雜阿含經

Revised and annotated by: Thích Tuệ Sỹ

SUTRA 830. BAṄGAJA[1]

Thus have I heard:

At one time, the Buddha was dwelling in the Baṅgajī Grove at Baṅgaja^[2]. At that time, the Blessed One taught the bhikkhus Dharma relating to the precepts^[3] and praised the establishment of precepts. The Venerable Kāśyapagotra^[4], who was then staying in Baṅga Village, heard the Blessed One teaching Dharma relating to the precepts and praising these precepts. In his heart he was greatly unable to accept it and was displeased, saying, “That śramaṇa praises these precepts and is zealous in establishing them^[5].”

After dwelling in Baṅga Village as long as he wished, the Blessed One set out for the country of Śrāvastī. Traveling by stages, he arrived at Anāthapiṇḍada’s Park in the Jeta Grove at Śrāvastī.

Not long after the Blessed One had departed, the Venerable Kāśyapagotra became remorseful: “I have now lost an advantage and incurred a great disadvantage. When the Blessed One taught Dharma relating to the precepts and praised the establishment of precepts, my heart was unable to accept it and was displeased with the Blessed One. With a displeased mind I said, ‘That śramaṇa is zealous in establishing these precepts and wholeheartedly praises them.’”

Early the following morning, the Venerable Kāśyapagotra put on his robe, took his bowl, and entered Baṅga Village to seek alms. After eating, he returned to the monastery, put away his bedding^[6], and, carrying his own robe and bowl, set out for the city of Śrāvastī. Traveling by stages, he arrived in the country of Śrāvastī. After putting away his robe and bowl and washing his feet, he approached the Blessed One, bowed his head at the Blessed One’s feet, and said to the Buddha:

“I confess my fault, Blessed One! I confess my fault, Well-Gone One! I was foolish, unwholesome, and undiscerning. When I heard the Blessed One teaching the bhikkhus Dharma relating to the precepts and praising the establishment of precepts, I was unable to accept it and was displeased with the Blessed One. With a displeased mind I said, ‘That śramaṇa is zealous in establishing these precepts and wholeheartedly praises them.’”

The Buddha said to Kāśyapagotra:

“Where was it that you were unable to accept what I said and were displeased with me, and with a displeased mind said, ‘That śramaṇa is zealous in establishing these precepts and wholeheartedly praises them’?”

Kāśyapagotra said to the Buddha:

“When the Blessed One was dwelling in the Baṅgajī Grove at Baṅgaja Village, he taught the bhikkhus Dharma relating to the precepts and praised these precepts. At that time, my heart was unable to accept it and was displeased with the Blessed One. With a displeased mind I said, ‘That śramaṇa is zealous in establishing these precepts and wholeheartedly praises them.’ Blessed One, today I myself recognize and see my offense. May the Blessed One compassionately accept my confession.”

The Buddha said to Kāśyapagotra:

“You have recognized your fault: because you were foolish, unwholesome, and undiscerning, when you heard me teaching the bhikkhus Dharma relating to the precepts and praising the establishment of precepts, you were unable to accept it and were displeased with me. With a displeased mind you said, ‘That śramaṇa is zealous in establishing these precepts and wholeheartedly praises them.’ Kāśyapa, now that you have recognized and seen your fault, restraint through the precepts will arise in the future^[7]. Out of compassion for you, I now accept your confession.”

After Kāśyapagotra had confessed in this way, wholesome qualities increased and never declined. Why was this? If anyone recognizes and sees his own offense and confesses it, restraint through the precepts will arise in the future, and wholesome qualities will increase and never decline.

“Suppose, Kāśyapa, that a senior elder does not wish to train in the precepts, does not value the precepts, and does not wish precepts to be established. I do not praise such a bhikkhu. Why? If the Teacher praised this person, others would draw near to him, honor him, and esteem him. If others drew near to and esteemed him, they would come to share his views and practices. Those who acted as he did would long undergo suffering without any benefit. Therefore, I do not initially praise such an elder, because from the outset he did not delight in training in the precepts. The same applies to bhikkhus of middle standing and to junior bhikkhus.

“If a senior elder values training in the precepts from the outset and praises the establishment of precepts, I will praise such an elder because he delighted in training in the precepts from the outset. If the Teacher praises this person, others will draw near to him, honor him, and esteem him. If others draw near to and esteem him, they will come to share his views and practices. Because they share his views, they will obtain long-lasting benefit in the future. Therefore, that elder bhikkhu should always be praised, because from the outset he delighted in training in the precepts. The same applies to bhikkhus of middle standing and to junior bhikkhus.”

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

SUTRA 831. PRECEPTS[8]

Thus have I heard:

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

“If senior elder bhikkhus do not delight in training in the precepts from the outset and do not value such training, and when they see other bhikkhus who delight in training in the precepts from the outset, value the precepts, and praise their establishment, they do not offer timely praise, I do not praise these bhikkhus either, because from the outset they did not delight in training in the precepts. Why? If the Teacher praised such a bhikkhu, others would draw near to and esteem him and would come to share his views. Because they shared his views, they would long undergo suffering without benefit. Therefore, I do not praise those elders. The same applies to bhikkhus of middle standing and to junior bhikkhus. Those who delight in training in the precepts are as previously explained.”

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

SUTRA 832. TRAINING[9]

Thus have I heard:

At one time, the Buddha was dwelling at Anāthapiṇḍada’s Park in the Jeta Grove in Śrāvastī. At that time, the Blessed One said to the bhikkhus:

“There are three trainings. What are the three? They are the higher training in precepts, the higher training in mind, and the higher training in wisdom.

“What is the higher training in precepts? A bhikkhu abides by the Prātimokṣa precepts, is fully endowed with proper conduct and deportment, sees danger in the slightest offense, and undertakes and maintains the training precepts. This is called the higher training in precepts.

“What is the higher training in mind? A bhikkhu, secluded from sensual desires and secluded from evil and unwholesome qualities, with applied and sustained thought, experiences the joy and happiness born of seclusion, and attains and abides in the first dhyāna;… up to attaining and abiding in the fourth dhyāna. This is called the higher training in mind.

“What is the higher training in wisdom? When a bhikkhu knows as it truly is this Noble Truth of Suffering, knows as it truly is this Noble Truth of the Origin of Suffering, this Noble Truth of the Cessation of Suffering, and this Noble Truth of the Path leading to the cessation of suffering, this is called the higher training in wisdom.”

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

Other sutras concerning the three trainings are as previously explained under the Foundations of Mindfulness.

The same applies to dhyāna, the immeasurables, and the formless attainments. As with the Four Noble Truths, so too are the four Foundations of Mindfulness, the four Right Efforts, the four Bases of Spiritual Power, the five Faculties, the five Powers, the seven Factors of Awakening, the Noble Eightfold Path, the Four Paths, the Four Dharma Verses, and the cultivation of tranquility and insight explained in the same way. ^[10]

SUTRA 833. LICCHAVI[11]

Thus have I heard:

At one time, the Buddha was dwelling in the Gabled Hall beside the Monkey Pond in the country of Vaiśālī.

At that time, there was a skilled elephant trainer of the Licchavis named Nanda^[12]. He approached the Buddha, bowed his head at the Buddha’s feet, withdrew, and sat to one side. The Blessed One then said to Nanda the Licchavi:

“If a noble disciple has accomplished the four factors of unshakable purity and wishes to obtain longevity, he will obtain longevity; if he wishes to obtain beauty, strength, pleasure, or eloquence, he will obtain them freely. What are the four? He accomplishes unshakable purity regarding the Buddha; he accomplishes unshakable purity regarding the Dharma and the Sangha; and he accomplishes unshakable purity in the noble precepts.

I see that after this noble disciple’s life ends here, he will be reborn in the heavenly realm, where he will obtain ten kinds of qualities. What are the ten? He will obtain heavenly longevity, heavenly beauty, heavenly renown, heavenly pleasure, heavenly mastery, and heavenly forms, sounds, fragrances, tastes, and tangible objects.

If the noble disciple’s life in heaven comes to an end, he will be reborn in the human realm. I see that he will be endowed with ten things. What are the ten?

He will obtain human longevity, human beauty, renown, pleasure, mastery, and human forms, sounds, fragrances, tastes, and tangible objects. I say that this learned noble disciple’s faith does not depend upon others, his aspiration does not depend upon others,^[13] he does not rely upon hearing from others, he does not adopt the views of others, and his contemplation is not prompted by others. I say that he possesses the knowledge and vision of right wisdom in accordance with reality.”

At that time, someone who accompanied Nanda said to him:

“It is time to bathe. Please go now!”

Nanda replied:

“I now have no need for worldly bathing. Instead, I bathe myself within this sublime Dharma, for I have attained pure confidence and joyful faith in the Blessed One.”^[14]

After Licchavi Nanda, the elephant trainer, heard what the Buddha had taught, he rejoiced and delighted in it. He rose from his seat, paid homage, and departed.

SUTRA 834. NOT IMPOVERISHED[15]

Thus have I heard:

At one time, the Buddha was staying in the Hall of the Gabled Pavilion by the Monkey Pond at Vaisali. At that time, the Blessed One addressed the bhiksus:

“If a noble disciple accomplishes the four factors of unshakable purity, then among humankind he will not live in poverty and hardship; he will not suffer from cold or have to beg for food, but will naturally be prosperous and well provided for. What are the four? He accomplishes unshakable purity regarding the Buddha; he accomplishes unshakable purity regarding the Dharma, the Sangha, and the noble precepts. Therefore, bhiksus, you should train yourselves thus: ‘I shall accomplish unshakable purity regarding the Buddha; I shall accomplish unshakable purity regarding the Dharma, the Sangha, and the noble precepts.’”

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

SUTRA 835. THE WHEEL-TURNING KING[16]

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:

“A noble wheel-turning king is endowed with the seven treasures, accomplishes four kinds of supernormal power in the human realm, rules over the four continents, and, after his body breaks up and his life ends, is reborn in the heavenly realm. Yet although he is a wheel-turning king endowed with the seven treasures, accomplishes supernormal power in the human realm, rules over the four continents, and, after his body breaks up and his life ends, is reborn in the heavenly realm, he still has not eliminated the suffering of the evil destinations of hell, hungry ghosts, and animals. Why is this? Because the wheel-turning king has not attained unshakable purity regarding the Buddha, nor has he attained unshakable purity regarding the Dharma, the Sangha, and the noble precepts.

“A learned noble disciple may wear rag robes, beg for food from house to house, and use a grass sleeping mat, yet such a learned noble disciple has been liberated from the suffering of the evil destinations of hell, hungry ghosts, and animals. Why is this? Because such a learned noble disciple has accomplished unshakable purity regarding the Buddha and has accomplished unshakable purity regarding the Dharma, the Sangha, and the noble precepts. Therefore, bhiksus, you should train yourselves thus: ‘I shall accomplish unshakable purity regarding the Buddha; I shall accomplish unshakable purity regarding the Dharma, the Sangha, and the noble precepts.’”

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

SUTRA 836. THE FOUR FACTORS OF UNSHAKABLE PURITY[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 Blessed One addressed the bhiksus:

“You should arouse loving concern and compassion. Among those to whom you speak, if anyone wishes to listen and receive the teaching, you should teach them the four factors of unshakable purity, enabling them to enter into them and abide in them.^[18] What are the four? Unshakable purity regarding the Buddha; unshakable purity regarding the Dharma; unshakable purity regarding the Sangha; and accomplishment of the noble precepts.

Why is this? Although the four great elements—earth, water, fire, and wind—may undergo increase, decrease, and alteration, these four factors of unshakable purity never undergo increase, decrease, or alteration. Because they do not undergo increase, decrease, or alteration, it is impossible for a learned noble disciple who has accomplished unshakable purity regarding the Buddha to fall into hell or be reborn among hungry ghosts or animals.

Therefore, bhiksus, you should train yourselves thus: ‘I shall accomplish unshakable purity regarding the Buddha; I shall accomplish unshakable purity regarding the Dharma and the Sangha; I shall accomplish the noble precepts; and I shall establish others so that they too may accomplish them.’”

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

SUTRA 837. DRAWBACKS

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:

“Placing one’s faith in a person gives rise to five faults. Suppose that person violates the precepts and is expelled by the community.^[19] The one who has faith and reverence for him will think: ‘This is my teacher, whom I revere, but now he has been expelled by the Sangha. What reason do I have to enter this monastery or stupa grounds any longer?’ Once he no longer enters the monastery or stupa grounds, he will cease to revere the Sangha. Because he does not revere the Sangha, he will no longer hear the Dharma. Because he no longer hears the Dharma, his wholesome qualities will decline, and he will no longer be able to abide long in the true Dharma. This is called the first fault arising from placing faith and reverence in a person.

“Furthermore, suppose one places faith and reverence in a person, and that revered person violates the precepts and is subjected by the Sangha to the disciplinary act for failure to acknowledge an offense.^[20] The one who places faith and reverence in that person will think: ‘This is my teacher, whom I have revered, but now he has been subjected by the Sangha to the disciplinary act for failure to acknowledge an offense.

What reason do I have to enter the monastery or stupa grounds any longer?’ Once he no longer enters the monastery or stupa grounds, he will cease to revere the Sangha. Because he does not revere the Sangha, he will no longer hear the Dharma. Because he no longer hears the Dharma, his wholesome qualities will decline, and he will no longer be able to abide long in the true Dharma.

This is called the second fault arising from readily placing faith and reverence in a person.

“Furthermore, suppose that person puts on his robe, takes up his bowl, and travels to another region. The one who places faith and reverence in him will think: ‘The person whom I revere has put on his robe, taken up his bowl, and gone traveling among the people. What reason do I have to enter this monastery or stupa grounds any longer?’ Once he no longer enters the monastery or stupa grounds, he will cease to revere the Sangha. Because he does not revere the Sangha, he will no longer hear the Dharma. Because he no longer hears the Dharma, his wholesome qualities will decline, and he will no longer be able to abide long in the true Dharma. This is called the third fault arising from readily placing faith and reverence in a person.

“Furthermore, suppose the person in whom he places faith and reverence relinquishes the precepts and returns to lay life. The one who readily places faith and reverence in that person will think: ‘You are my teacher, whom I have revered, but you have relinquished the precepts and returned to lay life. I should no longer enter this monastery or stupa grounds.’ Once he no longer enters the monastery, he will cease to revere the Sangha. Because he does not revere the Sangha, he will no longer hear the Dharma. Because he no longer hears the Dharma, his wholesome qualities will decline, and he will no longer be able to abide long in the true Dharma. This is called the fourth fault arising from readily placing faith and reverence in a person.”

“Furthermore, if that person in whom one has placed faith and reverence passes away when the body breaks up and life ends, the one who readily placed faith and reverence in him will think: ‘He was my teacher, whom I respected, but now he has passed away; what reason have I now to enter this monastery and stupa?’ Once he no longer enters the monastery, he will no longer revere the Sangha. This is called the fifth fault arising from readily placing faith and reverence in a person.

“Therefore, bhikkhus, you should train thus: ‘We shall attain unshakable confidence in the Buddha, unshakable confidence in the Dharma and the Sangha, and fulfill the noble precepts.’”

After the Buddha had spoken this sutra, the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully put it into practice.

SUTRA 838. NUTRIMENT[21]

Thus have I heard:

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

“There are four kinds of nutriment that nourish sentient beings, sustain them, and cause the four great elements to increase. What are the four? They are edible food, contact as nutriment, volition as nutriment, and consciousness as nutriment. Likewise, there are four kinds of meritorious blessings that permeate and serve as nutriment for well-being^[22]. What are the four? Unshakable confidence in the Buddha; unshakable confidence in the Dharma and the Sangha; and fulfillment of the noble precepts. Therefore, bhikkhus, you should train thus: ‘We shall attain unshakable confidence in the Buddha, unshakable confidence in the Dharma and the Sangha, and fulfill the noble precepts.’”

After the Buddha had spoken this sutra, the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully put it into practice.

SUTRA 839. PRECEPTS (1)

Thus have I heard:

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

It was as stated above, but with a few differences.

“One who has attained unshakable confidence in the Buddha hears the Dharma, is protected and kept in mind by the Sangha, and fulfills the noble precepts.”

After the Buddha had spoken this sutra, the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully put it into practice.

SUTRA 840. PRECEPTS (2)[23]

The following sutra was also taught as above, but with a few differences:

“Whoever has attained unshakable confidence in the Buddha, Dharma, and Sangha will, with respect to the defilement and bondage of stinginess that bind sentient beings, become free from the defilement of stinginess. While living at home, that person abides in liberation; the mind constantly practices giving, delights in giving, and always finds happiness in practicing impartial generosity, thereby fulfilling the noble precepts.”

After the Buddha had spoken this sutra, the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully put it into practice.

SUTRA 841. PERMEATION[24]

The following sutra was also taught as above, but with a few differences:

“Such a noble disciple possesses four kinds of permeating merit and permeating wholesome qualities. If one were to compare and reckon these merits, it would be impossible to determine how much meritorious fruit there is, how much fruit there is, or how much meritorious fruit has accumulated. They are, however, reckoned as exceedingly abundant benefits of merit; this is said to be a vast accumulation of merit.

It is like the confluence of five rivers: the Ganges, Yamuna, Sarabhu, Airavati, and Mahi^[25]. Even with a hundred jars, a thousand jars, or a hundred thousand myriad jars, the water where these rivers converge could not be measured, because it is so abundant; this is said to be the vast confluence of streams. Likewise, because a noble disciple has attained four kinds of permeating merit, it is impossible to measure whether that person’s merit is great or small.

The abundance of that person’s merit is understood to result from the accumulation of many kinds of great merit. Therefore, bhikkhus, you should train thus: ‘We shall attain unshakable confidence in the Buddha, unshakable confidence in the Dharma and the Sangha, and fulfill the noble precepts.’”

The Blessed One then spoke this verse:

The great ocean holds abundant blessings,

Purifying oneself and purifying other things;

Deep and vast, it flows serenely,

Filled by a hundred streams.

All rivers and waterways

Return to the great ocean;

Therein living beings find support.

This body is likewise so:

Cultivating the merits of giving and precepts,

It is where a hundred blessings converge.

SUTRA 842. THE BRAHMIN[26]

Thus have I heard:

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

“The path taught by the brahmins is false, foolish, wrong, and evil. It does not lead in the right direction and is not the wisdom of perfect awakening that leads toward nirvana. Such a person instructs his disciples thus: On the full-moon day, bathe the body with sesame paste and amalaka paste, put on new kapasa garments, cover the head with long strands of silk, smear cow dung upon the ground, and lie down upon it.

Then he says: ‘Good man, rise early in the morning, remove your clothes and leave them in one place, and, completely naked, run swiftly eastward. Even if along the way you encounter a ferocious elephant, a vicious horse, a mad bull, a rabid dog, thorny undergrowth, a dense forest, a pit, or deep water, you must continue straight ahead and must not avoid it. If you are harmed and die, you will certainly be reborn in the Brahma realm.’ This is called the foolish and wrong view of an adherent of another path; it is not the wisdom of perfect awakening that leads toward nirvana.

For my disciples, I teach a straight and level path that is not foolish, but leads toward the wisdom of perfect awakening and toward nirvana. It is the Noble Eightfold Path: right view … through right concentration.”

After the Buddha had spoken this sutra, the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully put it into practice.

SUTRA 843. SARIPUTRA (1)[27]

Thus have I heard:

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

“It is called the stream^[28]; what is the stream?”

Sariputra said to the Buddha:

“Blessed One, that which is called the stream refers to the Noble Eightfold Path.”

He again asked Sariputra:

“It is called the factors of stream-entry^[29]; what are the factors of stream-entry?”

Sariputra said to the Buddha:

“Blessed One, there are four factors of stream-entry^[30]. What are the four? Association with good people, hearing the true Dharma, inwardly attending to it correctly, and practicing in accordance with the Dharma and its successive stages.”

He again asked Sariputra:

“How many qualities must a stream-enterer^[31] fulfill?”

Sariputra said to the Buddha:

“There are four factors that a stream-enterer fulfills. What are the four? Unshakable confidence in the Buddha, unshakable confidence in the Dharma, unshakable confidence in the Sangha, and fulfillment of the noble precepts.”

The Buddha said to Sariputra:

“As you have said, the stream is the Noble Eightfold Path. The factors of stream-entry consist of four qualities: association with good people, hearing the true Dharma, inwardly attending to it correctly, and practicing in accordance with the Dharma and its successive stages. A stream-enterer fulfills four qualities: unshakable confidence in the Buddha, unshakable confidence in the Dharma, unshakable confidence in the Sangha, and fulfillment of the noble precepts.”

After the Buddha had spoken this sutra, the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully put it into practice.

SUTRA 844. SARIPUTRA (2)[32]

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 Venerable Sariputra went to the Venerable Ananda. After they had exchanged greetings and words of encouragement, he stood to one side. The Venerable Sariputra said to the Venerable Ananda:

“I have something I wish to ask. Does the Venerable One have time to answer?”

The Venerable Ananda said to the Venerable Sariputra:

“Ask as you wish, Venerable One. If I know, I shall answer.”

Sariputra asked the Venerable Ananda:

“Through the abandoning of how many qualities does the Tathagata, the Worthy One, the Perfectly Enlightened One, the One Who Knows, the One Who Sees, declare that a person has attained stream-entry, will not fall into the states of woe, is certain to proceed toward perfect enlightenment, and, after no more than seven returns among devas and humans, will ultimately be liberated from suffering?”

Venerable Ananda said to Venerable Sariputra:

“Through abandoning four qualities and accomplishing four qualities, the Tathagata, the Worthy One, the Perfectly Enlightened One, declares that a person has attained stream-entry, will no longer fall into the states of woe, is certain to proceed toward perfect enlightenment, and, after no more than seven returns among devas and humans, will ultimately reach the end of suffering. What are the four? A noble disciple has abandoned and fully understood the mind of disbelief in the Buddha, and has accomplished unshakable confidence in the Buddha.

Disbelief in the Dharma and Sangha, and immoral conduct, have been abandoned and fully understood; the disciple has accomplished unshakable confidence in the Dharma and Sangha and has accomplished the noble precepts. Thus, through abandoning four qualities and accomplishing four qualities, the Tathagata, the Worthy One, the Perfectly Enlightened One, the One Who Knows, the One Who Sees, declares that a person has attained stream-entry, will not fall into the states of woe, is certain to proceed toward perfect enlightenment, and, after no more than seven returns among devas and humans, will ultimately be liberated from suffering.”

Venerable Sariputra said to Venerable Ananda^[33]:

“Indeed, indeed! Through abandoning four qualities and accomplishing four qualities, the Tathagata, the Worthy One, the Perfectly Enlightened One, the One Who Knows, the One Who Sees, declares that a person has attained stream-entry, will not fall into the states of woe, is certain to proceed toward perfect enlightenment, and, after no more than seven returns among devas and humans, will ultimately be liberated from suffering.”

After the two true men had finished their discussion, they both rejoiced, rose from their seats, and departed.

SUTRA 845. FEAR (1)[34]

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:

“If a bhiksu has quelled five fears and enmities^[35], has attained certainty regarding three qualities and is free from doubt, and has knowledge and vision in accordance with reality concerning the right path of the noble ones, this noble disciple may declare of himself that he has completely ended the states of woe—hell, hungry ghosts, and animals—has attained stream-entry, will no longer fall into the states of woe, is proceeding directly toward perfect enlightenment, and, after no more than seven returns among devas and humans, will ultimately be liberated from suffering.

“What does it mean to quell the five fears and enmities? If fear arises due to the causes and conditions of the enmity produced by the offense of killing living beings, and that person abstains from killing living beings, then the fear arising due to the causes and conditions of the enmity produced by the offense of killing is quelled. If fear arises due to the causes and conditions of the enmity produced by stealing, sexual misconduct, false speech, or drinking intoxicants, and that person abstains from stealing, sexual misconduct, false speech, and drinking intoxicants, then the fear arising due to the causes and conditions of the enmity produced by stealing, sexual misconduct, false speech, and drinking intoxicants is quelled.

This is called the cessation of the five fears arising from the causes and conditions of the enmity produced by those offenses.

“What are the three qualities regarding which one is certain and free from doubt? They are certainty and freedom from doubt concerning the Buddha, certainty and freedom from doubt concerning the Dharma, and certainty and freedom from doubt concerning the Sangha. These are called the three qualities regarding which one is certain and free from doubt.

“What is knowledge and vision in accordance with reality concerning the noble path? It is knowing in accordance with reality: ‘This is the Noble Truth of Suffering’; knowing in accordance with reality: ‘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.’ This is called knowledge and vision in accordance with reality concerning the noble path.

“If, regarding these five offenses that give rise to fear, enmity has been quelled; if, regarding the three qualities, one is certain and free from doubt; and if one has knowledge and vision in accordance with reality concerning the noble path, this noble disciple may declare of himself: ‘I have completely ended the states of woe—hell, hungry ghosts, and animals—have attained stream-entry, will no longer fall into the states of woe, am certain to proceed directly toward perfect enlightenment, and, after no more than seven returns among devas and humans, will ultimately be liberated from suffering.’”

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

SUTRA 846. FEAR (2)[36]

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:

It was as stated above, but with a few differences:

“What is knowledge and vision in accordance with reality concerning the noble path? It is the Noble Eightfold Path, from right view… through right concentration.”

The following sutra^[37] was likewise spoken, but with a few differences:

“What is knowledge and vision in accordance with reality concerning the noble path? It is knowledge and vision in accordance with reality concerning the twelve links of dependent origination, as stated: Because this exists, that exists; because this arises, that arises. Thus, conditioned by ignorance there are volitional formations; conditioned by volitional formations there is consciousness; conditioned by consciousness there are name-and-form; conditioned by name-and-form there are the six sense bases; conditioned by the six sense bases there is contact; conditioned by contact there is feeling; conditioned by feeling there is craving; conditioned by craving there is clinging; conditioned by clinging there is existence; conditioned by existence there is birth;

and conditioned by birth there are aging, illness, death, sorrow, lamentation, suffering, and distress.

This is called the noble disciples’ knowledge and vision in accordance with reality.”

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

SUTRA 847. THE PATH OF THE DEVAS (1)[38]

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:

“There are four paths of the devas^[39] that purify beings who are not yet purified and further purify those already purified. What are the four? A noble disciple has unshakable confidence in the Buddha, has unshakable confidence in the Dharma and the Sangha, and has accomplished the noble precepts. These are called the four paths of the devas that purify beings who are not yet purified and further purify those already purified.”

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

SUTRA 848. THE PATH OF THE DEVAS (2)[40]

Thus have I heard:

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

“There are four paths of the devas. What are the four? A noble disciple recollects the qualities of the Tathagata^[41] in this way: ‘The Tathagata is the Worthy One, the Perfectly Enlightened One, Perfect in Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Persons to Be Tamed, the Teacher of Devas and Humans, the Buddha, the Blessed One.’ Regarding these qualities of the Tathagata, the disciple gives rise to a mind of appreciative joy.

Through appreciative joy, the mind becomes gladdened; because the mind is gladdened, the body becomes tranquil^[42]; because the body is tranquil, one experiences pleasant feeling; because one experiences pleasant feeling, one attains samadhi concentration. Through samadhi concentration, the noble disciple trains in this way: ‘What is the path of the devas?’ The disciple then further reflects: ‘I have heard that freedom from anger is the supreme path of the devas.’ The disciple then thinks: ‘From this day onward, whether I encounter fear or safety in the world, I will not give rise to anger; I shall choose for myself only the utterly pure and unalloyed path of the devas.

This is called the foremost path of the devas, which purifies beings who are not yet purified and further purifies those already purified.’”

“Furthermore, bhikkhus, a noble disciple recollects the Dharma in this way: ‘The true Dharma and discipline proclaimed by the Tathagata is visible here and now, free from all burning, timeless, leading to nirvana, to be personally observed, and to be directly known by oneself.’ Having known the Dharma in this way, gladness arises in the mind. Because of gladness, the mind becomes joyful; because the mind is joyful, the body becomes tranquil; because the body is tranquil, one experiences pleasant feeling; because one experiences pleasant feeling, one attains samadhi.

Through samadhi, the noble disciple trains thus: ‘What is the heavenly path of the devas?’ He further reflects: ‘I have heard that freedom from anger is the supreme heavenly path of the devas.’ He then thinks: ‘From this day onward, whatever I encounter in the world, whether frightening or secure, I shall not give rise to anger; I shall choose for myself only the utterly pure and unalloyed heavenly path of the devas.’ This is called the second heavenly path of the devas, which purifies beings who are not yet pure and makes those already pure become still purer.

“Furthermore, bhikkhus, with regard to the Sangha, one establishes right mindfulness thus: ‘The Blessed One’s Sangha of disciples practices rightly and proceeds uprightly; it is worthy of reverence, respect, and offerings, and is the unsurpassed field of merit.’ When one rightly recollects the Sangha in this way, gladness immediately arises in the mind. Because of gladness, the mind becomes joyful; because the mind is joyful, the body becomes tranquil; because the body is tranquil, one experiences pleasant feeling; because one experiences pleasant feeling, one attains samadhi.

Through samadhi, the noble disciple trains thus: ‘What is the heavenly path of the devas?’ He further reflects: ‘I have heard that freedom from anger is the supreme heavenly path of the devas.’ He then thinks: ‘From this day onward, whatever I encounter in the world, whether frightening or secure, I shall not give rise to anger; I shall choose for myself only the utterly pure and unalloyed heavenly path of the devas.’ This is called the second heavenly path of the devas, which purifies beings who are not yet pure and makes those already pure become still purer.

“Furthermore, the noble disciple reflects upon the precepts he has undertaken, recollecting and bearing in mind: ‘These precepts of mine are unbroken precepts, undefiled precepts, and unmixed precepts; they are praised by the wise and are never disdained by the discerning.’ Having truly recollected these precepts in this way, gladness arises in the mind. Because of gladness, the mind becomes joyful; because the mind is joyful, the body becomes tranquil; because the body is tranquil, one experiences pleasant feeling; because one experiences pleasant feeling, one attains samadhi.

Through samadhi, the noble disciple trains thus: ‘What is the heavenly path of the devas?’ He further reflects: ‘I have heard that freedom from anger is the supreme heavenly path of the devas.’ He then thinks: ‘From this day onward, whatever I encounter in the world, whether frightening or secure, I shall not give rise to anger; I shall choose for myself only the utterly pure and unalloyed heavenly path of the devas.’ This is called the second heavenly path of the devas, which purifies beings who are not yet pure and makes those already pure become still purer.”

After the Buddha had spoken this sutra, the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully put it into practice.

SUTRA 849. THE HEAVENLY PATH (3)

Thus have I heard:

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

“There are four heavenly paths of the devas. What are the four? A noble disciple recollects the Tathagata^[43] thus: ‘The Tathagata is the Worthy One, the Perfectly Enlightened One, Perfect in Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Persons, the Teacher of Devas and Humans, the Buddha, the Blessed One.’ Having recollected the Tathagata in this way, he immediately abandons evil craving and removes the mind’s unwholesome fault of evil craving.

Because he recollects the Tathagata, gladness arises in the mind; because of gladness, the mind becomes joyful; because the mind is joyful, the body becomes tranquil; because the body is tranquil, one experiences pleasant feeling; because one experiences pleasant feeling, one attains samadhi. Through samadhi, the noble disciple trains thus: ‘What is the heavenly path of the devas?’ He further reflects: ‘I have heard that freedom from anger is the supreme heavenly path of the devas.’ He then thinks: ‘From this day onward, whatever I encounter in the world, whether frightening or secure, I shall not give rise to anger;

I shall choose for myself only the utterly pure and unalloyed heavenly path of the devas.’ This is called the second heavenly path of the devas, which purifies beings who are not yet pure and makes those already pure become still purer.

The same is taught regarding the Dharma, the Sangha, and the fulfillment of the noble precepts.”

After the Buddha had spoken this sutra, the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully put it into practice.

SUTRA 850. THE HEAVENLY PATH (4)[44]

Thus have I heard:

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

“There are four heavenly paths of the devas. What are the four? A noble disciple recollects the Tathagata^[45] thus: ‘The Tathagata is the Worthy One, the Perfectly Enlightened One, Perfect in Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Persons, the Teacher of Devas and Humans, the Buddha, the Blessed One.’ After that noble disciple has recollected the Tathagata in this way, his mind is not bound by the fetters of sensual desire, anger, or delusion^[46].

His mind is upright as he recollects the Tathagata. This noble disciple gains the stream of Dharma, gains the stream of meaning^[47], and gains the beneficial gladness that comes from recollecting the Tathagata^[48]. Because of gladness, the mind becomes joyful; because the mind is joyful, the body becomes tranquil; because the body is tranquil, one experiences pleasant feeling; because one experiences pleasant feeling, one attains samadhi.

Through samadhi, the noble disciple trains thus: ‘What is the heavenly path of the devas?’ He further reflects: ‘I have heard that freedom from anger is the supreme heavenly path of the devas.’ He then thinks: ‘From this day onward, whatever I encounter in the world, whether frightening or secure, I shall not give rise to anger; I shall choose for myself only the utterly pure and unalloyed heavenly path of the devas.’ This is called the second heavenly path of the devas, which purifies beings who are not yet pure and makes those already pure become still purer.

The same is taught regarding the Dharma, the Sangha, and the fulfillment of the noble precepts.”

After the Buddha had spoken this sutra, the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully put it into practice.

SUTRA 851. THE MIRROR OF DHARMA (1)[49]

Thus have I heard:

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

“I shall now teach the Sutra of the Mirror of Dharma^[50]. Listen attentively and reflect carefully; I shall explain it for you. What is the Sutra of the Mirror of Dharma? A noble disciple possesses unshakable confidence in the Buddha, possesses unshakable confidence in the Dharma and the Sangha, and fulfills the noble precepts. This is called the Sutra of the Mirror of Dharma.”

After the Buddha had spoken this sutra, the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully put it into practice.

SUTRA 852. THE MIRROR OF DHARMA (2)[51]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in Jeta’s Grove, in the country of Shravasti^[52]. At that time, a large number of bhikkhus put on their robes, took their bowls, and entered the city of Shravasti to seek alms. While seeking alms, they heard that the bhikkhu Nanda, the bhikkhuni Nanda, the layman Shansheng, and the laywoman Shansheng^[53] had all passed away. After finishing their alms round, they returned to the monastery, put away their robes and bowls, washed their feet, went to the Buddha, bowed their heads at his feet, sat to one side, and addressed the Buddha:

“Blessed One, early this morning I entered the city of Śrāvastī to seek alms and heard that the monk Nanda, the nun Nandā, the layman Good Birth, and the laywoman Good Birth had all passed away. Blessed One, after passing away, where will these four be reborn?”

The Buddha told the monks:

“Because the monk Nanda and the nun Nandā have exhausted the taints, they have attained taintless liberation of mind and liberation through wisdom. In this very life, they have personally known and directly realized: ‘For me, birth has ended, the holy life has been established, what had to be done has been done, and I know that there will be no further existence.’ As for the layman Good Birth and the laywoman Good Birth, because they have exhausted the five lower fetters, they have attained non-returning. They will be reborn in a heavenly realm and attain parinirvana there, never again being reborn in this realm.”

The Blessed One then told the monks:

“I shall now teach the Discourse on the Mirror of Dharma… A noble disciple possesses unshakable confidence in the Buddha,… and has fulfilled the noble precepts. This is called the Discourse on the Mirror of Dharma.”

After the Buddha had delivered this discourse, the monks, hearing what the Buddha had taught, rejoiced and respectfully put it into practice.

DISCOURSE 853. THE MIRROR OF DHARMA ⁽³⁾

Thus have I heard:

At one time, the Buddha was staying in Anāthapiṇḍika’s Park in Jeta’s Grove, in the country of Śrāvastī.^[54]

It was explained fully as above, but with a few differences:

“A certain monk, a certain nun, a certain layman, and a certain laywoman passed away; the rest was also stated as above.^[55]”

DISCOURSE 854. NĀḶIKĀ^[56]

Thus have I heard:

At one time, the Buddha was staying in the Phaṇakika Monastery in the village of Nāḷikā.^[57] At that time, many people there had passed away.

Then some monks put on their robes, took their bowls, and entered the village of Nāḷikā to seek alms. They heard that in the village of Nāḷikā the laymen Kekāśa, Nikaṭa, Khaliṅgakala, Katālī-sabha, Jāla, Upajāla, Riṣṭa, Ariṣṭa, Bhadra, Subhadra, Yaśas, Yaśodā, Yaśas, and Uttara^[58] had all passed away there. Having heard this, they returned to the monastery, put away their robes and bowls, washed their feet, and went to the Buddha. They bowed their heads in homage at the Buddha’s feet, withdrew to one side, sat down, and said to the Buddha:

“Early this morning, many of us monks entered the village of Nāḷikā to seek alms and heard that the layman Kekāśa and many others had passed away. Blessed One, after passing away, where will these people be reborn?”

The Buddha told the monks:

“Kekāśa and those others have abandoned the five lower fetters and attained non-returning. They will attain parinirvana in a heavenly realm and will never again be reborn in this realm.”

The monks said to the Buddha:

“Blessed One, more than two hundred and fifty other laymen have passed away. Moreover, five hundred laymen in this village of Nāḷikā have passed away. All of them had entirely eliminated the five lower fetters, attained non-returning, and will attain parinirvana in that heavenly realm, never again returning to be reborn in this world.

“Moreover, more than two hundred and fifty laymen who passed away had entirely eliminated the three fetters and weakened greed, hatred, and delusion. They attained once-returning and, after undergoing one more birth, will ultimately be liberated from suffering. Moreover, five hundred laymen in this village of Nāḷikā who passed away here had entirely eliminated the three fetters and attained stream-entry. They will no longer fall into evil states, are certainly destined for perfect awakening, and, after no more than seven journeys back and forth among gods and humans, will ultimately be liberated from suffering.”

The Buddha told the monks:

“If you ask about this person who has passed away and that person who has passed away, it is truly wearisome. These are not questions the Tathagata wishes to answer. Wherever there is birth, there is death—what is remarkable about that?

Whether or not a Tathagata appears in the world, the nature of Dharma constantly abides. The Tathagata has personally realized and known it, attained perfect awakening to it, revealed it, expounded it, analyzed it, and taught it, saying: Because this exists, that exists; because this arises, that arises. Conditioned by ignorance, there are volitional formations,… up to: conditioned by birth, there are aging, sickness, death, sorrow, lamentation, pain, distress, and thus the whole mass of suffering arises.

With the cessation of ignorance, volitional formations cease,… up to: with the cessation of birth, aging, sickness, death, sorrow, lamentation, pain, and distress cease, and thus the whole mass of suffering ceases.

“I shall now teach you the Discourse on the Mirror of Dharma. Listen closely and reflect carefully; I shall explain it for you. What is the Discourse on the Mirror of Dharma? A noble disciple possesses unshakable confidence in the Buddha, unshakable confidence in the Dharma and the Sangha, and has fulfilled the noble precepts. This is called the Discourse on the Mirror of Dharma.”

After the Buddha had delivered this discourse, the monks, hearing what the Buddha had taught, rejoiced and respectfully put it into practice.

DISCOURSE 855. NANDI ^{(1) [59]}

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, the layman Nandi^[60] 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, if a noble disciple does not fulfill the five faculties^[61] at any time,^[62] is this due to heedlessness or heedfulness?”

The Buddha told Nandi:

“If one does not fulfill these five faculties at any time, I say that one belongs to the class of ordinary people.^[63] If a noble disciple does not fulfill them, then that person is heedless, not heedful.

“Nandi, suppose a noble disciple has fulfilled unshakable confidence in the Buddha but does not strive for what is higher, does not dwell in a secluded forest or sit in an open place, meditating in stillness and reflecting day and night, diligently cultivating in order to attain sublime deliverance and the benefit of appreciative joy. Because appreciative joy is not attained, gladness does not arise. Because gladness does not arise, the body does not become tranquil.

Because the body does not become tranquil, painful feeling arises. Because painful feeling arises, the mind does not become concentrated. Since the mind is not concentrated, that noble disciple is called heedless.

The same is said regarding fulfillment of unshakable confidence in the Dharma and the Sangha, and fulfillment of the noble precepts.

“Thus, Nandi, suppose a noble disciple has fulfilled unshakable confidence in the Buddha and the thought of being satisfied does not arise in his mind. Dwelling in a secluded forest, beneath the shade of a tree, or in a solitary place, he meditates in concentration and reflects day and night, applies diligent effort, and is able to arouse sublime deliverance and attain appreciative joy. Because appreciative joy is attained, gladness arises.

Because gladness arises, the body becomes tranquil. Because the body becomes tranquil, pleasant feeling is experienced. Because pleasant feeling is experienced, the mind becomes concentrated.

If a noble disciple’s mind is concentrated, that disciple is called heedful. The same is said regarding fulfillment of unshakable confidence in the Dharma and the Sangha, and fulfillment of the noble precepts.”

After the Buddha had delivered this discourse, the layman Nandi, hearing what the Buddha had taught, rejoiced and delighted in it. He rose from his seat, bowed in homage at the Buddha’s feet, and departed.

DISCOURSE 856. NANDI ^(2)[64]

Thus have I heard:

At one time, the Buddha was staying in Anāthapiṇḍika’s Park in Jeta’s Grove, in the country of Śrāvastī.^[65] At that time, Nandi the Śākya^[66] 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, if a noble disciple does not fulfill the four kinds of unshakable confidence at any time, is that noble disciple heedless or heedful?”

The Buddha told Nandi the Śākya:

“If one does not fulfill the four kinds of unshakable confidence at any time, I say that such people are outside the class of ordinary people.^[67]”

“Nandi the Śākya, a noble disciple may be heedless or heedful. I shall now explain…” The details were given fully as above.

After the Buddha had delivered this discourse, Nandi the Śākya, hearing what the Buddha had taught, rejoiced and delighted in it. He rose from his seat, paid homage, and departed.

DISCOURSE 857. NANDI ⁽³⁾

Thus have I heard:

At one time, the Buddha was dwelling in Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti^[68]. At that time, after the first three months of the summer retreat^[69] had ended, a large number of bhiksus gathered in the dining hall to sew a robe for the Buddha. Before long, when the robe was finished, the Tathagata would put on his robe, take up his bowl, leave the monastery, and journey among the people.

At that time, Nandi of the Sakyan clan heard that a large number of bhiksus had gathered in the dining hall to sew a robe for the Buddha, and that before long, when the robe was finished, the Tathagata would put on his robe, take up his bowl, leave the monastery, and journey among the people. Having heard this, Nandi of the Sakyan clan went to the Buddha, bowed his head at the Buddha’s feet, withdrew to one side, and sat down. He said to the Buddha:

“Today, the limbs of my body have become weak, and the four directions seem to change; all the teachings I heard before have now become obscure, and I have forgotten them entirely, upon hearing the bhiksus gathered in the dining hall sewing a robe for the Blessed One say: ‘Before long, when the robe has been finished, the Tathagata will put on his robe, take up his bowl, and journey among the people.’ Therefore, my mind now feels deeply distressed, for I do not know when I shall again meet the Blessed One and the learned bhiksus.”

The Buddha said to Nandi of the Sakyan clan:

“Whether you meet the Buddha or do not meet the Buddha, whether you meet learned bhiksus or do not meet them, you should nevertheless cultivate the five sources of joy at the appropriate times. What are the five? At the appropriate times, you should recollect the qualities of the Tathagata: ‘The Tathagata is the Worthy One, the Perfectly Enlightened One, Perfect in Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Persons to Be Tamed, the Teacher of Devas and Humans, the Buddha, the Blessed One.’ Recollect the Dharma, the Sangha, your own observance of the precepts, and your practice of generosity.

You should recollect at the appropriate times: ‘I have gained a benefit for myself. Amid beings defiled by stinginess, I shall extensively cultivate freedom from a life defiled by stinginess, practice liberating generosity and relinquishing generosity, always give readily, delight in relinquishment, bestow gifts impartially, and constantly keep generosity in mind.’ Thus, Nandi of the Sakyan clan, whether standing, walking, sitting, or lying down, even when together with your wife and children, you should always fix your mindfulness upon this samadhi with its five factors.”

After the Buddha had spoken this sutra, Nandi of the Sakyan clan heard what the Buddha had taught, rejoiced and delighted in it, paid homage, and withdrew.

SUTRA 858. NANDI (4)[70]

Thus have I heard:

At one time, the Buddha was dwelling in Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti, where he had entered the first three months of the summer retreat^[71]. At that time, Nandi of the Sakyan clan heard that the Buddha had entered the first three months of the summer retreat in Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti^[72]. Having heard this, he thought: ‘I should go there.

There I shall make offerings and perform every task needed to provide for the Tathagata and the Bhiksu Sangha.’ He then went there. After three months, a large number of bhiksus gathered in the dining hall to sew a robe for the Blessed One and said to one another: ‘Before long, when the robe has been finished, the Tathagata will put on his robe, take up his bowl, and journey among the people.’

When Nandi of the Sakyan clan heard the bhiksus gathered in the dining hall say, ‘Before long, when the robe has been finished, the Tathagata will put on his robe, take up his bowl, and journey among the people,’ he went to the Buddha, bowed his head at the Buddha’s feet, withdrew to one side, and sat down. He said to the Buddha:

“Blessed One, today my whole body has become weak, and the four directions seem to change; all the teachings I heard before have now become obscure, and I have forgotten them entirely. I have heard that the Blessed One will journey among the people, but I do not know when I shall again meet the Blessed One and the learned bhiksus.”

The Buddha said to Nandi of the Sakyan clan:

“Whether you meet the Tathagata or do not meet him, whether you meet learned bhiksus or do not meet them, you should nevertheless cultivate the six recollections at the appropriate times. What are the six recollections? Recollect the Tathagata, the Dharma, the Sangha, the precepts you yourself observe, your own practice of generosity, and the devas.”

After the Buddha had spoken this sutra, Nandi of the Sakyan clan heard what the Buddha had taught, rejoiced and delighted in it, paid homage, and withdrew.

SUTRA 859. ISIDATTA[73]

Thus have I heard:

At one time, the Buddha was dwelling in Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti, where he had entered the first three months of the summer retreat.

It was as stated above, but with a few differences:

“At that time, there were householders named Isidatta^[74] and Purana^[75]. The two brothers heard that the bhiksus had gathered in the dining hall to sew a robe for the Blessed One, as fully related above in the Sutra on Nandi.”

After the Buddha had spoken this sutra, the householders Isidatta and Purana heard what the Buddha had taught. They both rejoiced and delighted in it, rose from their seats, paid homage, and withdrew.

SUTRA 860. AGRICULTURAL WORK[76]

Thus have I heard:

At one time, after the Buddha had completed the first three months of the summer retreat in Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti, the bhiksus gathered in the dining hall to sew a robe for the Blessed One. At that time, the householders Isidatta and Purana^[77], two brothers, were tending their fields in the Deer Mirror Marsh^[78]. They heard that the large number of bhiksus in the dining hall sewing a robe for the Blessed One had said: ‘Before long, when the robe has been finished, the Tathagata will put on his robe, take up his bowl, and journey among the people.’ Having heard this, they told a man: ‘You should now go to the Blessed One and see whether he has already departed. If he has, return quickly and inform us.’

The man obeyed their instruction and went to a certain place, where he encountered the Blessed One as he was departing. He then hurried back and informed Isidatta and Purana: ‘The Blessed One and the great assembly are approaching.’

Isidatta and Purana then went out to welcome the Blessed One. From afar, the Blessed One saw Isidatta and Purana approaching along the road. He stepped to the roadside, spread out his sitting cloth, and sat upright. Isidatta and Purana bowed at the Buddha’s feet, withdrew to one side, and sat down. They said to the Buddha:

“Blessed One, today our whole bodies have become weak, and the four directions seem to shift; all our recollections have now become obscure, and we have forgotten them entirely. We do not know when we shall again meet the Buddha and the learned bhiksus. Today, the Blessed One departs for Kosala; from Kosala he will go to Kasi; from Kasi to Malla; from Malla to Magadha; from Magadha to Anga; from Anga to Suma; from Suma to Pundra; and from Pundra to Kalinga^[79]. Therefore, today we are profoundly distressed, for we do not know when we shall again meet the Blessed One and the learned bhiksus.”

The Buddha said to Isidatta and Purana:

“Whether you meet the Tathagata or do not meet the Tathagata, whether you meet learned bhiksus or do not meet them, you should nevertheless cultivate the six recollections at the appropriate times. What are the six recollections? You should recollect the Tathagata, as explained in full… through to the recollection of the devas. But, householders, household life is encumbered and steeped in attachment, whereas the homeless life is free from affairs and at leisure. Thus, it is difficult for a layperson to live the homeless life of utter purity, complete cleanliness, and immaculate brahmacarya.”

The householders said to the Buddha:

“Wonderful indeed, Blessed One! You have expounded this Dharma well. For household life is entangled and defiled, whereas the homeless life is free from affairs and leisurely.

Therefore, it is difficult for a layperson to live the homeless life and practice the utterly pure, perfectly stainless, immaculate holy life. I am a minister of King Prasenajit. When King Prasenajit wishes to tour the pleasure gardens, he commands me to ride a great elephant carrying the palace women most favored by the king.

One sits before me, another behind me, and I sit between them. When the elephant descends a hill, the woman in front throws her arms around my neck and the woman behind embraces my waist; when the elephant ascends a hill, the woman behind clings to the nape of my neck and the woman in front grasps my robe.

“Wishing to win the king’s favor and delight, these palace women wear brilliantly colored silken garments and adorn themselves with necklaces and various exquisite fragrances. While touring with them, I constantly guard three things: first, I control the elephant, fearing that it may stray from the proper road; second, I guard my own mind, fearing that attachment may arise; third, I guard myself, fearing that I may fall. Blessed One, at that time, in relation to the king’s palace women, there was not a moment when I was without right reflection.”

The Buddha said to the householder:

“Excellent, excellent! You are able to guard your own mind well.”

The householder said to the Buddha:

“Whatever possessions I have acquired as a householder, I regularly offer to the Blessed One and to the bhikkhus and bhikkhunis, and I assist the upasakas and upasikas, sharing their use with them; I do not regard these possessions as my own.”

The Buddha said to the householder:

“Excellent, excellent! With regard to wealth, householder, you are the richest and most prosperous person in the land of Kosala, with none to equal you, yet you do not regard it as your own.”

Then the Blessed One expounded the Dharma to this householder, instructing, teaching, illuminating, and gladdening him. After instructing, teaching, illuminating, and gladdening him, he rose from his seat and departed.

Notes:

^[1]. Taishō, volume 30. Kokuyaku, volume 27, continuation of “7. Training Saṃyukta,” fascicle 2.—Pāli, A. 3.90. Paíkadhà.

^[2]. Băng-già-xà Băng-già-kỳ Grove 崩伽闍崩伽耆林. Pāli: Paṅkadhā (Saṅkava).

^[3]. Dharma Connected with the Precepts 戒相應法. Pāli: sikkhāpadapaṭisaṃyitta.

^[4]. Kāśyapa Clan 迦葉氏. Pāli: Kassapagotta.

^[5]. The Pāli text reads: adhisallikhat’evāyaṃ samaṇo, this ascetic is excessively strict.

^[6]. Chinese: entrusting the lodging and bedding 付囑臥具. Pāli: senāsanaṃ saṃsametvā, gathering and putting away the seats and bedding.

^[7]. Pāli: āyatiṃ saṃvaraṃ āpajjati, undertaking restraint against committing offenses in the future. The Chinese text reads upajjati (arises) instead of āpajjati (commits an offense).

^[8]. Pāli, A. 3.90. Paṅkadhā.

^[9]. Pāli, A. 3.88. Sikkhā.

^[10]. The summary contains ten sutras.

^[11]. Yin Shun’s compiled edition, “16. Saṃyukta on Unshakable Confidence,” contains twenty-nine sutras (nos. 1136–1164). Most correspond to the Pāli S.55, Sotāpattisaṃyutta. Kokuyaku, continuation of volume 26, “8. Saṃyukta on Unshakable Confidence,” divided into two fascicles.—Pāli, S. 55.30. Licchavi.

^[12]. The Licchavi elephant trainer 調象師離車. Pāli: Nandako Licchavimahāmatto. A Licchavi minister named Nandaka.

^[13]. Not motivated by another’s desire 不由他欲. This refers to the desire for wholesome qualities (Pāli: kusala-dhammachanda).

^[14]. Pure confidence and joy 清淨信樂. Pāli: pāsada, lucid and pure; it also means serene confidence. Thus aveccappasāda, unshakable confidence, also called verified confidence or clarified confidence, is also spoken of as unwavering faith.

^[15]. Not poor. Pāli, S. 55.44–45. Mahaddhana.

^[16]. Pāli, S. 55.1. Rājā.

^[17]. Pāli, S. 55.16–17. Mittenāmaccā.

^[18]. Pāli: Ye te bhikkhave anukampeyyātha, ye ca sotabhaṃ maññeyyuṃ, mittā vā amaccā vā ñāti vā sālohitā vā, te bhikkhave catūsu sotāpattiyaṅgesu samādapetabbā: “Bhikkhus, those whom you cherish and those whom you consider capable of reflecting upon what should be heard—whether friends, associates, relatives, or blood relations—you should encourage them to enter upon the four factors of stream-entry.”

^[19]. Subjected by the Sangha to the formal act of suspension.

^[20]. When a bhikkhu has committed an offense but stubbornly refuses to acknowledge it himself, the Sangha performs the formal act for failure to recognize an offense.

^[21]. Pāli, S. 55.31. Abhisanda ⁽¹⁾.

^[22]. Pāli: Cattārome puññābhisandā kusalābhisandā sukhassāhārā, there are these four floods of merit and floods of wholesomeness, which are nutriment for happiness.

^[23]. Pāli, S. 55.32. Abhisanda ⁽²⁾.

^[24]. Pāli, S. 55.41–42. Abhisanda.

^[25]. The five great rivers: the Ganges 恒河, Yamunā 耶菩那, Sarabhū 薩羅由, Aciravatī 伊羅跋提, and Mahī 摩醯. Pāli: Gaṅgā, Yamunā, Sarabhū, Aciravatī, Mahī.

^[26]. Pāli, S. 55.12. Brāhmaṇa.

^[27]. Pāli, S. 55.5. Sāriputta ⁽²⁾.

^[28]. Chinese: stream 流. Pāli: sota, a current of water.

^[29]. Factors of entering the stream 入流分, also called the factors of stream-entry, the factors of the Noble Stream. Pāli: sotāpattiyaṅga.

^[30]. For the four factors of stream-entry, see Prakaraṇapāda, volume 2, p. 458b: association with good persons, hearing the true Dharma, wise attention, and practicing the Dharma in accordance with the Dharma. Cf. D.iii. Saṅgīti, cattāri sotāpattiyaṅgāni: sappurisa-saṃsevo, saddhamma-savanaṃ, yoniso-manasikāro, dhammānudhammāpaṭipatti.

^[31]. One who has entered the stream 入流者. Pāli: sotāpanna, referring to the noble person who is a srotāpanna, or stream-enterer.

^[32]. Pāli, S. 55.4. Sāriputta ⁽¹⁾.

^[33]. In the original text, Venerable Ānanda speaks to Venerable Śāriputra.

^[34]. Pāli, S. 55.29. Bhayaṃ (or Bhikkhu) ⁽²⁾.

^[35]. Terror and hostile enmity 恐怖怨對. Pāli: bhayavera, fear and enmity.

^[36]. Pāli, S. 55.28, Duvera, or Anāthapiṇḍika.

^[37]. Yin Shun separates this as an independent sutra.

^[38]. Pāli, S. 55.35. Devapada.

^[39]. The divine paths of the devas 諸天天道. Pāli: devānaṃ devapadāni.

^[40]. Pāli, S. 55.35. Depada.

^[41]. The qualities of the Tathagata 如來事, that is, the epithets of the Tathagata. Pāli: Tathāgataguṇa (?).

^[42]. Chinese: bodily serenity and calm 身猗息.

^[43]. See note 41 to sutra 848 above.

^[44]. Pāli, A. 11.12–13. Mahānāma.

^[45]. See note 41 to sutra 848 above.

^[46]. The fetter of sensual desire, the fetter of ill will, and the fetter of delusion 貪欲纏,瞋恚纏,愚癡纏. Pāli: rāgapariyuṭṭhita, dosapariyuṭṭhita, mohapariyuṭṭhita, the mind being tightly bound by greed, hatred, and delusion.

^[47]. Chinese: the flowing waters of Dharma and the flowing waters of meaning 法流水,義流水. The Pāli text reads: dhammaveda, atthaveda.

^[48]. The Pāli text reads: dhammupasaṃhitam pāmojjaṃ, joy connected with the Dharma.

^[49]. The Mirror of the Dharma. Pāli, S. 55.9. Giñakāvasatha.

^[50]. The Sutra of the Dharma Mirror 法鏡經. Pāli: dhammādāsa dhammapariyāya, the Dharma discourse called the Mirror of the Dharma.

^[51]. Pāli, S. 55.8. Giñakāvasatha.

^[52]. The Pāli text is as in sutra 854.

^[53]. Bhikkhu Nantu 難屠比丘, Bhikkhuni Nandā 難陀比丘尼, Upasaka Thiện Sanh 善生優婆塞, Upasika Thiện Sanh 善生優婆夷. Pāli: Sāḷha (?) bhikkhu, Nandā bhikkhunī; Sudatta (?) upāsaka, Sujātā upāsikā. In S.55.8–10, the list is longer still.

^[54]. The Pāli text is as in sutra 854.

^[55]. For the complete list, see S. 55.8–10.

^[56]. Pāli, S. 55.10. Giñjakāvasatha.

^[57]. Giñjakāvasatha Monastery in the village of Ñātika 那梨迦聚落繁耆迦精舍. Pāli: Ñātike Giñjakāvasathe.

^[58]. Upasaka Kế-ca-xá 罽迦舍優婆塞, Ni-ca-tra 尼迦吒, Khư-lăng-ca-la 佉楞迦羅, Ca-đa-lê sa-bà 迦多梨沙婆, Xà-lộ 闍露, Ưu-ba-xà-lộ 優婆闍露, Lê-sắc-tra 梨色吒, A-lê-sắc-tra 阿梨色吒, Bạt-đà-la 跋陀羅, Tu-bạt-đà-la 須跋陀羅, Da-xá 耶舍, Da-du-đà 耶輸陀, and Uất-đa-la 鬱多羅. The Pāli list in S. 55.10 reads: Kakkato ñāṭike upāsako, Kāḷibho, Nikato, Kaṭissabho, Tuṭṭho, Santuṭṭho, Bhaddo, Subhaddo.

^[59]. Pāli, S. 55.40. Nandiya.

^[60]. The lay follower Nandī 難提優婆塞. Pāli: Nandiyo sakko.

^[61]. Pāli text: cattāri sotāpattyaṅgāni, the four factors of stream-entry.

^[62]. Chinese: at all times 於一切時. Pāli: sabbena sabbaṃ sabbathā sabbaṃ, wholly and thoroughly.

^[63]. Chinese: counted among ordinary beings 凡夫數. Pāli: puthujanapakkha, belonging to the class of ordinary beings.

^[64]. Pāli, S. 55.47. Nandiya.

^[65]. The Buddha was at Śrāvastī; the Chinese text may be mistaken. It may have been at Kapilavastu. Pāli: Sakkesu viharati kapilavatthusmiṃ nigrodhārāme.

^[66]. Nandī of the Śākya clan 釋氏難提. Pāli: Sakko Nandiyo.

^[67]. See discourse 855.

^[68]. See discourses 855 and 856.

^[69]. Chinese: the first three months of the summer 前三月夏; the summer, that is, the rainy season, lasts four months. The rains retreat is observed during the first three months.

^[70]. Pāli, A. 11.14. Nandiya.

^[71]. See note 69 to discourse 857.

^[72]. Kapilavastu may be more accurate. See note 65 to discourse 857.

^[73]. Compare discourse 858.

^[74]. Isidatta 梨師達多. Pāli: Isidatta. See discourse 860.

^[75]. Purāṇa 富蘭那. Pāli: Purāṇa. See discourse 860.

^[76]. Pāli, S. 55.6. Thapatayo.

^[77]. See notes 74 and 75 to discourse 859.

^[78]. Lùjìng Marsh 鹿徑澤. Pāli: Isidattapurāṇā thapatayo sādhuke paṭivasanti, the two craftsmen Isidatta and Purāṇa were staying in the village of Sādhuka.

^[79]. Kosala 拘薩羅; Kāsi 伽尸; Malla 摩羅; Magadha 摩竭陀; Aṅga 殃伽; Sumbha 修摩; Puṇḍarīka 分陀羅; Kaliṅga 迦陵伽. Pāli, respectively: Kosala, Kāsi, Malla, Magadha, ṅga, Sumbha, Puṇḍarīka, Kaliṅga. The itinerary differs from that in S. 55.6.