雜阿含經
Chinese title:雜阿含經
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Edited and annotated by: Thích Tuệ Sỹ
SUTRA 1294. THAT WHICH IS SOUGHT[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, toward the end of the night, a devaputra of exceedingly wondrous appearance came to the Buddha, bowed his head at the Buddha’s feet, and then withdrew to sit to one side. Light radiating from his body illuminated the whole of Anāthapiṇḍika’s Park in the Jeta Grove. That devaputra spoke a verse and asked the Buddha:
Great in power, delighting in mastery,
All that he seeks is attained;
Who surpasses such a one,
Whose every wish is fulfilled?
The Blessed One then replied in verse:
Great in power, delighting in mastery,
That one has nothing he seeks.
If anyone still has desires,
That is suffering, not happiness.
When seeking has already passed away,
That one has happiness alone.
Then that devaputra again spoke in verse:
At last I behold the brāhmaṇa,
Who has attained parinirvāṇa;
He has passed beyond all fear,
And utterly transcended worldly affection.
Having heard what the Buddha said, that devaputra rejoiced and delighted in it, bowed his head at the Buddha’s feet, and immediately disappeared.
SUTRA 1295. THE CART[2]
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, toward the end of the night, a devaputra of exceedingly wondrous appearance came to the Buddha, bowed his head at the Buddha’s feet, and then withdrew to sit to one side. Light radiating from his body illuminated the whole of Anāthapiṇḍika’s Park in the Jeta Grove. That devaputra spoke a verse and asked the Buddha:
From where does the cart arise?
Who is able to set the cart in motion?
To what place does the cart proceed?
Why does it decay and disappear?
The Blessed One then replied in verse:
The cart arises from various karmic actions.
Consciousness sets the cart in motion.
It proceeds in accordance with its causes.
When the causes perish, the cart disappears.
Then that devaputra again spoke in verse:
At last I behold the brāhmaṇa,
Who has attained parinirvāṇa;
He has passed beyond all fear,
And utterly transcended worldly affection.
Having heard what the Buddha said, that devaputra rejoiced and delighted in it, bowed his head at the Buddha’s feet, and immediately disappeared.
SUTRA 1296. THE BIRTH OF A CHILD[3]
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, toward the end of the night, a devaputra of exceedingly wondrous appearance came to the Buddha, bowed his head at the Buddha’s feet, and withdrew to sit to one side. Light radiating from his body illuminated the whole of Anāthapiṇḍika’s Park in the Jeta Grove. Then that devaputra addressed the Buddha:
“Blessed One, Subhāratissā[4], the daughter of King Kurūḍa, has given birth to a child today.”
The Buddha told the devaputra:
“This is inauspicious, not auspicious!”
That devaputra then spoke in verse:
One who bears a child is joyful.
In this world, having a child brings joy.
When father and mother become old and frail,
They need their child to care for them.
Why does Gautama say
That bearing a child is not good?
The Blessed One then replied in verse:
One should know that all is ever impermanent;
The skandhas are wholly empty—there is no child.
Bearing children always brings suffering,
Yet fools call it happiness.
Therefore, I say
That bearing a child is not good;
What is not good appears to be good,
As what is unlovable appears lovable.
It is truly suffering, though it resembles joy,
And one is trampled beneath heedlessness.
Then that devaputra again spoke in verse:
At last I behold the brāhmaṇa,
Who has attained parinirvāṇa;
He has passed beyond all fear,
And utterly transcended worldly affection.
Having heard what the Buddha said, that devaputra rejoiced and delighted in it, bowed his head at the Buddha’s feet, and immediately disappeared.
SUTRA 1297. NUMBER[5]
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, toward the end of the night, a devaputra of exceedingly wondrous appearance came to the Buddha, bowed his head at the Buddha’s feet, and withdrew to sit to one side. Light radiating from his body illuminated the whole of Anāthapiṇḍika’s Park in the Jeta Grove. That devaputra spoke a verse and asked the Buddha:
How is number counted?
How is number not concealed?
What is the number within number?
How is discourse expounded?[6]
The Blessed One then replied in verse:
The Buddha-Dharma is difficult to fathom;
The two currents do not appear.
If that name-and-form
Is utterly extinguished, with nothing remaining,
That is the number that is counted.
That number is not concealed.
That is the number within number;
That is what is called the designation of number.
Then that devaputra again spoke in verse:
At last I behold the brāhmaṇa,
Who has attained parinirvāṇa;
He has passed beyond all fear,
And utterly transcended worldly affection.
Having heard what the Buddha said, that devaputra rejoiced and delighted in it, bowed his head at the Buddha’s feet, and immediately disappeared.
SUTRA 1298. WHAT THING?[7]
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, toward the end of the night, a devaputra of exceedingly wondrous appearance came to the Buddha, bowed his head at the Buddha’s feet, and withdrew to sit to one side. Light radiating from his body illuminated the whole of Anāthapiṇḍika’s Park in the Jeta Grove. That devaputra spoke a verse and asked the Buddha:
What is heavier than the earth?
What is higher than the sky?
What is swifter than the wind?
What is more numerous than grass?
The Blessed One then replied in verse:
The virtue of moral discipline is weightier than the earth.
Conceit is higher than the sky.
Recollection is swifter than the wind.
Thoughts are more numerous than grass.
Then that devaputra again spoke in verse:
At last I behold the brāhmaṇa,
Who has attained parinirvāṇa;
He has passed beyond all fear,
And utterly transcended worldly affection.
Having heard what the Buddha said, that devaputra rejoiced and delighted in it, bowed his head at the Buddha’s feet, and immediately disappeared.
SUTRA 1299. WHAT MORAL DISCIPLINE?[8]
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, toward the end of the night, a devaputra of exceedingly wondrous appearance came to the Buddha, bowed his head at the Buddha’s feet, and withdrew to sit to one side. Light radiating from his body illuminated the whole of Anāthapiṇḍika’s Park in the Jeta Grove. That devaputra spoke in verse:
What moral discipline and what deportment?
What attainment, and what karma?
How does a wise person abide?
How is one reborn in heaven?
The Blessed One then replied in verse:
Abstaining far from taking life,
Delighting in observing the precepts and guarding oneself,
Not giving rise to a harmful mind:
This is the path to rebirth in heaven.
Not taking what has not been given,
Delighting in receiving only what is given,
Eliminating the mind of theft and plunder:
This is the path to rebirth in heaven.
Not violating another man’s wife,
Abstaining far from sexual misconduct,
Being content with one’s own wife:
This is the path to rebirth in heaven.
Whether for oneself or for others,
For wealth or merely in jest,
Not speaking falsehoods to deceive:
This is the path to rebirth in heaven.
Eliminating divisive speech,
Not estranging others from their friends,
Always thinking to reconcile one with another:
This is the path to rebirth in heaven.
Abstaining far from harsh words,
Speaking gently and not harming others,
Always speaking good and wholesome words:
This is the path to rebirth in heaven.
Not speaking words contrary to the Teaching,
Without meaning or benefit,
Always speaking words in accord with the Dharma:
This is the path to rebirth in heaven.
Whether in a village or open country,
On seeing gain, not saying, “It is mine,”
And not entertaining such covetous thoughts:
This is the path to rebirth in heaven.
With a mind of loving-kindness and no thought of harm,
Not injuring any sentient being,
And always keeping the mind free of enmity:
This is the path to rebirth in heaven.
In painful karma and its result,
Maintaining pure faith in both,
And upholding right view:
This is the path to rebirth in heaven.
Such wholesome dharmas
Are the ten paths of pure karma;
Firmly maintaining them all:
This is the path to rebirth in heaven.
Then that devaputra again spoke in verse:
At last I behold the brāhmaṇa,
Who has attained parinirvāṇa;
He has passed beyond all fear,
And utterly transcended worldly affection.
Having heard what the Buddha said, that devaputra rejoiced and delighted in it, bowed his head at the Buddha’s feet, and immediately disappeared.
SUTRA 1300. LIFE[9]
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, toward the end of the night, Śakra, Lord of the Devas, came to the Buddha, bowed his head at the Buddha’s feet, and withdrew to sit to one side. Light radiating from his body illuminated the whole of Anāthapiṇḍika’s Park in the Jeta Grove. Then Śakra, Lord of the Devas, spoke a verse and asked the Buddha:
What dharma does life not know?
What dharma does life not comprehend?[10]
What dharma fetters life?
What dharma binds life?[11]
Then the Blessed One replied in verse:
Life does not know material form;
Life does not comprehend formations.
The body fetters that life;
Craving binds this life.
Shakra, Lord of the Devas, again spoke in verse:
Material form is not life—
The Buddhas have said this before.
How does it come to maturity
Within that most profound repository?
How does it abide as a lump of flesh?
How is the living body known?
Then the Blessed One replied in verse:
At first there is the kalala;[12]
From the kalala arises the arbuda.[13]
From the arbuda arises a lump of flesh;
The lump of flesh becomes dense and firm.
From the dense flesh arise the four limbs
And the various kinds of hair.
The faculties, sentience, and material form
Gradually develop into a body.
Through the mother's food and drink,
That fetus is nourished and grows.
After Shakra, Lord of the Devas, heard what the Buddha had said, he rejoiced and delighted in it, bowed at the Buddha's feet, and immediately disappeared.
SUTRA 1301. DIRGHAJAYIN[14]
Thus have I heard:
At one time, the Buddha was staying in Anathapindika's Park in the Jeta Grove at Shravasti. At that time, the deva prince Dirghajayin,[15] of surpassingly exquisite appearance, came to the Buddha toward the end of the night, bowed at the Buddha's feet, and withdrew to sit at one side. Light radiating from his body illuminated all of Anathapindika's Park in the Jeta Grove. Then that deva prince spoke in verse:
Well trained in subtle teachings,
Associating closely with the shramanas;
Alone, without companions,
Rightly contemplating in silent stillness.
Then the Blessed One replied in verse:
Well trained in subtle teachings,
Associating closely with the shramanas;
Alone, without companions,
Silent and still, with faculties calmed.
After the deva prince Dirghajayin heard what the Buddha had said, he rejoiced and delighted in it, bowed at the Buddha's feet, and immediately disappeared.
SUTRA 1302. SHIBI[16]
Thus have I heard:
At one time, the Buddha was staying in Anathapindika's Park in the Jeta Grove at Shravasti. At that time, the deva prince Shibi,[17] of surpassingly exquisite appearance, came to the Buddha toward the end of the night, bowed at the Buddha's feet, and withdrew to sit at one side. Light radiating from his body illuminated all of Anathapindika's Park in the Jeta Grove. Then that deva prince questioned the Buddha in verse:
With whom should one dwell?[18]
With whom should one work together?
What dharmas should one understand
To become ever more excellent and free from evil?
Then the Blessed One replied in verse:
One should dwell with true persons.[19]
One should work together with true persons.
One should understand the Dharma of true persons
To become ever more excellent and free from evil.
After the deva prince Shibi heard what the Buddha had said, he rejoiced and delighted in it, bowed at the Buddha's feet, and immediately disappeared.
SUTRA 1303. CHANDRAVASHIN[20]
Thus have I heard:
At one time, the Buddha was staying in Anathapindika's Park in the Jeta Grove at Shravasti. At that time, the deva prince Chandravashin,[21] of surpassingly exquisite appearance, came to the Buddha toward the end of the night, bowed at the Buddha's feet, and withdrew to sit at one side. Light radiating from his body illuminated all of Anathapindika's Park in the Jeta Grove. Then the deva prince Chandravashin spoke in verse:
He shall reach the ultimate end,
Like a mosquito clinging to grass.[22]
If he attains right mindfulness,
With one-pointed mind well established in right concentration.[23]
Then the Blessed One replied in verse:
He shall reach the further shore,
Like a fish that tears through the net.
Abiding fully in meditative concentration,
His mind ever attains joy and bliss.
After the deva prince Chandravashin heard what the Buddha had said, he rejoiced and delighted in it, bowed at the Buddha's feet, and immediately disappeared.
SUTRA 1304. VISHNU[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, the deva prince Vishnu,[25] of surpassingly exquisite appearance, came to the Buddha toward the end of the night, bowed at the Buddha's feet, and withdrew to sit at one side. Light radiating from his body illuminated all of Anathapindika's Park in the Jeta Grove. Then that deva prince spoke in verse:
By making offerings to the Tathagata,
One's joy continually increases.
Finding peace and happiness in the true Dharma and discipline,
One trains in heedfulness.
Then the Blessed One replied in verse:
If one teaches the Dharma in this way,
Guarding oneself and remaining heedful,
Then, by virtue of heedfulness,
One will not be overpowered by Mara.
After the deva prince Vishnu heard what the Buddha had said, he rejoiced and delighted in it, bowed at the Buddha's feet, and immediately disappeared.
SUTRA 1305. PANCHALACHANDA[26]
Thus have I heard:
At one time, the Buddha was staying in Anathapindika's Park in the Jeta Grove at Shravasti. At that time, the deva prince Panchalachanda,[27] of surpassingly exquisite appearance, came to the Buddha toward the end of the night, bowed at the Buddha's feet, and withdrew to sit at one side. Light radiating from his body illuminated all of Anathapindika's Park in the Jeta Grove. Then that deva prince spoke in verse:
In the very midst of clamor,
The wise one awakens;
Awakening through meditative insight,
By the Muni's power of contemplation.
Then the Blessed One replied in verse:
Clearly understanding the dharmas of turmoil,
One rightly awakens and attains nirvana.
If one attains right mindfulness,
With one-pointed mind well established in right concentration.
After the deva prince Panchalachanda heard what the Buddha had said, he rejoiced and delighted in it, bowed at the Buddha's feet, and immediately disappeared.
SUTRA 1306. SUSHIMA[28]
Thus have I heard:
At one time, the Buddha was staying in Anathapindika's Park in the Jeta Grove at Shravasti. At that time, the deva prince Sushima,[29] accompanied by five hundred attendants and possessing a surpassingly exquisite appearance, came to the Buddha toward the end of the night, bowed at the Buddha's feet, and withdrew to sit at one side. Light radiating from his body illuminated all of Anathapindika's Park in the Jeta Grove. Then the Blessed One said to the Venerable Ananda:
“Ananda, does your mind find joy and delight in the Dharma so well expounded by the Venerable Shariputra?”
Ananda said to the Buddha:
“Yes, Blessed One. Who among those who are neither foolish nor deluded, and who possess wisdom, would not find joy and delight in the Dharma so well expounded by the Venerable Shariputra? Why is this?
The Venerable Shariputra observes the precepts, is learned, has few desires, knows contentment, diligently cultivates seclusion, abides firmly in right mindfulness, possesses wisdom and right concentration, and has swift wisdom, keen wisdom, wisdom of liberation, decisive wisdom, great wisdom, broad wisdom, profound wisdom, and peerless wisdom. He has accomplished the treasure of wisdom,[30] is skilled in teaching and transforming others, revealing, instructing, illuminating, and bringing them joy.
He also constantly praises such revealing, instructing, illuminating, and bringing of joy, and always teaches the Dharma tirelessly to the four assemblies.”
The Buddha said to Ananda:
“So it is! So it is, Ananda, just as you have said! Among those who are neither foolish nor deluded, and who possess wisdom, who could hear the various dharmas so well expounded by the Venerable Shariputra and not find joy and delight in them?
Why is this? The bhikshu Shariputra observes the precepts, is learned, has few desires, knows contentment, diligently cultivates right mindfulness, possesses wisdom and right concentration, and has transcendent wisdom, swift wisdom, keen wisdom, wisdom of liberation, decisive wisdom, great wisdom, broad wisdom, profound wisdom, and peerless wisdom. He has accomplished the treasure of wisdom, is skilled in teaching and transforming others, revealing, instructing, illuminating, and bringing them joy.
He also constantly praises the work of revealing, instructing, illuminating, and bringing joy, and always teaches the Dharma tirelessly to the four assemblies.”
“Yes, Blessed One! So it is! So it is!”
As the Blessed One praised to the Venerable Ananda the Venerable Shariputra's excellence in expounding the Dharma in these various ways, the deva prince Sushima and his attendants rejoiced in their hearts, and the radiance from their bodies grew ever brighter and purer. Then the deva prince Sushima, rejoicing in his heart and emitting pure, brilliant light from his body, spoke in verse:
Shariputra is deeply learned,
His knowledge radiant, his wisdom impartial;
He observes the precepts and is well disciplined,
And has attained unborn nirvana.[31]
He sustains his final body
And subdues all the armies of Mara.
After the deva Sushen and his retinue heard what the Buddha had said, they rejoiced and delighted in it, bowed at the Buddha’s feet, and immediately disappeared.
SUTRA 1307. RED HORSE[32]
Thus have I heard:
At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Shravasti. At that time, a deva named Red Horse[33], whose countenance was exceedingly marvelous, came to the Buddha toward the end of the night. He bowed at the Buddha’s feet and withdrew to sit to one side. Light radiating from his body illuminated all of Anathapindika’s Park in the Jeta Grove. The deva Red Horse then addressed the Buddha:
“World-Honored One, is it possible to pass beyond the boundary of the world and reach a place where there is no birth, aging, or death?”
The Buddha replied to Red Horse:
“It is not possible to pass beyond the boundary of the world and reach a place where there is no birth, aging, or death.”
The deva Red Horse addressed the Buddha:
“How marvelous! The World-Honored One has explained this meaning well! It is just as the World-Honored One has said: ‘It is not possible to pass beyond the boundary of the world and reach a place where there is no birth, aging, or death.’ Why is this so?
World-Honored One, I remember that in a previous life my name was Red Horse. I was a non-Buddhist seer who had attained supernormal powers and had become free from sensual desires. At that time, I thought: ‘My supernormal speed is such that, just as a mighty warrior can in an instant shoot a sharp arrow through the shadow of a tala tree, I can stride from one Mount Sumeru to another and step from the Eastern Sea to the Western Sea.’ I then thought: ‘Now that I have attained such swift supernormal power, can I seek out the boundary of the world today?’ Having thought this, I immediately set forth.
Except for eating, resting, relieving myself, and taking a little sleep, I traveled continuously for one hundred years until the end of my life. Yet ultimately I could not pass beyond the boundary of the world or reach a place where there is no birth, aging, or death.”
The Buddha told Red Horse:
“Now, within this fathom-long body, I teach the world, the arising of the world, the cessation of the world, and the path leading to the cessation of the world. Deva Red Horse, what is the world? It is the five aggregates subject to clinging. What are the five? The form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the formations aggregate subject to clinging, and the consciousness aggregate subject to clinging. This is called the world.
“What is the arising of form? It is craving for future existence[34], accompanied by delight and passion, seeking pleasure here and there. This is called the arising of the world.
“What is the cessation of the world? It is the cessation of craving for future existence, accompanied by delight and passion, seeking pleasure here and there: its complete abandoning and relinquishment without remainder, dispassion, cessation, and tranquility. This is called the cessation of the world.
“What is the path leading to the cessation of the world? It is the Noble Eightfold Path: right view, right knowledge, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is called the path leading to the cessation of the world.
“Red Horse, one knows the suffering of the world and abandons the suffering of the world; one knows the arising of the world and abandons the arising of the world; one knows the cessation of the world and realizes the cessation of the world; one knows the path leading to the cessation of the world and cultivates the path leading to the cessation of the world. Red Horse, if a bhikshu, regarding the suffering of the world, knows it or abandons it; regarding the arising of the world, knows it or abandons it; regarding the cessation of the world, knows it or realizes it; and regarding the path leading to the cessation of the world, knows it or cultivates it—then, Red Horse, this is called reaching the boundary of the world and passing beyond craving for the world.”
The World-Honored One then spoke this verse in repetition:
Never by traveling afar
Can one reach the world’s boundary.
Without reaching the world’s boundary,
One can never end the bounds of suffering.
Therefore, the Muni
Knows the boundary of the world.
Having clearly understood the world’s boundary,
He has established the holy life.
Regarding that boundary of the world,
He awakens to it with equanimity;
This is called the practice of the noble ones,
Crossing to the farther shore of the world.
After the deva Red Horse heard what the Buddha had said, he rejoiced and delighted in it, bowed at the Buddha’s feet, and immediately disappeared.
SUTRA 1308. NON-BUDDHIST ASCETICS[35]
Thus have I heard:
At one time, the Buddha was staying beside Mount Viphula near Rajagriha. There were six devas who had formerly gone forth as non-Buddhist ascetics. The first was named Abhibhu, the second Superior Abhibhu, the third Able Seeker, the fourth Vilambha, the fifth Akuta, and the sixth Kalam[36]. They came to the Buddha.
The deva Abhibhu spoke this verse:
A bhikshu applies his mind with diligence,
Constantly cultivating the practice of disenchantment;
At the beginning and end of the night,
He reflects and skillfully restrains himself.
Seeing and hearing those teachings,
He does not fall into hell.
The deva Superior Abhibhu then spoke this verse:
Disenchanted with places of darkness,
His mind is constantly guarded and restrained;
Forever departing from the world,
From disputes in speech and doctrinal debate.
Following the Tathagata, the Great Teacher,
Please accept the Dharma of the shramana;
Skillfully guarded and restrained in the world,
One commits no evil deeds.
The deva Able Seeker then spoke this verse:
Having utterly ceased beating, striking, and killing,
He makes offerings to Kashyapa;
He does not see this as a transgression,
Nor does he see it as merit.
The deva Vilambha then spoke this verse:
I speak of that Nirgrantha,
The non-Buddhist ascetic Nhat-de Tu[37];
Having gone forth to practice and train in the Way,
He constantly cultivates difficult practices.
Among the disciples of the Great Teacher,
He remains far removed from false speech.
I say that such a person
Is not far from an arhat.
The World-Honored One then replied in verse:
A scrawny, dying fox,
Though always walking beside a lion,
Remains small and feeble all day long
And can never become a lion.
The followers of the Nirgrantha teacher
Falsely praise themselves;
Their malicious speech is false,
And they are very far from arhats.
At that time, Mara Papiyan took possession of the deva Akuta and spoke this verse:
Striving diligently, they abandon darkness
And constantly preserve seclusion;
Attached to subtle and marvelous forms,
They delight in the Brahma realm.
I instruct and transform these beings
So that they may be reborn among the Brahma devas.
The World-Honored One then thought: ‘This verse spoken by the deva Akuta was uttered under the influence of Mara Papiyan; it did not arise from the deva Akuta’s own mind:
Striving diligently, they abandon darkness
And constantly preserve seclusion;
Attached to subtle and marvelous forms,
They delight in the Brahma realm.
I instruct and transform these beings
So that they may be reborn among the Brahma devas.’
The World-Honored One then spoke another verse:
Whatever forms there may be,
Whether here or there,
Or within empty space,
Each shining with a different brilliance—
Know that all of them
Are not free from Mara and Mara’s bonds;
They are like bait upon a hook
That catches fish swimming at play.
Those devas then all thought: ‘Today, the deva Akuta spoke a verse, yet the shramana Gautama said that Mara had spoken it. Why did the shramana Gautama say that Mara had spoken it?’
The World-Honored One knew the thoughts in the minds of those devas and told them:
“The deva Akuta has now spoken a verse, but it did not arise from that deva’s own mind. He spoke it because Mara Papiyan had taken possession of him through his power:
Striving diligently, they abandon darkness
And constantly preserve seclusion;
Attached to subtle and marvelous forms,
They delight in the Brahma realm.
These beings should be instructed and transformed
So that they may be reborn among the Brahma devas.
“Therefore, I spoke this verse:
Whatever forms there may be,
Whether here or there,
Or within empty space,
Each shining with a different brilliance—
Know that all of them
Are not free from Mara and Mara’s bonds;
They are like bait upon a hook
That catches fish swimming at play.”
The devas then thought: ‘How marvelous! The shramana Gautama possesses such great supernormal power and majestic virtue that he can see Mara Papiyan, while we cannot. Let each of us compose a verse in praise of the shramana Gautama.’ They then spoke this verse:
Completely severing all
Perceptions of craving for embodied existence;
He enables those who guard themselves well
To eliminate all false speech.
Those who wish to end craving for sensual desire
Should make offerings to the Great Teacher;
Severing craving for the three realms of existence,
They destroy contentious falsehood.
Having severed attachment to views,
One should make offerings to the Great Teacher.
Foremost among cities is Rajagriha;
The mountain is named Vepulla;
The Snow Mountain surpasses all mountains,
And the garuda is king of the birds;
Throughout the eight directions, above and below,
In all realms of sentient beings;
Among all devas and humans,
Supreme is the Perfectly Enlightened One.
After the sons of devas had spoken these verses in praise of the Buddha and heard what the Buddha taught, they rejoiced and delighted in it, bowed at the Buddha’s feet, and immediately disappeared.
SUTRA 1309. MAGHA[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 son of a deva Magha[39], of exceedingly wondrous appearance, came to the Buddha’s dwelling toward the end of the night, bowed at the Buddha’s feet, and withdrew to sit to one side. Light radiating from his body illuminated all of Anathapindika’s Park in the Jeta Grove. The son of a deva Magha then asked the Buddha in verse:
By slaying what does one sleep peacefully?
By slaying what does one attain joy?
The slaying of what kind of being
Is praised by Gautama?
The Blessed One then replied in verse:
If one slays anger,
One’s sleep becomes peaceful.
The slaying of anger
Brings a person joy.
Anger is the poisonous root;
I praise the one who can slay it.
Having slain that anger,
Throughout the long night one has no sorrow.
After the son of a deva Magha heard what the Buddha said, he rejoiced and delighted in it, bowed at the Buddha’s feet, and immediately disappeared.
SUTRA 1310. MIGAJALA[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 son of a deva Migajala[41], of exceedingly wondrous appearance, came to the Buddha’s dwelling toward the end of the night, bowed at the Buddha’s feet, and withdrew to sit to one side. Light radiating from his body illuminated all of Anathapindika’s Park in the Jeta Grove. That son of a deva then asked the Buddha in verse:
How many kinds of illumination
Continually illuminate the world?
May the Blessed One please declare:
Which light is supreme?
The Blessed One then replied in verse:
There are three kinds of illumination
That continually illuminate the world:[42]
The sun shines during the day,
And at night the moon sheds its light.
The lamp shines by day and night,
Illuminating every visible form.
Above, below, and in every direction,
Sentient beings depend upon illumination.
Among the lights of devas and humans,
The Buddha’s light is supreme.
When the Buddha had finished speaking this sutra, the son of a deva Migajala heard what the Buddha said, rejoiced and delighted in it, bowed at the Buddha’s feet, and immediately disappeared.
SUTRA 1311. DHAMMANI[43]
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 son of a deva Dhammani[44], of exceedingly wondrous appearance, came to the Buddha’s dwelling toward the end of the night, bowed at the Buddha’s feet, and withdrew to sit to one side. Light radiating from his body illuminated all of Anathapindika’s Park in the Jeta Grove. That son of a deva then asked the Buddha in verse:
A brahmin’s duty
Is to study fully without weariness,
To sever all sensual craving,
And not seek a future body.
The Blessed One then replied in verse:
The brahmin has nothing more to do;
What had to be done has been done.
So long as he has not reached the farther shore,
Day and night he must diligently strive.
Once he has reached and abides on that farther shore,
Having reached the shore, why strive further?
Such is the brahmin
Who devotedly meditates until the taints are exhausted.
All burning sorrows and afflictions
Have been utterly extinguished;
That is reaching the farther shore,
Nirvana, where nothing is sought.
After the son of a deva Dhammani heard what the Buddha said, he rejoiced and delighted in it, bowed at the Buddha’s feet, and immediately disappeared.
SUTRA 1312. TĀLAPUṬA[45]
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 son of a deva Tālapaṭa[46], of exceedingly wondrous appearance, came to the Buddha’s dwelling toward the end of the night, bowed at the Buddha’s feet, and withdrew to sit to one side. Light radiating from his body illuminated all of Anathapindika’s Park in the Jeta Grove. That son of a deva then asked the Buddha in verse:
How many things must one sever, how many abandon?
How many higher qualities must one cultivate?
How many accumulations[47] must one transcend
To be called a bhiksu who has crossed the stream?
The Blessed One then replied in verse:
Sever five[48] and abandon five[49],
Cultivate five higher qualities[50],
And transcend five kinds of accumulation[51]:
Then one is called a bhiksu who has crossed the stream.
After the son of a deva Tālapaṭa heard what the Buddha said, he rejoiced and delighted in it, bowed at the Buddha’s feet, and immediately disappeared.
SUTRA 1313. KĀMA (1)[52]
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 son of a deva Kāma[53], of exceedingly wondrous appearance, came to the Buddha’s dwelling toward the end of the night, bowed at the Buddha’s feet, and withdrew to sit to one side. Light radiating from his body illuminated all of Anathapindika’s Park in the Jeta Grove. The son of a deva Kāma then said to the Buddha:
“It is truly difficult, Blessed One! It is truly difficult, Well-Gone One!”
The Blessed One then replied in verse:
The training is exceedingly difficult:
To be fully endowed with virtue and samadhi;[54]
To live in seclusion, without a home,
Delighting in solitary, tranquil dwelling.
The son of a deva Kāma said to the Buddha:
“Blessed One, tranquility is truly difficult to attain[55].”
The Blessed One then replied in verse:
Having attained the training that is difficult to attain,
One is fully endowed with virtue and samadhi;
Day and night, one is constantly diligent,
Cultivating what brings joy.
The son of a deva Kāma said to the Buddha:
“Blessed One, meditative equipoise is difficult to attain[56].”
The Blessed One then replied in verse:
It is difficult to abide in meditative equipoise,
With the faculties and mind firmly settled;
Having cut through Māra’s net of death,
The noble one advances at will.
The son of a deva Kāma again said to the Buddha:
“Blessed One, the perilous path is very difficult to travel.”
The Blessed One then replied in verse:
The perilous path is difficult to cross,
Yet the noble ones cross it safely;
Worldlings fall upon it,
Feet above and heads hanging downward.
The virtuous and noble travel the straight path,
And the perilous path naturally becomes level.
When the Buddha had finished speaking this sutra, the son of a deva Kāma heard what the Buddha said, rejoiced and delighted in it, bowed at the Buddha’s feet, and immediately disappeared.
SUTRA 1314. KĀMA (2)[57]
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 son of a deva Kāma[58], of exceedingly wondrous appearance, came to the Buddha’s dwelling toward the end of the night, bowed at the Buddha’s feet, and withdrew to sit to one side. Light radiating from his body illuminated all of Anathapindika’s Park in the Jeta Grove. That son of a deva then spoke in verse:
From what do craving and anger arise,
Discontent, and the hair standing on end?
From where does fear arise?
From what are perceptions and thoughts[59] born,
Like a kumāra[60]
Depending upon its mother’s breast?[61]
The Blessed One then replied in verse:
Craving is born and grows from oneself,
Like a nyagrodha tree;[62]
Everywhere one becomes entangled,
Like a densely interwoven forest.[63]
If one knows its cause,
Quietly awakening and bringing forth insight,
One crosses the ocean-stream of birth and death
And no longer assumes another body.
After the son of a deva Kāma heard what the Buddha said, he rejoiced and delighted in it, bowed at the Buddha’s feet, and immediately disappeared.
SUTRA 1315. CANDANA (1)[64]
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 son of a deva Candana[65], of exceedingly wondrous appearance, came to the Buddha’s dwelling toward the end of the night, bowed at the Buddha’s feet, and withdrew to sit to one side. Light radiating from his body illuminated all of Anathapindika’s Park in the Jeta Grove. The son of a deva Candana then asked the Buddha in verse:
I have heard that Gautama, of great wisdom,
Possesses unobstructed knowledge and vision:
Where should one dwell, and what should one learn,
So as not to meet with evil in another life?
The Blessed One then replied in verse:
Restrain and guard body, speech, and mind,
And do not commit the three kinds of evil deeds;
While dwelling in one’s own home,
Generously gather and welcome many guests.
With faith, give wealth and Dharma,
Establishing all through the Dharma.
Dwell in that and train in that Dharma,
And you will no longer fear another life.
When the Buddha had finished speaking this sutra, the son of a deva Candana heard what the Buddha said, rejoiced and delighted in it, bowed at the Buddha’s feet, and immediately disappeared.
SUTRA 1316. CANDANA (2)[66]
Thus have I heard:
At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, the devaputra Candana[67], of exceedingly wondrous beauty, came to the Buddha’s presence in the last watch of the night, bowed his head at the Buddha’s feet, and withdrew to sit at one side. Light radiating from his body illuminated the whole of Anathapindika’s Park in the Jeta Grove. The devaputra then addressed the Buddha in verse:
Who crosses over the streams,
Diligent day and night, never indolent?
Neither clinging nor having any abode,
How does one avoid sinking?
The Blessed One then replied in verse:
Fully endowed with all precepts,
With wisdom, skilled in right concentration;
Contemplating with right mindfulness,
One crosses the stream so hard to cross.
Unstained by this perception of desire,
Having crossed beyond that craving for form;
With craving and delight both exhausted,
One enters not the unfathomable depths.[68]
After the devaputra Candana heard what the Buddha had said, he rejoiced and delighted in it, bowed at the Buddha’s feet, and immediately disappeared.
SUTRA 1317. KASYAPA (1)[69]
Thus have I heard:
At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, the devaputra Kasyapa[70], of exceedingly wondrous beauty, came to the Buddha’s presence in the last watch of the night, bowed his head at the Buddha’s feet, and withdrew to sit at one side. Light radiating from his body illuminated the whole of Anathapindika’s Park in the Jeta Grove. The devaputra Kasyapa then said to the Buddha:
“Blessed One, I shall now speak about the bhiksu and the virtues of a bhiksu.”
The Buddha said:
“Devaputra, speak as you wish!”
The devaputra Kasyapa then spoke in verse:
A bhiksu cultivates right mindfulness,
His body[71] is well liberated;
Day and night he constantly strives,
Through virtue extinguishing[72] all becoming.
Clearly knowing the world,
He extinguishes every form of becoming;
The bhiksu attains freedom from sorrow,
His mind no longer stained by attachment.
“Blessed One, this is called a bhiksu. This is called the virtue of a bhiksu.”
The Buddha said to Kasyapa:
“Excellent! Excellent! It is just as you have said!”
The devaputra Kasyapa heard what the Buddha had said, rejoiced and delighted in it, bowed his head at the Buddha’s feet, and then disappeared.
SUTRA 1318. KASYAPA (2)[73]
Thus have I heard:
At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, the devaputra Kasyapa, of exceedingly wondrous beauty, came to the Buddha’s presence in the last watch of the night, bowed his head at the Buddha’s feet, and withdrew to sit at one side. Light radiating from his body illuminated the whole of Anathapindika’s Park in the Jeta Grove. The devaputra Kasyapa then said to the Buddha:
“Blessed One, I shall speak about the bhiksu and what a bhiksu says.”
The Buddha said to the devaputra Kasyapa:
“Speak as you wish.”
The devaputra Kasyapa then spoke in verse:
A bhiksu maintains right mindfulness,
His mind is well liberated;
Day and night he constantly strives,
Aspiring to be free from defilement.
Clearly knowing the world,
He dwells in the world free from defilement;
The bhiksu is without sorrow,
His mind unstained by attachment.
“Blessed One, this is called a bhiksu, and this is called what a bhiksu says!”
The Buddha said to Kasyapa:
“So it is! So it is! It is just as you have said!”
The devaputra Kasyapa heard what the Buddha had said, rejoiced and delighted in it, bowed at the Buddha’s feet, and immediately disappeared.
SUTRA 1319. KUTAMA[74]
Thus have I heard:
At one time, the Buddha was traveling among the people in the country of Magadha. That evening, together with five hundred bhiksus, he spent the night at the dwelling place of the yaksa Kutama[75]. The yaksa Kutama[76] then came to the Buddha’s presence, bowed his head at the Buddha’s feet, and withdrew to sit at one side. The yaksa said to the Buddha:
“Blessed One, I now invite the Blessed One and the great assembly to spend the night here.”
The Blessed One silently accepted the invitation. Knowing that the Blessed One had silently accepted, the yaksa Kutama conjured five hundred storied pavilions, together with rooms, beds, seats, curtains, mattresses, and pillows. There were five hundred of each, all complete, and all created by transformation. He further conjured five hundred brilliantly shining lamps that emitted no smoke. When he had finished conjuring them, he went to the Buddha, bowed his head at the Buddha’s feet, earnestly invited the Blessed One to enter a room, and invited the bhiksus to receive their rooms and bedding in order. When everything had been arranged, he returned to the Buddha, bowed his head at the Buddha’s feet, withdrew to sit at one side, and spoke in verse:
The virtuous one possesses right mindfulness,
The virtuous one is ever rightly mindful;
With right mindfulness, he sleeps in peace,
In this life and in the next.
The virtuous one possesses right mindfulness,
The virtuous one is ever rightly mindful;
With right mindfulness, he sleeps in peace,
His mind ever tranquil and still.
The virtuous one possesses right mindfulness,
The virtuous one is ever rightly mindful;
With right mindfulness, he sleeps in peace,
Equanimous, having subdued hostile armies.
The virtuous one possesses right mindfulness,
The virtuous one is ever rightly mindful;
He neither kills nor causes others to kill,
Neither subdues nor causes others to subdue.
His heart is loving toward all,
His heart harbors no enmity.
The Blessed One then said to the yaksa Kutama:
“So it is, so it is! It is just as you have said!”
After the yaksa Kutama heard what the Buddha had said, he rejoiced and delighted in it, bowed his head at the Buddha’s feet, and returned to his dwelling.
SUTRA 1320. MAKULA[77]
Thus have I heard:
At one time, the Buddha was staying on Mount Makula[78], with the Venerable Nagapala[79] serving as his attendant. It was a dark night; a light rain was falling and lightning flashed. The Blessed One left his room and practiced walking meditation in the open.
At that time, Sakra, Lord of the Devas, thought: ‘Today the Blessed One is staying on Mount Makula, with the Venerable Nagapala closely attending and serving him. It is a dark night; a light rain is falling and lightning flashes. The Blessed One has left his room and is practicing walking meditation in the open.
I shall conjure a crystal pavilion, carry that pavilion, and follow the Buddha as he walks.’ Having thought this, he immediately conjured a crystal pavilion, carried it to the Buddha, bowed his head at the Buddha’s feet, and then followed the Buddha as he practiced walking meditation.
At that time, whenever the people of Magadha had a little boy or girl who cried at night, they would frighten the child by invoking the demon Makula[80], and the child would immediately stop crying. According to the practice of disciples who closely attended and served their teacher, they waited until the teacher had settled into the repose of meditation before going to sleep themselves. Because of Sakra, however, the Blessed One continued walking meditation far into the night.
The Venerable Nagapala then thought: ‘Tonight the Blessed One has been walking for a very long time. I should disguise myself as the demon Makula to frighten him.’ The bhiksu Nagapala then put his kauchap garment[81] on backward, with its long-haired side facing outward, and went to stand at the head of the Blessed One’s walking path. He said to the Buddha:
“The demon Makula is coming! The demon Makula is coming!”
The Blessed One then said to the bhiksu Nagapala:
“Nagapala, you are a foolish man! Do you intend to frighten the Buddha by assuming the appearance of the demon Makula? You could not cause even a single hair of the Tathagata, the Worthy One, the Perfectly Enlightened One, to stir. The Tathagata, the Worthy One, the Perfectly Enlightened One, has long been free from fear!”
Sakra, Lord of the Devas, then said to the Buddha:
“Blessed One, are there also people of this kind within the Blessed One’s true Dharma and discipline?”
The Buddha said:
“Kausika, within Gautama’s exceedingly vast and spacious household, even people such as these will attain the pure Dharma in a future life.”
The Blessed One then spoke in verse:
Whatever brahmin,
Through the Dharma he himself has attained,
Reaches the further shore;
Even if a pisaca[82],
Together with Makula,[83]
He passes wholly beyond them all.
Whatever brahmin,
Practicing the Dharma himself,
Knows all feelings,
And observes that they have all ceased.
Whatever brahmin,
Himself crosses to the further shore,
All causes and conditions
Have thereby been utterly extinguished.
Whatever brahmin,
Himself crosses to the further shore,
All notions of persons and selves
Have thereby been utterly extinguished.
Or whatever brahmin,
Has himself crossed to the farther shore,
And has entirely transcended
Birth, aging, sickness, and death.
When the Buddha had spoken this discourse, Śakra, Lord of the Devas, rejoiced in and approved of what the Buddha had said, bowed at the Buddha’s feet, and immediately vanished.
SUTRA 1321. THE PILIṄGIKA GHOST[84]
Thus have I heard:
At one time, the Buddha was dwelling in the Bamboo Grove, at the Kalandaka Park, in the city of Rājagṛha. At that time, the Venerable Anuruddha was traveling among the people in the country of Magadha and came to spend the night at the dwelling of the mother of the young ghost Piliṅgika[85]. Then, toward the end of the night, the Venerable Anuruddha arose, sat upright, and recited the Udāna passages[86], the Pārāyana[87], the Seeing of the Truth[88], the Verses Spoken by the Elders[89], the Verses Spoken by the Bhikkhunīs[90], the Śaila Verses[91], the Chapter on Meaning[92], the Verses of the Sage[93], and the Sūtras; he recited them all in full.
At that time, the young ghost Piliṅgika cried during the night. His mother, the ghost Piliṅgikā, spoke a verse to soothe her child and make him stop crying:
My child Piliṅgika,
You must not cry now;
Listen to that bhikkhu
Reciting verses of the Dhammapada.
If one understands the Dhammapada,
Personally guards the precepts,
Abstains from killing living beings,
Speaks truth and tells no lies,
And abandons unrighteous conduct,
One is freed from the realm of ghosts and spirits.[94]
After the mother ghost Piliṅgikā had spoken this verse, the young ghost Piliṅgika stopped crying.
SUTRA 1322. PUNABBASU[95]
Thus have I heard:
At one time, the Buddha was traveling among the people in the country of Magadha together with a great assembly and came to spend the night at the dwelling of the mother of the young ghost Punabbasu[96]. At that time, the Blessed One taught the bhikkhus the Dharma associated with the Four Noble Truths: the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering.
At that time, the mother ghost Punabbasu had two children: the young ghost Punabbasu and the female ghost Uttarā[97]. These two young ghosts cried during the night. The mother ghost Punabbasu spoke verses to instruct her son and daughter:
Punabbasu,
Uttarā! Do not cry!
Let your mother listen attentively
While the Tathagata teaches the Dharma.
Neither father nor mother can
Free a child from suffering.
By hearing the Tathagata teach the Dharma,
One can be freed from this suffering.
People in the world pursue sensual craving
And are oppressed by many sufferings.
The Tathagata teaches them the Dharma,
Causing birth and death to be destroyed.
Now your mother wishes to hear the Dharma;
Children, you should remain silent.”
Then Uttarā
And Punabbasu
Both obeyed their mother
And listened attentively in silence.
“How excellent are mother’s words!
I too delight in hearing the Dharma.
This Blessed One, the Perfectly Awakened One,
Dwells at Mount Victory in Magadha;
For the sake of all living beings,
He expounds the Dharma that transcends suffering.
He teaches suffering and the cause of suffering,
The cessation of suffering, and the path that ends suffering;
Through these Four Noble Truths,
One safely reaches nirvana.
Therefore, mother, listen attentively
To the Dharma taught by the Blessed One.”
Then the mother ghost Punabbasu spoke this verse:
“Wonderful is my wise child,
Who knows well how to accord with my heart.
My child Punabbasu
Has ably praised the Buddha, the Teacher of the Way.
My child Punabbasu,
Together with my child Uttarā,
You should give rise to sympathetic joy,
For I have seen the Noble Truths.”
After the mother ghost Punabbasu had spoken these verses, her son and daughter rejoiced and remained silent.
SUTRA 1323. MAṆIBHADRA[98]
Thus have I heard:
At one time, the Buddha was traveling among the people in the country of Magadha together with a great assembly and came to spend the night at the dwelling of the ghost Maṇibhadra[99]. At that time, the ghost Maṇibhadra summoned the ghosts and spirits and gathered them together in one place. Then a woman brought fragrant flowers, ornaments, food, and drink to the dwelling of the ghost Maṇibhadra. From afar, she saw the Blessed One seated at the dwelling of the ghost Maṇibhadra. Having seen him, she thought, ‘I am now seeing the ghost Maṇibhadra,’ and then spoke this verse:
Excellent indeed, Maṇibhadra,
Dwelling in the country of Magadha;
Whatever the people of Magadha seek,
May all their wishes be fulfilled.
How may one in this present life
Always dwell in peace and happiness?
And how in the life to come
May one be reborn in heavenly bliss?
Then the Blessed One replied in verse:
Do not be heedless or arrogant;
What need is there of the ghost Maṇibhadra?
If you yourself rectify your conduct,
You will be reborn in heavenly bliss.
Then the woman thought, ‘This is not the ghost Maṇibhadra, but the ascetic Gautama.’ Having realized this, she offered fragrant flowers and ornaments to the Blessed One, bowed at his feet, withdrew to one side, sat down, and spoke this verse:
What path leads to happiness?
What practices should one cultivate,
So as always to be secure in this life
And be reborn in heavenly bliss hereafter?
Then the Blessed One replied in verse:
Discipline the mind well and practice generosity;
Delight in guarding the sense faculties.
With right view, cultivate virtuous conduct
And associate closely with ascetics.
Sustain yourself through right livelihood,
And in another life you will be reborn in heavenly bliss.
What need is there for the Heaven of the Thirty-Three,
That net of suffering among the devas?
You need only make the mind unified
And eradicate sensual craving.
I shall teach the stainless,
Deathless Dharma; listen well.
The woman heard the Buddha teach the Dharma as he instructed, guided, illuminated, and gladdened her. He taught such matters as generosity, observance of the precepts, the karmic rewards of heavenly rebirth, the gratification of sensual desire, the danger in sensual desire, affliction, purification, escape, seclusion, merit, and benefit. He then continued by expounding the pure Dharma of the Buddhas.
Just as a clean white cloth readily takes dye, so too did that woman, while still seated there, attain impartial contemplation[100] of the Four Noble Truths: Suffering, Origin, Cessation, and Path. At that moment, the woman attained the Dharma, saw the Dharma, understood the Dharma, and entered the Dharma. She crossed beyond all doubts, no longer depended upon another, and attained fearlessness in the true Dharma and discipline.
She then rose from her seat, arranged her garments, joined her palms, and addressed the Buddha:
“I have been delivered, Blessed One! I have been delivered, Well-Gone One! From this day until the end of my life, I take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Bhikkhu Sangha.”
After the woman had heard what the Buddha said, she rejoiced in and approved of it, bowed to the Buddha, and departed.
SUTRA 1324. THE NEEDLE-HAIRED GHOST[101]
Thus have I heard:
At one time, the Buddha was traveling among the people in the country of Magadha and came to spend the night at the dwelling of the Needle-Haired Ghost[102]. At that time, the Needle-Haired Ghost had summoned all the ghosts and spirits and gathered them together in one place. Then the Flame Ghost[103] saw the Blessed One spending the night at the dwelling of the Needle-Haired Ghost. Having seen him, he approached the Needle-Haired Ghost and said:
“Village chief, you are now exceedingly fortunate. The Tathagata, the Worthy One, the Perfectly Awakened One, is presently lodging in your house.”
The Needle-Haired Ghost said:
“Now let us test whether he truly is the Tathagata or not!”
After the Needle-Haired Ghost had concluded his gathering with the ghosts and spirits, he returned to his house. Contracting his body, he lunged at the Buddha. The Blessed One immediately moved aside. Three times he contracted his body and lunged at the Buddha in this manner, and three times the Buddha moved aside. Then the Needle-Haired Ghost asked:
“Ascetic, are you afraid?”
The Buddha replied:
“Village chief, I am not afraid! But your touch is harmful.”[104]
The Needle-Haired Ghost said:
“Now I have several questions to ask. Please answer them for me. If you can satisfy me, that will be well; but if you cannot satisfy me, I shall destroy your mind, split open your chest, cause hot blood to gush from your face, seize you by both arms, and hurl you across to the farther bank of the Ganges.”
The Buddha told the Needle-Haired Ghost:
“Village chief, I do not see among devas, Māra, Brahmā, ascetics, brahmins, heavenly spirits, or human beings anyone who could destroy the mind of the Tathagata, the Perfectly Awakened One; split open my chest; cause hot blood to gush from my face; or seize me by both arms and hurl me across to the farther bank of the Ganges. Ask whatever you wish. I shall explain it to you and bring you joy.”
Then the Needle-Haired Ghost spoke a verse to question the Buddha:
All thoughts of greed and anger—
What do they take as their cause?
Discontent, hair standing on end,
And fear—from where are they born?
The mental notions and discursive thoughts—
From what place do they arise,
Like newborn children
Dependent upon their mother’s breast?[105]
Then the Blessed One replied in verse:
Born of craving, they grow from the self,
Like the nigrodha tree;
Entangled and clinging to one another,
Like vines in a dense forest.[106]
If you understand those causes,
It will bring the spirit to awakening;
You will cross the current of the ocean of birth and death
And undergo no further rebirth.
Then the Needle-Haired Spirit, having heard the Buddha speak these verses, rejoiced in his heart, confessed his faults before the Buddha, and requested to undertake the Three Refuges.
When the Buddha had spoken this sutra, the Needle-Haired Spirit rejoiced in what the Buddha had said and respectfully practiced it.
Notes:
[1]. Taishō, fascicle 49; Yin Shun, 25. Continuation of the Devatā-saṃyukta. Sutra 1294; alternative translation, №100(291).
[2]. Alternative translation, №100(293).
[3]. Alternative translation, №100(294).
[4]. Subhāratīsā, daughter of King Kurūḍa 拘屢陀王女修波羅提沙. №100(294): Xiu-duo-mi-she-ju-tuo 須多蜜奢锯陀. The Pāli is uncertain.
[5]. Alternative translation, №100(295).
[6]. Cf. №100(295): “How does one reckon oneself without being obscured by afflictions? How does one attain what is called eternal freedom from all enumeration?”
[7]. Alternative translation, №100(296).
[8]. Alternative translation, №100(297).
[9]. S. 10.1, Indaka; alternative translation, №100(298).
[10]. Pāli: rūpaṃ na jīvanti vadanti buddhā, kathaṃ nvayaṃ vindatimaṃ sarīraṃ, “The Buddhas do not say that life (jīva) is form, but how does life find a place in this body?”
[11]. Pāli: kathaṃ nvayaṃ sajjati gabbasmiṃ, “How does it abide in the womb?”
[12]. Kalala 迦羅邏. Pāli: kalala, a newly formed embryo.
[13]. Embryonic vesicle 胞. Pāli: abudda, an embryonic mass.
[14]. Alternative translation, №100(300).
[15]. Changsheng 長勝. №100(300): the householder Zuisheng 最勝長者.
[16]. S. 2.21, Siva; №100(901). This is the Hindu deity Śiva.
[17]. The deva’s son Shibi 尸毘天子. Pāli: Sivo devaputto.
[18]. Original text: “dwelling together” 同止. Sheng edition: “of one mind” 同心.
[19]. Pāli: Sabbhireva samāsetha, “One should sit together with good people.”
[20]. S. 2.11, Candimasa; №100(302).
[21]. The deva’s son Yue Zizai 月自在天子. Pāli: Candimaso devaputto, referring to the moon deity.
[22]. Pāli: te hi sotthiṃ gamissanti, kacche vāmakase magā, “They will reach a place of safety, like deer upon a meadow free of mosquitoes.” The Chinese version understands it in the opposite sense: there are mosquitoes.
[23]. Pāli: Jhānāni upasampajja, ekodi nipakā satā, “Having entered the jhānas, mindful and wise, with the mind unified upon a single object.”
[24]. S. 2.12, Veṇḍu; №100(303).
[25]. Pi-shou-niu 毘瘦紐. Pāli: Veṇḍu devaputto, the Hindu deity Viṣṇu.
[26]. S. 2.7, Pañcālacaṇḍa; №100(304).
[27]. Ban-she-luo-jian 般闍羅揵. Pāli: Pañcālacaṇḍa.
[28]. S. 2.29, Susīma; №100(305).
[29]. The deva’s son Xushen 須深天子. Pāli: Susīmo devaputto.
[30]. Praise of Śāriputra’s wisdom: swift wisdom, keen wisdom, wisdom of liberation, decisive wisdom, great wisdom, vast wisdom, profound wisdom, unequaled wisdom, and accomplishment in the treasure of wisdom 捷疾智慧．利智慧．出離智慧．決定智慧．大智慧．廣智慧．深智慧．無等智慧．智寶成就. Pāli: paṇḍito, mahāpañño, putthupañño, hāsapañño, javanapañño, tikkhapañño, nibbedikapañño.
[31]. Original Chinese: “unarisen nirvana” 不起涅槃.
[32]. S. 2.26, Rohita; №100(306).
[33]. Red Horse 赤馬. Pāli: Rohitassa.
[34]. Craving for future existence 當來有愛: craving for existence in the future, coexisting with delight and greed; the wish to be born in this or that place in the future.
[35]. S. 2.30, Nānātitthiyā.
[36]. The deities: 阿毘浮．增上阿毘浮．能求．毘藍婆．阿俱吒．迦藍. The Pāli list is: Asamo, Sahali, Nìko, Ākoṭako, Vegabbhari, Māṇavagāmiyo.
[37]. Nigaṇṭha Nātaputta 尼乾若提子.
[38]. S. 2.3, Māgha.
[39]. Mo-jia 摩伽. Pāli: Māgho devaputto.
[40]. S. 2.4, Māgadha.
[41]. Mi-qi-jia 彌耆迦. Pāli: Māgadho devaputto.
[42]. Pāli: cattāro loke pajjotā, pañcamettha na vijjati, “There are four kinds of illumination in the world; a fifth is not found.”
[43]. S. 2.5, Dāmali.
[44]. Tuo-mo-ni 陀摩尼. Pāli: Dāmani.
[45]. S. 1.5, Katichinda; №100(311).
[46]. Duo-luo-jian-tuo 多羅揵陀陀.
[47]. Pāli: kati saṅgā tigo, “How many bonds must one transcend?”
[48]. Pāli Commentary (A.1.24): Pañca chindeti chindanto pañca orambhāgiyasaṃyojānāni chindeyya, “To cut off five means to cut off the five lower fetters.”
[49]. Pāli Commentary, ibid.: Pañca jaheti jahanto pañcuddhambhāgiyasaṃyojānāni jaheyya, “To abandon five means to abandon the five higher fetters.”
[50]. Pāli Commentary, ibid.: cultivate the five faculties—faith and so forth.
[51]. Pāli Commentary, ibid.: Pañca saṅgātigoti rāgasaṅgo dosasaṅgo mohasaṅgo mānasaṅgo diṭṭhisaṅgo, the five bonds: the bond of greed, anger, delusion, conceit, and views.
[52]. S. 2.6, Kāmada; №100(312).
[53]. Jia-mo 迦?. Pāli: Kāmado devaputto.
[54]. Pāli: dukkaraṃ vāpi karonti sekkhā sīlasamāhitā, “Trainees who are established in virtue do what is difficult to do.”
[55]. Pāli: dullabhā bhagavā yadidaṃ tuṭṭhī ti, “Blessed One, truly difficult to attain is contentment.” The Chinese version reads tuṇhī, silence (quiescence), rather than tuṭṭhi, satisfaction or contentment.
[56]. Pāli: dussamādahaṃ bhagavā yadidaṃ cittan ti, “Blessed One, the mind is truly difficult to compose.”
[57]. See Sutra 1324. S. 10.3, Suciloma; №100(313).
[58]. Pāli version: kharo ca yakkho sūcilomo ca yakkho, the yakṣa Khara and the yakṣa Sūciloma (Needle-Haired Spirit).
[59]. Discursive thoughts 覺想. Pāli: manovitakka, the mind’s searching and discursive thought.
[60]. Jiumoluo 鳩摩羅; Pāli: kumārakā, young children. The Chinese version understands this as a personal name.
[61]. Pāli: kumārakā dhaṅkam ivossajanti, “Like young children releasing a pigeon.” Children tie a cord to the bird’s leg before letting it fly. The bird flies up but soon falls back again. In the same way, unwholesome searching thoughts, when the mind is let loose, arise (Commentary, SA. 1.303).
[62]. Pāli: snehajā attasambhūtā, nigrodhasseva khandhajā, “Born of attachment (= craving), arising from the self, like a nigrodha tree (banyan tree) growing from a trunk.”
[63]. Pāli: puthū visattā kāmesu, māluvāva vitatā vane, “Ordinary people are entangled in sensual desires, like vines spreading throughout a forest.”
[64]. S. 2.14, Nandana; №100(314).
[65]. The deva’s son Zhantan 栴檀天子. See Sutra 1316. Pāli: Nandana-devaputta. The Chinese version reads Candana.
[66]. S. 2.15, Candana; №100(315).
[67]. See note 65 above. Pāli: Candana.
[68]. Pāli: so gambīre na sīdati, “That person does not sink in deep water.”
[69]. S. 2.1–2, Kassapa (1–2); №100(316–317).
[70]. The deva’s son Kāśyapa 迦葉天子. Pāli: Kassapo devaputto.
[71]. Body 身; Sheng edition: mind 心.
[72]. Original text: “destroyed” 壞. Sheng edition: “cherished” 懷.
[73]. See Sutra 1317. №100(318).
[74]. Yin Shun, “Recitation V: The Eight Assemblies, 26. Yakṣa-saṃyukta”; Taishō Sutras 1319–1330. Sutra 1319; Pāli: S. 10.4, Maṇibhadda.
[75]. The dwelling place of the yakṣa Quma 屈摩夜叉鬼住處. Pāli: Maṇimālike cetiye Maṇibhaddassa yakhassa bhavane, “At the abode of the yakṣa Maṇibhadda, in the Maṇimālika shrine.”
[76]. The yakṣa Quma 屈摩夜叉鬼. Pāli: Maṇibhadda, a spirit who protects travelers.
[77]. Cf. Udāna 1.7, Pāṭalī; №100(319). See also the Dharmaguptaka Vinaya, Pācittiya 55.
[78]. Mount Mojuluo 摩鳩羅山. №100(319): White Mountain 白山.
[79]. Na-jia-bo-luo 那伽波羅. №100(319): Elephant Protector 象護. Pāli: Nāgapāla, but this name has not been found in Pāli sources.
[80]. Māgula ghost 摩鳩羅鬼. №100(319): Bakkula ghost 薄俱羅鬼. Pāli: Bakkula, a ghost with a terrifying cry, Ud 1.7.
[81]. Kojava 俱執; Pāli: kojava, a blanket made of goat’s wool.
[82]. Pisāca 毘舍遮. Pāli: pisāca.
[83]. Pāli, Ud.1.7: atha etaṃ pisācañca pakkulañcativattati, here he has passed beyond the Pisāca ghost and the cry “pakkula.” The Ajakalāpaka ghost wished to frighten the Buddha and therefore uttered the terrifying sound “akkulapakkula.”
[84]. S.10.6. Piyaṅkara. №100(32).
[85]. Mother of the Piyaṅkara ghost-child 畢陵伽鬼子母. №100(320): Piṅgala 賓伽羅. Pāli: Piyaṅkaramātā, mother of the ghost-child Piyaṅkara.
[86]. Udāna 憂陀那; Pāli: Udāna, “Spontaneous Utterances” or “Inspired Verses,” scriptures belonging to the Khuddaka-nikāya, the Minor Collection.
[87]. Pārāyana 波羅延那. Pāli: Pārāyana-vagga (The Chapter on the Way to the Far Shore), the fifth chapter of the Suttanipāta, belonging to the Khuddaka-Nikāya, the Minor Collection.
[88]. Seeing the truth 見真諦.
[89]. Verses Spoken by the Elders 上座所說偈. Pāli: Thera-gāthā, Verses of the Elder Monks, the eighth book of the Khuddaka-nikāya, the Minor Collection.
[90]. Verses Spoken by the Bhikkhunīs 比丘尼所說偈. Pāli: Theri-gāthā; the ninth book of the Khuddaka-nikāya.
[91]. Śloka verses 尸路偈.
[92]. Chapter on Meaning 義品. Pāli: Aṭṭhaka-vagga, the fourth chapter of the Suttanipāta.
[93]. Verses on the Sage 牟尼偈. Pāli: Muni-gāthā, namely the Muni-sutta in Suttanipāta 1.12, verses 207–221.
[94]. Pāli: pisāca-yoni, birth in the realm of ghosts.
[95]. S.10.7. Punabbasu.
[96]. Mother of the Punabbasu ghost-child 富那婆藪鬼子母. Pāli: Punabbasumātā, mother of the ghost-child Punabbasa.
[97]. Uttarā 鬱多羅. Pāli: Uttarā.
[98]. Variant translation, №100(322).
[99]. Mānicara ghost 摩尼遮羅鬼. №100(322): Māni-roaming yakṣa 摩尼行夜叉. Pāli: Mānica-yakkha, cf. D.iii.205. According to the Chinese editions: Mānicara.
[100]. Contemplation of equality 平等觀. This refers to direct realization 現觀.
[101]. S.10.3. Sūciloma; №100(323).
[102]. Needle-Hair ghost 針毛鬼. №100(323): Arrow-Hair yakṣa 箭毛夜叉. Pāli: Sūciloma, a ghost with hair like needles.
[103]. Flame ghost 炎鬼. №100(323): Scorching yakṣa 炙夜叉. Pāli: Kharo yakkho.
[104]. Pāli: te samphasso pāpako ti, “Contact with you is evil.”
[105]. See sūtra 1314.
[106]. See sūtra 1314, notes 61–63.
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