms, and said:

“Blessed One, I have something I wish to say. Well-Gone One, I have something I wish to say.”

The Buddha told Vangisa:

“Speak as you wish.”

Vangisa then recited these verses:

On the pure fifteenth day,

That assembly of five hundred;

Having severed every fetter,

The Great Seer has ended existence.

Pure in their close association,

Pure and widely liberated;

They will assume no further existence,

Their birth and death are wholly ended.

What had to be done has been done,

All their taints have been exhausted;

The clouds of the five hindrances are dispelled,

The thorny root of craving uprooted.

Like fearless lions,

Freed from every remnant of existence;

They have slain the enemy of existence,

And transcended the realm of its remainder.

The hostile foes of the taints

Have all been subdued.

Like a wheel-turning king,

Who embraces^[55] all his retinue^[56].

With a mind of loving-kindness, he widely teaches,

And all his subjects obediently follow.

He who can subdue the hostile enemy Mara

Is the Unsurpassed Guide.

With reverent and faithful minds they serve him;

Through the Three Knowledges, aging and death are ended.

They are true sons of the Dharma,

Free from anxious agitation.

Having completely uprooted the thorns of affliction,

They pay homage to the Kinsman of the Sun.

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

SUTRA 1213. DISCONTENT[57]

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, at the Squirrels’ Feeding Ground, in Rajagriha.

At that time, the Venerable Nigrodhakappa^[58] was dwelling in a wilderness inhabited by birds and beasts^[59]. The Venerable Vangisa had not long been ordained and conducted himself as follows: he lived in dependence upon towns and villages. Early in the morning, he put on his robe, took his bowl, and entered those towns and villages to seek alms, carefully guarding his body, protecting the doors of his senses, collecting his mind, and establishing mindfulness.

After eating, he returned to his dwelling, put away his robe and bowl, washed his feet, entered his cell, and sat in meditation. After a short while, he emerged from meditation. He was not attached to almsfood, but that venerable one^[60] did not instruct or admonish him at the proper times.

Consequently, his mind found no joy, as though he were living in a deep recess enclosed on every side.

The Venerable Vangisa then thought: “It is no gain for me, hard to gain rather than easily gained! Because I do not receive timely instruction and admonishment, my mind finds no joy, as though I were living in a deep recess enclosed on every side. I shall now recite verses expressing my disenchantment.” He then recited:

One must abandon pleasure and displeasure,

Together with every thought of sensual desire^[61];

Not cultivating neighborhood ties^[62],

One free from defilement is called a bhikkhu.

With six kinds of thoughts and perceptions^[63],

One wanders throughout the world;

Concealing evil and unwholesome states,

One cannot strip away the outer husk.

One whose mind delights in defilement

Is not called a bhikkhu.

Bound by the remainder of existence^[64],

And by what is seen, heard, understood, and known.

For one who has awakened to sensual desire^[65],

No defilement remains therein.

One who is thus undefiled

Is indeed called a muni.

The great earth and empty space,

All the forms and images in the world;

They are phenomena subject to change and destruction,

One resolves upon their quiescence.

Long cultivating fitness as a vessel for the Dharma,

One thereby attains samadhi;

Without conflict and without deceit,

This mind is deeply concentrated.

That noble one has long dwelt near nirvana,

Mindfulness established, awaiting the time of final cessation^[66].

When the Venerable had recited verses expressing his disenchantment and detachment, his mind awakened by itself concerning the things that had displeased him. Once awakened, his mind abided in gladness.

SUTRA 1214. SENSUAL DESIRE[67]

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, early in the morning, the Venerable Ananda put on his robe, took his bowl, and entered the city of Sravasti to seek alms, accompanied by his companion, the Venerable Vangisa. The Venerable Vangisa then saw a very beautiful young woman. Upon seeing her, sensual desire arose in his mind. The Venerable Vangisa thought: “Today I have met with misfortune and suffering and have found no joy. Now that I have encountered this beautiful maiden, sensual desire has arisen in my mind. To give rise to a mind of disenchantment and detachment, I shall compose a verse.” He then recited:

Overwhelmed by sensual desire,

Its blazing flames consume my mind.

Venerable Ananda, I beseech you,

Extinguish this fire of craving for me.

With loving-kindness and compassion,

Teach me a skillful means.

The Venerable Ananda replied in verse:

Because your perception is distorted,

Its blazing flames consume your mind.

Estranged from the perception of the impure,

You nurture and increase sensual desire.

You should cultivate contemplation of impurity,

Always single-mindedly entering right absorption;

Quickly extinguish the fire of sensual desire,

And do not let it consume your mind.

Carefully contemplate all conditioned phenomena

As suffering, empty, and not-self;

Establish mindfulness and rightly contemplate the body,

Cultivating disenchantment extensively.

Cultivate contemplation of the signless,

And eliminate the latent tendency of conceit;

Through direct insight into conceit,

You will reach the ultimate end of suffering.

After the Venerable Ananda had spoken these words, Vangisa, having heard what the Venerable said, rejoiced and respectfully practiced it.

SUTRA 1215. RENUNCIATION[68]

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 householder invited the Buddha and the Sangha to his home for a meal. After they had gone to his home, only the Venerable Vangisa remained behind to guard the monastery because it was his day of duty, and so a portion of food was set aside for him.

At that time, many women from the householder’s family left the settlement and went to the monastery. When Vangisa saw the maidens’ graceful and beautiful appearance, sensual desire arose in his mind. The Venerable then thought: “Today I have met with misfortune, gained no benefit, suffered, and found no joy. Upon seeing those beautiful maidens, sensual desire arose in my mind. I must now compose verses of disenchantment and detachment.” Having thought this, he recited:

I have attained renunciation,

Gone forth to live without a home;

Yet sensual desire pursues me,

Like an ox longing for young rice shoots.

I must be like a mighty general,

Powerfully wielding a great bow;

Shooting through the massed ranks,

One man destroying a thousand.

From the muni, the Kinsman of the Sun,

I heard the teaching face to face;

Heading straight upon the path to nirvana,

My mind resolves to abide in peace and joy.

Thus, without negligence,

Abiding in tranquil right absorption;

No one can beguile

Or deceive my mind.

Resolutely and skillfully contemplating,

I abide firmly in the true Dharma;

Even if beings beyond all reckoning

Should come wishing to bewilder me,

Such evil maras

Could never reach me.

When the Venerable Vangisa had finished reciting these verses, his mind became firmly established.

SUTRA 1216. CONCEIT[69]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti. At that time, the Venerable Vagisa, believing himself capable of eloquent speech because of his wisdom, became arrogant toward other intelligent practitioners of the holy life.^[70] He then reflected: “This is to my disadvantage, not to my benefit; it brings suffering, not happiness. I consider myself wise, yet I am contemptuous toward other intelligent practitioners of the holy life. I should now speak verses to arouse a mind of dispassion.” He then spoke these verses:

Gautama is without arrogance,

Having utterly eradicated conceit;

He does not give rise to thoughts of conceit—

Do not retreat and give rise to remorse.

Before others, conceal nothing;

Destroy conceit, lest you fall into hell.^[71]

Right concentration can dispel sorrow;

Seeing the path, abide in the Right Path.

This mind attains joy and bliss;

Seeing the path, one restrains oneself.

Therefore, with unhindered eloquence,

One is purified and free from the hindrances.

Having eradicated every kind of conceit,

One gives rise to knowledge in every sphere;

Mindful and upright in the Three Knowledges,

One has spiritual powers and knowledge of others’ minds.

After the Venerable Vagisa had spoken these verses to arouse a mind of dispassion, his mind became purified.

SUTRA 1217. FORMERLY MADDENED AND DELUDED BY DESIRE[72]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti. At that time, the Venerable Vagisa was staying in the Migaramata Hall in the Eastern Park of Sravasti. Dwelling alone in contemplation, living heedfully, and diligently cultivating his own practice, he attained the Three Knowledges and personally realized them. Then the Venerable Vagisa thought: “Dwelling alone in a secluded place in contemplation, living heedfully, and diligently cultivating my own practice, I have attained the Three Knowledges and personally realized them. I should now speak verses in praise of the Three Knowledges.” He then spoke these verses:

Formerly, my mind was maddened and deluded by desire,^[73]

And I wandered from house to house and village to village.

While journeying, I encountered and beheld the Buddha,

Who taught me the supreme Dharma.

Gautama, the Compassionate One,

Expounded the true Dharma for my sake.

Hearing the Dharma, I gained serene faith,

Abandoned the household life, and went forth.

Having heard the Dharma spoken by him,

I became firmly established in his teaching.

With diligent means, I bound the mind to mindfulness,

Steadfast and ever capable of endurance.

The Three Knowledges have now been attained;

The Buddha’s instruction has been fulfilled.

The Blessed One has skillfully revealed it,

And the Scion of the Sun has proclaimed it.

For blind sentient beings,

He opened that gateway of deliverance:

Suffering, the suffering inherent in conditioned existence, and suffering’s cause;

The complete cessation of suffering, personally realized.

The Noble Eightfold Path leads away from suffering,

In peace and bliss, reaching nirvana;

Excellent in meaning and excellent in expression,

The holy life is unsurpassed.

The Blessed One has skillfully revealed

The nirvana that rescues sentient beings.

SUTRA 1218. FOUR EXPRESSIONS OF DHARMA[74]

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 Blessed One addressed the bhiksus:

“I shall now speak about four expressions of Dharma.^[75] Listen attentively and reflect well; I shall explain them for you. What are the four?

The Dharma well spoken by the Noble Ones—

This is supreme.

Affectionate speech, not otherwise—

This is the second.

Speaking truthfully, without falsehood—

This is the third expression;

Teaching the Dharma and speaking nothing contrary to it^[76]—

This is the fourth.

“Bhiksus, this is called the teaching on the four expressions of Dharma.”

At that time, the Venerable Vagisa, who was among the assembly, thought: “The Blessed One has spoken to the fourfold assembly about the four expressions of Dharma. I should praise, extol, and rejoice in them in four ways.” He then rose from his seat, adjusted his robes, bowed to the Buddha, joined his palms, and said to the Buddha:

“Blessed One, I have something I wish to say. Well-Gone One, I have something I wish to say.”

The Buddha said:

“Speak as you wish.”

The Venerable Vagisa then spoke these verses:

If one skillfully speaks the Dharma,

Causing no affliction to oneself

And no fear in others,

That is well-spoken speech.

The affectionate words one speaks

Bring joy to others;

If they do not cause them to do evil,

That is affectionate speech.

Speaking truth, one knows the deathless;

Speaking truth, one knows the unsurpassed.

One teaches the Dharma and speaks the true meaning,

Established by the True Person.

According to the Dharma taught by the Buddha,

The path to nirvana is secure and peaceful;

It eradicates all suffering—

That is called skillfully teaching the Dharma.

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

SUTRA 1219. THE SLOPE OF MOUNT NAGA[77]

Thus have I heard:

At one time, the Buddha was staying on the slope of Mount Naga near the city of Rajagrha, together with one thousand bhiksus, all of whom were arhats. Their influxes were exhausted, what had to be done was done, their burdens had been laid down, their own benefit had been attained, the fetters of existence had been exhausted, and through right knowledge their minds were well liberated. At that time, the Venerable Vagisa was in the Sitavana charnel ground near the city of Rajagrha.

He reflected: “The Blessed One is now staying on the slope of Mount Naga near the city of Rajagrha, together with one thousand bhiksus, all of whom are arhats. Their influxes are exhausted, what had to be done is done, their burdens have been laid down, their own benefit has swiftly been attained, the fetters of existence have been exhausted, and through right knowledge their minds are well liberated. I should now go there and praise the Blessed One and the Sangha of bhiksus.” Having reflected thus, the Venerable Vagisa went to the Buddha, bowed his head at the Buddha’s feet, withdrew to one side, sat down, and spoke these verses:

The Unsurpassed Teacher of the Path

Dwells beside Mount Naga;

Surrounded by a thousand bhiksus,

The Tathagata is attended and served.

The Great Teacher extensively teaches the Dharma,

The cool path to nirvana;

They listen intently to the pure Dharma

Spoken by the Perfectly Awakened One.

The revered Perfectly Awakened One

Dwells in the midst of the great assembly;

He is the great naga, overshadowing all with virtue,

The foremost among seers.

He raises dense clouds of merit

And showers rain upon the assembly of sravakas;

Emerging from meditative attainment by day,

They come to attend the Great Teacher.

The disciple Vagisa

Bows his head in homage.

“Blessed One, I have something I wish to say. Well-Gone One, I have something I wish to say.”

The Buddha told Vagisa:

“Speak whatever comes to you, without thinking it out beforehand.”

Vagisa then spoke these verses:

When Mara the Evil One arouses base evil,

You secretly subdue it and make it cease at once;

Ever restraining all maras,

You cause them to recognize their own faults.

Observing, you release beings from their bonds,

And clearly discern the pure Dharma;

Shining brightly like the sun and moon,

You are king among all heterodox paths.

Having realized transcendent wisdom,

You proclaim the foremost Dharma.

You lead beings beyond the streams of affliction

And teach the immeasurable path.

Established in the deathless,

You have seen the truths, the genuine Dharma;

To follow such a path—

Such a teacher is difficult to encounter.

You establish the path to the deathless,

See the truths, and esteem seclusion;

The Blessed One skillfully teaches the Dharma,

Removing the hindrances that overshadow beings.

Clearly seeing all dharmas,

We train accordingly and become disciplined.

After the Venerable Vagisa had spoken these verses, the bhiksus heard what he had said and all rejoiced greatly.

SUTRA 1220. EXTRACTING THE ARROW[78]

Thus have I heard:

At one time, the Buddha was staying in the Deer Park, the dwelling place of the seers, in the country of Varanasi. At that time, the Blessed One taught the bhiksus the Dharma associated with the Four Noble Truths, namely: This is the Noble Truth of Suffering; this is the Noble Truth of the Origin of Suffering; this is the Noble Truth of the Cessation of Suffering; and this is the Noble Truth of the Path leading to the Cessation of Suffering.

Then the Venerable Vagisa, who was among the assembly, thought: “I should now go before the Blessed One and praise him with the analogy of extracting an arrow.” Having reflected thus, he rose from his seat, adjusted his robes, joined his palms, and said to the Buddha:

“Blessed One, I have something I wish to say. Well-Gone One, I have something I wish to say.”

The Buddha told Vagisa:

“Speak as you wish.”

The Venerable Vagisa then spoke these verses:

I now reverently pay homage to the Buddha,

Who has compassion for all sentient beings.

Foremost in extracting the sharp arrow,

He is skilled in the treatment of every illness.

The physician Kaluyi,^[79]

The physician Bahula,^[80]

The physician Campaki,^[81]

And the physician Jivaka^[82] treat diseases.

Sometimes an illness is slightly relieved,

And this is called skillful treatment;

Yet afterward the illness recurs,

Lingering until death.

The Great King of Physicians, the Perfectly Awakened One,

Skillfully administers medicine to sentient beings;

He eradicates all suffering, ultimately,

No longer taking up any existence.

Even maladies of a hundred thousand kinds,

Numbering countless nayutas;

The Buddha cures them all,

Bringing ultimate deliverance from suffering.

If you physicians gather together,

I shall surely tell you:

Obtain the ambrosial medicine of the Dharma,

And drink according to your needs.

Foremost in extracting the sharp arrow,

Skillfully understanding all diseases;

Supreme among those who heal,

I bow my head to Gautama.

After Venerable Vaṅgīsa had spoken these words, the bhikkhus, hearing what Venerable Vaṅgīsa had said, greatly rejoiced.

SUTRA 1221. NIGRODHAKAPPA[83]

Thus have I heard:

At one time, the Buddha was dwelling in the Bamboo Grove, at the Kalandaka Squirrels’ Sanctuary, in the city of Rājagṛha. At that time, Venerable Nigrodhakappa was staying in a wilderness inhabited by birds and beasts and became gravely ill. Venerable Vaṅgīsa was his attendant in illness, caring for and serving him. But because Venerable Nigrodhakappa’s illness was so severe, he attained parinirvana. Venerable Vaṅgīsa then thought to himself: ‘Was my preceptor’s nirvana the nirvana with remainder or the nirvana without remainder? I should now seek a sign concerning this.’

After Venerable Vaṅgīsa had made offerings to the relics of Venerable Nigrodhakappa, he took his robe and bowl and departed for the city of Rājagṛha. In due course he arrived at Rājagṛha, put away his robe and bowl, washed his feet, and then went to the Buddha. He bowed his head at the Buddha’s feet, withdrew to sit at one side, and spoke in verse:

Now I pay homage to the Great Teacher,

The undiminished Perfectly Enlightened One;^[84]

Who in this present Dharma

Cuts through every net of doubt.

The bhikkhu in the wilderness

At life’s end attained parinirvana;

Composed in conduct, his faculties restrained,

His great virtue was renowned in the world.

The Blessed One bestowed upon him the name

Nigrodhakappa.

Now I ask the Blessed One,

The one liberated and unshakable:

Striving diligently and applying skillful means,

Declare his virtues for me.

I am of the Śākya clan,

A Dharma disciple of the Blessed One;

The others also wish to know

What the Eye of the Way will say.

We are gathered here,

All wishing to hear;

The Blessed One is the Great Teacher,

The unsurpassed savior of the world.

The Great Muni has severed doubt,

His wisdom is complete;

The divine radiance of the Eye of the Way shines everywhere,

Its light revealing the four assemblies.

Just as Śakra, Lord of the Devas,

Illuminates the Heaven of the Thirty-three;

All sensual craving, doubt, and delusion

Arise from ignorance.

If one encounters the Tathagata,

They are extinguished without remainder.

The Blessed One’s divine Eye of the Way

Is supreme in the world.

He dispels the faults of sentient beings,

As the wind blows dust away;

All the worlds

Are obscured and concealed by afflictions.

Apart from him, there is none

Whose luminous eye is like the Buddha’s;

The light of wisdom shines everywhere,

Inspiring all alike to great diligence.

I beseech the One of Great Wisdom

To make a declaration for the assembly;

Utter the wondrous sound,

While we listen single-mindedly.

Proclaim words gentle and tender,

That all the worlds may hear;

Like those oppressed by heat and thirst,

Searching for cool water.

As the Buddha knows without deficiency,

So too do we long to know.

Venerable Vaṅgīsa again spoke in verse:

Now, hearing the Unsurpassed One

Declare that one’s virtues,

I know his practice of the holy life was not in vain;

Having heard, I greatly rejoice.

He practiced in accordance with the teaching,

A disciple who followed the Muni;

He cut the long cord of birth and death,

And the bonds of the false and illusory.

Because he encountered the Blessed One,

He severed every craving;

He crossed beyond the shore of birth and death,

And no longer takes up any existence.

When the Buddha had spoken this sutra, Venerable Vaṅgīsa, hearing what the Buddha had taught, rejoiced and delighted in it, paid homage, and departed.

Notes:

^[1]. Taishō, volume 45. Kokuyaku, volume 39, “Recitation vii. Verses. 7. Bhikkhunī Saṃyutta.” Yin Shun, “Recitation viii. Eight Assemblies. 23. Bhikkhunī Saṃyutta,” ten sutras: 1298–1307 (Taishō: 1198–1207). Fo Guang, volume 45. –Pāli, S. 5. 1. Āḷavikā. Cf. Therī 57–59. Alternate translation, №100⁽²¹⁴⁾.

^[2]. A-lạp-tỳ 阿臈毘. Pāli: Āḷavikā bhikkhunī.

^[3]. An-đà Grove 安陀林. Pāli: Andhavana.

^[4]. Pāli, S. 5. 2. Somā. Cf. Therī 60–62. Alternate translation, №100⁽²¹⁵⁾.

^[5]. Tô-ma Bhikkhunī 蘇摩比丘尼. Pāli: Somā bhikkhunī.

^[6]. Two-finger wisdom 二指智. Pāli: dvaṅgulapaññā, wisdom of two fingers. This refers to the wisdom of women. SA. i. 190: yasmā vā dvīhi aṅgulehi kappāsavaṭṭiṃ gahetvā suttaṃ kantati, “Because a woman takes the edge of the cloth with two fingers and then sews with thread.”

^[7]. Pāli: cittamhi susamāhite, when the mind enters right concentration.

^[8]. Pāli, S. 5. 3. Gotamī. Alternate translation, №100⁽²¹⁶⁾.

^[9]. Cát-ly-xá Cù-đàm-di 吉離舍瞿曇彌. Pāli: Kisāgotamī.

^[10]. Pāli: accanta, the utter end, with nothing remaining. The Chinese version understands it as ananta: without limit.

^[11]. The Chinese closely renders the literal meaning of the Pāli: purisā etad antikā, “Those men have come to an end.”

^[12]. Pāli, S. 5. 5. Upalavaṇṇā. Cf. Therī 230–233. Alternate translation, №100⁽²¹⁷⁾.

^[13]. Ưu-bát-la-sắc 優缽羅色; in Chinese she is commonly known by the name Liên Hoa Sắc. Pāli: Upalavaṇṇā.

^[14]. “Firm tree” 堅固樹; the sāla tree; however, the Chinese version reads sara, “firm,” instead of sāla.

^[15]. Pāli, S. 5. 10. Vajirā. Alternate translation, №100⁽²¹⁸⁾.

^[16]. Thi-la Bhikkhunī 尸羅比丘尼. Pāli: Vairā bhikkhunī.

^[17]. Pāli, S. 5. 9. Selā. Alternate translation, №100⁽²¹⁹⁾.

^[18]. Tỳ-la Bhikkhunī 毘羅比丘尼. Pāli: Selā bhikkhumī.

^[19]. Chinese: “form” 形. Pāli: bimba, a reflected form or image.

^[20]. Pāli, S. 5. 4. Vijayā. Cf. Therī 139–140. Alternate translation, №100⁽²²⁰⁾.

^[21]. Tỳ-xà-da Bhikkhunī 毘闍耶比丘尼. Pāli: Vijayā bhikkhunī.

^[22]. Compare the Pāli: ye ca rūpūgatā sattā, ye ca arūpaṭṭhāyino; yā ca santā samapatti, sabbattha vihato tamo’ ti, “Beings born in the form realm; beings abiding in the formless; and peaceful attainment—in all those places, darkness is destroyed.”

^[23]. Pāli, S. 5. 6. Cālā. Alternate translation, №100⁽²²¹⁾.

^[24]. Giá-la Bhikkhunī 遮羅比丘尼. Pāli: Cālā bhikkhunī.

^[25]. “To perceive taking birth as happiness” 覺受生為樂. The Pāli version reads: kiṃ nu jātiṃ na rocesi, “Why do you not delight in taking birth?”

^[26]. In the Pāli version, this sentence is understood as Cālā’s reply: jāto kāmāni bhuñjati.

^[27]. Pāli, S. 5. 7. Upacālā. Cf. Therī 197–198, 200–201. Alternate translation, №100⁽²²²⁾.

^[28]. Ưu-ba-giá-la 優波遮羅. Pāli: Upacālā bhikkhunī.

^[29]. The Pāli version reads: kāmabandhanabaddhā te, “They are bound by the cord of sensual craving.”

^[30]. Pāli, S. 5. 8. Sīsupacālā. Alternate translation, №100⁽²²³⁾.

^[31]. Thi-lợi-sa-giá-la Bhikkhunī 尸利沙遮羅比丘尼. Pāli: Sīsupacālā bhikkhunī.

^[32]. Pāli: pāsaṇḍa, religion or sect. Here it refers to sects outside Buddhism.

^[33]. Kokuyaku, volume 39, latter half, Recitation vii. Verses. 8. Vaṅgīsa Saṃyutta, two chapters. Yin Shun, 24. Vaṅgīsa Saṃyutta, 16 sutras (Taishō volume 45, sutras 1208–1211; volume 36, sutras 993–994). – Pāli, S. 8. 11. Gaggarā. Cf. Thera 1252. Alternate translation, №100⁽²²⁴⁾.

^[34]. Yết-già 揭伽. Pāli: Gaggarā pokkhaṇi.

^[35]. Bà-kỳ-xá 婆耆舍. Pāli: Vaṅgīsa.

^[36]. Pāli, S. 8. 9. Koṇḍañña. Thera 1246–1248. Alternate translation, №100⁽²²⁵⁾.

^[37]. Pāli: Buddhānubuddho so thero, “He is an elder who attained awakening after the Buddha.”

^[38]. Pāli: yam sāvekena pattabbaṃ, satthusāsanakārinā, that which a disciple who practices the Teacher’s doctrine must attain.

^[39]. Pāli, S. 8. 10. Sāriputta. Thera 1231–1233. Alternate translation, №100⁽²²⁶⁾.

^[40]. Ưu-bà-đề-xá 優婆提舍; Pāli: Upatissa, the name of Venerable Sāriputta.

^[41]. Pāli: sāḷikāyivā nigghosa, a voice sounding like the sāli bird.

^[42]. Pāli, S. 8. 10. Moggallāna. Thera 1240–1251. Alternate translation, №100⁽²²⁷⁾.

^[43]. Na-già 那伽. The Pāli version reads: Isigilipasse Kāḷasilāyaṃ, in the Black Rock Cave on the slope of Mount Isigili.

^[44]. Pāli: evaṃ sabbaṅgasampannaṃ, thus endowed with all constituent parts. SA.i.284: evaṃ sabbaguṇasampannaṃ, thus endowed with all virtues.

^[45]. Pāli, S. 8. 7. Pavāraṇā. Thera. 1234-1237. Alternative translations, №100⁽²²⁸⁾; №125 (32.5); №26⁽¹²¹⁾; №61~63.

^[46]. The Pāli version: Sāvatthiyaṃ.

^[47]. “Attainment of non-knowledge” 無知證. Probably Pāli: diṭṭheva dhamme aññaṃ sacchikarissati, “he will realize right knowledge in this very life.” But the Chinese version reads aññāṇa, “non-knowledge” (not knowing), instead of aññā (right knowledge, referring to the fruit of arhatship).

^[48]. Chinese translation: “the fifteenth day of the moon” (or “moon-day”), referring to the fifteenth day of the half-month. Pāli: paṇṇarasa.

^[49]. “Receiving food” 食受. The original term cannot be determined. With a similar meaning, the passage below renders it in Chinese as “receiving with concern” 懷受. In the National Translation, fascicle 29, note 64, this refers to the time of the pavāraṇā; Pāli: pavāraṇā.

^[50]. “You should receive me with concern” 當懷受我; the meaning of the Chinese translation is unclear. According to the context, however, this is the pavāraṇā declaration, inviting the other bhikkhus to point out one’s faults. Compare the equivalent Pāli passage: handa dāni, bhikkhave, pavāremi vo; na me kiñci garahatha kāyikaṃ vā vācasikaṃ vā ti, “Come now, bhikkhus, I invite you to speak; do not leave any fault of mine concerning bodily or verbal conduct unreproved.”

^[51]. In the Pāli version, the pavāraṇā concerns only matters related to body and speech, kāyikaṃ vā vācasikaṃ vā.

^[52]. Chinese: tô tức 穌息.

^[53]. Praise of Śāriputra’s wisdoms: swift wisdom, lucid and keen wisdom, wisdom leading to deliverance, wisdom of disenchantment and detachment, great wisdom, broad wisdom, profound wisdom, incomparable wisdom, and accomplishment in the treasure of wisdom 捷疾智慧明利智慧出要智慧厭離智慧大智慧廣智慧深智慧無比智慧智寶成就. Compare Pāli: paṇḍitapañño, tvaṃ sāriputta, mahāpañño… putthupañño … hāsapañño … javanapañño … tikkhapañño … nibbedhikapañño, tvaṃ, sāriputta.

^[54]. The Song-Yuan-Ming editions read “true” 實. Yinshun, the National Translation, and Fo Guang all read “treasure” 寶.

^[55]. Chinese: “receiving with concern” 懷受.

^[56]. Pāli: cakkavattī yathā rājā, amaccaparivārito, “like a wheel-turning king surrounded by his ministers.”

^[57]. Pāli, S. 8. 2. Arati. Thera. 1214-1218. Alternative translation, №100⁽²²⁹⁾.

^[58]. Ni-câu-luật Tướng 尼拘律相. The Korean edition reads “characteristic” 相. The Song-Yuan-Ming editions read “perception” 想. Pāli: Nīgrodhakappa, Vaṅgīsa’s preceptor.

^[59]. The Pāli version: Āḷaviyaṃ Āggāḷave cetiye, “at the Āggāḷava shrine in Āḷavi.” The Chinese version understands Āḷavi as a common noun rather than as a place name.

^[60]. This refers to Venerable Ni-câu-luật Tướng. In the Pāli version, this passage says that after Nīgodhakappa returned from almsround, he entered his dwelling and closed the door until the following evening. Vaṅgīsa was therefore sorrowful because his teacher did not attend to or instruct him.

^[61]. Thoughts of craving 貪覺. Pāli: gehasikaṃ vitakkaṃ, worldly thoughts.

^[62]. Chinese: “doing nothing among neighbors” 於鄰無所作. Pāli: vanathaṃ na kareyya kuhiñca, “one should create no forest of craving anywhere.”

^[63]. “Mental perceptions of six kinds of thought” 六覺心想. Compare Pāli: saṭṭhi nissitā savitakkā, puthū janatāya adhammaṃ niviṭṭā, “attached to sixty kinds of thought, ordinary people are firmly lodged in what is contrary to the Dharma.” According to the commentary, for each of the six sense objects there are ten unwholesome kinds of thought.

^[64]. “With remainder” 有餘; here this refers to the substratum with remainder, the afflictions serving as the basis for rebirth. Pāli: upadhi janā gadhitāse, “beings are tightly bound to the substratum of existence.”

^[65]. Pāli: vinodaya chadam, “having abandoned desire.”

^[66]. Pāli: santaṃ padaṃ ajjhagamā muni paṭicca parinibbuto kaṅkhati kālan’ti, “Having reached the peaceful state, the Sage, grounded in nirvana, awaits the end of his life.”

^[67]. Pāli, S. 8. 4. Ānanda. Alternative translations, №100⁽²³⁰⁾; No. 125(35.9).

^[68]. Pāli, S. 8. 1. Nikkhanta. Thera. 1209-1213. Alternative translation, №100⁽²⁵⁰⁾.

^[69]. Pāli, S. 8. 3. Pesalà-atimaĩĩanà. Thera. 1219-1222. Alternative translation, №100⁽²⁵¹⁾.

^[70]. The original text reads “with regard to the Dharma” 於法; according to the passage below, it should be emended to “with regard to that” 於彼.

^[71]. Pāli: mānahatā nirayaṃ papatanti, “those who conduct themselves arrogantly fall into hell.” Mānahata means “carried away by conceit”; the Chinese version reads it as mānahana, “slain by conceit.”

^[72]. National Translation, Chapter 2. Pāli, S. 8. 12. Vaṅgīsa. Thera. 1253-1262. Alternative translation, №100⁽²⁵²⁾.

^[73]. Pāli: kāveyyamattā … pubbe, “formerly, I was intoxicated with composing poetry.”

^[74]. Pāli, S. 8. 5. Subhāsitā. Thera. 1227-1230; Sn. 3. 3. Subhāsita-sutta. Alternative translation, №100 ⁽²⁵³⁾.

^[75]. “Four Dharma phrases” 四法句. Pāli: catūhi aṅgehi samannāgatā vācā subhāsitā, “well-spoken speech is endowed with four factors.”

^[76]. Pāli: dhamma bhàịe nàdhammaư taư, “one speaks the Dharma, not what is contrary to the Dharma.”

^[77]. Pāli, Parosahassa. Thera. 1238-1245.

^[78]. Alternative translation, №100⁽²⁵⁴⁾.

^[79]. Ca-lộ-y 迦露醫.

^[80]. Ba-hầu-la 波睺羅.

^[81]. Chiêm-bà-kỳ 瞻婆耆.

^[82]. Kỳ-bà 瞻婆耆. Pāli: Jīvaka-komārabhacca, the royal physician of King Bimbisāra.

^[83]. Pāli, Thera. 1263-1279; Sn. 2. 12. Vaṅgīsa-sutta. Alternative translation, №100⁽²⁵⁵⁾.

^[84]. The Korean edition reads “extinguish” 滅. The Song-Yuan-Ming editions read “decrease” 減.