雜阿含經

Edited and annotated by: Thích Tuệ Sỹ

SUTRA 1222. THE BIRD'S NEST[1]

Thus have I heard:

At one time, the Buddha was dwelling in Anāthapiṇḍika’s Park, in the Jeta Grove, in the country of Śrāvastī. At that time, the Blessed One said to the bhikṣus:

“In times past, the devas and asuras arrayed their forces and fought one another. The asuras were victorious, and the devas were defeated. At that time, the army of Śakra, Lord of the Devas, was defeated and retreated in disarray. Greatly afraid, they turned their chariots northward and fled back toward the celestial palace, taking a shortcut through the dense forest at the foot of Mount Sumeru. There was a nest of garuḍa birds^[2] there, containing many golden-winged fledglings. Śakra feared that the horses and chariots passing by would run over and kill the young birds, so he immediately told his charioteer:

“‘Turn the chariot around, lest we kill the young birds!’

“The charioteer said to the king:

“‘The asura army is pursuing you from behind. If we turn the chariot around, we shall be imperiled.’

“Śakra said:

“‘It would be better to turn back and be killed by the asuras than to let our troops trample living beings to death.’

“The charioteer turned the chariot around and headed south. Seeing Śakra’s chariot turn back from afar, the asura army thought it was a battle stratagem and hastily retreated. Their troops, greatly frightened, were defeated and fled in disarray back to the asura palace.

The Buddha said to the bhikṣus:

“That Śakra, Lord of the Devas, is the sovereign king of the Heaven of the Thirty-Three. Through his mind of loving-kindness, he possessed the awe-inspiring power to repel the asura army, and he also constantly praised the merit of loving-kindness. You bhikṣus, who have gone forth in right faith to study the Way, leaving the household life behind, must cultivate loving-kindness and should also praise the merit of loving-kindness.”

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

SUTRA 1223. THE POOR MAN[3]

Thus have I heard:

At one time, the Buddha was dwelling in the Bamboo Grove, at the Kalandaka Retreat, in the city of Rājagṛha. At that time, there was a poor and destitute man in the city of Rājagṛha who lived in hardship, yet had faith^[4] in the Buddha, the Dharma, and the Sangha, observed the precepts, was learned and widely informed, practiced generosity diligently, and accomplished right view. After his life ended, he was reborn in heaven.

After being reborn in the Heaven of the Thirty-Three, he surpassed the other devas of that heaven in three respects. What were the three? They were celestial longevity, celestial beauty, and celestial renown.

When the devas of the Heaven of the Thirty-Three saw that this devaputra surpassed them in these three respects—celestial longevity, celestial beauty, and celestial renown—they went to Śakra, Lord of the Devas, and said:

“Kauśika, you should know that a devaputra has just been born in this heaven. He surpasses the devas who were already here in three respects: celestial longevity, celestial beauty, and celestial renown.”

Śakra, Lord of the Devas, then said to the devaputras:

“Good sirs, I know that this person was formerly a poor and destitute man in the city of Rājagṛha. Yet he had profound faith in the Dharma and discipline of the Tathāgata, … up to and including the accomplishment of right view. Therefore, when his body broke up and his life ended, he was reborn in this heaven and surpassed the other devas of the Heaven of the Thirty-Three in celestial longevity, celestial beauty, and celestial renown.”

Śakra, Lord of the Devas, then spoke this verse:

With right faith in the Tathāgata,

Firm and unwavering;

Upholding the true precepts,

Never wearying of the noble precepts.

With a mind purified toward the Buddha,

And right view fully accomplished;

Know that such a one is not impoverished,

And does not live his life in vain.

Therefore, toward the Buddha, Dharma, and Sangha,

One should arouse pure faith;

Wisdom will shine ever brighter,

As one recollects the Buddha’s teachings.

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

SUTRA 1224. THE GREAT SACRIFICIAL ASSEMBLY (1)[5]

Thus have I heard:

At one time, the Buddha was dwelling in the Bamboo Grove, at the Kalandaka Retreat, in the city of Rājagṛha. At that time, the people of Rājagṛha held a vast great assembly and invited followers of all the different paths.

One follower of the non-Buddhist Cāraka path^[6] thought to himself: ‘Today I shall first invite the Cāraka deity of the non-Buddhists^[7] to serve as a field of merit.’ Some favored followers who had gone forth in non-Buddhist paths; some favored followers of the Nirgrantha path; some favored disciples of the path of the Elders; and some favored disciples of the fire-worshiping path. Among them were followers of the Buddha’s disciple Sangha, who thought: ‘Today we should first invite the Sangha headed by the Buddha^[8] to serve as a field of merit.’

At that time, Śakra, Lord of the Devas, thought to himself: ‘The people of Rājagṛha must not forsake the Sangha headed by the Buddha and instead honor other paths in their search for a field of merit. I should quickly establish a field of merit for the people of Rājagṛha.’ He then transformed himself into a great brahmin of dignified appearance, riding in a white horse-drawn carriage, escorted before and behind by young brahmins and holding a parasol with a golden shaft. He entered the city of Rājagṛha and traveled everywhere throughout the assembly. All the men and women of Rājagṛha thought to themselves: ‘We should observe whom this brahmin serves; then we shall follow him and make offerings in quest of the foremost and finest field of merit.’

Śakra, Lord of the Devas, clearly knew all the thoughts of the men and women of Rājagṛha. He therefore drove his chariot at their head, followed a narrow road to Mount Gṛdhrakūṭa, and arrived outside the gate. There he removed all five kinds of adornments, approached the Buddha, bowed his head at the Buddha’s feet, withdrew to one side, sat down, and spoke in verse:

Skillfully discerning and revealing

All Dharmas of the further shore;

Having crossed beyond every fear,

One should venerate Gautama.

People everywhere hold assemblies,

Seeking to gain great merit;

Each person performs great acts of giving,

Ever seeking a fruit with remainder.

Please declare the field of merit,

So that donors may obtain the fruit.

Upon Mount Gṛdhrakūṭa,

The Great Teacher gave his reply

To the question of the king of devas,

Śakra, the great sovereign lord.

People everywhere hold assemblies,

Seeking to gain great merit;

Each person performs great acts of giving,

Ever seeking a fruit with remainder.

I shall now speak of the field of merit,

Where giving yields great fruit.

Those rightly directed are fourfold^[9],

And those abiding in noble fruits are also fourfold^[10].

These are called the Sangha, the field of merit,

Perfect in knowledge, conduct, and concentration;

The Sangha’s field of merit grows ever more vast,

Immeasurable, surpassing the ocean.

The disciples of the Tamer,

Radiantly illuminate and reveal the true Dharma;

Those who skillfully make offerings here

Offer to the Sangha, the finest field of merit.

The Sangha is the finest field of merit,

Which the Buddha declared yields great fruit.

For the Sangha has abandoned the five hindrances,

Is pure, and worthy of praise.

Offering to the Sangha, the supreme field,

One gives little yet gains abundant benefit.

Therefore, all people

Should make offerings to the Sangha, the field of merit.

The sublime and excellent Dharma is thereby attained,

In harmony with knowledge, conduct, and concentration.

Offering to this precious Sangha,

The donor’s heart is filled with joy.

Giving rise to the three kinds of mind,

One gives robes, food, and drink.

Freed from the sharp sword of defilement,

One passes beyond the evil destinies;

Going personally to extend the invitation,

One makes impartial offerings with one’s own hands.

Benefiting oneself and also benefiting others,

Such giving brings great benefit.

The wise who give in this way,

With pure faith, attain liberation of mind.

Through blameless giving that brings peace and happiness,

Relying upon wisdom, they are reborn there.

After Śakra had heard what the Buddha taught, he rejoiced, expressed his glad approval, paid homage to the Buddha, and then vanished.

The people of Rājagṛha then rose from their seats, arranged their robes, paid homage to the Buddha, joined their palms, and said to him:

“Blessed One, we humbly ask the Blessed One and the great assembly to accept our offerings.”

The Blessed One silently accepted their invitation.

Knowing that the Blessed One had silently accepted their invitation, the people of Rājagṛha paid homage and departed. They returned to the site of the great assembly, prepared food, and arranged the tables and seats. Early the next morning, they sent someone to inform the Buddha: ‘The time has come! We pray that you will know it.’

Then the Blessed One and the great assembly put on their robes, took up their alms bowls, and went to the place of the great gathering. Seats were spread, and they sat before the assembly. When the people of Rajagriha knew that the Buddha was seated in tranquility, they personally prepared fine food and drink. After the meal, when the bowls had been washed and their teeth cleaned, they returned to their former places to hear the Buddha teach the Dharma. The Blessed One then taught the Dharma to the people of Rajagriha, instructing, guiding, illuminating, and bringing them joy. Afterward, he rose from his seat and departed.

SUTRA 1225. THE GREAT SACRIFICE (2)[11]

Thus have I heard:

At one time, the Buddha was dwelling on Mount Grdhrakuta in Rajagriha. The account is given in full as in the preceding sutra, with only a few differences:

At that time, Sakra, Lord of the Devas, spoke a different verse to question the Buddha:

I now beseech Gautama,

Whose subtle wisdom is deeply hidden;

The Blessed One has penetrated it,

Seeing and knowing without obstruction.

The people established great assemblies everywhere. The account is given in full as above… up to the point where he taught the Dharma to the people of Rajagriha, instructing, guiding, illuminating, and bringing them joy. Afterward, he rose from his seat and departed.

SUTRA 1226. SAMBODHI[12]

Thus have I heard:

At one time, the Buddha was traveling among the people in the land of Kosala and arrived at Anathapindika’s Park in the Jeta Grove at Sravasti. King Prasenajit heard that the Blessed One, while traveling among the people in Kosala, had arrived at Anathapindika’s Park in the Jeta Grove at Sravasti. Having heard this, he went to the Buddha, bowed his head at the Buddha’s feet, withdrew to one side, and said to the Buddha:

“Blessed One, I have heard it widely reported that the Blessed One has personally declared that he has attained unsurpassed bodhi.^[13] Is this report neither false nor exaggerated? Is it stated according to what was taught, according to the Dharma, and in conformity with the Dharma? Will it not be legitimately refuted by others? When questioned and answering, will you not be reduced to a position of weakness?^[14]”

The Buddha said to the Great King:

“What they have said is true and not false. It is stated according to what was taught, according to the Dharma, and in conformity with the Dharma. It cannot be legitimately refuted by others, and when questioned and answering, I shall not be reduced to a position of weakness. Why is that? Great King, I have indeed attained unsurpassed bodhi in this very life.”

King Prasenajit said to the Buddha:

“Although the Blessed One has spoken thus, I still do not believe it. Why? There are many venerable and highly esteemed sramanas and brahmins here, such as Purana Kasyapa, Maskarin Gosaliputra, Sanjaya Vairatiputra, Ajita Kesakambala, Kakuda Katyayana, and Nirgrantha Jnatiputra. These men do not themselves claim to have attained unsurpassed bodhi. How then can the Blessed One, who is still young, of tender years, and has not long since gone forth, declare that he has attained unsurpassed bodhi?”

The Buddha said to the Great King:

“There are four things that, though young, must not be held in contempt. What are the four? Though a ksatriya prince is young, he must not be held in contempt. Though a young naga^[15] is small, it must not be held in contempt. Though a spark of fire is small, it must not be held in contempt. Though a bhiksu is young, he must not be held in contempt.”

The Blessed One then spoke in verse:

A ksatriya endowed with noble marks,

Renowned and of an exalted lineage—

Though he may still be young,

The wise must not despise him.

He will surely ascend the royal throne

And, recalling the offense, give rise to hostile harm.

Therefore, he must not be treated lightly;

One should show him profound respect.

One who knows well how to protect oneself

Should carefully preserve one’s life;

Safeguarding oneself with impartial care,

One should keep far away to preserve one’s life.^[16]

Whether in a village or a secluded place,

If one encounters a young naga,

One should not think it merely a little snake

And thereby give rise to contempt.

Though the young naga’s body is small and many-colored,

It should nevertheless be left undisturbed;

Any man or woman who despises the snake

Will be harmed by its venom.

Therefore, to protect oneself,

One should carefully preserve one’s life;

Through such skillful self-protection,

One should keep far away to preserve one’s life.

When a raging fire takes hold,

Though small, it knows no bounds;

A tiny flame can burn

Everywhere, if there is sufficient fuel.

Burning from a small beginning, it steadily spreads

Until it consumes villages, towns, and cities;

Therefore, to protect oneself,

One should guard oneself as one guards one’s life.

Through such skillful self-protection,

One should keep far away to protect oneself.

When consumed by a fierce fire,

A hundred kinds of grasses are burned away.

Yet after the fire is extinguished, they do not wither forever;

Once the flames are gone, the grasses grow again.

But if one scorns and reviles a bhiksu,

A keeper of the fire of pure precepts,

One burns oneself and one’s descendants,

And calamity endures for a hundred generations.

Like a tala tree that has been burned,

They will never arise again.

Therefore, one must protect oneself,

As one guards one’s own life;

Through such skillful self-protection,

One should keep far away to preserve one’s life.

A ksatriya endowed with noble marks,

A young snake, and a spark of fire;

And a bhiksu endowed with pure precepts—

Toward these one should not give rise to contempt.

Therefore, one must protect oneself,

As one guards one’s own life;

Through such skillful self-protection,

One should keep far away to preserve one’s life.

When the Buddha had spoken this sutra, King Prasenajit heard what the Buddha had taught, rejoiced and delighted in it, paid homage, and departed.

SUTRA 1227. GRANDMOTHER[17]

Thus have I heard:

At one time, the Buddha was dwelling in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, King Prasenajit’s grandmother, whom the king deeply revered, suddenly passed away.^[18] The king took her body outside the city for cremation and, after making offerings to her relics, put on mourning garments, disheveled his hair, and went to the Buddha. He bowed his head at the Buddha’s feet and withdrew to sit at one side.

The Blessed One asked King Prasenajit:

“Great King, from where have you come, dressed in mourning garments with your hair disheveled?”

King Prasenajit replied:

“Blessed One, I have lost my grandmother, whom I deeply revered. She has left me and departed. I took her outside the city for cremation, made offerings, and then came to the Blessed One.”

The Buddha said:

“Great King, did you greatly love and revere your grandmother?”

King Prasenajit said to the Buddha:

“Blessed One, I revered and loved her deeply. Blessed One, if by giving away everything obtainable within my realm—elephants, horses, the seven treasures, and even the royal throne—I could bring my grandmother back to life, I would give it all away. But she can never be saved. The living and the dead are forever separated. Overcome by longing, sorrow, and suffering, I cannot free myself. I once heard the Blessed One say: ‘All sentient beings, all insects, and even all ghosts and spirits—whatever is born must die and ultimately come to an end; there is no one who is born and does not die.’ Only today have I truly realized that the Blessed One’s words are correct.”

The Buddha said to the Great King:

“So it is! So it is! All sentient beings, all insects, and even all ghosts and spirits—whatever is born must die and ultimately come to an end; there is no one who is born and does not die.”

The Buddha continued, saying to the Great King:

“Whether born into a brahmin family, a kshatriya family, or a householder’s family, whoever is born must die; no one is exempt from death. Even a great kshatriya king, consecrated by anointing, ruling over the four continents and possessing sovereign power, before whom all hostile kingdoms submit, must ultimately die. Furthermore, Great King, even one born among the long-lived devas, ruling a heavenly palace and freely enjoying its pleasures, must ultimately come to an end.

Furthermore, Great King, an arhat bhikkhu whose defilements have been exhausted, who has laid down the burdens, accomplished what had to be done, attained his own welfare, completely ended the fetters of existence, possessed right knowledge, and whose mind is well liberated, must also come to an end, relinquishing the body and entering nirvana. Furthermore, pratyekabuddhas, well disciplined and perfectly serene, when this bodily life is exhausted, ultimately enter nirvana.

The Buddhas, the Blessed Ones, endowed with the ten powers and the four fearlessnesses, who utter the supreme lion’s roar, ultimately also relinquish the body and enter parinirvana. Therefore, Great King, you should know that all sentient beings, all insects, and even all ghosts and spirits—whatever is born must die and ultimately come to an end. No one is born without dying.”

Then the Blessed One spoke this verse:

All classes of sentient beings,

All who possess life, must die;

They follow their own karma

And themselves receive its good or evil fruit.

Evil karma leads to hell;

Doing good leads upward to heaven.

Cultivating the supreme and wondrous path,

With defilements ended, one attains parinirvana.

The Tathagatas and pratyekabuddhas,

And the Buddha’s shravaka disciples,

All must relinquish bodily life—

How much more so ordinary people.

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

SUTRA 1228. CHERISHING ONESELF[19]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Shravasti. At that time, King Prasenajit was alone in a secluded place, absorbed in meditative reflection, and thought to himself: ‘What does it mean to cherish oneself, and what does it mean not to cherish oneself^[20]?’ He further thought: ‘If people engage in evil bodily conduct, evil verbal conduct, and evil mental conduct, one should know that they do not cherish themselves. If people engage in wholesome bodily conduct, wholesome verbal conduct, and wholesome mental conduct, one should know that they cherish themselves.’ After rising from his serene meditation, he 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, while alone in a secluded place reflecting, I thought to myself: ‘What does it mean to cherish oneself, and what does it mean not to cherish oneself?’ I then further thought: ‘If people engage in evil bodily conduct, evil verbal conduct, and evil mental conduct, one should know that they do not cherish themselves. If people engage in wholesome bodily conduct, wholesome verbal conduct, and wholesome mental conduct, one should know that they cherish themselves.’”

The Buddha said to the Great King:

“So it is, Great King! So it is, Great King! If people engage in evil bodily conduct, evil verbal conduct, and evil mental conduct, one should know that they do not cherish themselves.

Even though they may say that they cherish themselves, in truth they do not cherish themselves. Why is this? There is no evil deed that a wicked friend might do to someone he does not hold dear or love that such people do not inflict upon themselves^[21].

Therefore, these people do not cherish themselves. Furthermore, Great King, if people engage in wholesome bodily conduct, wholesome verbal conduct, and wholesome mental conduct, one should know that they cherish themselves. Even though they may say that they do not care for themselves, in truth they do cherish themselves.

Why is this? There is no good deed that a virtuous friend might do for someone he holds dear and loves that such people do not accomplish for themselves. Therefore, these people cherish themselves.”

Then the Blessed One spoke this verse:

One who says he cherishes himself

Should not commit evil deeds.

Because one has not committed evil deeds,

One thereby attains happiness.

One who says he cherishes himself

Will certainly not commit evil deeds.

One who performs every wholesome karma

Thereby attains happiness.

If one cherishes oneself,

One should guard oneself well;

As a king carefully guards his realm,

Outwardly keeping watch over its borders.

If one cherishes oneself,

One should carefully guard one’s treasure;

As a king carefully guards his realm,

Inwardly keeping watch over its citadels.

Guard yourself as you would a treasure,

Without interruption for even a kshana;

If vigilance lapses for a single kshana,

You will long suffer upon evil paths.

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

SUTRA 1229. GUARDING ONESELF[22]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Shravasti. At that time, King Prasenajit was alone in a secluded place reflecting, and thought to himself: ‘What does it mean to guard oneself, and what does it mean not to guard oneself^[23]?’ He further thought: ‘If people engage in evil bodily conduct, evil verbal conduct, and evil mental conduct, one should know that they do not guard themselves. If people engage in wholesome bodily conduct, wholesome verbal conduct, and wholesome mental conduct, one should know that they guard themselves.’ After rising from his serene meditation, he went to the Buddha, bowed his head in homage at the Buddha’s feet, withdrew to one side, sat down, and said to the Buddha:

“Blessed One, while alone in a secluded place reflecting, I thought to myself: ‘What does it mean to guard oneself, and what does it mean not to guard oneself?’ I then further thought: ‘If people engage in evil bodily conduct, evil verbal conduct, and evil mental conduct, one should know that they do not guard themselves. If people engage in wholesome bodily conduct, wholesome verbal conduct, and wholesome mental conduct, one should know that they guard themselves.’”

The Buddha said to the Great King:

“So it is, Great King! So it is, Great King! If people engage in evil bodily conduct, evil verbal conduct, and evil mental conduct, one should know that they do not guard themselves, even though they claim to be able to defend themselves. Although they say they defend themselves with armies of elephants, cavalry, chariots, and infantry, using these forces for their own protection, in truth they do not guard themselves. Why is this? Although they guard themselves externally, they do not guard themselves internally. Therefore, Great King, this is called not guarding oneself.

“Great King, if people engage in wholesome bodily conduct, wholesome verbal conduct, and wholesome mental conduct, one should know that they guard themselves. Although they do not use armies of elephants, cavalry, chariots, and infantry to defend themselves, in truth they do guard themselves. Why is this? Because they guard themselves internally. This is called guarding oneself well, without requiring external protection.”

Then the Blessed One spoke this verse:

Guard well the body and speech,

And all mental karma;

Guard yourself through moral shame and moral dread—

This is guarding yourself well.

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

SUTRA 1230. MATERIAL GAIN[24]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Shravasti. At that time, King Prasenajit was alone in a secluded place reflecting, and thought to himself: ‘Few people in the world obtain excellent material gains without becoming heedless, without becoming attached to them, and without committing evil deeds against sentient beings. Yet many people in the world, upon obtaining excellent material gains, become heedless, grow increasingly attached to them, and engage in various wrongful practices.’ Having thought thus, he went to the Buddha, bowed his head in homage at the Buddha’s feet, withdrew to one side, sat down, and said to the Buddha:

“Blessed One, while dwelling alone in a secluded place and reflecting, I thought to myself: ‘Few in the world obtain excellent wealth and gain without becoming heedless because of it, without becoming attached to it, and without engaging in wrong conduct. Yet many in the world, upon obtaining excellent wealth and gain, become heedless, grow attached, and engage in various forms of wrong conduct.’”

The Buddha told King Pasenadi:

“So it is, Great King! So it is, Great King! Few in the world obtain excellent wealth and gain without becoming attached, becoming heedless, or engaging in wrong conduct.

Yet many in the world, upon obtaining excellent wealth and gain, become heedless regarding it, grow attached, and engage in various forms of wrong conduct. Great King, you should know that those people in the world who obtain excellent wealth and gain, become heedless regarding it, grow attached, and commit various forms of wrong conduct are foolish people. They will suffer for a long time and gain no benefit.

Great King, it is like a hunter or a hunter’s apprentice who spreads nets in a desolate forest to capture and kill many animals, bringing suffering upon living beings and increasing his evil karma. So too, people in the world who obtain excellent wealth and gain, become heedless regarding it, grow attached, and commit various forms of wrong conduct—these foolish people will endure suffering and distress for a long time and gain no benefit.”

The Blessed One then spoke in verse:

Craving wealth and possessions,

Deluded and intoxicated by greed,

Frantic, they do not know themselves;

They are like hunters.

Because of this heedlessness,

They undergo great painful retribution.

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

DISCOURSE 1231. GREED FOR GAIN^[25]

Thus have I heard:

At one time, the Buddha was staying in Anāthapiṇḍika’s Park in Jeta’s Grove, in the country of Śrāvastī. At that time, King Pasenadi was seated in the hall of judgment^[26], personally adjudicating the affairs of the kingdom. Seeing members of the Kṣatriya, Brahmin, and householder classes resorting to deceit and false speech because of craving, he thought to himself: ‘Let me cease this adjudication; let me stop judging these matters.

I have a worthy son whom I shall instruct to adjudicate them. How can I bear to look upon members of these noble families—the Kṣatriyas, Brahmins, and householders—resorting to deceit and false speech because of craving?’ After King Pasenadi had thought this, he went to the Buddha, bowed his head at the Buddha’s feet, withdrew to one side, and said to the Buddha:

“Blessed One, while I was seated in the hall of judgment, personally adjudicating the affairs of the kingdom, I saw members of the Kṣatriya, Brahmin, and householder classes resorting to deceit and false speech because of craving. Blessed One, after seeing this, I thought to myself: ‘From now on, let me cease this adjudication; let me stop judging these matters. I have a worthy son whom I shall instruct to adjudicate them. I cannot bear to look personally upon members of these noble families—the Kṣatriyas, Brahmins, and householders—resorting to deceit and false speech because of craving.’”

The Buddha told King Pasenadi:

“So it is, Great King! So it is, Great King! Those members of noble families—the Kṣatriyas, Brahmins, and householders—resort to deceit and false speech because of craving. They are foolish people who will suffer for a long time and gain no benefit. It is like fishermen and their apprentices who set hooks and spread nets in rivers, streams, ravines, and channels, killing living beings and causing great suffering. So too, Great King, members of the Kṣatriya, Brahmin, and householder classes resort to deceit and false speech because of craving. They will perpetually endure suffering and gain no lasting benefit.”

The Blessed One then spoke in verse:

Craving for wealth arises,

And greed intoxicates and deludes;

Frantic, they remain unaware,

Like those who catch fish.

Because of this evil karma,

They undergo great painful retribution.

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

DISCOURSE 1232. STINGINESS^[27]

Thus have I heard:

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

“Blessed One, in this country of Śrāvastī there is a householder named Mahānāma^[28], who is wealthy and possesses abundant riches. His treasury of pure gold amounts to hundreds of thousands of koṭis, to say nothing of his other possessions. Blessed One, although the householder Mahānāma is so wealthy, he eats only such things as coarse broken rice, bean soup, and old, shriveled ginger.

For clothing, he wears coarse cloth; on his feet, simple leather sandals. When traveling, he rides in an old cart and wears a hat made of leaves. Never has he been heard to make offerings or give alms to ascetics or Brahmins, nor has he been seen providing assistance to the poor and distressed, destitute travelers, or beggars.

When he eats, he closes his doors so that no ascetic, Brahmin, impoverished person, stranded traveler, or beggar may see him.”

The Buddha told King Pasenadi:

“Great King, this householder is not a true man^[29]. Although he has obtained excellent wealth and gain, he neither enjoys it himself nor knows to support his parents, provide for his wife, children, relatives, and kin, show consideration for his servants, or assist his acquaintances. Nor does he know to make timely offerings to ascetics and Brahmins, thereby planting seeds in the supreme field of merit, leading toward a noble destination, bringing lasting happiness, and causing rebirth in a heavenly realm in the next life. Although he has obtained excellent possessions, he does not know how to use them generously and reap great benefit.

“Great King, suppose water accumulated in a pond in the midst of a wilderness, yet no one used it for drinking, food preparation, or bathing. The water in that pond would be scorched dry and disappear entirely. So too, an unwholesome man^[30] may obtain excellent possessions, yet fail to use them generously and reap great benefit. He is just like that pond.

“Great King, when a virtuous son of good family^[31] obtains excellent wealth and gain, he happily enjoys it, supports his parents, provides for his wife, children, relatives, and kin, cares for his servants, assists his acquaintances, and frequently makes offerings to ascetics and Brahmins. He plants seeds in the supreme field of merit, leading toward a noble destination and rebirth in a heavenly realm in the next life.

Having obtained excellent wealth, he knows how to use it generously and reap manifold great benefits. Great King, it is like a clear and cool pond beside a town or village, shaded by trees, pleasing to everyone, and used by many people and even by birds and beasts. So too, that virtuous son of good family, having obtained excellent wealth and gain, freely makes offerings as he wishes, supports his parents, and so forth, up to planting seeds in the supreme field of merit and reaping vast benefit.”

The Blessed One then spoke in verse:

A pond within the wilderness,

Though clear, cool, pure, and clean,

If no one makes use of it,

Will dry up completely there.

So too, excellent wealth,

When possessed by an evil man,

Can neither be enjoyed by him

Nor compassionately used to help another.

In vain he gathers only suffering;

Once amassed, it disperses by itself.

When the wise obtain great wealth,

They joyfully enjoy it themselves;

Giving widely, they make merit

And provide assistance to their kin.

They supply each according to need,

Like a bull king leading the herd.

Giving and also making use of wealth,

They do not miss the proper occasion.

Having died in accord with righteousness^[32],

They are born in heaven and enjoy meritorious bliss.

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

DISCOURSE 1233. DEATH^[33]

Thus have I heard:

At one time, the Buddha was dwelling in Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti. At that time, the householder Mahanama of Sravasti died^[34], leaving no children or descendants. King Prasenajit therefore had the property of this man, who had neither children nor relatives, transferred entirely to the royal treasury. King Prasenajit had to go each day to inspect the property. With his body covered in dust, he went to the Buddha, bowed his head at the Buddha’s feet, and sat to one side.

The Blessed One then asked King Prasenajit:

“Great King, from where have you come, your body covered in dust and appearing weary?”

King Prasenajit said to the Buddha:

“Blessed One, the householder Mahanama of this country has died, leaving property but no children, and so all of it had to be transferred to the royal treasury. I had to oversee and arrange the matter, and thus my body became covered in dust and I grew weary. I have come here from his house.”

The Buddha asked King Prasenajit:

“Was that householder Mahanama exceedingly wealthy and possessed of many riches?”

The king replied:

“Blessed One, he was exceedingly wealthy and possessed immense riches. His gold coins and precious treasures amounted to hundreds of thousands of kotis, to say nothing of his other possessions. Blessed One, while that Mahanama was alive, he wore coarse clothing and endured meager food and drink. It should be related in full as above.”

The Buddha told King Prasenajit:

“In a past life, that Mahanama encountered the pratyekabuddha Tagarasikhin^[35] and offered him a meal. Yet his faith was not pure; he did not make the offering respectfully, nor did he present it with his own hands. After making the offering, he regretted it and said: ‘I could have given this food to my servants.

Why did I give it to a sramana for no reason?’ Through the merit of this gift, he was born seven times in the Heaven of the Thirty-Three and seven times into the most eminent families here in Sravasti, foremost in wealth and riches. But because, when he made that offering to the pratyekabuddha, his faith was not pure, he did not make the offering respectfully, and he did not present it with his own hands, and because he regretted it after making the offering, although he was born into wealth, he had to make use of coarse clothing, meager food and drink, and crude, worn-out bedding, houses, and vehicles.

From the very beginning, he never enjoyed pleasing forms, sounds, fragrances, flavors, or tangible objects with which to bring himself comfort.

“Furthermore, Great King, that householder Mahanama once killed his half-brother in order to seize his property. Because of this offense, he had to fall into hell for hundreds of thousands of years. As a residual result of that offense, he was born in Sravasti and took birth seven times, yet always remained childless, and his property was confiscated by the king. Great King, now that the householder Mahanama has died, the karmic reward of his past generosity has been exhausted. In this life, moreover, he was miserly, greedy, and heedless in regard to his property, thereby creating the causes of evil. Having died here, he has fallen into hell and will undergo much suffering and anguish.”

King Prasenajit said to the Buddha:

“Blessed One, after the householder Mahanama died, did he fall into hell and undergo suffering?”

The Buddha replied:

“So it is, Great King! He has already fallen into hell.”

King Prasenajit then thought of him and shed tears. Wiping his tears with his robe, he spoke this verse:

Riches, genuine gold, and treasures,

Elephants, horses, and fine possessions;

Slaves and youthful attendants,

Together with houses, fields, and farms—

All of these must be left behind,

While consciousness goes on alone.

When the measure of merit is exhausted,

One forever abandons the human body.

What do they possess now?

What can they take along?

What is it that does not forsake them,

But follows like a shadow follows the body?

The Blessed One then replied in verse:

Only the karma of evil and merit

That a person has created—

That alone is their possession,

And they will always carry it with them.

Through life and death it never departs,

Like a shadow following the body.

As one with few provisions

Meets hardship on a distant journey,

So one who cultivates no merit

Must suffer along the evil paths.

As one with abundant provisions

Travels far in comfort and ease,

So one who cultivates pure and generous virtue

Always enjoys happiness in the good realms.

As one who has journeyed far away

Returns safely after many years,

And relatives and friends

Gather to welcome them with joy;

So one who skillfully cultivates merit,

Dying here and being born elsewhere,

Meets their own kinsfolk,

And their hearts rejoice together.

Therefore, one should cultivate merit

And amass it as an enduring treasure.

Merit can establish for a person

Happiness in the world to come;

Merit is praised by the devas,

Along with other practices of the true path.

In the present life, one is beyond reproach,

And after death, one is born in a heavenly realm.

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

SUTRA 1234. SACRIFICE[36]

Thus have I heard:

At one time, the Buddha was dwelling in Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti. At that time, King Prasenajit arranged an extensive great assembly^[37]. For the sake of the great assembly, a thousand bulls^[38] were tied to sacrificial posts, and sacrificial implements were prepared. Various non-Buddhist practitioners were invited from afar and assembled in great numbers at King Prasenajit’s great assembly.

At that time, early in the morning, many bhiksus put on their robes, took up their bowls, and entered the city of Sravasti to seek alms. They heard that King Prasenajit was holding an extensive great assembly. It should be related in full as above, … up to the various non-Buddhist practitioners, all of whom came and assembled there. Having heard this, after completing their alms round, they returned to the monastery, put away their robes and bowls, and washed their feet. They then went to the Buddha, bowed their heads at the Buddha’s feet, sat to one side, and said to the Buddha:

“Blessed One, early this morning, we bhiksus put on our robes, took up our bowls, and entered the city of Sravasti to seek alms. We heard that King Prasenajit was holding an extensive great assembly. It should be related in full as above, … up to the various non-Buddhist practitioners, all of whom had assembled at the site of the great assembly.”

The Blessed One then spoke this verse:

Though month after month^[39] one holds great assemblies,

Even numbering in the hundreds of thousands^[40],

They do not equal one-sixteenth

Of right faith in the Buddha.

So too with faith in the Dharma and Sangha,

And a loving heart toward living beings:

The merit of those great assemblies

Does not equal one-sixteenth of these.

If a person in this world

Performed meritorious deeds for a koti of years^[41],

It would not equal even one-fourth

Of paying homage to one whose heart is upright^[42].

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

SUTRA 1235. BONDAGE[43]

Thus have I heard:

At one time, the Buddha was dwelling in Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti. At that time, King Prasenajit became angry and arrested and imprisoned many people in the country, including ksatriyas, brahmins, vaisyas, sudras, and candalas. Whether they observed the precepts or violated them, whether they were householders or renunciants, all were bound, chained, fettered, or tied with ropes.

Then, early in the morning, some bhiksus put on their robes, took up their bowls, and entered the city of Sravasti to seek alms. They heard that King Prasenajit had arrested many people, … up to chaining and binding them. After completing their alms round, the bhiksus returned to the monastery, put away their robes and bowls, and washed their feet.

They then went to the Buddha, bowed their heads at the Buddha’s feet, sat to one side, and said to the Buddha:

“Blessed One, today we bhiksus entered the city to seek alms and heard that King Prasenajit had arrested many people, … up to chaining and binding them.”

The Blessed One then spoke this verse:

Neither ropes, fetters, nor chains

Constitute the strongest bondage.

The defiled mind that clings with longing

To precious goods, wealth, wife, and children:

This is the most enduring bond;

Though loose, it is difficult to escape.

The wise feel no attachment

To the worldly pleasures of the five desires.

Thus they sever their bonds,

And safely transcend the world^[44].

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

SUTRA 1236. BATTLE (1)[45]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Savatthi. At that time, King Pasenadi and King Ajatashatru of Magadha, the son of Vaidehi, were in conflict with one another. King Ajatashatru of Magadha raised a fourfold army of elephants, cavalry, chariots, and infantry and marched into the country of Kosala. When King Pasenadi heard that the fourfold army of King Ajatashatru, the son of Vaidehi, had arrived, he too assembled a fourfold army of elephants, cavalry, chariots, and infantry and went out to meet him in battle. King Ajatashatru’s fourfold army was victorious, while King Pasenadi’s fourfold army was defeated, scattered, and forced to retreat. Alone in a single chariot, he fled back to the city of Savatthi.

Then, early in the morning, several bhikkhus donned their robes, took their bowls, and entered the city of Savatthi to seek alms. They heard that King Ajatashatru of Magadha, the son of Vaidehi, had led a fourfold army into the country of Kosala, and that King Pasenadi had raised a fourfold army and gone out to meet him in battle. King Pasenadi’s fourfold army had been defeated, scattered, and forced to retreat; King Pasenadi, distressed and frightened, had fled alone in a single chariot back to the city of Savatthi. Having heard this and completed their almsround, the bhikkhus returned to the monastery. After putting away their robes and bowls and washing their feet, they went to the Buddha, bowed their heads at the Buddha’s feet, withdrew to one side, and said to him:

“Blessed One, today, when we bhikkhus entered the city of Savatthi to seek alms, we heard that King Pasenadi and King Ajatashatru, the son of Vaidehi, had raised their fourfold armies. The account was given in full as above, … up to: he fled alone in a single chariot back to the city of Savatthi.”

The Blessed One then spoke this verse:

Victory increases enmity;

The defeated suffer and sleep uneasily.

Abandoning both victory and defeat,

One sleeps peacefully in tranquil joy.

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

SUTRA 1237. BATTLE (2)[46]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Savatthi. At that time, King Pasenadi and King Ajatashatru of Magadha, the son of Vaidehi, were in conflict with one another. King Ajatashatru of Magadha, the son of Vaidehi, raised a fourfold army and marched into the country of Kosala.

King Pasenadi raised a fourfold army twice as large and went out to meet him in battle. King Pasenadi’s fourfold army was victorious, while King Ajatashatru’s fourfold army was defeated, subdued, and scattered. King Pasenadi captured King Ajatashatru alive and seized his wealth, treasures, chariots, horses, and elephants.

Having taken King Ajatashatru alive, he brought him in the same chariot to the Buddha, bowed his head at the Buddha’s feet, and then withdrew to sit at one side. King Pasenadi said to the Buddha:

“Blessed One, this is King Ajatashatru, the son of Vaidehi, toward whom I have never borne any resentment. Yet he has created enmity, doing evil to one who has treated him well. Nevertheless, he is the son of my friend. I shall release him and allow him to return to his country.”

The Buddha said to King Pasenadi:

“Excellent, Great King. Release him and let him go; Your Majesty will thereby gain peace and benefit for a long time.”

The Blessed One then spoke this verse:

Though one possesses sovereign power,

And constantly invades others,

As one’s power grows, enmity grows still more;

One reaps twofold benefit for oneself and others^[47].

When the Buddha had spoken this discourse, King Pasenadi and King Ajatashatru, the son of Vaidehi, heard what the Buddha had taught, rejoiced and expressed their delight, paid homage, and departed.

SUTRA 1238. DILIGENCE (1)[48]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Savatthi. At that time, King Pasenadi, while alone in a secluded place, reflected and thought to himself: ‘The Blessed One’s true Dharma is visible here and now, free from burning affliction, timeless, directly leading to the goal, to be seen in this very life, and to be realized and known through direct awakening. This Dharma is good spiritual friendship and good companionship, not evil friendship or evil companionship^[49][50].’ After thinking this, he went to the Buddha, bowed his head at the Buddha’s feet, withdrew to sit at one side, and said to the Buddha:

“Blessed One, while I was alone in a secluded place, I thought to myself: ‘The Blessed One’s true Dharma is visible here and now, free from burning affliction, timeless, directly leading to the goal, to be seen in this very life, and to be realized and known through direct awakening. This Dharma is good spiritual friendship and good companionship, not evil friendship or evil companionship.’”

The Buddha said to King Pasenadi:

“So it is, Great King! So it is, Great King! The Blessed One’s true Dharma is visible here and now, free from burning affliction, timeless, directly leading to the goal, to be seen in this very life, and to be realized and known through direct awakening. This Dharma is good spiritual friendship and good companionship, not evil friendship or evil companionship. Why is this so? I am a good spiritual friend: living beings subject to birth are liberated from birth; living beings subject to aging, illness, death, sorrow, lamentation, distress, and suffering are liberated from them all.

“Great King, at one time I was staying at the Mountain Valley Monastery in Rajagriha^[51]. At that time, the bhikkhu Ananda, while alone in a secluded place, reflected and thought to himself: ‘Good spiritual friendship and good companionship, rather than evil friendship or evil companionship, constitute half of the holy life^[52].’ After thinking this, he came to me, bowed his head at my feet, withdrew to sit at one side, and said to me:

“‘Blessed One, while I was alone in a secluded place, I reflected and thought to myself: “Good spiritual friendship and good companionship, rather than evil friendship or evil companionship, constitute half of the holy life.”’

“At that time, I told him:

“‘Ananda, do not say: “Good spiritual friendship and good companionship, rather than evil friendship or evil companionship, constitute half of the holy life.” Why is this so? This holy life, pure, unified, complete, and purified, is itself good spiritual friendship and good companionship, rather than evil friendship or evil companionship. Why is this so?

I constantly serve as a good spiritual friend to living beings. Living beings who are subject to birth should know that the Blessed One’s true Dharma enables them, in this very life, to escape from birth. For living beings subject to aging, illness, death, sorrow, lamentation, distress, and suffering, it removes all burning afflictions and enables them to escape suffering and distress.

It is timeless, visible here and now, directly leading to the goal, and to be realized and known through direct awakening. This is called good spiritual friendship and good companionship, rather than evil friendship or evil companionship.’”

The Blessed One then spoke this verse:

Praise diligence—

This is the Buddha’s true teaching.

Cultivating meditation with diligence,

One swiftly attains the exhaustion of the taints.

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

SUTRA 1239. DILIGENCE (2)[53]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Savatthi. At that time, King Pasenadi, while alone in a secluded place, reflected and thought to himself: ‘Is there a single quality which, when cultivated and frequently developed, fulfills one’s aspirations in the present life and also fulfills one’s aspirations in a future life, so that one’s aspirations in both this life and the next are all fulfilled?’ After thinking this, he went to the Buddha, bowed his head at the Buddha’s feet, withdrew to sit at one side, and said to the Buddha:

“Blessed One, while I was alone in a secluded place, I thought to myself: ‘Is there a single quality which, when cultivated and frequently developed, fulfills one’s aspirations in the present life and also fulfills one’s aspirations in a future life, so that one’s aspirations in both this life and the next are all fulfilled?’”

The Buddha said to King Pasenadi:

“So it is, Great King! So it is, Great King! There is one quality which, when cultivated and developed frequently, fulfills one’s aspirations in the present and also fulfills one’s aspirations in the future; one’s aspirations in both this life and the next are fulfilled. It is the wholesome quality of heedfulness. When the wholesome quality of heedfulness is cultivated and developed frequently, it fulfills one’s aspirations in the present and also fulfills one’s aspirations in the future; one’s aspirations in both this life and the next are fulfilled.

“Great King, it is just as all the great works created in the world are established in dependence upon the earth. The wholesome quality of heedfulness is likewise: when cultivated and developed frequently, it fulfills one’s aspirations in the present and also fulfills one’s aspirations in the future; one’s aspirations in both this life and the next are fulfilled.

“As with strength, so too with seeds, roots, heartwood, creatures that travel on land, creatures that travel in water, lions, and houses^[54]; these are also spoken of in the same way.

“Therefore, Great King, you should abide in heedfulness and rely upon heedfulness. After you abide in heedfulness and rely upon heedfulness, the queen will think: ‘The Great King abides in heedfulness and relies upon heedfulness. I too should now do likewise, abiding in heedfulness and relying upon heedfulness.’ When the queen has done so, the chief ministers, crown prince, and valiant generals will do likewise.

In the same way, the people of the country will also think: ‘The Great King abides in heedfulness, and the queen, chief ministers, crown prince, and valiant generals abide in heedfulness and rely upon heedfulness. We too should do likewise, abiding in heedfulness and relying upon heedfulness.’ Great King, whoever abides in heedfulness and relies upon heedfulness can protect himself. The queen and the women of the inner court can also protect themselves, and the treasuries of precious wealth will increase greatly.”

The Blessed One then spoke in verse:

Heedfulness is praised,

While heedlessness is censured.

Through heedfulness, Śakra

Became lord of the Trāyastriṃśa gods.

Heedfulness is praised,

While heedlessness is censured.

Possessing perfect heedfulness

Encompasses benefits of two kinds:

First, benefit is gained in the present;

Second, it is likewise in the future.

This is called direct realization

By those of profound wisdom.^[55]

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

DISCOURSE 1240. THREE DHARMAS^[56]

Thus have I heard:

At one time, the Buddha was staying in Anāthapiṇḍika’s Park in the Jeta Grove at Śrāvastī. At that time, King Prasenajit was alone in a secluded place, reflecting. He thought to himself: ‘There are three dharmas that no one in the whole world loves or cherishes.

What are the three? They are aging, illness, and death. These are the three dharmas that no one in the whole world loves or cherishes.

If these three dharmas that the world neither loves nor cherishes did not exist, the Buddhas, the Blessed Ones, would not appear in the world, and the world would not know the Dharma which the Buddhas, the Tathagatas, having awakened to it, extensively expound for people. Because these three dharmas that no one in the whole world loves or cherishes—aging, illness, and death—do exist, the Buddhas, the Tathagatas, appear in the world, and the world knows the Dharma which the Buddhas, the Tathagatas, having awakened to it, extensively expound for people.’ Having reflected in this way, King Prasenajit went to the Buddha, bowed his head in homage at the Buddha’s feet, withdrew to one side, and reported his reflections to the Blessed One.

The Buddha said to King Prasenajit:

“So it is, Great King! So it is, Great King! There are these three dharmas that the world neither loves nor cherishes—aging, illness, and death, … up to: the world knows the Dharma which the Buddhas, the Tathagatas, having awakened to it, extensively expound for people.”

The Blessed One then spoke in verse:

The king’s precious chariot travels on,

But in the end it too decays.

This body is also so:

Changing, it will pass into old age.

Only the true Dharma of the Tathagata

Bears no mark of decline or aging.

Those who receive this true Dharma

Always reach a place of security.

Ordinary people continually decline,

Their appearance becoming wretched and ugly;

Decline and aging bring them to ruin,

While fools remain deluded at heart.

Even if a person lives a hundred years,

The threat of death constantly follows;

Aging and illness pursue each other,

Watching closely, they bring swift destruction.

When the Buddha had spoken this discourse, King Prasenajit heard what the Buddha had taught, rejoiced and delighted in it, paid homage, and departed.^[57]

Notes:

^[1]. Taishō, volume 46. Foguang, volume 41. Yinshun, Recitation viii, “19. Śakra Saṃyukta,” continuing from Taishō, volume 41. Guoyi, volume 35, Recitation vii, “3. Śakra Saṃyukta,” continued. Corresponding Pāli: S. 11.1.6, Kulāvaka. Alternate translation: №100⁽⁴⁹⁾.

^[2]. Golden-winged bird 金翅鳥 (Pāli: garuḷa); S. ibid., kulāvakā simbalismiṃ: there were birds’ nests in the silk-cotton tree.

^[3]. Pāli: S. 11.14, Daliddo. Alternate translation: №100⁽⁵¹⁾.

^[4]. The Korean edition has ư 於; the Song, Yuan, and Ming editions have trụ 住. It may be read as tín 信. Pāli: tathāgatappaveditadhammavinaye saddhaṃ samādiyī, maintaining faith in the Dharma and discipline proclaimed by the Tathagata.

^[5]. Pāli: S. 11.16, Yajamānaṃ. Alternate translation: №100⁽⁵²⁾.

^[6]. Giá-la-ca 遮羅迦 (Pāli: caraka), wandering ascetics belonging to a group that followed the Yajur-veda (the Veda of sacrificial formulas). Pāli S. ibid. does not contain this detail.

^[7]. Giá-la-ca 遮羅迦 (Pāli: Caraka), the name of a hermit who was also a physician and who, according to tradition, wandered everywhere treating the illnesses of people in the world.

^[8]. Cf. Sn.111, Jā iii.51: buddha-pamukhaṃ bhikkhusaṅghaṃ nimantetvā.

^[9]. This refers to those practicing toward stream-entry through those practicing toward arhatship. Pāli: cattāro ca paṭipannā.

^[10]. The four noble fruits, from stream-entry through arhatship. Pāli: cattāro ca phale ṭhitā.

^[11]. See Discourse 1224.

^[12]. Guoyi, Recitation vii, “4. Kosala Saṃyukta,” two chapters. – Yinshun, Recitation viii, “20. Kṣatriya Saṃyukta,” twenty-one discourses, 1229–1249 (Taishō, 1226–1240, 1145–1150/volume 42). Corresponding, for the most part, to the Pāli S. 3, Kosala-saṃyutta. Taishō, Discourse 1226; Pāli: S. 3.1, Daharo. Alternate translation: №100⁽⁵³⁾.

^[13]. Original Chinese: a-nậu-đa-la tam-miệu-tam-bồ-đề 阿耨多羅三藐三菩提. Pāli: anuttaraṃ sammāsaṃbodhiṃ.

^[14]. Chinese: 得非虛妄過長說耶為如說說如法說隨順法說耶非 T2№099_p0334c20是他人損同法者於其問答生厭薄處耶 (T2n99, p.334c19). Compare a sentence of similar content in Discourse 113 above: 得無過耶將不毀謗世尊耶毀謗世尊耶說說耶如法說將不為他難問詰責墮負處耶 (T2n99, p.38a16): Is there no error? Is the Blessed One not being slandered? Is it spoken as taught? Is it spoken in accordance with the Dharma? Will one not be questioned and challenged by others and thereby fall into an impasse?

^[15]. Chinese: long tử 龍子, a young dragon. Later it is also called tiểu xà 小蛇, a small snake. Pāli: urago, a snake.

^[16]. Pāli: tasmā taṃ parivajjeyya, rakkhaṃ jīvitam attano, “Therefore, one should keep far away from it in order to preserve one’s own life.”

^[17]. Pāli: S. 3.22, Ayyakā. Alternate translations: №100⁽⁵⁴⁾, №125(26.7).

^[18]. In the Pāli version, she lived to be one hundred and twenty years old.

^[19]. Pāli: S. 3.4, Piya.

^[20]. …regarding oneself as dear, …not regarding oneself as dear 云何為自念。云何為不自念. Pāli: kesaṃ nu kho piyo attā, kesaṃ appiyo attā ti, “For whom is the self dear? For whom is the self not dear?”

^[21]. This is a close translation of the Chinese text and is therefore somewhat obscure. Compare the Pāli: yañhi appiyo appiyassa kareyya, taṃ te attanāva attano karonti; tasmā téaṃ appiyo attā, “Whatever an unloved person (= an enemy) might do to an unloved person (= an enemy), that they themselves (the self) likewise do to themselves (the self); therefore, for them, the self is not beloved (= is an enemy).”

^[22]. Pāli, S. 3.5. Attānurakkhita. Alternative translation, №100⁽⁵⁶⁾.

^[23]. Pāli: kesaṃ nu kho rakkhito attā, kesaṃ arakkhito attā ti, “For whom is the self protected? For whom is the self unprotected?” See n.20 to sūtra 1228.

^[24]. S. 3.6. Appakā. Alternative translation, №100⁽⁵⁸⁾.

^[25]. S. 3.7. Atthakaraṇa. Alternative translation, №100⁽⁵⁷⁾.

^[26]. Main hall 正殿. Pāli: atthakaraṇa, a public hall or hall of justice.

^[27]. S. 3.19. Aputtaka ⁽¹⁾: Childless. Alternative translations, №100⁽⁵⁹⁾, №125(23.4).

^[28]. Mahānāma 摩訶男. S. ibid., sāvatthiyaṃ seṭṭhi gahapati kālaṅkato, a wealthy householder in Sāvatthi had died.

^[29]. Upright person 正士. Pāli: asappuriso, an ignoble person, not a true person, not a superior person.

^[30]. Unwholesome person 不善士夫. Identical with “not an upright person” above. Pāli: asappuriso.

^[31]. Good son 善男子. The opposite of “not an upright person” or “unwholesome person” above. Pāli: sappuriso.

^[32]. Chinese: thừa lý 乘理. Pāli: anindito, not blameworthy. Did the Chinese read ānendito?

^[33]. S. 3. 2. 10. Aputtaka ⁽²⁾. Alternative translation, №100⁽⁶⁰⁾.

^[34]. See n.28 to sūtra 1232 above.

^[35]. Tagarasikhin Paccekabuddha 多迦羅尸棄辟支佛. Pāli: Tagarasikhiṃ pacceka-sambuddhaṃ. Cf. M.iii. 69.

^[36]. S. 3. 9. Yañña. Alternative translation, №100⁽⁶¹⁾.

^[37]. Great assembly 大會. Pāli: mahāyañño paccupaṭṭhito, the performance of a great sacrifice, a rite in which living beings are offered to deities.

^[38]. Bulls. Pāli: pañca ca usabhasatāni, pañca ca vacchatarasatāni, pañca ca vacchatarisatāni, pañca ca ajasatāni, pañca ca urabhasatāni, five hundred bulls, five hundred bull calves, five hundred heifer calves, five hundred goats, and five hundred sheep.

^[39]. The Song–Yuan–Ming editions read nhật nhật 日日, “day after day.” Yin Shun and Fo Guang read nguyệt nguyệt 月月: “month after month.”

^[40]. This verse does not occur in S. ibid.; however, cf. Dh. 106: māse māse sahassena, yo yajetha sataṃ samaṃ, ekañca bhāvitattānaṃ muhuttampi pūjaye, each month with a hundred thousand, one might perform sacrifices for a hundred years, yet this does not equal even a single offering made to one who has cultivated himself.

^[41]. The Korean edition and Yin Shun read ức niên 億年, “a hundred million years”; Fo Guang reads cánh niên 竟年, “throughout the year,” following the Shōgozō edition and the quotation in the Alternative Translation: mãn túc nhất niên trung 滿足一年中, “throughout the course of one full year.”

^[42]. Straight mind ? ?. Pāli: ujupaṭipanna, “one who practices uprightly” or “one who follows the upright practice”; this denotes the Sangha, the Buddha’s disciples who practice the Noble Eightfold Path. Cf. Pháp uẩn 3, Taishō 26, p. 463a. Cf. Dh. 108: yaṃ kiñci yiṭṭha va hutaṃ va loke, saṃvaccharaṃ yajetha puññapekkho; sabbampi taṃ na catubhāgameti abhivādanā ujjagatesu seyyo, in this world, seeking merit, one might perform sacrifices or offerings for a hundred years, yet all of that does not equal one quarter of the reverence paid to the foremost one who practices uprightly.

^[43]. S. 3.10. Bandhana. Alternative translation, №100⁽⁶²⁾.

^[44]. Cf. Dh. 345–346.

^[45]. Quốc Dịch, chapter 2. S. 3.14. Saṅgāma. Alternative translation, №100⁽⁶³⁾.

^[46]. S. 3.15. Saṅgāma ⁽²⁾. Alternative translation, №100⁽⁶⁴⁾.

^[47]. Cf. Pāli, S. ibid., vilumpateva puriso, yāvassa upakappati; yadā caññe vilumpanti, so vilutto viluppati, a person plunders others for his own benefit; when he plunders others, the plunderer is himself plundered.

^[48]. S. 3.18. Appamāda. Alternative translation, №100⁽⁶⁵⁾.

^[49]. The qualities of the Dharma; for the standard Pāli passage, cf. Saṅgīti, D.iii. 227: svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opanayiko paccattaṃ veditabbo viññūhī ti. Compare Tập dị môn 7 (Taishō 26, p. 393b): “The Buddha’s true Dharma is well proclaimed, free from burning, timely, guiding, directly observable, and inwardly realized by the wise”; “The Buddha’s Dharma is perfectly proclaimed; it extinguishes burning, is appropriate at all times, guides one toward nirvana, is directly contemplated, and is inwardly realized by the wise.”

^[50]. Cf. Pāli, S. ibid., svākkhato bhagavatā dhammo, so ca kho kālyāṇamitassa kālyāṇa-sahāyassa kālyāṇasampavaṅkassa, no pāpamitassa no pāpasahāyassa no pāpasampa-vaṅkassa, “The true Dharma is perfectly proclaimed by the Blessed One. That Dharma is for one who has good friends, good companions, and good associates—not for one who has bad friends, bad companions, and bad associates.”

^[51]. Mountain Valley Monastery 山谷精舍. The Pāli text has sakkesu… nagarakaṃ nāma sakyānaṃ nigamo, among the Sakyans… a town of the Sakyans named Nagaraka.

^[52]. Pāli: upaḍḍham idaṃ bhante brahmacāriyassa yadidaṃ kalyāṇamittatā kalyāṇa-sahāyatā kalyāṇasampavaṅkatā, “Venerable sir, half of this holy life consists in having good friends, good companions, and good associates.”

^[53]. S. 3.17. Appamāda. Alternative translations, №100⁽⁶⁶⁾, №26⁽¹⁴¹⁾.

^[54]. The Pāli text gives only one simile: just as the footprints of all walking animals fit within the elephant’s footprint, because the elephant’s footprint is the largest; so too… heedfulness…

^[55]. Pāli: atthābhisamayā dhīro paṇḍitoti pavuccati, by fully understanding this meaning, the wise person is called a sage.

^[56]. S. 3. 1. 3. Rājā. Alternative translations, №100⁽⁶⁷⁾, №125(26.6).

^[57]. The Taishō edition ends fascicle 41 here.