雜阿含經
Chinese title:雜阿含經
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Edited and annotated by: Thích Tuệ Sỹ
SUTRA 1325. POSSESSED BY A GHOST[1]
Thus have I heard:
At one time, the Buddha was staying in the Bamboo Grove, in the Kalandaka grounds, at Rājagṛha. At that time, the son of a laywoman[2] undertook the eight-branched fast[3], but afterward violated the precepts and was immediately possessed by a ghost-spirit. The laywoman then spoke this verse:
On the fourteenth and fifteenth days,
And the eighth of each half-month[4];
In the month marked by manifestations of spiritual power[5],
One should properly undertake the eight branches.
Those who observe and uphold the fasting precepts
Will not be possessed by ghost-spirits.
Long ago I asked several times,
And the Blessed One said this.
The ghost then spoke this verse:
On the fourteenth and fifteenth days,
And the eighth of every month;
In the appropriate month of auspicious spiritual powers,
One should rightly undertake the eight branches.
Living purely by the fasting precepts,
Carefully guarding the virtue of morality,
One will not be toyed with by ghosts.
Excellent indeed—this was heard from the Buddha.
In accordance with what you have said,
I shall release your son.
Whoever performs deeds with negligence and conceit,[6]
And practices austerities while defiled,
Whose holy life is not pure,
Will never attain the great fruit.
It is like pulling spear grass[7]:
If grasped loosely, it injures the hand.
A śramaṇa who practices wrongly
Will surely fall into hell.
It is like pulling spear grass:
If grasped firmly, it does not injure the hand.
A śramaṇa who restrains himself well
Will surely reach parinirvana.
The ghost-spirit then released the laywoman’s son. The laywoman then spoke a verse to instruct her son:
Now, my son, listen to your mother
Repeat the words spoken by the ghost-spirit.
Whoever performs deeds with negligence and conceit,
And practices austerities while defiled,
Whose holy life is not pure,
Will not attain the great fruit.
It is like pulling spear grass:
If grasped loosely, it injures the hand.
A śramaṇa who gives rise to wrong conduct
Will surely fall into hell;
But if thorny grass is grasped firmly,
It will not injure one’s hand.
A śramaṇa who guards himself well
Will surely attain parinirvana.
When the laywoman’s son had thus awakened, he shaved off his beard and hair, donned the kāṣāya robe, and with right faith went forth to study the Way, living the homeless life. Yet his heart found no joy, and he returned to his own home. Seeing her son from afar, his mother spoke this verse:
You left the household life and went forth;
Why have you returned to the village?
When a house is burning, one pulls out its goods;
Why cast them back into the fire?
The bhikṣu who was the laywoman’s son replied in verse:
I only thought that if Mother’s life should end,
We would be parted and never meet again;
Therefore I returned to visit you.
Why are you unhappy to see your son?
The laywoman, his mother, replied in verse:
Having abandoned sensual desire and gone forth,
You return wishing to enjoy it again;
Therefore your mother grieves,
Fearing that Māra may lead you astray.
After the laywoman had thus awakened her son, he returned to a secluded place, diligently applied himself to contemplation, eradicated all afflictions and fetters, and attained the fruit of arhatship.
SUTRA 1326. THE GHOST A-LẠP[8]
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 ghost A-lạp[9]. At that time, the ghost A-lạp had gone to an assembly of ghost-spirits. A ghost named Kiệt-đàm[10] saw that the Blessed One was spending the night at the dwelling of the ghost A-lạp. Having seen this, he went to the ghost A-lạp and said:
“Village chief, you have gained a great benefit. The Tathāgata is spending the night at your dwelling.”
The ghost A-lạp said:
“Is someone staying in my house today? I must now determine clearly whether he is the Tathāgata or not.”
After the gathering of A-lạp and the other ghost-spirits had ended, he returned to his home and said to the Blessed One:
“Śramaṇa, go out!”
Because it was another’s house, the Blessed One left the house.
The ghost A-lạp again said:
“Śramaṇa, come in!”
The Buddha entered again, wishing to eliminate his arrogance. This occurred three times. On the fourth occasion, the ghost A-lạp again said to the Blessed One:
“Śramaṇa, go out.”
The Blessed One then said to the ghost A-lạp:
“Village chief, you have already commanded Me three times. Now I will not go out again.”
The ghost A-lạp said:
“I shall now question you, Śramaṇa. Answer me and satisfy me, and all will be well. If you cannot satisfy me, I shall destroy your mind, split open your chest, make your hot blood gush forth, seize you by both arms, and hurl you to the far bank of the Ganges.”
The Blessed One said:
“Village chief, I have never seen among devas, Māras, Brahmās, śramaṇas, brahmins, celestial spirits, or people of the world anyone capable of destroying My mind, splitting open My chest, making My hot blood gush forth, seizing Me by both arms, and hurling Me to the far bank of the Ganges. Nevertheless, village chief, ask whatever you wish. I shall explain it to you and bring joy to your heart.”
The ghost A-lạp then spoke a verse to question the Buddha:
What is said to be
A person’s most excellent possession[11]?
By practicing what Dharma
Does one obtain the fruit of happiness?
What is the finest flavor?
What manner of life is supreme[12]?
The Blessed One then replied in verse:
Among all a person’s possessions,
Pure faith is the most excellent.
Practicing the Dharma brings the fruit of happiness.
The flavor of liberation is supreme.
Wisdom that dispels aging and death
Is the foremost kind of life.
The ghost A-lạp then spoke this verse:
How does one become renowned?
… As stated in the verse above.[13]
The Blessed One then replied in verse:
By upholding the precepts, one’s reputation becomes illustrious,
… As stated in the verse above.
The ghost A-lạp then spoke this verse:
How many dharmas give rise to the world?
How many dharmas accord with one another?
How many dharmas does the world grasp?
Through how many dharmas does the world decline?[14]
The Blessed One then replied in verse:
Six dharmas give rise to the world.
Six dharmas accord with one another.
Six dharmas are grasped by the world.
Through six dharmas the world declines.
The ghost A-lạp then spoke a verse to question the Buddha:
Who can cross the various streams,
Diligently applying skillful means day and night?
Clinging to nothing and abiding nowhere,
Who can avoid being submerged?
The Blessed One then replied in verse:
One fully endowed with all morality,
Who through wisdom rightly attains concentration,
And contemplates with right mindfulness,
Can cross the difficult-to-cross stream.
Taking no delight in the five sensual pleasures,
And transcending attachment to form as well;
Clinging to nothing and abiding nowhere,
Such a one will not be submerged.
The ghost A-lạp then spoke a verse to question the Buddha:
By what Dharma does one cross the stream?
How does one cross the great ocean?
How does one become free from suffering?
How does one attain purity?
The Blessed One then replied in verse:
By faith one crosses the stream.
By heedfulness one crosses the ocean.
Through diligence one can dispel suffering.
Through wisdom one attains purity.
You should ask about other matters:
The Dharma of brahmins and śramaṇas;
What Dharma is free from error,
And about truth, giving, and self-mastery[15].
The ghost A-lạp then spoke another verse to question the Buddha:
Why trouble to ask about other matters,
The Dharma of brahmins and śramaṇas?
You have declared what makes a person supreme,
Revealing the great lamp of Dharma.
To that Kiệt-đàm-ma[16],
I must always repay this kindness;
For he told me: “The Perfectly Awakened One,
The Unsurpassed Guide, is here.”
From this very day onward, I shall travel
From one village to another,
Attending upon the Perfectly Awakened One
So that I may hear Him teach the Dharma.
After the ghost A-lạp heard what the Buddha had said, he rejoiced and delighted in it, paid homage, and departed.
SUTRA 1327. THÚC-CA-LA[17]
Thus have I heard:
At one time, the Buddha was staying in the Bamboo Grove, in the Kalandaka grounds, at Rājagṛha. At that time, the bhikṣuṇī Thúc-ca-la[18] lived among the community of bhikṣuṇīs in the king’s garden and was honored and supported by the people of Rājagṛha as though she were an arhat.
One day, on the occasion of an auspicious constellation[19], the people of Rājagṛha gathered for a great and joyful festival. Consequently, on that day they neglected to make offerings. At that time, a ghost-spirit who revered that bhikṣuṇī entered the village streets of Rājagṛha and went from house to house, speaking this verse:
The people of Rājagṛha,
Intoxicated, sleep in a stupor,
And are not diligent in making offerings
To the bhikṣuṇī Thúc-ca.
Because she has cultivated her faculties well,
She is named Thúc-ca-la;
She skillfully teaches the stainless Dharma
Of cool nirvana.
Those who attentively listen to her words
Rejoice all day without weariness.
Relying on wisdom as they hear the Dharma,
They cross the stream of birth and death,
Like merchants traveling upon the sea
Who rely upon the power of the Horse King[20].
At that time, a male lay follower brought a robe and offered it to the bhikkhuni Shukala; another male lay follower brought food as an offering. The spirit then spoke in verse:
The wise male lay follower
Has gained abundant merit and benefit;
By offering a robe to Shukala,
He shall be freed from all afflictions.
The wise male lay follower
Has gained abundant merit and benefit;
By offering food to Kala,
He shall be freed from accumulation.
After speaking these verses, the spirit disappeared.
SUTRA 1328. PILA[21]
Thus have I heard:
At one time, the Buddha was dwelling in the Bamboo Grove, in the Kalanda precinct of Rajagriha. At that time, the bhikkhuni Pila[22] was among the community of bhikkhunis in the King's Garden at Rajagriha. On the auspicious festival day,[23] the people of Rajagriha assembled for a great celebration, and so on that day no one made offerings to the bhikkhuni Pila. At that time, a spirit who revered the bhikkhuni Pila entered the village streets and crossroads of Rajagriha and spoke in verse:
The people of Rajagriha,
Intoxicated, lie fast asleep;
To the bhikkhuni Pila,
No one makes an offering.
The bhikkhuni Pila
Vigorously cultivates the faculties;
She skillfully teaches the stainless Dharma,
The cool Dharma of nirvana.
Those who follow what she teaches
Rejoice all day without weariness.
Relying on wisdom and hearing the Dharma,
They cross the stream of birth and death.
At that time, a male lay follower brought a robe and offered it to the bhikkhuni Pila; another male lay follower brought food as an offering. The spirit then spoke in verse:
The wise male lay follower
Has now gained abundant merit and benefit;
By offering a robe to Pila,
He shall cut off the afflictions.
The wise male lay follower
Has now gained abundant merit and benefit;
By offering food to Pila,
He shall be freed from all compounded associations.
After speaking these verses, the spirit disappeared.
SUTRA 1329. HEMAVATA[24]
Thus have I heard:
At one time, the Buddha was dwelling in the Bamboo Grove, in the Kalanda precinct of Rajagriha. At that time, the deva Satagiri[25] and the deva Hemavata[26] made a mutual vow: “If a treasure appears in either of our palaces, we must tell the other. If we fail to tell the other, we shall be guilty of breaking our agreement.”
At that time, an unprecedented treasure appeared in the palace of the deva Hemavata: a padma flower.[27] The flower had a thousand petals, was as large as a chariot wheel, and had a golden jeweled stalk. The deva Hemavata then sent a messenger to inform Satagiri:
“Village chief, today an unprecedented treasure suddenly appeared in our palace: a padma flower. It has a thousand petals, is as large as a chariot wheel, and has a golden jeweled stalk. Please come and behold it.”
The deva Satagiri immediately sent a messenger to the dwelling of the deva Hemavata, saying:
“Village chief, what is the use of that padma with its hundreds of thousands of petals? Today, in our palace, a great padma flower—an unprecedented treasure—has appeared: the Tathagata, Worthy of Offerings, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, Buddha, Blessed One. Village chief, you may come to attend upon him and make offerings.”
The deva Hemavata then came with five hundred attendants to the deva Satagiri and asked in verse:
The full-moon day is an auspicious time,
And at night we meet in joyful assembly;
Tell me, what fast should we undertake,
Having received it from an arhat?[28]
Satagiri then replied in verse:
Today the Buddha, the Blessed One,
Is in the excellent land of Magadha,
Dwelling in the city of Rajagriha,
In the Bamboo Grove at Kalanda.
He expounds the wondrous Dharma,
Eliminating the suffering of sentient beings:
Suffering, the origin of suffering,
The realization of suffering's complete cessation,
And the Noble Eightfold Path beyond suffering,
Leading securely to nirvana.
We should go and make offerings
To the Blessed One, the arhat.
Hemavata asked in verse:
Does he possess a joyful aspiration
To rescue and aid sentient beings?
Toward what is felt and what is not felt,
Does his mind remain impartial?[29]
Satagiri replied in verse:
His mind is loving, his aspiration sublime,
And he liberates all sentient beings.
Toward what is felt and what is not felt,
His mind always remains impartial.
Hemavata asked in verse:
Has the one perfect in clear knowledge
Fulfilled right conduct?[30]
Have all his defilements been utterly extinguished,
So that he will never be reborn?
Satagiri replied in verse:
His clear knowledge is well perfected,
And he has fulfilled right conduct;
All his defilements have been utterly ended,
And he will not be reborn in a future life.
Hemavata asked in verse:
Is the Sage's mental conduct perfected,
Together with his bodily and verbal karma?
Is he perfect in knowledge and conduct,
And praised in accordance with the Dharma?
Satagiri replied in verse:
The Sage's mind is perfected,
As are his bodily and verbal karma;
He is perfect in knowledge and conduct,
And is praised in accordance with the Dharma.
Hemavata asked in verse:
Does he abstain from taking life
And from taking what is not given?
Does he keep far from heedlessness
And never depart from meditative contemplation?
Satagiri replied in verse:
He never harms sentient beings,
Nor recklessly takes what is not given;
He keeps far from heedlessness
And constantly meditates day and night.
Hemavata asked in verse:
Does he take no delight in the five sensual pleasures?
Is his mind free from turbidity and confusion?
Does he possess the pure Dharma-eye,
Having utterly extinguished delusion?
Satagiri replied in verse:
His mind never delights in sensual desire,
Nor is his mind turbid or agitated;
The Buddha's Dharma-eye is pure,
And his delusion is ended without remainder.
Hemavata asked in verse:
Is he utterly sincere and free from false speech,
And does he refrain from harsh words?
Does he refrain from divisive speech,
Speaking only words of truth and sincerity?
Satagiri replied in verse:
He is utterly sincere and free from false speech,
And he does not speak harsh words;
He does not divide others through speech,
But always speaks in accordance with the Dharma.
Hemavata asked in verse:
Does he uphold the pure precepts,
With right mindfulness, tranquil and still?
Is he perfect in the Dharma of liberation,
Possessing the Tathagata's great wisdom?
Satagiri replied in verse:
He is fully endowed with the pure precepts,
And his right mindfulness is always tranquil and still;
He has accomplished the Dharma of liberation
And attained the Tathagata's great wisdom.
Hemavata asked in verse:
Is he perfect in clear knowledge,
And purified in right conduct?
Have all the defilements he possessed ended,
So that he will never be reborn?
Satagiri replied in verse:
He is perfect in clear knowledge,
And purified in right conduct;
All his defilements have ended,
And he will never be reborn.
Hemavata asked in verse:
Is the Sage endowed with a wholesome mind,
Together with the paths of bodily and verbal karma?
Is he perfect in knowledge and conduct,
And therefore praised in this Dharma?
Satagiri replied in verse:
The Sage is endowed with a wholesome mind,
Together with the paths of bodily and verbal karma;
He is perfect in knowledge and conduct,
And is praised in this Dharma.
Hemavata asked in verse:
With thighs like those of the eni deer,[31]
The supreme mark of a seer;
Eating little, relinquishing attachment to the body,
The Sage dwells in a forest of meditation.
Now come, let us go together
To pay homage to that Gautama.[32]
At that time, Satagiri and Hemavata, surrounded by hundreds of thousands of attendant spirits, hastened to the Buddha, bowed their heads in homage, and made offerings. They arranged their robes, bared their right shoulders, joined their palms in reverence, and spoke in verse:
With thighs like those of the eni deer,
The supreme mark of a seer;
Eating little and free from attachment,
The Sage delights in a forest of meditation.
Today we have come
To question Gautama.
Like a lion who walks alone,
A great naga, utterly fearless,
We have now come to ask our questions.
May the Sage resolve our doubts:
How may one escape from suffering?
How may one be liberated from suffering?
Please teach us liberation;
Where is suffering extinguished?
The Blessed One then replied in verse:
The five exquisite sensual pleasures in the world,
And mind as the sixth;[33]
By harboring no craving for those pleasures,
One is liberated from all suffering.
Thus does one escape from suffering.
Thus is one liberated from suffering.
I now answer what you have asked:
It is here that suffering is extinguished.
Satagiri and Hemavata again asked in verse:
From where does the stream turn back,
So that it no longer flows toward evil paths?
All the world's suffering and happiness—
Where are they utterly extinguished?
The Blessed One then replied in verse:
Eye, ear, nose, tongue, and body,
Together with the mind as a sense base;
There, name and form
Forever cease without remainder.
The stream turns back from there;
There the evil path no longer turns.
As for that suffering and pleasure,
They are utterly extinguished without remainder.
Satagiri and Hemavata again spoke in verse:
From how many things does the world arise?
Through how many does the world come together?
How many things does the world grasp?
How many things cause the world to cease?
Then the Blessed One replied in verse:
From six things the world arises;
Through six things the world comes together.
Six things are grasped by the world;
Through six things the world declines.
Satagiri and Hemavata again asked in verse:
How does one cross the many streams,
Diligently applying oneself day and night,
Neither clinging nor having any abiding place,
Yet not sinking into the abyss?
Then the Blessed One replied in verse:
With all moral precepts fulfilled,
And wisdom well established in right concentration;
With mindfulness bound firmly to contemplation,
One can cross over the abyss.
Taking no delight in thoughts of sensual desire,
And transcending the bonds of form;
Neither clinging nor having any abiding place,
One does not sink into the abyss.
Satagiri and Hemavata again asked in verse:
What Dharma crosses the many streams?
How does one cross the great ocean?
How does one escape suffering?
How does one attain purity?
Then the Blessed One replied in verse:
Through right faith, one crosses the streams.
Through heedfulness, one crosses the ocean.
Through diligence, one can end suffering;
Through wisdom, one attains purity.
Then the Blessed One continued in verse:
You may ask further
About the Dharma of brahmins and ascetics:
Truthfulness, generosity, and self-restraint—
Is there any Dharma beyond these?[34]
Hemavata again spoke in verse:
What need is there to ask elsewhere
About the Dharma of brahmins and ascetics?
Today the Greatly Diligent One
Has skillfully guided and instructed us.
Now I should repay
The kindness of Satagiri,
Who guided me to the Tamer
And told us:
We should go among villages,
Following the Buddha from house to house;
Attend upon him, pay homage, and make offerings,
And follow the Buddha to hear the true Dharma.
These hundreds of thousands of spirits
All join their palms in reverence;
They all take refuge in the Buddha,
The Great Teacher, the Muni.
Worthy of the title Unsurpassed,
He surely sees the true meaning;
He has accomplished great wisdom
And is unattached to sensual desires.
The wise should contemplate him,
The savior of beings in the world;
He has attained the mark of the Noble Path—
Such is the Great Seer.
After the Buddha had spoken this sutra, Satagiri and Hemavata, together with their retinue of five hundred spirits, heard what the Buddha had taught. They rejoiced and delighted, paid homage to the Buddha, and departed.
SUTRA 1330. UPAGHATA[35]
Thus have I heard:
At one time, the Buddha was staying in the Bamboo Grove, in the Karanda grounds, at Rajagriha. At that time, Venerable Sariputra and Venerable Maudgalyayana were dwelling on Mount Gridhrakuta. Venerable Sariputra had just shaved his hair and beard when the spirits Ghata and Upaghata[36] passed by. Seeing that Venerable Sariputra had just shaved his hair and beard, the spirit Upaghata said to the spirit Ghata:
“I will now go and strike that ascetic on the head.”
The spirit Ghata said:
“Upaghata, do not speak so! This ascetic possesses great spiritual power and virtue. Do not do this, or you will suffer for a long time and gain no benefit.” He said this three times, but even after being admonished three times, the spirit Upaghata would not heed the spirit Ghata. He struck Venerable Sariputra on the head with his hand. Having struck him, he cried out:
“Ghata, I am burning! Ghata, I am being boiled!” After crying out three times, he was swallowed by the earth and fell into the Avici hell.
Venerable Mahamaudgalyayana heard the sound made when the spirit struck Venerable Sariputra. He went to Venerable Sariputra and asked him:
“How is it, Venerable? Are you able to endure that pain?”
Venerable Sariputra replied:
“Venerable Mahamaudgalyayana, although there is some pain, my mind can endure it; it is not excessively painful.”
Venerable Mahamaudgalyayana said to Venerable Sariputra:
“Wonderful indeed, Venerable Sariputra! Truly, you possess great spiritual power and virtue. If this spirit had struck Mount Gridhrakuta with his hand, he would have shattered it like bran. How much more painful should it be when he strikes a person!”
Then Venerable Sariputra said to Venerable Mahamaudgalyayana:
“Truly, I am not in much pain!”
While Venerable Sariputra and Mahamaudgalyayana were thus comforting one another, the Blessed One heard their words with his divine ear. Having heard them, he spoke in verse:
His mind is like solid rock,
Firmly established and unmoved;
Having abandoned the mind of attachment,
He does not answer anger with anger.
For one whose mind is cultivated thus,
How could there be suffering and pain?
After the Buddha had spoken this sutra, the bhiksus heard what the Buddha had taught, rejoiced, and practiced accordingly.
SUTRA 1331. THE MANY[37]
Thus have I heard:
At one time, the Buddha was staying in Anathapindika’s Garden in the Jeta Grove, in the country of Sravasti. At that time, many bhiksus were wandering among the people in the country of Kosala and entered the rains retreat in a certain forest. A deity dwelling in that forest knew that on the fifteenth day the bhiksus would complete another year of seniority,[38] and therefore became deeply sorrowful. Another deity said to that deity:
“Why have you become sorrowful and distressed? You should rejoice, for the bhiksus uphold the precepts purely and today complete another year of seniority.”
The deity of the forest replied:
“I know that the bhiksus complete the rains retreat today, but this is unlike the completion of the rains retreat by unpracticed adherents of other paths.[39] When diligent bhiksus complete the retreat, the following morning they take up their bowls and go elsewhere, and this forest will become deserted.”
After the bhiksus had departed, the deity of the forest spoke in verse:
Today my heart is joyless,
For I see only an empty forest.
Those who teach the Dharma with purified minds,
Those learned bhiksus,
Disciples of Gautama—
To what region have they now gone?
Then another heavenly being spoke in verse:
Some have gone to Magadha,
Some have gone to Kosala;
Others have gone to the Diamond Land.[40]
Everywhere they cultivate seclusion.
Like wild birds and beasts,
They roam wherever they please.
SUTRA 1332. FONDNESS FOR SLEEP[41]
Thus have I heard:
At one time, the Buddha was staying in Anathapindika’s Garden in the Jeta Grove, in the country of Sravasti. At that time, some bhiksus were wandering among the people in the country of Kosala and entered the rains retreat in a certain forest. During the day, they entered right concentration,[42] and their bodies became weary; when night came, they slept. A deity dwelling in that forest thought: “This is not the proper conduct of a bhiksu. Dwelling in an empty forest, he enters right concentration during the day, yet at night he indulges in sleep. I shall now go and awaken him.” The deity then approached the bhiksu and spoke in verse:
Bhiksu! Wake up!
Why do you indulge in sleep?
What benefit is there in sleeping?
Why not sleep when you are ill?
When a sharp thorn pierces the body,
How can one possibly sleep?
You originally renounced all and had no home,
Intending to go forth into homelessness.
You should follow your former aspiration
And seek progress day and night;
Do not fall into deluded sleep,
Causing your mind to lose its freedom.
Sensual desires are impermanent and ever-changing,
Yet fools are intoxicated by them.
Others are all bound by fetters,
But now you have cast off those bonds;
Having gone forth through right faith,
Why do you indulge in sleep?
Having subdued craving and desire,
Your mind has attained liberation.
Possessed of supreme and wondrous wisdom,
Having gone forth, why do you indulge in sleep?
You must diligently enter right concentration
And constantly cultivate steadfast strength.
Devote yourself to seeking parinirvana;
Why, then, do you indulge in sleep?
Give rise to illumination and end ignorance;
Utterly extinguish all outflows.
Subdue this final body;
Why do you indulge in sleep?
When that deity had spoken these verses, the bhiksu heard them, devoted himself single-mindedly to contemplation, and attained arhatship.
SUTRA 1333. SECLUSION[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, a bhikkhu was dwelling in a forest in Kosala. While entering meditative attainment during the day, unwholesome thoughts arose in his mind, grounded in evil craving. A deity dwelling in that forest thought: “This is not the way of a bhikkhu. While dwelling in a forest and entering meditative attainment during the day, unwholesome thoughts[44] have arisen in his mind, grounded in evil craving. I should now go and awaken him.” The deity then spoke in verse:
His mind aspires to seclusion,
Dwelling in a solitary forest;
Yet he lets his mind pursue external conditions,
Racing after distracted thoughts.
Restrain the mind deluded by the world,
And ever delight in liberation of mind.
You should abandon the unhappy mind,
Take up the practice, and dwell at ease.[45]
Thought devoid of right mindfulness[46]—
Do not cling to self or what belongs to self;
It is like allowing dust to settle on one’s head:
Once it clings, it is very hard to brush away.[47]
Do not become attached to sensual pleasure,
Letting the mind be defiled by desire;
Like Lord Sakra[48] riding an elephant,
Charge swiftly onward and shake off all dust.
A bhikkhu, with regard to himself,
Should be rightly mindful and dispel all defilement;
“Dust” refers to sensual craving,
Not to the dust of the world.
A wise and discerning person
Must clearly understand that defilement;
Within the Tathagata’s Dharma and discipline,
Guard the mind and do not be heedless.
The defilement is anger,
Not the dust of the world;
A wise and discerning person
Must clearly understand that defilement.
Within the Tathagata’s Dharma and discipline,
Guard the mind and do not be heedless.
The defilement is delusion,
Not the dust of the world.
A wise and discerning person
Must abandon that defilement;
Within the Tathagata’s Dharma and discipline,
Guard the mind without heedlessness.
After the deity had spoken these verses, the bhikkhu heard what he had said, applied himself diligently to contemplation, eradicated the afflictions, and attained arhatship.
SUTRA 1334. IMPROPER THOUGHT[49]
Thus have I heard:
At one time, the Buddha was staying in Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti. At that time, a bhikkhu was traveling among the people in Kosala. He stopped to rest in a forest and, while entering meditative attainment during the day, gave rise to improper thought.[50] A deity dwelling in that forest thought: “This is not the way of a bhikkhu. While dwelling in a forest and entering meditative attainment during the day, he has given rise to improper thought. I should now go and skillfully awaken him.” The deity then spoke in verse:
Why do you think improperly,
And let thought and examination devour you?
You should abandon improper thoughts
And devote yourself to meditative attainment.
Revere the Buddha, Dharma, and Sangha,
And safeguard your own pure precepts.
Always give rise to a mind of appreciative joy,
And your joy and happiness will steadily increase.
Through that joyful mind,
You will swiftly reach the ultimate end and escape suffering.
After the deity had spoken these verses of encouragement, the bhikkhu applied himself diligently to contemplation, utterly eradicated all afflictions, and attained arhatship.
SUTRA 1335. MIDDAY[51]
Thus have I heard:
At one time, the Buddha was staying in Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti. At that time, a bhikkhu was traveling among the people in Kosala. While dwelling in a forest and entering meditative attainment during the day, at midday the bhikkhu became discontented and spoke in verse:
Here the sun stands at its zenith,
And all the birds are silent;
Suddenly a sound arises in the wilderness,
Causing fear to arise in my mind.
The deity dwelling in that forest then spoke in verse:
Today the sun stands at its zenith,
And all the birds are silent;
Suddenly a sound arises in the wilderness
Because your mind is discontented.
You should abandon the discontented mind
And devote yourself joyfully to meditative attainment.
After the deity had spoken these verses and awakened the bhikkhu, the bhikkhu applied himself diligently to contemplation, eradicated the afflictions, and attained arhatship.
SUTRA 1336. ANURUDDHA[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 Venerable Anuruddha was traveling among the people in Kosala and stopped to rest in a forest. A deity named Jalini[53], who had formerly been a spiritual friend of the Venerable Anuruddha, came to the Venerable Anuruddha. Having arrived, she spoke in verse:
Now, Venerable Sir, make this aspiration:
Aspire to be reborn in your former abode;
Ascend to the Heaven of the Thirty-three,
Where the five sensual pleasures abound.
Hundreds of kinds of music
Will constantly be played for your delight;
Whenever the time for sleep arrives,
Music will awaken you.
Divine maidens of the heavens
Will attend you on both sides, day and night.
The Venerable Anuruddha replied in verse:
Those divine maidens of the heavens
Are themselves a great mass of suffering.
Because of their inverted perceptions,
They are bound by the view of personal existence.
Those who seek rebirth in that place
Also meet with great suffering.
Jalini, you should know
That I do not aspire to be reborn there.
Birth and death have been forever ended;
There will be no further rebirth.
After the Venerable Anuruddha had spoken these words, the divine being Jalini heard what he had said, rejoiced and delighted in it, and then disappeared.
SUTRA 1337. RECITING THE SUTRAS[54]
Thus have I heard:
At one time, the Buddha was staying in Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti. At that time, a bhikkhu was traveling among the people and stopped to rest in a forest. He diligently recited the sutras, diligently expounded them, and energetically contemplated them, attaining the fruit of arhatship. After attaining that fruit, he no longer diligently recited or expounded the sutras. A deity dwelling in that forest then spoke in verse:
Bhikkhu! Formerly, you
Diligently recited and studied day and night;
You always joined the other bhikkhus
In discussing and determining the meaning.
But now, regarding the passages of Dharma,
You remain silent and utter no word;
You no longer join the other bhikkhus
In discussing and determining the meaning.
The bhikkhu then replied in verse:
Formerly, because I had not abandoned desire,
My mind always delighted in passages of Dharma;
Now, because I have abandoned desire,
The work of recitation and exposition is complete.
Having previously known the path in full,
What need is there to see or hear the path?
All worldly seeing and hearing
I have relinquished through right knowledge.[55]
After the deity heard what the bhikkhu had said, he rejoiced and delighted in it, and then disappeared.
SUTRA 1338. PADUMA[56]
Thus have I heard:
At one time, the Buddha was staying in Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti. At that time, a bhikkhu was traveling among the people and stopped to rest in a forest. This bhikkhu was suffering from an ailment of the eyes, and following his physician’s instructions, he was required to smell paduma flowers. Having accepted the physician’s instruction, the bhikkhu went to the bank of a pond filled with paduma flowers. He sat on the downwind side of the pond and inhaled the fragrance borne upon the wind. The deity who presided over that pond then said to the bhikkhu:
“Why do you steal the flowers? You are now a thief who steals fragrance!”
The bhikkhu replied in verse:
I neither break nor carry anything away,
But stand afar and smell the drifting fragrance.
Why, then, do you now say
That I am a thief who steals fragrance?
The deity spoke in verse:
Taking for oneself what has not been given
Is called theft in the world.
Now, though no one has given it to you,
You come and take its fragrance for yourself;
Thus the world truly calls you
A thief who steals fragrance.
At that moment, a man uprooted the lotus stalks there and carried them all away. The bhikkhu then spoke in verse to the deity:
Now, a man such as that one
Breaks the pundarika lotuses,
Uproots them and carries them all away;
He is truly a deceitful man.
Why do you not stop him,
But instead accuse me of stealing fragrance?
The deity replied in verse:
A deceitful and deranged person
Is like a nursemaid’s garment;
What more is there to say of its stains?[57]
That is why I speak instead to you.
A stain is unseen on a kasaya robe;
Black ink cannot soil a black garment.
Of a vicious and deceitful person,
The world has nothing more to say.
A fly’s foot soils white silk;
A discerning person sees even the smallest mark.
It is like ink adhering to a pearl:
Though slight, it is wholly visible.
One who always strives for purity,
Free from bonds and separated from afflictions,
Sees an evil as fine as a hair
As though it were Mount Tai.
The bhikkhu then spoke again in verse:
“Well spoken! Well spoken!”
Use its meaning to console me.
You should always, for my sake,
Continually speak this verse.
Then that deity again spoke in verse:
I am not a slave
Whom you bought or someone gave;
How could I always follow you,
Reminding you at every moment?
Now you yourself should understand
All those beneficial matters.
After the deity had spoken, the bhikkhu heard what was said, rejoiced and approved, rose from his seat, and departed. Dwelling alone in a secluded place, he devoted himself diligently to contemplation, ended all afflictions, and attained arhatship.
SUTRA 1339. THE HUNTER[58]
Thus have I heard:
At one time, the Buddha was staying in the Bamboo Grove, at the Kalandaka grounds near the city of Rajagriha. At that time, Venerable Dasabala Kasyapa[59] was dwelling in the Seers’ Cave[60] near Rajagriha. There was then a hunter named Red-Foot[61] setting nets to catch deer not far from Venerable Dasabala Kasyapa. Out of compassion for that hunter, Venerable Dasabala Kasyapa taught him the Dharma. At that time, however, the hunter did not understand what the venerable one said. Venerable Dasabala Kasyapa then used his spiritual power to make flames blaze from his fingertips, but the hunter still did not understand. A deity dwelling in the Seers’ Cave then spoke in verse:
The hunter in the deep mountains,
Of little wisdom, blind and sightless—
Why speak to him at an improper time,
When his virtue is slight and he lacks discerning wisdom?
Though he hears, he does not understand;
Though there is illumination, he does not see.
Regarding all supreme wholesome Dharmas,
In his delusion he cannot comprehend.
Even if all ten fingers were set ablaze,
He would never see the truth.
After the deity had spoken this verse, Venerable Dasabala Kasyapa fell silent.
SUTRA 1340. KAUMUDI[62]
Thus have I heard:
At one time, the Buddha was staying in the Bamboo Grove, at the Kalandaka grounds near the city of Rajagriha. At that time, Venerable Vajraputra[63] was dwelling in a forest near the village of Pataliputra[64]. When the people of Pataliputra had completed the four months of the rainy season, they held the great Kaumudi festival[65]. Hearing that the people were holding a great festival, Venerable Vajraputra became unhappy and spoke in verse:
Alone in the empty forest,
Like an abandoned withered tree.
At the end of the fourth month of summer,
The world delights in adornment.
Surveying all the worlds,
None suffers more than I.
Then a deity dwelling in the forest spoke in verse:
Alone in the empty forest,
Like an abandoned withered tree—
Those dwelling among the Thirty-three Gods
Constantly yearn for such peaceful joy,
Just as those in hell
Long to be born in the human realm.
After Vajraputra was encouraged by the deity, he devoted himself diligently to contemplation, ended all afflictions, and attained arhatship.
SUTRA 1341. MERELY OBSERVING THE PRECEPTS[66]
Thus have I heard:
At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove in the country of Sravasti. At that time, a bhikkhu traveling among the people stopped in a forest. Because he delighted only in observing the precepts, his merit could not increase or advance. The deity dwelling in that forest thought: “This is not the Dharma by which a bhikkhu should dwell in a forest. Because he delights only in observing the precepts, his merit cannot increase or advance. I must now use skillful means to awaken him.” The deity then spoke in verse:
Not merely observing the precepts,
But also cultivating great learning;
Alone and still, practicing meditative samadhi,
Dwelling in seclusion and cultivating detachment.
A bhikkhu who delights in tranquility
Can never exhaust the taints through that alone.
Delight in perfect and equal awakening,
Far removed from the company of ordinary people.
Encouraged by the deity to practice diligently, the bhikkhu devoted himself to contemplation, ended all afflictions, and attained arhatship.
SUTRA 1342. NAGADATTA[67]
Thus have I heard:
At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove in the country of Sravasti. At that time, Venerable Nagadatta[68] was traveling among the people in the country of Kosala and stopped in a forest. At that time, householders and renunciants frequently associated closely with one another.[69] The deity dwelling in that forest thought: “This is not the Dharma by which a bhikkhu should dwell in a forest. Renunciants and householders are associating intimately with one another. I should now approach and use skillful means to admonish him.” The deity then spoke in verse:
The bhikkhu departs early in the morning
And returns to the forest near dusk.
Renunciants and householders associate closely,
Sharing their sorrows and joys.
I fear he will indulge in household ways
And allow Mara to lead him astray.
After the bhikkhu Nagadatta had been admonished in this way by the deity, he devoted himself again and again to contemplation, ended all afflictions, and attained arhatship.
SUTRA 1343. HEEDLESSNESS[70]
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, some bhikkhus traveling among the people of Kosala stopped in a forest. They spent the entire day talking, laughing, and jesting. Their minds were distracted and could not become concentrated; they let their faculties run loose and pursued the six sense objects. The deity dwelling in that forest saw that these bhikkhus did not maintain proper deportment. Displeased, the deity spoke in verse:
Formerly, the community of disciples
Of Gotama, who practiced right livelihood,
Contemplated impermanence while seeking alms
And contemplated impermanence when using beds and seats.[71]
Contemplating the world as impermanent,
They reached the ultimate end of suffering.
But now there is a community difficult to support,
Living in the place of sramanas.
They beg food and drink everywhere,
Roaming through every household;
They renounce the household life in hope of possessions,
Not because they aspire to the life of a sramana.
Their sanghatis trail along,
Like an old ox dragging its tail.
The bhikkhus then said to the deity:
“Do you despise us?”
The deity then again spoke in verse:
I have not merely named a clan,
Nor singled out anyone by name,
But have spoken of this community in general,
Clearly pointing out what is unwholesome.
When signs of the taints first appear,
Skillful means reveal the faults.
Whoever diligently cultivates the path,
To that one I go for refuge and pay homage.
After being admonished by the deity, those bhikkhus all devoted themselves diligently to contemplation, ended all afflictions, and attained arhatship.
SUTRA 1344. THE HOUSEHOLDER’S WIFE[72]
Thus have I heard:
At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove in the country of Sravasti. At that time, a bhikkhu traveling among the people of Kosala stopped in a forest. The bhikkhu had jested with a householder’s wife and children and thereby acquired a bad reputation. The bhikkhu thought: “I am now ruined, having acquired a bad reputation for associating with another man’s wife and children. I now wish to kill myself in this forest.”
The deity dwelling in that forest thought: “This is not good; all is ruined! This bhikkhu is neither corrupt nor at fault, yet he wishes to kill himself in the forest. I should now go there and find a way to awaken him.”
The deity then transformed into the householder’s daughter and said to the bhikkhu: “Along the village roads and at the crossroads, everyone is spreading malicious rumors that you and I have been intimate and committed improper acts. Since we have already acquired a bad reputation, you may now return to lay life so that we may enjoy pleasures together.” The bhikkhu replied:
“Along the village roads and at the crossroads, everyone is spreading malicious rumors that I have been intimate with you women and committed improper acts. Today, nothing remains for me but to kill myself.” The deity immediately manifested its divine form again and spoke in verse:
Though burdened by many malicious rumors,
An ascetic should patiently endure them;
One should not harm oneself because of suffering,
Nor should one become distressed.
To hear rumors and be afraid
Is the way of beasts in the forest;
It is the conduct of frivolous beings
And does not fulfill the Dharma of renunciation.
Good sir, you should patiently endure,
Untroubled by a bad reputation;
Guard your mind and remain steadfast—
That is the Dharma of renunciation.
You do not become a robber
Merely because people say so;
Nor do you attain arhatship
Merely because people say so.
Just as you know yourself,
So too do the devas know you.
After being awakened by that deity, he devoted himself diligently to contemplation, eliminated the afflictions, and attained arhatship.
SUTRA 1345. KIẾN-ĐA[73]
Thus have I heard:
At one time, the Buddha was staying in Anāthapiṇḍika’s Park in the Jeta Grove at Śrāvastī. At that time, the Venerable Bhikshu Kiến-đa[74] was traveling among the people in Kosala and lodged in a forest, where he wore rag-robes. Then the Brahmā king, together with seven hundred Brahmā devas, came from their palaces to the Venerable Bhikshu Kiến-đa and reverently paid homage to him. At that time, a deity dwelling in that forest spoke this verse:
Seeing that his faculties are serene,
They are moved to make worthy offerings;
Fully accomplished in the three knowledges,
He has attained the immovable Dharma.
He has crossed over by every means,
Wearing rag-robes, occupied with few tasks.
Seven hundred Brahmā devas
Have come here from their palaces.
Seeing that conditioned existence has an end,
They bow to one who has crossed beyond its shore.
After the deity had spoken this verse in praise of the Bhikshu Kiến-đa, he disappeared.
SUTRA 1346. FONDNESS FOR SLEEP
Thus have I heard:
At one time, the Buddha was staying in Anāthapiṇḍika’s Park in the Jeta Grove at Śrāvastī. At that time, a bhikshu was traveling among the people in Kosala and lodged in a forest. His body was weary, and when night came, he fell into a deep sleep. A deity dwelling in that forest came to admonish him and spoke this verse:
Awaken, bhikshu!
Why do you sleep so deeply?
What benefit is there in sleeping?
Practice meditation; do not sleep.
The bhikshu replied in verse:
When the will is lacking, what can one do?
Indolent, with little effort;
When conditions are exhausted and the body declines,
One therefore sleeps deeply when night comes.
The deity again spoke in verse:
You must guard yourself well;
When something makes a sound, cry out loudly.
You have obtained the leisure to cultivate;
Do not allow it to be lost.
The bhikshu replied in verse:
I shall follow your words
And diligently apply myself to practice;
I shall not allow that drowsiness
Continually to envelop my mind.
After the deity had thus admonished and awakened the bhikshu, the bhikshu diligently applied himself, eliminated all the afflictions, and attained arhatship.
The deity then spoke again in verse:
You should awaken yourself
And diligently apply yourself to practice;
Do not let the armies of Māra
Compel you to sleep.
The bhikshu replied in verse:
From now until the seventh night,
I continually sat in right contemplation;
This body gave rise to joy and bliss,
With nothing whatsoever lacking.
In the first watch, I contemplated past lives;
In the middle watch, the divine eye was purified;
In the final watch, I dispelled ignorance
And saw the suffering and happiness of beings.
Their forms and classes—high, middle, and low—
I knew the karmic causes and conditions
Through which they received these results.
Whatever people have done,
They themselves behold their deeds;
Those who do good see that it is good;
Those who do evil see that it is evil.
The deity again spoke in verse:
I knew beforehand that all
Fourteen bhikshus
Were stream-enterers,
Each having attained right meditative absorption.
Upon coming into this forest,
They would attain arhatship.
I saw that you alone were indolent,
Lying on your back, fond of sleep.
Do not live like an ordinary person;
You should apply yourself and awaken.
The bhikshu then spoke in verse:
Excellent, O deity!
You comforted me with the truth;
Sincerely coming to awaken me,
You caused me to exhaust all outflows.
The deity again spoke in verse:
A bhikshu should be thus:
With faith, leaving home for homelessness.
Though he leaves home bearing ignorance,
He swiftly attains purity of vision.
I shall now protect you
Throughout this entire life;
Whenever you fall ill,
I shall offer you excellent medicine.
After the deity had spoken this verse, he disappeared.
SUTRA 1347. THE WINE JAR
Thus have I heard:
At one time, the Buddha was staying in Anāthapiṇḍika’s Park in the Jeta Grove at Śrāvastī. At that time, the Venerable Śāriputra was traveling among the people in Kosala and lodged beside the fields of a village. Early in the morning, the Venerable Śāriputra put on his robe, took his bowl, and entered the village to seek alms. At that time, a drunken, frenzied Nirgrantha came out of the village carrying a wine jar. Seeing the Venerable Śāriputra, he spoke this verse:
My body is steeped in the essence of rice,
And I carry a jar of rice essence;
Mountains, earth, grasses, and trees—
I see them all as golden.
The Venerable Śāriputra thought to himself, “These evil sounds expressed in this verse arise from that evil substance. Could I not answer him with a verse?” The Venerable Śāriputra then spoke this verse:
Steeped in the flavor of non-perception,
I carry the jar of the samādhi of emptiness;
Mountains, earth, grasses, and trees—
I see them as phlegm and spittle.
SUTRA 1348. THE JACKAL
Thus have I heard:
At one time, the Buddha was staying in Anāthapiṇḍika’s Park in the Jeta Grove at Śrāvastī. At that time, a bhikshu was traveling among the people in Kosala and lodged in a forest. Although he had attained the knowledge of others’ minds, his afflictions still remained. Not far from the forest was a well. A jackal came to drink water, and its neck became caught in the bucket. The jackal tried every possible means to escape and thought to itself, “Dawn will soon break. If the farmers come out, they will terrify me. You, water-drawing bucket, have frightened me for a long time; now let me escape.” The bhikshu knew the thought in the jackal’s mind and spoke this verse:
The sun of the Buddha’s wisdom shines;
Depart from the forest and proclaim the Dharma of emptiness.
For long the mind has feared the self;
Now it should relinquish and let go.
After the bhikshu had thus admonished himself, all his afflictions were completely exhausted, and he attained arhatship.
SUTRA 1349. THE ƯU-LÂU BIRD
Thus have I heard:
At one time, the Buddha was traveling among the people in Kosala and lodged in a forest. At that time, a deity dwelling in the forest saw the Buddha’s footprints. Bending down to examine them closely, he recollected the Buddha. Then an ưu-lâu bird[75] stood in the middle of the path, about to step upon the Buddha’s footprints. The deity immediately spoke this verse:
Now you, ưu-lâu bird,
Round-eyed, perched upon the tree,
Do not erase the Tathagata’s footprints
And destroy the object through which I recollect the Buddha.
After speaking this verse, the deity remained silent, recollecting the Buddha.
SUTRA 1350. THE BA-TRA-LỢI FLOWERS
Thus have I heard:
At one time, the Buddha was traveling among the people in Kosala. He stayed in a forest and rested beneath the shade of a ba-tra-lợi tree[76]. A deity dwelling in that forest then spoke this verse:
Today the wind suddenly arose
And blew upon the ba-tra-lợi tree;
Tra-lợi flowers fell everywhere,
Making offerings to the Tathagata.
After speaking this verse, the deity stood silently.
SUTRA 1351. THE PEACOCK
Thus have I heard:
At one time, the Buddha was staying in the Bamboo Grove, the Kalandaka Squirrels’ Sanctuary, at Rājagṛha. At that time, several bhikshus were dwelling on the slopes of Mount Chi-đề[77]. They were forest-dwelling bhikshus who wore rag-robes and regularly went on almsround. The mountain deity dwelling on that mountain spoke this verse:
The peacock’s body is like embroidered brocade,
Dwelling on Mount Bề-đề-hê[78];
From time to time it sings with a beautiful voice,
Reminding the bhikshus to seek alms.
The peacock’s body is like embroidered brocade,
Dwelling on Mount Bề-đề-hê;
From time to time it sings with a beautiful voice,
Reminding those who wear rag-robes.
The peacock’s body is like embroidered brocade,
Dwelling on Mount Bề-đề-hê;
From time to time it sings with a beautiful voice,
Reminding those who sit beneath trees.
After speaking this verse, the deity stood silently.
SUTRA 1352. MANAGING AFFAIRS
Thus have I heard:
At one time, the Buddha was staying in the Bamboo Grove, the Kalandaka Squirrels’ Sanctuary, at Rājagṛha. At that time, several bhikshus were staying on Mount Chi-đề. All practiced the forest-dwelling discipline, wore rag-robes, and regularly went on almsround. Then the bank of the Na-sa-khư-đa River[79] collapsed, killing three bhikshus who managed affairs[80]. At that time, the deity of Mount Chi-đề spoke this verse:
Forest dwellers who seek alms,
Take care not to undertake construction.
Did you not see how the bank
Of the Khư-đa River suddenly collapsed,
Crushing the builders to death—
Three bhikshus who managed affairs?
Bhikkhu who wears rag-robes,
Take heed and do not build.
Have you not seen the Khư-đa River,
Whose bank suddenly collapsed,
Crushing to death those who were building—
Three bhikkhus engaged in construction?
Bhikkhu dwelling beneath a tree,
Take heed and do not build.
Have you not seen the Khư-đa River,
Whose bank suddenly collapsed,
Crushing to death those who were building—
Three bhikkhus engaged in construction?
After speaking these verses, that deity stood silently.
SUTRA 1353. MOUNT TẦN-ĐÀ
Thus have I heard:
At one time, the Buddha was staying in the Bamboo Grove, the Squirrel Sanctuary, at Rājagṛha. At that time, a bhikkhu was living on Mount Tần-đà[81]. Then the forest on the mountain suddenly caught fire, and the entire mountain blazed fiercely. At that time, a layman spoke this verse:
Now this Mount Tần-đà
Is fiercely ablaze throughout;
The fire consumes that bamboo grove,
Burning bamboo flowers[82] and fruit as well.
The bhikkhu thought to himself: “If this layman is able to speak such a verse, why should I not speak a verse in reply?” He then spoke this verse:
All existence is blazing;
No wisdom can extinguish it.
It burns those who indulge in sensual pleasures,
And also burns the suffering of non-action.
After speaking this verse, the bhikkhu stood silently.
SUTRA 1354. FOLLOWING THE CURRENT
Thus have I heard:
At one time, the Buddha was staying in the Bamboo Grove, the Squirrel Sanctuary, at Rājagṛha. At that time, a bhikkhu was dwelling in a forest beside the Ganges River. There was then a young woman of good family who was often rebuked by her parents-in-law. She went to the bank of the Ganges and spoke this verse:
O Ganges, now I wish
To follow your current down to the sea,
So that my parents-in-law will no longer
Continually reproach and revile me.
When the bhikkhu saw this young woman of good family and heard her speak such a verse, he thought to himself: “If this young woman is able to speak a verse, why should I not now speak one in reply?” He then spoke this verse:
With serene faith, I now wish
To enter the river of the Noble Eightfold Path,
And flow downstream to nirvana,
Never to encounter Māra’s deception.
After speaking this verse, the bhikkhu stood silently.
SUTRA 1355. THE BRIGHT MOON
Thus have I heard:
At one time, the Buddha was staying in the Bamboo Grove, the Squirrel Sanctuary, at Rājagṛha. At that time, a bhikkhu was wandering among the people in Kosala and lodged in a forest. Not far from the forest was a melon field. That night, a thief came to steal melons. Seeing that the moon was about to rise, he spoke this verse:
Bright moon, do not yet appear;
Wait until I have picked these melons.
Once I have carried them away,
You may appear or not, as you please.
The bhikkhu thought to himself: “If even this melon thief is able to speak a verse, could I not speak a verse in reply?” He then spoke this verse:
Evil Māra, do not yet appear;
Wait until I have severed the afflictions.
Once those afflictions have been severed,
You may appear or not, as you please.
After speaking this verse, the bhikkhu stood silently.
SUTRA 1356. THE BANNER
Thus have I heard:
At one time, the Buddha was staying in Anāthapiṇḍika’s Park in the Jeta Grove, in the country of Śrāvastī. At that time, a bhikkhu was wandering among the people in Kosala and dwelling in a forest. Then a novice spoke these verses:
What is called permanent?
Going for alms is permanent.
What is impermanent?
Eating with the Sangha is impermanent.
What is called straight?
Only Indra’s banner is straight.
What is called curved?
Curved is only the hook one sees.
The bhikkhu thought to himself: “If that novice is able to speak such verses, why should I not now speak verses in reply?” He then spoke these verses:
What is called permanent?
Nirvana alone is permanent.
What is impermanent?
Only all conditioned dharmas.
What is called straight?
It is the Noble Eightfold Path.
What is called curved?
Curved is the evil path.
After speaking these verses, the bhikkhu sat silently.
SUTRA 1357. THE EARTHENWARE BOWL
Thus have I heard:
At one time, the Buddha was staying in Anāthapiṇḍika’s Park in the Jeta Grove, in the country of Śrāvastī. At that time, a disciple of Śāriputra had taken medicine and wished to obtain some porridge. The Venerable Śāriputra therefore went to the home of a potter to ask for an earthenware bowl. The potter then spoke these verses:
How may one win renown
Without giving away a single coin?
How may true virtue prevail
Without one’s wealth diminishing?
The Venerable Śāriputra replied in verse:
To one who does not eat meat,
One gives meat.
To those who practice the holy life,
One offers female beauty.
To one who does not sit upon a high bed,
One gives a high bed.
To one who is about to depart,
One offers a resting place.
By rendering assistance in this way,
One’s wealth does not diminish,
Yet one gains praise
Without spending a single coin.
True virtue and fame resound,
While one’s wealth does not decline.
The potter then spoke another verse:
Venerable Śāriputra,
What you have said is truly excellent;
I would offer you a hundred bowls,
But I have neither surplus nor means.
The Venerable Śāriputra spoke this verse:
The Thirty-three Gods,
The Yāma and Tuṣita gods,
The Nirmāṇarati gods, other gods, and humans,
Together with the Paranirmitavaśavartin gods,
Would obtain earthenware bowls through faith,
Yet you do not give rise to faith.
After speaking this verse, the Venerable Śāriputra silently left the potter’s house.
SUTRA 1358. THE POOR MAN
Thus have I heard:
At one time, the Buddha was staying in Anāthapiṇḍika’s Park in the Jeta Grove, in the country of Śrāvastī. At that time, a bhikkhu was wandering among the people in Kosala and dwelling in a forest. A poor man near the forest entertained this hopeful thought and spoke these verses:
If I could obtain a pig’s head
And a jar filled with fine wine,
All placed together in a basin,
And someone would always bring them to me—
If I could have things thus,
What worry would remain?
The bhikkhu thought to himself: “If this poor man is able to speak verses, why should I not now speak?” He then spoke these verses:
If I could encounter the Buddha, Dharma, and Sangha,
And a bhikkhu skilled in teaching the Dharma;
If I were free from illness and could always listen,
I would not fear the hostile Māras.
After speaking these verses, the bhikkhu sat silently[83].
SUTRA 1359. COTTON CLOTH
Thus have I heard:
At one time, the Buddha was staying in Anāthapiṇḍika’s Park in the Jeta Grove, in the country of Śrāvastī. At that time, a bhikkhu was wandering among the people in Kosala and dwelling in a forest. The bhikkhu thought to himself: “If I could obtain a fine piece of cotton cloth, seven cubits long and two cubits wide, and make a robe from it, I would joyfully cultivate wholesome dharmas.”
A deity dwelling in that forest thought: “This is not proper conduct for a bhikkhu. While living in the forest, he entertains hopes for a fine robe.” The deity then transformed into a skeleton, danced before the bhikkhu, and spoke these verses:
The bhikkhu thinks of cotton cloth,
Seven cubits long and six feet wide;
By day he entertains such thoughts—
What does he ponder by night?
The bhikkhu was terrified, his body trembling with fear, and spoke these verses:
Enough! Enough! I need no cloth;
From now on, I shall wear a rag-robe.
By day I see a skeleton dance—
What will I see by night?
Having once been thoroughly frightened, the bhikkhu then gave rise to right reflection and practiced with single-minded diligence. He severed all afflictions and attained arhatship.
SUTRA 1360. THE MUDDY HOLLOW
Thus have I heard:
At one time, the Buddha was staying in Anāthapiṇḍika’s Park in the Jeta Grove, in the country of Śrāvastī. At that time, a bhikkhu was wandering among the people in Kosala and lodged in a forest. He had attained arhatship; his defilements had been exhausted, what had to be done had been accomplished, the burden had been laid down, the fetters of existence had been severed, and through right knowledge his mind was well liberated. Then, on a dark night amid drizzling rain and flashes of thunder and lightning, a woman passed by on her way to meet another man. She fell into deep mud, breaking her bracelets and scattering her flower garland. At that time, the young woman spoke these verses:
My hair has all come loose,
My flower garland has fallen into the deep mud;
My bracelets have broken apart—
Where are you now lost in passion, my beloved?
The bhikkhu then thought to himself: “If even this young woman is able to speak verses, why should I not speak a verse in reply?”
The afflictions have all been uprooted;
I have crossed the mire of birth and death;
All bonds have fallen away—
May the Honored One of the ten directions behold me.
After that bhikkhu had spoken this verse, he sat in silence.
SUTRA 1361. BY THE RIVERBANK
Thus have I heard:
At one time, the Buddha was staying in Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti. At that time, a bhikkhu was traveling among the people in Kosala and stopped to rest in a forest by a riverbank. Then a husband and wife crossed the river together, stopped on the bank, played a lute, amused themselves, and spoke this verse:
Longing with heedlessness,
We roam carefree through the verdant forest;
The flowing waters run clear,
And the lute sounds truly harmonious and beautiful.
In springtime we play to our hearts’ content—
What happiness could surpass this?
Then that bhikkhu thought to himself: “Those people can speak a verse; why should I not speak a verse in reply?”
Upholding the precepts in purity,
Mindful of the Perfectly Enlightened One;
Bathing in the three liberations,
Skillfully making use of their utmost coolness and purity.
Entering the path, fully adorned—
What happiness could surpass this?
After that bhikkhu had spoken this verse, he stood in silence.
SUTRA 1362.
Thus have I heard:
At one time, the Buddha was staying in Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti. At that time, a bhikkhu was traveling among the people in Kosala and stopped to rest in a forest. Then a deity saw some pigeons and spoke this verse:
Pigeons, gather and store up
Sesame, rice, chestnuts, and the like;
Upon the treetops on the mountain,
Make your caves and nests on high.
Should the rains arrive,
You may eat, drink, and sleep in peace.
Then that bhikkhu thought to himself: “This deity is also awakening me.” He immediately spoke this verse:
Ordinary people accumulate wholesome qualities
And pay reverence to the Three Jewels;
When the body breaks up and life comes to an end,
Their spirits and minds are peaceful and joyful.
After the bhikkhu had spoken this verse, he awakened at once, concentrated his mind in contemplation, eradicated the afflictions, and attained arhatship.
Notes:
[1]. Taisho, volume 50. Yinshun, 26. Yakkha Samyutta, continued. Sutra 1325, Pāli: S. 10. 5. Sānu, №100 (324).
[2]. Son of a female lay devotee 優婆夷子. Pāli: aññatarissa upāsikāya sānu nāma putto, the son of a certain female lay devotee, named Sānu.
[3]. Eight-branched fast 八支齋.
[4]. Only every half-month.
[5]. Month of spiritual powers 神通月. Month of miraculous manifestations 神變月; Pāli: pāṭihāriya-pakkha, the first, fifth, and ninth months, when the Four Heavenly Kings manifest spiritual powers and travel about observing the human world. See note 49, Sutra 1117.
[6]. Chinese: lax and negligent karma 慢綬業. Pāli: mākāsi pāpakaṃ kammaṃ āvi và yadi và raho, do not commit evil karma, whether openly or secretly.
[7]. Base edition: reed grass 菅草. Song-Yuan-Ming editions: reed grass 葌草.
[8]. S. 10. 12. āḷavaṃ; №100(325).
[9]. Āḷava demon 阿臈鬼. №100(325): Wilderness yakkha 曠野夜叉. Pāli: āḷavako yakkho.
[10]. Jiedan demon 竭曇鬼. №100(325): Donkey Foal 驢駒. According to the Chinese translation, the Pāli may be Kharo (a young donkey). See note 103, Sutra 1324.
[11]. The supreme possession of a man 勝士夫事物. №100(325): “Among all treasures, what is supreme?” Pāli: kiṃsūdha vittaṃ purissa seṭṭhaṃ, “In this world, what is a person’s most precious possession?”
[12]. What is supreme among forms of life 云何壽中勝. Pāli: kathaṃ jīvaṃ jīvatamāhu seṭṭhan’ti, “What life is said to be the noblest among all forms of life?”
[13]. See Sutra 1282.
[14]. See Sutra 1329.
[15]. Namely, truth, generosity, and self-restraint. Pāli: saccā, dammā, cāgā.
[16]. Jiedanma 竭曇摩, another transcription of Khara; see note 10 above.
[17]. S. 10. 9-10. Sukkā; №100(327).
[18]. Shujialuo 叔迦羅. Pāli: Sukkā bhikkhunī.
[19]. Auspicious star day 吉星日. №100(327): Festival of the Jumi-tou Star 俱蜜頭星會. Pāli: komudī, the full-moon day of the month of Kattika, or Katthika, the final month of the rainy season.
[20]. King of horses 馬王. Pāli: Valāhaka, the divine horse of a wheel-turning king.
[21]. S.10. 11. Vīrā; №100(336).
[22]. Piluo 毘羅. Pāli: Vīrā (Burmese edition: Cīrā).
[23]. See Sutra 1327 above.
[24]. Sn. i. 9. Hemavata; №100(328).
[25]. Satagiri deity 娑多耆利天神. Pāli: Sātāgira.
[26]. Hemavata deity 醯魔波低天神.
[27]. Paduma flower 波曇摩華. Pāli: Paduma (red lotus).
[28]. Yinshun reads: “From which arhat did he receive it?”
[29]. Pāli: kacci iṭṭhe aniṭṭhe ca, sankappassa vasīkatā? Is his mind masterful with regard to what is agreeable and disagreeable?
[30]. Pāli: kacci vijāya sampanno, kacci saṃsuddhacaraṭo, “Has he accomplished clear wisdom? Is his conduct pure?”
[31]. Eṇi deer 伊尼延鹿. Pāli: eṇi, a mountain antelope with slender, very beautiful thighs (jaṅga); one of the marks of a Buddha.
[32]. This verse also appears in Sutra 602 above.
[33]. See Sutra 602.
[34]. See Sutra 1326 above.
[35]. Pāli: Ud. 4. 4. Juṇha (Yakkhapahāra); №100(329).
[36]. Ghata and Upaghata demons 伽吒優波伽吒鬼. №100(329): Harm and Further Harm 害復害. Pāli: dve yakkhā sahāyakā, two yakkha demons who were companions; their names are not stated. According to the Chinese versions, the Pāli may be Ghata and Upaghata, but these are not found in Pāli sources.
[37]. Yinshun, “Recitation 5, 27. Forest Samyutta”; Taisho Sutras 1331-1462; mostly corresponding to the Pāli S.9 Vanasaṃyutta. —Sutra 1331, Pāli: S.9.4. Sambahula (Cārika); №100(351).
[38]. Original Chinese: receiving the year 受歲; at the end of the rains retreat, a bhikkhu receives a year of rains seniority. Pāli: vasaṃ-vuṭṭha.
[39]. Shameless non-Buddhist ascetics 無羞外道, non-Buddhist ascetics who know no shame; this usually refers to the groups of Kakudha Kaccāyana (Pāli: Kakudha-Kaccāyana), the Niganthas (Pāli: Nigantha), and other naked ascetic groups. Here, Ud. 9.4 refers to the Cārikas, wandering non-Buddhist ascetics.
[40]. Vajra Land 金剛地. №100(351): the country of Vaisali 毘舍離國. Pāli: Vajjibhūmi, the territory of the Vajji people, whose capital was Vesali (Vaisali). The Chinese version reads Vajirabhūmi.
[41]. S. 9. 2. Upaṭṭhāna; №100(352).
[42]. Namely, sleeping at midday.
[43]. S. 9. 1. Viveka; №100(353).
[44]. Unwholesome thoughts 不善覺, that is, unwholesome investigation 不善尋, the mental pursuit and investigation of what is unwholesome.
[45]. №100(353): “You should relinquish the mind of discontent and abide joyfully and peacefully in this Dharma.” Pāli: aratiṃ pajahāsi sato, bhāvasi sataṃ taṃ sārayāmase, “Being mindful, you abandon discontent; we praise you as a virtuous person.”
[46]. Thinking contrary to right mindfulness 思非於正念.
[47]. Pāli: pātālarajo hi duttaro, mā taṃ kāmarajo avāhasi, “The dust of the hells is indeed difficult to remove; do not carry with you the dust of sensual desire.”
[48]. Lord Sakra 釋君; does this refer to Sakra, Lord of the Devas? Pāli: sākuṇo yathā paṃsukunthito, vidhunaṃ pātayati sitaṃ rajaṃ, “Like a bird that buries itself in sand, then shudders and shakes off all the clinging dust.” Does the Chinese version read: sakkanāga…?
[49]. S. 9. 11. Ayoniso; №100(354).
[50]. Pāli: pāpake akusale vittake vitakketi, pursuing evil and unwholesome thoughts.
[51]. S. 0. 12. Majjhantika; №100(355).
[52]. S. 9. 6. Anuruddha; №100(356).
[53]. Jālinī devaputra 闍鄰尼天子. Pāli: devatā jālinī.
[54]. S. 10. Sajjhāya; №100(357).
[55]. Base edition: not knowing 不知. Yuan-Ming editions: not equal to 不如. Cf. Pāli: yaṃ kiñci diṭṭhaṃ vā sutaṃ vā mutaṃ vā, aññāya nikkhepanamāhu santo, whatever is seen, heard, or known is entirely relinquished through right knowledge. In the Chinese version, aññāya (through right knowledge) is understood as aññāṇa: ignorance.
[56]. S. 9. 14. Padumapuppha; №100(358).
[57]. №100(358): “Like a mother nursing her child, wearing a black garment, though it is stained with urine, she nevertheless feels no shame.” Pāli: ākiṇṇaluddo puriso, dhāticelaṃvā makkhito, tasmiṃ me vacanaṃ natthi, a violent person, filthy like a nursemaid’s garment; I do not speak of such a person.
[58]. S. 9. 3. Kassapagotta; №100(359).
[59]. Ten-Powers Kāśyapa 十力迦葉. Pāli: Kassapagotta.
[60]. Seers’ Cave 仙人窟. №100(359): Thê-ni Cave 迻泥窟.
[61]. Xích Chỉ 尺只. №100(358): Liên-ca 連迦.
[62]. Pāli, S.9. 9. Vajjiputta; №100(360).
[63]. Vajra’s Son 金剛子. №100(360): Vajjian’s Son. Pāli: Vajjiputta. The Chinese text reads Vajiraputta.
[64]. Ba-liên-phất 巴連弗.
[65]. The Kiêu-mâu-ni Great Assembly. №100(36): The Câu-mật-đề Great Assembly. Pāli: Komudī; the assembly held on the full-moon day of the month of Kattika, the final month of the rainy season. The Pāli text has: sabbaracāro, a night-going great assembly, an all-night festival.
[66]. Alternate translation, №100(361).
[67]. S. 9. 7. Nāgadatta; №100(362).
[68]. Na-ca-đạt-đa 那迦達多. №100(362): Dragon-Given 龍與. Pāli: Nāgadatta.
[69]. №100(362): “delighting in the household life; entering the village early in the morning; returning only late in the evening.”
[70]. S. 9. 13. Pākatindriya (Sambahulā bhikkhū); №100(363).
[71]. Mind of impermanence 無常心; the mind contemplating impermanence. №100(363): constantly contemplating impermanence 常思於無常.
[72]. S. 9. 8. Ogāḷho (Kulagharaṇī): №100(364).
[73]. There is no Pāli equivalent.
[74]. Kiến-đa 見多.
[75]. Ưu-lâu 優樓. Pāli: ulūka, a kind of owl.
[76]. Ba-tra-lợi 波吒利. Pāli: pāṭalī, the name of a kind of tree. Vipaśyin Buddha attained Buddhahood beneath this tree.
[77]. Mount Chi-đề 支提山. Pāli: Cetiya, the name of a mountain, also called Vedisa; see the note below.
[78]. Bề-đề-hê 鞞提醯. Pāli: Vedisagiri, the name of a mountain, also called Cetiya, approximately fifty yojanas from Pāṭaliputta.
[79]. Na-sa-khư-đa 那娑佉多.
[80]. Bhikkhu in charge of works 營事比丘, referring to a bhikkhu responsible for construction work on behalf of the Sangha. Pāli: navakammika.
[81]. Mount Tần-đà 頻陀山.
[82]. The original text has: garden 苑. The Song edition and Ấn Thuận read: flower 花.
[83]. The original text has: dwell 住. Another edition has: depart 去.
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