雜阿含經

Edited and annotated by: Thích Tuệ Sỹ

SUTRA 1241. MEMBERS OF THE HOUSEHOLD[1]

Thus have I heard:

At one time, the Buddha was dwelling in Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti. At that time, the householder Anathapindika went to the Buddha, bowed his head at the Buddha’s feet, withdrew to one side, sat down, and said to the Buddha:

“Blessed One, everyone in my household possesses pure faith. When those in my household die, will they be reborn in heaven?”

The Buddha said:

“Excellent! Excellent, householder! This is a profound question concerning the experiencing of karmic results. In the midst of the great assembly, you have uttered a lion’s roar, saying: ‘Everyone in my household possesses pure faith. When they die, will they be reborn in heaven?’ Has some venerable bhiksu of great spiritual power told you: ‘Whoever in your household dies will invariably be reborn in a heavenly realm’?”

The householder said to the Buddha:

“No, Blessed One.”

The Buddha asked again:

“Or has some bhiksuni or some deity told you this? Or did you hear it directly from me?”

The householder said to the Buddha:

“No, Blessed One.”

“How is it, householder? Do you know through your own knowledge and vision that, after dying, the members of your household will all be reborn in heaven?”

The householder said to the Buddha:

“No, Blessed One.”

The Buddha told the householder:

“You have not heard this from a venerable bhiksu of great spiritual power, nor from a bhiksuni, nor from any deity; nor were you present before me and heard it said; nor do you know through your own knowledge and vision: ‘If anyone in my household dies, that person will be reborn in heaven.’ On what grounds, then, have you today spoken such profound words concerning the experiencing of karmic results and, in the midst of the great assembly, uttered a lion’s roar, saying: ‘Whoever in my household dies will be reborn in heaven’?”

The householder said to the Buddha:

“Blessed One, no venerable bhiksu of great spiritual power came and told me this. As stated fully above, … up to: all will be reborn in heaven. Blessed One, however, whenever I see pregnant women, I instruct them to take refuge on behalf of their children in the Buddha, to take refuge in the Dharma, and to take refuge in the Bhiksu Sangha.

After a child is born, I teach it the Three Refuges; when it becomes capable of understanding, I further teach it to observe the precepts. Even if a lowly servant or an outsider becomes pregnant and gives birth, I instruct her in the same way. If someone is selling a male or female slave, I go to that person and say: ‘Good sir, I wish to purchase this person, but you should take refuge in the Buddha, take refuge in the Dharma, take refuge in the Bhiksu Sangha, and undertake and uphold the prohibitive precepts.

Following my instruction, quickly undertake and uphold the Five Precepts. Afterward, I shall purchase the person at the appropriate price; if you do not follow my instruction, I will not agree to the purchase.’ If there are lodgers or hired workers, I first require them to undertake the Three Refuges and the Five Precepts, and only afterward do I accept them. If someone comes asking to become an apprentice, or comes seeking an interest-bearing loan, I likewise require that person to undertake the Three Refuges and the Five Precepts before I agree to accept them.

Furthermore, whenever my household makes offerings to the Buddha and the Bhiksu Sangha, I recite the names of my parents, brothers, wife and children, relatives and acquaintances, the king and great ministers, deities, nagas, and spirits, whether living or deceased, sramanas or brahmins, relatives on both the paternal and maternal sides, down even to male and female servants; I recite all their names and make dedicatory prayers for them.

Moreover, I heard the Blessed One teach that, through the condition of having their names recited in dedicatory prayer, they will all be reborn in heaven. Whether because of giving fields and gardens, houses, or beds; because of habitual giving; because of giving to travelers; or even because of giving living beings a small handful—through these causes and conditions, they will all be reborn in heaven.”

The Buddha said:

“Excellent! Excellent, householder! Because of your faith, you have been able to speak thus. The Tathagata possesses unsurpassed knowledge and vision concerning this matter and therefore clearly knows that all those in your household, upon dying, will be reborn in heaven.”

After the householder Anathapindika heard what the Buddha had taught, he rejoiced and delighted in it, bowed to the Buddha, and departed.

SUTRA 1242. DWELLING WITH REVERENCE

Thus have I heard:

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

“Dwell with reverence. Always keep the mind restrained. Always be circumspect and apprehensive.

Defer to fellow practitioners of the holy life, whether senior, of middle standing, or junior. Why is this? If a bhiksu dwells without reverence, does not keep the mind restrained, is not circumspect and apprehensive, and does not defer to other practitioners of the holy life, whether senior, of middle standing, or junior, yet wishes to perfect the forms of proper conduct, that is impossible.

If his forms of proper conduct are not perfected, yet he wishes his training in the Dharma to be complete, that is impossible. If his training in the Dharma is not complete, yet he wishes the body of morality, the body of concentration, the body of liberation, and the body of the knowledge and vision of liberation to be complete, that too is impossible. If the body of the knowledge and vision of liberation is not complete, yet he wishes to attain nirvana without remainder, that is impossible.

Thus, if a bhiksu is reverent, keeps the mind restrained, is circumspect and apprehensive, and follows the virtuous influence of other practitioners of the holy life, whether senior, of middle standing, or junior, his forms of proper conduct may be perfected; this is possible. If his forms of proper conduct have been perfected, his training in the Dharma may become complete; this is possible. If his training in the Dharma has become complete, the body of morality, the body of concentration, the body of wisdom, the body of liberation, and the body of the knowledge and vision of liberation may become complete; this is possible.

If the body of the knowledge and vision of liberation has become complete, he may attain nirvana without remainder; this is possible. Therefore, a bhiksu should be reverent, keep the mind restrained, be circumspect and apprehensive, and follow the virtuous influence of other practitioners of the holy life, whether senior, of middle standing, or junior, so that his forms of proper conduct may be perfected, … up to attaining nirvana without remainder.

Thus should you train.”

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

SUTRA 1243. MORAL SHAME AND MORAL DREAD[2]

Thus have I heard:

At one time, the Buddha was dwelling in Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti. At that time, the Buddha told the bhiksus:

“There are two pure qualities capable of safeguarding the world. What are the two? They are moral shame and moral dread. If the world lacked these two pure qualities, it would not recognize parents, brothers, sisters, wives and children, relatives, teachers and elders, degrees of seniority, or proper order; it would be inverted and chaotic, like the animal realm. Because the two pure qualities of moral shame and moral dread exist, the world recognizes parents, … up to teachers and elders, degrees of seniority, and proper order; it is not chaotic like the animal realm.”

At that time, the Blessed One then spoke in verse:

If in the world there were not

The two qualities of shame and dread,

Beings would transgress the path of purity

And proceed toward birth, aging, sickness, and death.

If the world is endowed with

The two qualities of shame and dread,

The path of purity will flourish,

And the gate of birth and death will be sealed shut.

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

SUTRA 1244. BURNING

Thus have I heard:

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

“There are phenomena that burn and phenomena that do not burn. Listen and consider carefully; I shall explain them for you. What are phenomena that burn?

If any man or woman practices evil and unwholesome ways, violates the precepts, accomplishes evil conduct by body, and accomplishes evil conduct by speech and mind, then later, when afflicted by illness, lying helpless upon a bed and enduring much pain, that person recalls all the evil deeds previously committed. Just as the shadow of a great mountain obscures the western sunlight, so too, as beings who have previously committed every kind of evil—the evil and unwholesome phenomena produced through bodily, verbal, and mental karma—approach the end of life, all these deeds appear before them, and remorse arises in their minds: ‘Alas!

Alas! Because in the past I did not cultivate the good but committed only evil, I shall fall into an evil destination and undergo much suffering.’ Having remembered this, their minds are burned and remorse arises. Because remorse has arisen, they cannot die with a wholesome mind, and in the next life an unwholesome state of mind arises in continuity.

These are called phenomena that burn.

“What are called phenomena that do not burn? If any man or woman undertakes and observes the pure precepts, cultivates the true Dharma, accomplishes wholesome karma by body, and accomplishes wholesome karma by speech and mind, then when approaching death, although the body encounters suffering and calamity, lies helpless upon a sickbed, and endures much pain, that person’s mind recalls the wholesome Dharma previously cultivated and the wholesome conduct accomplished by body, speech, and mind.

At that time, taking those wholesome phenomena as the supporting condition, that person thinks: ‘My body, speech, and mind have performed such wholesome conduct and have not committed evil. I shall be born in a wholesome destination and shall not fall into an evil destination. My mind has nothing to regret.’ Because the mind does not become remorseful, that person dies with a wholesome mind, and wholesomeness continues into the next life.

These are called phenomena that do not burn.”

Then the Blessed One spoke these verses:

Having planted karma that burns,

Living in dependence upon what is contrary to Dharma;

Those who accordingly commit evil karma

Will surely be born in hell.

Equal Revival and Black Rope,

Crushing, and the two Screaming Hells;

Burning, Extremely Burning,

And the great Avici Hell.

These eight great hells

Are filled with extreme suffering and difficult to escape;

According to the many kinds of evil karma,

They each have sixteen different places.

Four gates open on the four sides,

The spaces between them equal in measure;

The four sides are enclosed by iron walls,

And the four gates are also made of iron.

The iron ground blazes with fire,

Flames burn fiercely everywhere;

Extending a hundred yojanas across and lengthwise,

The raging flames never cease.

There, those of wrongful conduct are subdued,

And the obstinate are punished;

They are made to suffer for a long time—

Such suffering is difficult to behold.

Those who see it become terrified,

Trembling in fear, their hair standing on end.

When they fall into this hell,

Their heads point downward and their feet upward.

Those who obstruct^[3] practitioners of the holy life,

The gentle-minded noble ones;

Who, toward these worthy sages,

Give rise with contempt to unrighteous intentions;

And who kill living beings,

Fall into this burning hell.

They writhe amid the flames,

Like fish roasted over a fire.

In agony they cry and scream,

Like the trumpeting of war elephants.

The great fire arises of itself—

It is produced by their own karma.

After the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha taught, rejoiced and practiced accordingly.

SUTRA 1245. EVIL CONDUCT[4]

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 Blessed One addressed the bhikkhus:

“Whoever abandons evil bodily conduct can attain the elimination of evil bodily conduct. Of one who cannot attain the elimination of evil bodily conduct, I do not say that this person should abandon evil bodily conduct.^[5] Because that person can attain the elimination of evil bodily conduct, I therefore say that this person should abandon evil bodily conduct. Evil bodily conduct does not bring benefit or well-being to living beings. By abandoning evil bodily conduct, one will certainly attain benefit and well-being. Therefore, I say that evil bodily conduct should be abandoned. The same is said regarding evil conduct of speech and mind.”

After the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha taught, rejoiced and practiced accordingly.

SUTRA 1246. REFINING GOLD[6]

Thus have I heard:

At one time, the Buddha was staying in Rajagriha, at the dwelling place of a goldsmith. At that time, the Blessed One addressed the bhikkhus:

“Suppose a gold refiner gathers sand and earth and places them in a trough. He then pours water over them. The coarse, heavy impurities, together with gravel,^[7] stones, and hard clods of earth, are carried away by the water.

Yet coarse grains of sand still remain clinging to the gold. He pours water over it again, and those coarse grains of sand are carried away by the water. Only then does the raw gold^[8] appear, but fine sand and black earth still cling to it.

He pours water over it again, and the fine sand and black earth are carried away by the water. Thereafter, only pure, refined gold without admixture remains. Yet extremely subtle impurities resembling gold are still present.

The goldsmith then places it in a furnace and works the bellows to intensify the fire, melting it into liquid and removing all the impurities. Still, the raw gold is not yet light, soft, or lustrous; when bent or drawn out, it breaks. The gold refiner or his apprentice must again place it in the furnace, work the bellows to intensify the fire, and repeatedly turn it over to temper it.

At last, the raw gold becomes light and soft, bright and lustrous; when bent or drawn out, it does not break. It can then be fashioned as desired into various ornaments, such as hairpins, earrings, bracelets, and bangles.

“A bhikkhu progressing toward purification of mind^[9] is likewise. The coarse, enveloping defilements,^[10] evil and unwholesome karma, and evil wrong views are gradually abandoned and brought to extinction, just as gravel, stones, and hard clods of earth are removed from raw gold.

“Furthermore, a bhikkhu progressing toward purification of mind next abandons coarse impurities such as thoughts of sensual desire, thoughts of ill will, and thoughts of harming,^[11] just as coarse sand and gravel are removed from raw gold.

“Furthermore, a bhikkhu progressing toward purification of mind continues to remove subtle impurities, such as thoughts concerning relatives, thoughts for the sake of other people, and thoughts concerning rebirth in heaven, eliminating them through contemplation, just as dust, fine sand, and black earth are removed from raw gold.

“Furthermore, when thoughts concerning wholesome phenomena^[12] arise in a bhikkhu progressing toward purification of mind, he eliminates them through contemplation so that his mind becomes purified, just as impurities having the color of refined gold are removed from raw gold, causing it to become pure.

“Furthermore, when a bhikkhu’s samadhis must be sustained by volitional activity,^[13] they are like a pond whose water is retained by surrounding embankments. Because they are still sustained by conditioned phenomena, they are not tranquil or sublime, and he does not attain the happiness of serenity and cessation or the complete exhaustion of all outflows. This is like a goldsmith and his apprentice washing and refining raw gold and removing its impurities, while it is still not light, soft, or lustrous; it breaks when bent or drawn out and cannot be fashioned into ornaments as desired.

“Furthermore, when a bhikkhu has attained the samadhis, they no longer need to be sustained by volitional activity. He attains sublime tranquility and the path leading to the happiness of serenity and cessation; with unified and one-pointed mind, he completely exhausts all outflows. This is like a goldsmith and his apprentice refining raw gold until it becomes light, soft, and lustrous, so that it may be bent or drawn out as desired.

“Furthermore, a bhikkhu, having abandoned applied and sustained thought, attains the Second, Third, and Fourth Dhyanas. Such right attainment is utterly pure, free from afflictions, pliant, genuine, and immovable. If he wishes to realize any of those spheres of attainment^[14], he can certainly realize it. It is like a goldsmith who refines raw gold until it becomes light, soft, lustrous, and unbreakable; whatever object he wishes to make from it, he may fashion according to his desire. So too, when a bhikkhu attains samadhi^[15],… up to and including all the spheres of attainment, he can realize them all.”

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

SUTRA 1247. THREE CHARACTERISTICS[16]

Thus have I heard:

At one time, the Buddha was dwelling in the Bamboo Grove, at Kalanda’s Squirrel Sanctuary, in the city of Rajagriha. At that time, the Blessed One addressed the bhikkhus:

“You should diligently apply yourselves and, at the appropriate time, contemplate three characteristics. What are the three? At the appropriate time, contemplate the characteristic of calm; at the appropriate time, contemplate the characteristic of arousal; and at the appropriate time, contemplate the characteristic of equanimity^[17].

If a bhikkhu exclusively contemplates the characteristic of calm, his mind thereby becomes sluggish. If he exclusively contemplates the characteristic of arousal, restlessness thereby arises in his mind. If he exclusively contemplates the characteristic of equanimity, he does not thereby attain right concentration for the complete destruction of the taints.

Because that bhikkhu contemplates the characteristic of calm at the appropriate time, the characteristic of arousal at the appropriate time, and the characteristic of equanimity at the appropriate time, his mind attains right concentration and completely destroys the taints. It is like a master goldsmith and his apprentice who place raw gold in a furnace and increase the fire, working the bellows at the appropriate time, sprinkling it with water at the appropriate time, and ceasing both at the appropriate time.

If they only work the bellows continuously, the raw gold will be entirely consumed. If they only sprinkle it continuously with water, the raw gold will become hard and brittle. If they cease both, the raw gold will remain insufficiently refined and cannot be used.

Therefore, a skilled master goldsmith and his apprentice work the bellows upon that raw gold at the appropriate time, sprinkle it with water at the appropriate time, and cease both at the appropriate time. In this way, the raw gold is brought to the proper condition and can be used for whatever purpose is desired. So too, a bhikkhu diligently applies himself and continually contemplates these three characteristics,… up to the destruction of the taints.”

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

SUTRA 1248. HERDING CATTLE (1)[18]

Thus have I heard:

At one time, the Buddha was dwelling in the Bamboo Grove, at Kalanda’s Squirrel Sanctuary, in the city of Rajagriha. At that time, the Blessed One addressed the bhikkhus:

“In the past, in the land of Magadha, there was a foolish and unwise cowherd. At the end of summer and the beginning of autumn, he did not carefully examine this bank of the Ganges, nor did he carefully examine the far bank of the Ganges. Instead, he drove the herd down a sheer slope, through the swirling midstream, and up another sheer slope, thereby causing many disasters.

“Bhikkhus, in the past, in the land of Magadha, there was also a cowherd who was neither foolish nor deluded and who possessed skillful wisdom. At the end of summer and the beginning of autumn, he carefully examined this bank of the Ganges and carefully examined the far bank of the Ganges. He skillfully drove the cattle across the river to a broad, level mountain valley where the grass was fresh and the water was pure.

When he began driving the cattle across the river, he first sent the large cattle capable of leading the herd to withstand the swift current. Next, he sent the young, strong cattle across behind them. Finally, he sent the small, thin, and weak cattle across downstream.

All of them crossed the river safely in their proper order. Even the newborn calves, attached to their mothers, followed behind them and reached the far bank.

“So too, bhikkhus, you should understand the meaning of this simile I have spoken. Those foolish and unwise cowherds of Magadha represent the six non-Buddhist teachers, Purana Kasyapa and the others, who are likewise. They cultivate wrong views and proceed along wrong paths.

They resemble that foolish and unwise cowherd who, at the end of summer and the beginning of autumn, did not carefully examine this bank or the far bank, the sheer slopes or the dangerous mountains, but drove the cattle down a steep bank, through the swirling midstream, and up a steep bank, thereby causing many disasters. So too, the six foolish and unwise non-Buddhist teachers—Purana Kasyapa and the others—do not know how to examine this bank, which refers to this life; they do not know how to examine the far bank, which refers to the next life; and the swirling midstream refers to the domains of Mara, wherein they themselves encounter suffering and calamity.

The wrong views they hold and the teachings they cultivate all lead to affliction and disaster.

“That skilled cowherd of Magadha, who was neither foolish nor deluded and who possessed skillful wisdom, represents the Tathagata, the Arhat, the Fully and Perfectly Awakened One. Just as the cowherd carefully examined this bank and the far bank and skillfully drove the cattle across the river to a broad, level mountain valley, first sending the large cattle capable of leading the herd to withstand the swift current and safely reach the far bank, so too, my sravakas who have completely destroyed the taints,… up to personally knowing that there will be no further rebirth, cut across the current of worldly desire, the evil Mara, safely cross beyond birth and death, and reach the far shore.

“Just as the skilled cowherd of Magadha next sent the young, strong cattle across the current, so too, my sravakas who have completely severed the five lower fetters attain the state of non-returning. Having been reborn there, they do not return to this realm again. They too cut through the current of desire, the evil Mara, safely cross beyond birth and death, and reach the far shore.

“Just as the skilled cowherd of Magadha then sent the small and weak cattle across downstream, enabling them to cross safely, so too, my sravakas who have severed the three fetters and in whom greed, hatred, and delusion have become attenuated attain the state of once-returning. They are reborn in this realm only once more and then bring suffering to its final end. They cut across that current of desire, the evil Mara, safely cross beyond birth and death, and reach the far shore.

“Just as the newborn calves of the skilled cowherd of Magadha, attached to their mothers, followed them and crossed the river, so too, my sravakas who have severed the three fetters attain the state of stream-entry. They do not fall into the evil destinies, are certain to proceed directly toward perfect awakening, and, after no more than seven passages back and forth among devas and humans, bring suffering to its final end. They cut through the current of desire, the evil Mara, safely cross beyond birth and death, and reach the far shore.”

At that time, the Blessed One spoke these verses:

This life and the life beyond,

The Wise One clearly reveals;

Where Mara can reach and cannot reach,

Even the domain of Mara, death.^[19]

All these are fully known

Through the wisdom of perfect awakening;

He severs all the currents of Mara,

Destroys them and causes them to vanish.

He opens wide the gate to the Deathless,

Revealing the true and upright path;

With a mind forever joyful,

One reaches the place of safety.

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

SUTRA 1249. HERDING CATTLE (2)[20]

Thus have I heard:

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

“If a cowherd possesses eleven qualities, he will be unable to make the cattle prosper, nor will he be able to keep a large herd safe and secure. What are the eleven? He does not know form; does not know distinguishing marks; does not know how to remove parasites; does not bandage wounds; does not fumigate with smoke; does not know how to choose a path; does not know how to choose a resting place^[21]; does not know where to cross a river; does not know where to graze them^[22]; drains all the cows’ milk; and does not know how to care for the leader of the herd.

This is called a person who, possessing eleven qualities, is unable to tend and guard a large herd of cattle. Likewise, a bhikkhu who possesses eleven qualities cannot secure his own well-being, nor can he secure the well-being of others. What are the eleven?

He does not know form; does not know distinguishing marks; cannot remove harmful parasites; does not bandage wounds; cannot fumigate with smoke; does not know the right path; does not know the resting place; does not know the crossing place; does not know the grazing ground; drains all the cows’ milk; or, when there is a senior elder of great learning and long standing, who has long practiced the holy life and is praised by the Great Teacher, he does not go among those wise practitioners of the holy life and praise that elder’s virtues, thereby causing everyone to honor, attend upon, and support him.

“What is meant by not knowing form? Whatever possesses form consists entirely of the four great elements and what is derived from the four great elements. Not knowing form as it truly is—this is called not knowing form.

“What is meant by not knowing distinguishing marks? It is not knowing as it truly is which conduct bears the mark of transgression and which conduct bears the mark of wisdom^[23]. This is called not knowing distinguishing marks.

“What is meant by not knowing how to remove parasites? When a thought of sensual desire^[24] has arisen, one tolerates it and does not abandon it, examine it, or eliminate it. When thoughts of ill will and harming have arisen, one tolerates them and does not abandon them, examine them, or eliminate them. This is called not knowing how to remove parasites.

“What is meant by not bandaging wounds? On seeing a form with the eye, one grasps its appearance and characteristics. Because the eye is not guarded, worldly greed and sorrow and evil, unwholesome states flow into the mind, and one is unable to protect it^[25]. It is likewise with the ear, nose, tongue, body, and mind. This is called not bandaging wounds.

“What is meant by not fumigating with smoke? One is unable to analyze and explain to others the teachings one has heard and received. This is called not fumigating with smoke.

“What is meant by not knowing the right path? The Noble Eightfold Path and the noble Dharma and discipline are called the path. Not knowing them as they truly are is called not knowing the right path.

“What is meant by not knowing the resting place^[26]? In regard to the teachings known by the Tathagata^[27], one does not attain joy, gladness, excellence, or the benefit of liberation^[28]. This is called not knowing the resting place.

“What is meant by not knowing the crossing place? One does not know the Sutras, the Vinaya, or the Abhidharma, and does not know to approach at the proper time to inquire and receive instruction, asking: ‘What is wholesome? What is unwholesome? What is blameworthy? What is blameless? Which practices are excellent and not evil?’ One is unable to disclose what is concealed in the Dharma, unable to inquire extensively into what has been revealed, and unable to expound and elucidate the profound meanings of phrases that one has understood. This is called not knowing the crossing place.

“What is meant by not knowing the grazing ground? The Four Foundations of Mindfulness and the Dharma and discipline of the noble ones are called the grazing ground. Not knowing them as they truly are is called not knowing the grazing ground.

“What is meant by draining all the milk? When kshatriyas, brahmins, or householders freely give robes, food and drink, bedding, medicines, and other necessities of life, a bhikkhu uses what he receives without knowing moderation. This is called draining all the milk.

“What is meant by failing, in regard to senior elders and venerable ones of great learning and long standing, … up to failing to go among those of superior knowledge who practice the holy life and praise the elders’ virtues, so that others may honor, attend upon, and support them and thereby attain happiness? It means that a bhikkhu does not praise those senior elders, … up to causing wise practitioners of the holy life to approach them and attend upon them with compliant deeds of body, speech, and mind. This is called failing to go among the senior elders of great learning and long standing, … up to causing everyone to honor, attend upon, and support them.

“If that cowherd possesses eleven qualities, he can cause his herd to prosper, protect the cattle, and keep them contented. What are the eleven? He knows form, knows distinguishing marks, and so forth, as clearly analyzed above, … up to being able to lead the herd and tend it appropriately at the proper times, thereby keeping it safe and secure.

This is called a cowherd who possesses eleven qualities and who will cause the herd to prosper, protect it, and keep it safe and secure. Likewise, a bhikkhu endowed with eleven qualities will himself dwell at ease and will also be able to bring ease to others. What are the eleven?

He knows form, knows distinguishing marks, … up to the complete and lucid analysis given above. This is called a bhikkhu who possesses eleven qualities, dwells at ease himself, and brings ease to others.”

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

SUTRA 1250. NĀDIKA (1)[29]

Thus have I heard:

At one time, the Buddha was in Kosala, journeying among the people, and came to stay in the Icchānangala Grove^[30], near the village of Icchānangala. At that time, the Venerable Nādika^[31] was also staying in the village of Icchānangala.

Then the ascetics and brahmins of that village heard that the ascetic Gautama was staying in the country of Kosala and, while journeying among the people, had come to stay in the Icchānangala Grove near the village of Icchānangala. On hearing this, each of them prepared a vessel of food and placed it by the entrance^[32], thinking: ‘I shall be the first to make an offering to the Blessed One! I shall be the first to make an offering to the Well-Gone One!’ Each raised his voice and loudly proclaimed this. The Blessed One then heard the loud voices of the many people in the grove and asked the Venerable Nādika:

“For what cause and reason are the voices of so many people resounding loudly in the grove?”

The Venerable Nādika said to the Buddha:

“Blessed One, these are the ascetics, brahmins, and householders of the village of Icchānangala. Having heard that the Blessed One is staying in this grove, each prepared a vessel of food and brought it into the grove, proclaiming: ‘I shall be the first to make an offering to the Blessed One! I shall be the first to make an offering to the Well-Gone One!’ That is why the voices of so many people resound loudly in this grove. May the Blessed One please accept their food.”

The Buddha told Nādika:

“Do not bring offerings and gain to me, for I do not seek gain. Do not praise me, for I do not seek praise. Nādika, if there were anyone who, having as easily attained as the Tathagata has the bliss born of liberation, seclusion, cessation, and perfect enlightenment, would savor and crave gains and benefits such as these^[33]—Nādika, when I alone attain such bliss born of liberation, seclusion, cessation, and perfect enlightenment without seeking it and without toil, how could I possibly savor or crave gains and benefits of the kind that have now arisen? Nādika, because you have not attained such bliss born of liberation, seclusion, cessation, and perfect enlightenment, you have not attained the bliss that comes without seeking or the bliss that comes without toil.”

“Nadika, even the devas have not attained such happiness born of emergence, seclusion, cessation, and perfect awakening—the happiness free from seeking, the happiness free from toil. I alone have attained such happiness born of emergence, seclusion, cessation, and perfect awakening, the happiness free from seeking, the happiness free from toil. Would I then savor and seek such gains as may arise?”

Nadika said to the Buddha:

“Blessed One, I now wish to offer a simile.”

The Buddha told Nadika:

“You should know the proper time.”

Nadika said to the Buddha:

“Blessed One, it is like rain falling and streams of water flowing downward with the current. Wherever the Blessed One stays, the kshatriyas, brahmins, and householders there honor, trust, and serve him, because the Blessed One’s virtue and discipline are pure and his right view is true and upright. Therefore, I now make this request. May the Blessed One, out of compassion, accept their invitation.^[34]”

The Buddha told Nadika:

“Do not speak to me of gain. I do not seek gain. … Would I then savor and seek…?

“Nadika, I have seen a bhikkhu eat fine food and, after eating, lie on his back with his belly raised, panting and sighing deeply. Seeing this, I thought to myself: This elder has not attained the happiness born of emergence, seclusion, cessation, and perfect awakening—the happiness free from seeking, the happiness free from toil.

“Furthermore, Nadika, I have seen two bhikkhus here eat fine food and, after eating their fill, pant and walk with their bodies stretched upright. I thought to myself: Those elders have not attained the happiness born of emergence, seclusion, cessation, and perfect awakening—the happiness free from seeking, the happiness free from toil.

“Nadika, I have seen many bhikkhus eat fine food and, after eating, go from one park to another, from one room to another, from one person to another, and from one gathering to another. Seeing this, I thought to myself: Such elders cannot attain the happiness born of emergence, seclusion, cessation, and perfect awakening. I alone have attained such happiness born of emergence, seclusion, cessation, and perfect awakening.

“Furthermore, Nadika, once while I was traveling along a road, I saw a bhikkhu walking far ahead and another bhikkhu coming from far behind.^[35] At that time I was at leisure, tranquil, and free from activity, and I was not wearied by the need to urinate or defecate.^[36] Why is this? Because urination and defecation arise in dependence upon food and drink and attachment to flavors; that is a basis of dependence. One observes the arising and cessation of the five appropriated skandhas and dwells in disenchantment and detachment; that is a basis of dependence.

One observes the arising and cessation of the six bases of contact and dwells in disenchantment and detachment; that is a basis of dependence. One delights in crowds and assemblies and diligently gathers with groups, while disliking seclusion; that is a basis of dependence. One delights in cultivating seclusion and diligently abides in seclusion, while becoming disenchanted with crowds and assemblies; that is a basis of dependence.

Therefore, Nadika, you should train in this way: Observe the arising and cessation of the five appropriated skandhas; observe the arising and cessation of the six bases of contact; delight in seclusion and diligently practice seclusion. You should train in this way.”

When the Buddha had spoken this discourse, Venerable Nadika heard what the Buddha had taught, rejoiced and approved, bowed his head in homage, and departed.

DISCOURSE 1251. NADIKA ^(2)[37]

Thus have I heard:

At one time, the Buddha was traveling among the people of Kosala and came to stay in the village of Nalangalā.^[38]

It should be recounted in full as above, … up to “… seek such gains as may arise?”

The Buddha told Nadika:

“I have seen a monastery beside a village where a bhikkhu was meditating. Seeing this, I thought to myself: The people of this village, or perhaps novices, may come and go, making loud and clamorous noises that disturb and obstruct this venerable one’s meditation, causing him to emerge from meditative attainment,^[39] and hindering his aspiration to reach what he has not yet reached, attain what he has not yet attained, and realize what he has not yet realized. Nadika, I am not pleased with that bhikkhu dwelling in a monastery beside a village.

“Nadika, I have seen a bhikkhu dwelling in a secluded and tranquil forest, lying on his back and sighing.^[40] Seeing this, I thought to myself: Now,^[41] after this bhikkhu awakens from sleep, he will direct his thoughts to the perception of the secluded and tranquil forest.^[42] Nadika, I am likewise not pleased with a bhikkhu dwelling in a secluded and tranquil forest in this way.^[43]

“Nadika, I have also seen a bhikkhu dwelling in a secluded and tranquil forest, sitting, swaying, and dozing. Seeing this, I thought to myself: Now, after this bhikkhu awakens, he will attain a concentration he has never attained before and, through his concentrated mind, gain liberation. Therefore, Nadika, I am likewise not pleased with a bhikkhu dwelling in a secluded and tranquil forest in this way.^[44]

“Nadika, I have also seen a bhikkhu dwelling in a secluded and tranquil forest, sitting upright and entering meditative attainment. Seeing this, I thought to myself: If this bhikkhu has not yet been liberated, he will quickly attain liberation. If he has already been liberated, he will guard himself and not allow himself to regress. Nadika, I am pleased with a bhikkhu dwelling in a secluded and tranquil forest in this way.

“Nadika, I have also seen a bhikkhu dwelling in a secluded and tranquil forest. Later, that bhikkhu left the secluded forest, relinquished his bed and bedding, and returned to a village to obtain a bed and bedding. Nadika, I am likewise not pleased with a bhikkhu who returns to a village in this way.

“Furthermore, Nadika, I have seen a bhikkhu living in a village monastery, renowned for his many virtues and receiving all kinds of material gains—robes, food and drink, medicines, and every necessity. That bhikkhu later abandoned all such gains and support, the village, his bed and seat, and went to rest in a secluded and tranquil forest. Nadika, I am very pleased with a bhikkhu who relinquishes gains and support, the village, his bed and bedding in this way and dwells in a secluded and tranquil forest. Nadika, a bhikkhu should train in this way.”

When the Buddha had spoken this discourse, Nadika heard what the Buddha had taught, rejoiced and approved, bowed his head in homage, and departed.

DISCOURSE 1252. WOODEN PILLOWS^[45]

Thus have I heard:

At one time, the Buddha was dwelling by the Monkey Pond in the Gabled Hall at Vaishali. At that time, the Blessed One said to the bhikkhus:

“The Licchavis habitually use wooden pillows, and their hands and feet are calloused.^[46] Being wary and fearful, they do not allow Ajatashatru, king of Magadha and son of Vaidehi, to take advantage of a favorable opportunity. Therefore, they constantly admonish themselves and dwell heedfully. Because they dwell heedfully, Ajatashatru, king of Magadha and son of Vaidehi, cannot watch for and seize a favorable opportunity.

Before long, in the future, the Licchavis will indulge freely in pleasure and live at ease. Their hands and feet will become soft; they will use silk as pillows, lie comfortably with their limbs at rest, and remain asleep even after sunrise, dwelling heedlessly. Because they dwell heedlessly, Ajatashatru, king of Magadha and son of Vaidehi, will find a favorable opportunity.

“In the same way, bhikkhus, you must be diligent, apply yourselves, endure steadfastly, and not abandon wholesome qualities. Even if you become emaciated until only skin and bones remain, you must still diligently apply yourselves and not abandon wholesome qualities. Until you attain what should be attained, do not relinquish your effort; always collect the mind and dwell heedfully.

Because you dwell heedfully, Mara Papiyan will find no opportunity. In the future, there will be bhikkhus who freely indulge in pleasure and live at ease. Their hands and feet will be soft; they will use silk as pillows, lie comfortably with their limbs at rest, and remain asleep even after sunrise, dwelling heedlessly.

Because they dwell heedlessly, the evil Mara Papiyan will find an opportunity. Therefore, bhikkhus, you should train in this way: Be diligent and apply yourselves; until you attain what has not yet been attained, do not abandon your efforts.”

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

SUTRA 1253. HUNDRED POTS[47]

Thus have I heard:

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

“Suppose there were a person who, in the morning, gave three hundred pots of food as alms to sentient beings, and did likewise at noon and in the evening. A second person, for only a brief moment, cultivated loving-kindness toward all sentient beings, even for as long as it takes to milk a cow. By comparison, the merit of the former person’s giving would not equal one hundredth, one thousandth, or one ten-thousand-millionth part of the latter’s merit; nor could any calculation or analogy adequately compare them. Therefore, bhikshus, you should train yourselves thus: ‘For a brief moment, we shall cultivate loving-kindness toward all sentient beings, even for as long as it takes to milk a cow.’”

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

SUTRA 1254. THE HOUSEHOLD[48]

Thus have I heard:

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

“Suppose a household had many daughters but few sons. You should know that this household would easily be plundered by thieves. So too, if a virtuous man or virtuous woman is unable regularly to cultivate loving-kindness toward all sentient beings, even for as long as it takes to milk a cow, you should know that this person will easily be deceived by malevolent spirits. Suppose a household had many sons but few daughters; it would not be plundered by thieves. So too, if a virtuous man regularly cultivates loving-kindness toward all sentient beings, even for as long as it takes to milk a cow, he will not be deceived by malevolent spirits. Therefore, bhikshus, you should constantly cultivate loving-kindness, even for as long as it takes to milk a cow.”

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

SUTRA 1255. THE DAGGER[49]

Thus have I heard:

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

“Suppose a person had a dagger whose point was exceedingly sharp. A strong man said, ‘I can strike your dagger with my hand or fist and shatter it into pieces.’ Bhikshus, could that strong man strike the dagger with his hand or fist and shatter it into pieces?”

The bhikshus said to the Buddha:

“No, Blessed One, he could not. The point of that dagger is exceedingly sharp. That man could not shatter it by striking it with his hand or fist; he would only bring suffering upon himself.”

“So too, bhikshus, if a shramana or brahmin cultivates loving-kindness toward all sentient beings, even for as long as it takes to milk a cow, and malevolent spirits wish to approach and seek an opening, they will be unable to find a suitable opportunity. They will only injure themselves. Therefore, bhikshus, you should train yourselves thus: frequently cultivate loving-kindness, even for as long as it takes to milk a cow.”

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

SUTRA 1256. THE FINGERNAIL[50]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Shravasti. At that time, the Blessed One took up a pinch of earth on his fingernail and asked the bhikshus:

“What do you think? Is there more earth on my fingernail, or is there more earth on the great earth?”

The bhikshus said to the Buddha:

“Blessed One, the earth on your fingernail is exceedingly little. The earth of this great earth is immeasurable and innumerable; the two cannot be compared.”

The Buddha said to the bhikshus:

“So too, sentient beings who regularly cultivate loving-kindness toward all sentient beings, even for the brief moment of a finger snap, are as few as the particles of earth on my fingernail. Sentient beings who do not regularly cultivate loving-kindness toward all sentient beings, even for the brief moment of a finger snap, are as numerous as the particles of the great earth. Therefore, bhikshus, you should constantly cultivate loving-kindness toward all sentient beings.”

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

SUTRA 1257. THE ARCHERS[51]

Thus have I heard:

At one time, the Buddha was staying beside the Monkey Pond in the Gabled Hall, in the country of Vaishali. At that time, the Blessed One said to the bhikshus:

“All conditioned phenomena are impermanent, neither everlasting nor secure; they are subject to change. Bhikshus, you should constantly contemplate all conditioned phenomena and cultivate disenchantment and dispassion so as to attain liberation.”

At that time, a bhikshu rose from his seat, adjusted his robes, bowed at the Buddha’s feet, knelt with his right knee touching the ground, joined his palms, and said to the Buddha:

“Blessed One, how swiftly does life change and pass into destruction?”

The Buddha said to the bhikshu:

“I can explain it, but it will be difficult for you to understand!”

The bhikshu said to the Buddha:

“Could it be explained by means of an analogy?”

The Buddha said:

“It can.”

The Buddha then said to the bhikshus:

“Suppose four men, each holding a powerful bow, simultaneously shot arrows in the four directions. Another man, before the arrows had fallen, overtook and caught all four arrows. What do you think, bhikshu? Would such a man be swift?”

The bhikshu said to the Buddha:

“Blessed One, he would be swift.”

The Buddha said to the bhikshu:

“Although the man who caught those arrows would be swift, a celestial son who is an earth spirit would be many times swifter than he. A celestial spirit of space would be many times swifter than the earth spirit. The Four Heavenly Kings would be many times swifter than the celestial spirit of space. The celestial sons of the sun and moon would be many times swifter than the Four Heavenly Kings. The guiding spirits of the sun and moon^[52] would be many times swifter than the celestial sons of the sun and moon. Bhikshus, the change and dissolution of the life faculty is many times swifter still than the guiding spirits of the sun and moon. Therefore, bhikshus, you should diligently apply yourselves to contemplating how swiftly impermanent the life faculty is.”

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

SUTRA 1258. A-NENG-HA[53]

Thus have I heard:

At one time, the Buddha was staying in the Deer Park, the dwelling place of the seers, in the country of Varanasi. At that time, the Blessed One said to the bhikshus:

“In the past, there was a man named Daśārha^[54]. He had a drum named Āṇaka^[55], whose sound was exceedingly fine, deep, and resonant, carrying for forty leagues. As the drum grew old, it became torn and perforated in many places.

The drum repairers then cut strips of oxhide and bound them around it. Although it was thus bound, the drum’s sound was no longer loud, fine, or deep. After some time, the drum decayed further, and large pieces of hide peeled away, until only a heap of wood remained.

So too, a bhikkhu cultivates the body, cultivates virtue, cultivates the mind, and cultivates wisdom. Because he cultivates the body, virtue, mind, and wisdom, when he encounters those discourses^[56] spoken by the Tathagata—profound, illuminating, difficult to see and difficult to understand, beyond conjecture, definitively revealing the subtle and hidden meaning, and knowable by the wise—he quickly and fully comprehends them all.

On hearing those teachings, he rejoices in them, respectfully practices them, and gains the benefit of liberation. Bhikkhus in future generations, however, will not cultivate the body, virtue, mind, or wisdom. When they hear the discourses spoken by the Tathagata—profound and illuminating, teachings on dependent origination that accord and correspond with emptiness^[57]—they will not immediately receive and retain them, nor will they delight in approaching to receive them.

On hearing those teachings, they will not rejoice in them or respectfully practice them, and they will not gain the benefit of liberation. Yet they will devote themselves to receiving the miscellaneous heterodox books of the world, with their ornate language and jumbled worldly phrases. On hearing such words, they will rejoice in them and respectfully practice them, but they will not gain the benefit of liberation.

Among such bhikkhus, those teachings spoken by the Tathagata—profound and illuminating, teachings on dependent origination that accord and correspond with emptiness—will disappear. It will be just like that drum, which decayed and fell apart until only a heap of wood remained. Therefore, bhikkhus, you must diligently apply yourselves to cultivating the body, virtue, mind, and wisdom.

Those teachings spoken by the Tathagata—profound and illuminating, teachings on dependent origination that accord and correspond with emptiness—you should immediately receive and retain, and retain in their entirety. On hearing those teachings, rejoice in them, respectfully practice them, and gain the benefit of liberation.”

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

SUTRA 1259. THE IRON BALL[58]

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 Blessed One addressed the bhikkhus:

“Suppose an iron ball were cast into a fire until it became the color of fire, and then placed in cotton. What do you think, bhikkhus? Would it quickly ignite?”

The bhikkhus said to the Buddha:

“Yes, Blessed One, it would.”

The Buddha told the bhikkhus:

“A foolish person who lives dependent upon a village robes himself early in the morning, takes his bowl, and enters the village to seek alms. He does not skillfully guard his body, does not protect the sense doors, and does not establish mindfulness in his mind. If he sees a young woman, he does not attend to her properly, but grasps her physical features and gives rise to sensual desire.

Desire burns his mind, and desire burns his body. Once his body and mind have been burned, he abandons the precepts and falls away. For a long time, this foolish person will gain neither benefit nor welfare.

Therefore, bhikkhus, you should train yourselves thus: ‘We will skillfully guard our bodies, protect the sense doors, and establish mindfulness when entering a village to seek alms.’ You should train yourselves in this way.”

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

SUTRA 1260. THE CAT[59]

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 Blessed One addressed the bhikkhus:

“In the past, there was a cat that was hungry, thirsty, and emaciated. It lay in wait for a mouse by its hole, intending to seize and eat it if it came out. One day, the mouse came out of its hole to roam about, and the cat immediately seized and swiftly swallowed it.

The mouse’s body was small, and it was swallowed alive into the cat’s belly. Once inside, it ate the cat’s internal organs. As its organs were being eaten, the cat went mad and ran wildly everywhere, from empty houses to burial grounds, not knowing where to stop, until it gradually died.

So too, bhikkhus, there is a foolish person who lives dependent upon a village. Early in the morning, he robes himself, takes his bowl, and enters the village to seek alms, but he does not skillfully guard his body, protect his sense faculties, or establish mindfulness in his mind. On seeing women, he attends to them improperly, grasps their physical features, and gives rise to sensual desire.

Once sensual desire has arisen, the fire of desire blazes up and burns his body and mind. When his body and mind are burning, his mind races about in frenzied distraction. He takes no delight in dwelling at the monastery, in the secluded forest, or beneath a tree.

His inward Dharma is consumed by an evil and unwholesome mind, and he abandons the precepts and falls away. For a long time, this foolish person suffers pain and gains no benefit. Therefore, bhikkhus, you should train yourselves thus: ‘We will skillfully guard our bodies, protect the sense doors, establish our minds in right mindfulness, and then enter the village to seek alms.’ You should train yourselves in this way.”

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

SUTRA 1261. THE WOODEN PESTLE

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 Blessed One addressed the bhikkhus:

“Suppose a wooden pestle were used constantly without cease; over a long time, it would gradually wear away. So too, bhikkhus, if śramaṇas and brahmins have never firmly restrained their sense faculties, do not know moderation in eating and drinking, and do not diligently remain wakeful during the first and last watches of the night to cultivate wholesome qualities, you should know that such people decline throughout the day and that their wholesome qualities do not increase, just like that wooden pestle.

“Bhikkhus, suppose blue lotuses, red lotuses, white water lilies, and white lotuses grow in water, develop in water, and flourish through water. So too, those śramaṇas and brahmins who skillfully restrain the sense doors, know moderation in eating and drinking, and diligently remain wakeful during the first and last watches of the night—the merit of their wholesome qualities increases day and night. You should train yourselves in this way.”

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

SUTRA 1262. THE JACKAL (1)[60]

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove at the Kalandaka Grounds in Rājagṛha. During the last watch of the night, the Blessed One heard a jackal cry. The following morning, the Blessed One prepared his seat, sat before the assembly, and asked the bhikkhus:

“During the last watch of the night, did you hear the jackal cry?”

The bhikkhus said to the Buddha:

“Yes, Blessed One, we heard it.”

The Buddha told the bhikkhus:

“There is a foolish person who thinks: ‘May^[61] I assume a body with such a form and utter such a sound.’ When this foolish person aspires to a similar place of rebirth, how could he fail to obtain it? Therefore, bhikkhus, you must diligently apply yourselves to seeking the complete ending of all forms of existence, and do not apply yourselves to increasing them. You should train yourselves in this way.”

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

SUTRA 1263. EXCREMENT AND URINE[62]

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove at the Kalandaka Grounds in Rājagṛha. At that time, the Blessed One addressed the bhikkhus:

“I do not praise assuming even a slight amount of embodied existence, much less a great amount. Why is this? Because assuming existence is suffering. It is like excrement and urine: even a little is already foul-smelling, much less a great amount. So too, I do not praise even the slightest existence, lasting only a single instant, much less a great amount. Why is this? Because existence is suffering. Therefore, bhikkhus, you should train yourselves thus: ‘We will eliminate all forms of existence and not allow existence to increase.’ You should train yourselves in this way.”

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

SUTRA 1264. THE JACKAL (2)[63]

Thus have I heard:

At one time, the Buddha was dwelling in the Bamboo Grove, in the Kalandaka grounds, at Rajagriha. Then, after midnight, the Blessed One heard a jackal cry. The following morning, the Blessed One prepared his seat, sat before the great assembly, and asked the bhikkhus:

“Toward the end of the night, did you hear a jackal cry?”

The bhikkhus said to the Buddha:

“Blessed One, we heard it.”

The Buddha told the bhikkhus:

“That jackal was tormented by mange, and therefore it cried out. If someone were to treat that jackal’s mange, the jackal would surely recognize the kindness and repay it. Yet there is now a foolish person who neither remembers kindness nor repays it. Therefore, bhikkhus, you should train yourselves thus: Know kindness and repay kindness. Even when the kindness received is small, repay it and never forget it—how much more so when the kindness is great.”

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

SUTRA 1265.[64]

Thus have I heard:

At one time, the Buddha was dwelling in the Bamboo Grove, in the Kalandaka grounds, at Rajagriha. At that time, Venerable Vakkali^[65] was staying at the Golden Lion Monastery^[66] in Rajagriha. He was grievously afflicted by illness and was being attended and cared for by Venerable Phalgunika. Vakkali then said to Phalgunika:

“Go to the Blessed One, bow your head at his feet on my behalf, and ask whether the Blessed One has little illness and little affliction, whether his activities are light and easy, and whether he dwells in peace and comfort. Then say to him: ‘I, Vakkali, am staying at the Golden Lion Monastery. Grievously afflicted by illness, I lie confined to bed and wish to see the Blessed One. But because I am tormented by illness and my strength has declined, I cannot go there myself. I humbly beseech the Blessed One, out of compassion, to come to this Golden Lion Monastery.’”

Venerable Phalgunika accepted Vakkali’s request, went to the Blessed One, bowed his head at the Blessed One’s feet, withdrew to one side, and said to the Buddha:

“Blessed One, Venerable Vakkali bows his head in homage at the Blessed One’s feet and asks whether the Blessed One has little illness and little affliction, whether his activities are light and easy, and whether he dwells in peace and comfort.”

The Blessed One replied:

“I am now at ease.”

Venerable Phalgunika continued:

“Blessed One, Venerable Vakkali is seriously ill and confined to bed at the Golden Lion Monastery. He wishes to see the Blessed One, but he is too weak to come to the Blessed One himself. Excellent indeed would it be if the Blessed One, out of compassion, would come to the Golden Lion Monastery.”

The Blessed One silently consented. Knowing that the Blessed One had consented, Venerable Phalgunika bowed and withdrew. In the afternoon, after emerging from meditation, the Blessed One went to the Golden Lion Monastery and entered Venerable Vakkali’s room. Seeing the Buddha approaching from afar, Venerable Vakkali tried to force himself to rise.

The Buddha told Vakkali:

“Enough; do not rise.”

The Blessed One then sat on another bed and said to Vakkali:

“Can your mind endure the suffering of this illness? Is the illness in your body increasing or diminishing?”

Vakkali said to the Buddha:

It was stated in full as in the preceding sutra concerning the bhikkhu Khema.^[67]

“Blessed One, the pain in my body is so severe that I cannot bear it. I wish to take up a knife and kill myself, for I do not wish to live in suffering.”

The Buddha told Vakkali:^[68]

“I shall now ask you a question; answer me as you see fit. What do you think, Vakkali: Is form permanent or impermanent?”

Vakkali replied:

“Blessed One, it is impermanent.”

The Buddha asked again:

“Is that which is impermanent suffering?”

He replied:

“Blessed One, it is suffering.”

The Buddha asked again:

“Vakkali, if something is impermanent, suffering, and subject to change, is there anything therein worthy of craving or desire?”

Vakkali said to the Buddha:

“Blessed One, there is not.”

The same was said regarding feeling, perception, formations, and consciousness.

The Buddha told Vakkali:

“If there is nothing in that body worthy of craving or desire, your death will be auspicious, and your future life will also be auspicious.”

The Blessed One then taught the Dharma to Vakkali in various ways. After instructing, guiding, illuminating, and bringing him joy, the Blessed One rose from his seat and departed.

That very night, Venerable Vakkali contemplated liberation and wished to take up a knife and kill himself, for he no longer wished to live. Toward the end of the night, two devas of exceedingly handsome appearance came to the Blessed One, bowed their heads at his feet, withdrew to one side, and said to the Buddha:

“Blessed One, Venerable Vakkali, grievously afflicted by illness, is contemplating liberation and wishes to take up a knife and kill himself, for he does not wish to live long.”

The second deva said:

“That Venerable Vakkali has attained liberation through skillful liberation.”^[69]

Having spoken these words, they both bowed their heads at the Buddha’s feet and disappeared.

When the night had passed and dawn arrived, the Blessed One prepared his seat, sat cross-legged before the great assembly, and told the bhikkhus:

“Last night, two devaputras of handsome appearance came to me, bowed their heads in homage, stood to one side, and said: ‘Venerable Vakkali at the Golden Lion Monastery is grievously afflicted by illness. He is therefore contemplating liberation and wishes to take up a knife and kill himself, for he does not wish to live long.’ The second deva said: ‘That Venerable Vakkali has attained liberation through skillful liberation.’ Having spoken these words, they bowed their heads in homage and disappeared.”

The Blessed One then told a bhikkhu:

“Go to the bhikkhu Vakkali and tell him that last night two devas came to me, bowed their heads in homage, withdrew to one side, and said to me: ‘Venerable Vakkali is grievously afflicted by illness. He is therefore contemplating liberation and wishes to take up a knife and kill himself, for he no longer wishes to live.’ The second deva said: ‘That Venerable Vakkali has attained liberation through skillful liberation.’ Having spoken these words, they disappeared. Those were the words of the devas. The Tathagata also tells you this: Do not give rise to desire for this body; then your death will be auspicious, and your future life will also be auspicious.”

The bhikkhu obeyed the Blessed One and went to Vakkali’s room at the Golden Lion Monastery. At that time, Vakkali said to those attending him:

“Bring the rope bed and carry me outside, placing me beyond the monastery gate^[70]. I wish to take up a knife and kill myself, for I do not wish to live long.”

At that time, many bhikkhus had left their rooms and were walking in meditation in an open area. The bhikkhu sent by the Buddha approached them and asked:

“Venerable ones, where is the bhikkhu Vakkali?”

The bhikkhus replied:

“The bhikkhu Vakkali instructed his attendants to carry his rope bed outside the monastery. He wishes to take up a knife and kill himself, for he does not wish to live long.”

The bhikkhu sent by the Buddha then went to Vakkali. Seeing the dispatched bhikkhu approaching from afar, the bhikkhu Vakkali said to those attending him:

“Lower the rope bed to the ground. That bhikkhu who is hastening toward us appears to have been sent by the Blessed One.”

The attendants immediately lowered the rope bed and set it on the ground. The dispatched bhikkhu then said to Vakkali:

“The Blessed One has sent you an instruction, and the devaputras also have words for you.”

Vakkali then said to those attending him:

“Help me down onto the ground. It is not fitting to remain upon a bed while receiving the Blessed One’s instruction and the words of the devas.”

The attendants immediately helped Vakkali down onto the ground. Vakkali then said:

“You may proclaim the instruction of the Blessed One and the words of the devas.”

The messenger bhikkhu said:

“Vakkali, the Great Teacher told you: ‘Last night two deva sons came to Me and said that the bhikkhu Vakkali, afflicted and distressed by illness, was contemplating liberation and wished to take a knife and kill himself, not wishing to live any longer.’ The second deva said: ‘The bhikkhu Vakkali has been liberated through good liberation.’ Having spoken these words, they immediately disappeared. The Blessed One further made this prediction for you: your life's end will be fortunate, and your next existence will also be fortunate.”

Vakkali said:

“Venerable sir, the Great Teacher clearly knows what should be known and clearly sees what should be seen. Those two devas also clearly know what should be known and clearly see what should be seen. Today, however, I have definitively realized, without any further doubt, that this material body is impermanent. That what is impermanent is suffering, I have definitively realized without any further doubt. That what is impermanent and suffering is subject to change, and that there is nothing in it worthy of attachment or desire, I have definitively realized without any further doubt. The same is also true of feeling, perception, formations, and consciousness. Yet today the pain of my illness still clings to my body. I shall take a knife and kill myself, for I do not wish to live any longer.”

Having said this, he immediately took a knife and killed himself. The messenger bhikkhu then attended to Vakkali's body and returned to the Buddha. Bowing his head at the Buddha's feet, he withdrew and sat to one side, then said to the Buddha:

“Blessed One, I conveyed the Blessed One's instruction to the Venerable Vakkali. The venerable one said: ‘The Great Teacher clearly knows what should be known and clearly sees what should be seen. Those two deva sons also clearly know what should be known and clearly see what should be seen.’” … He related everything in full, up to the point where Vakkali took a knife and killed himself.

The Blessed One then instructed the bhikkhus to accompany him to the Golden Lion Monastery, where Vakkali's body lay. He saw that Vakkali's body bore the appearance of detachment. Having seen this, he said to the bhikkhus:

“Do you see that Vakkali's body lying upon the ground bears the appearance of detachment?”

The bhikkhus said to the Buddha:

“Blessed One, we see it.”

The Buddha again said to the bhikkhus:

“Do you see a shadow surrounding Vakkali's body on all four sides and encompassing it?”

The bhikkhus said to the Buddha:

“Blessed One, we see it.”

The Buddha said to the bhikkhus:

“That is the form of Māra the Evil One, circling about in search of where the consciousness of the good man Vakkali will be reborn.”

The Buddha again said to the bhikkhus:

“The good man Vakkali took a knife and killed himself with his consciousness established nowhere.”^[71]

The Blessed One then bestowed upon Vakkali the highest prediction of attainment.

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

DISCOURSE 1266. CHANNA^[72]

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, at the Squirrels' Feeding Ground, in Rājagṛha. At that time, the Venerable Channa was dwelling in the Mango Grove of Fine Robes, near the village of Nāla,^[73] gravely afflicted by illness. The Venerable Śāriputra heard that the Venerable Channa, who was dwelling in the Mango Grove of Fine Robes near the village of Nāla, was gravely afflicted by illness. Having heard this, he said to the Venerable Mahā Kauṣṭhila:

“Venerable sir, do you know? The bhikkhu Channa, who is dwelling in the Mango Grove of Fine Robes near the village of Nāla, is gravely afflicted by illness. We should go together to visit him.”

Mahā Kauṣṭhila silently assented. The Venerable Śāriputra and the Venerable Mahā Kauṣṭhila then went to the Venerable Channa's quarters in the Mango Grove of Fine Robes near the village of Nāla. Seeing the Venerable Śāriputra and the Venerable Mahā Kauṣṭhila approaching from afar, the Venerable Channa grasped his bed and attempted to rise.”

The Venerable Śāriputra said to the Venerable Channa:

“Do not rise.”

The Venerable Śāriputra and the Venerable Mahā Kauṣṭhila sat down upon another bed and asked the Venerable Channa:

“How is it, Venerable Channa? Can you endure the pain? Is your illness increasing or diminishing?” This should be related in full as in the preceding discourse concerning Kṣema.^[74]

The Venerable Channa replied:

“The sickness in my body is now exceedingly painful and difficult to endure. The illness continues to increase and does not diminish. I only wish to take a knife and kill myself; I do not wish to continue living in suffering.”

The Venerable Śāriputra said:

“Venerable Channa, you should make an effort and not harm yourself. If you remain alive, I shall continually come and attend to you. If you lack anything, I shall provide it for you, including appropriate medicines. If you have no one to nurse you, I shall care for you and ensure that you are comfortable rather than uncomfortable.”

Channa replied:

“The householders and brahmins of Nāla village come to care for me and make offerings of robes, blankets, food and drink, bedding, and medicines, so that I lack nothing. I also have disciples who practice the holy life and nurse me in a manner that is agreeable, not disagreeable. Nevertheless, I am oppressed by the suffering of this illness, and my body can scarcely endure it. I only wish to kill myself; I do not wish to continue living in suffering.”

Śāriputra said:

“I shall now ask you a question; answer me as you see fit. Are the eye, eye-consciousness, and forms cognized by the eye the self, something other than the self, or contained within one another?”

Channa replied:

“No, Venerable Śāriputra.”

He further asked Channa:

“Are the ear, nose, tongue, body, and mind … mind-consciousness and phenomena cognized by the mind the self, something other than the self, or contained within one another?”

Channa replied:

“No, Venerable Śāriputra.”

Śāriputra again asked:

“Channa, regarding the eye, eye-consciousness, and forms cognized by the eye, how do you see them, how do you discern them, and how do you know them, such that you say the eye, eye-consciousness, and forms cognized by the eye are not the self, are not something other than the self, and are not contained within one another?”

Channa replied:

“Regarding the eye, eye-consciousness, and forms cognized by the eye, I see their complete cessation. Because I know their complete cessation, I see that the eye, eye-consciousness, and forms cognized by the eye are not the self, are not something other than the self, and are not contained within one another.”

He further asked Channa:

“Regarding the ear, nose, tongue, body, and mind … mind-consciousness and phenomena cognized by the mind, how do you see them and how do you know them, such that you see the mind, mind-consciousness, and phenomena as not the self, not something other than the self, and not contained within one another?”

Channa replied:

“Venerable Śāriputra, regarding … mind-consciousness and phenomena cognized by the mind, I see their complete cessation. Because I know their complete cessation, I see that … mind-consciousness and phenomena cognized by the mind are not the self, are not something other than the self, and are not contained within one another. Venerable Śāriputra, however, my body is now in unbearable pain. I wish to take a knife and kill myself; I do not wish to continue living in suffering.”

The Venerable Kauṣṭhila then said to the Venerable Channa:

“You should now cultivate right mindfulness of the Great Teacher, in accordance with the passage that has been spoken: ‘When there is a basis of support, there is agitation.^[75] When there is agitation, there is a destination. When there is a destination, there is no rest. When there is no rest, one comes and goes among the various realms.

When one comes and goes among the various realms, there is birth and death in the future. When there is birth and death in the future, there is future rising and sinking.^[76] When there is future rising and sinking, there will be birth, aging, illness, death, sorrow, lamentation, distress, and suffering. Thus arises this entire mass of great suffering.’ In accordance with the passage that has been spoken: ‘When there is no basis of support, there is no agitation.

When there is no agitation, there is no destination. When there is no destination, there is rest. When there is rest, one does not come and go among the various destinies.^[77] When one does not come and go among the various destinies, there is no rising and sinking in the future.

When there is no rising and sinking in the future, there is no birth, aging, illness, death, sorrow, lamentation, distress, or suffering. Thus this entire mass of great suffering ceases.’”

Channa said:

“Venerable Mahā Koṭṭhita, I have attended upon^[78] the Blessed One; that duty is now fulfilled. My following of the Well-Gone One has now been completed, satisfactorily and not unsatisfactorily. Whatever a disciple ought to do has now been done. If there were any further duty by which a disciple should attend upon the Great Teacher, I would likewise attend upon the Great Teacher, satisfactorily and not unsatisfactorily. But now my body is afflicted with unbearable pain. I wish only to take a knife and end my life; I do not wish to continue living in suffering.”

Then and there, in the Pleasant Mango Grove of Nāla Village, Venerable Channa took a knife and ended his life. After Venerable Śāriputra had attended to Venerable Channa’s relics, he went to the Buddha, bowed his head at the Buddha’s feet, withdrew, and stood to one side. He addressed the Buddha:

“Blessed One, Venerable Channa took a knife and ended his life in the Pleasant Mango Grove at Nāla Village. Blessed One, what destination will that Venerable Channa reach? How will he be reborn? What will become of him in the next life?”

The Buddha told Venerable Śāriputra:

“Did he not himself make this declaration: ‘Venerable Mahā Koṭṭhita, I have attended upon the Blessed One; that duty is now fulfilled. My following of the Well-Gone One has now been completed, satisfactorily and not unsatisfactorily. Whatever a disciple ought to do has now been done. If there were any further duty of attending upon the Great Teacher, I would likewise attend upon the Great Teacher, satisfactorily and not unsatisfactorily’?”^[79]

Venerable Śāriputra then said to the Blessed One:

“That Venerable Channa formerly had, in the Brahmin village of Trấn-trân-ni,^[80] families that supported him, families intimate with him, and families with whom he conversed cordially.”^[81]

The Buddha told Venerable Śāriputra:

“So it is, Śāriputra. When a good man is rightly and well liberated through right wisdom, he may have families that support him, families intimate with him, and families with whom he converses cordially. Śāriputra, I do not say that he^[82] committed a grave offense. If someone relinquishes this body and then takes up another body, I say that person has committed a grave offense. If someone relinquishes this body and does not take up another body, I do not say that person has committed a grave offense. Because there was no grave offense, Channa took a knife and ended his life in the Mango Grove at Nāla Village.”^[83]

Thus the Blessed One gave this foremost prediction concerning Venerable Channa.

When the Buddha had spoken this sutra, Venerable Śāriputra rejoiced, paid homage, and departed.

Notes:

^[1]. Taishō, vol. 47. Yin Shun, Combined Edition, Recitation 7, Spoken by the Tathagata; 48. Miscellaneous Saṃyukta (Taishō, vol. 35, latter part, sutras 980–992; vol. 47, first part, sutras 1241–1245).—Taishō, sutra 1241.

^[2]. Pāli, A.2.9 Cariya; It. A2 Dhamma.

^[3]. The original text has “cessation” 止; the Song edition has “right” 正.

^[4]. Pāli, A.3.17 Pāpaṇika.

^[5]. A.3.17: Three qualities lead to harming oneself, harming others, and harming both (attavyābādhāyapi … paravyābādhāyapi … ubhayavyābādhāyapi saṃvattati); namely, misconduct by body, speech, and mind.

^[6]. Yin Shun, “Recitation vii. Spoken by the Tathagata; 49. Connected Discourses on Similes,” nineteen sutras, Taishō, 1246–1264.—Taishō, sutra 1246, corresponding to Pāli, A.3.100 Suvaṇṇakāra (first part).

^[7]. In the original text, above the words “hard stone” 剛石, there are four characters: “coarse higher afflictions” 麤上煩惱. Yin Shun omitted them because he considered them redundant in context. The Pāli, however, says olārikā upakkilesā, in which the Chinese rendering understands upakkilesā as “higher afflictions” rather than “various impurities.”

^[8]. Raw gold 生金. Pāli: jātarūpa, native, unworked gold.

^[9]. Pāli: adhicittam anuyuttasa bhikkhuno, a bhikkhu cultivating the higher mind (practicing concentration).

^[10]. Translated above as “coarse higher afflictions.” Pāli: olārikā upakkillasā.

^[11]. The three unwholesome thoughts. Pāli: tayo akusalavitakkā: kāmavitakko, vyāpādavitakko, vihiṃsavitakko—thoughts of sensual desire, ill will, and harming.

^[12]. This refers to the three wholesome thoughts. Pāli: tayo kusalavitakkā: nekkhammavitakko, avyāpāda-vitakko, avihiṃsavitakko—thoughts of renunciation, non-ill-will, and harmlessness.

^[13]. Pāli: abhisaṃkūra, the effort of practice; exertion.

^[14]. This refers to the four spheres of formless concentration.

^[15]. Samādhi-attainment 三昧正受.

^[16]. Pāli, A.3.100 Suvaṇṇakāra (latter part).

^[17]. The sign of stilling, the sign of arousing, and the sign of equanimity 止相, 舉相, 捨相. Pāli: samādhinimitta, paggahanimitta, upekkhanimitta—the sign of concentration, the sign of energy, and the sign of equanimity.

^[18]. Pāli, M.34 Cūḷa-Gopālaka; cf. No. 125 (43.6).

^[19]. Pāli: ayaṃ loko paraṃ loko, jānatā suppakāsito, yañ ca mārena samapatto, appattaṃ yañ ca maccunā—the wise one clearly illuminates this world and the world beyond, the place Māra can reach and the place the Lord of Death cannot reach.

^[20]. Pāli, M.33 Mahā-Gopālaka; No. 125 (49.1).

^[21]. “Not knowing the place to choose” 不知擇處; below: “not knowing the resting place” 不知止處. Pāli: na pītaṃ jānāti, not knowing the drinking water.

^[22]. “Not knowing the feeding place” 不知食處; below: “not knowing the grazing place” 不知放牧處. Pāli: na gocarakosalo hoti, not skilled in the proper range or pasture.

^[23]. Pāli: kammalakkhaṇo bālo kammalakkhaṇo paṇḍito—the fool is characterized by karma; the wise person is characterized by karma.

^[24]. A thought of desire; Pāli: kāmavitakka, a thought seeking sensual pleasure.

^[25]. Pāli: yatvādhikaraṇam enaṃ cakkhundriyaṃ asaṃvuttaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya na paṭipajjati—he does not practice restraint against the cause whereby, while he dwells with the faculty of the eye unguarded, covetousness and sorrow, evil and unwholesome qualities, might flow into him.

^[26]. See note 22 above.

^[27]. Pāli: tathāgatappavedite dhammavinaye, in the Dharma and discipline proclaimed by the Tathagata. Pavedita means “proclaimed”; the Chinese rendering understands it as vedita, “experienced” or “known.”

^[28]. Pāli: na labhati atthavedaṃ, na labhati dhammavedaṃ, na labhati dhammūpasaṃhitaṃ pamojjaṃ—he does not attain appreciative confidence in the meaning, does not attain appreciative confidence in the Dharma, and does not attain joy connected with the Dharma.

^[29]. Pāli, A.5.30 Nāgita; A.6.42 Nāgita; A.8.86 Yasa.

^[30]. Nhất-xa-năng-già-la 一奢能伽羅. Pāli: Icchānaṅgala.

^[31]. Na-đề-ca 那提伽. Pāli: Nāgita.

^[32]. Pāli: bahidvārakoṭṭhake atthaṃsu uccāsaddā mahāsaddā—they stood outside the entrance, speaking in high and loud voices.

^[33]. Here the Chinese translation is somewhat obscure. Compare the Pāli: yo kho, nāgita, nayimassa nekkhamasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī, yassāhaṃ nekkhamasukhassa … akasiralābhī, so taṃ mīḷhasukhaṃ middhasukhaṃ lābhasakkārasilokasukhaṃ sādiyeyya—those who do not readily, effortlessly, and easily attain this happiness of renunciation, happiness of seclusion, happiness of peace … which I readily … and easily attain, might indulge in that filthy happiness, the happiness of sleep, and the happiness born of gain, honor, and fame.

^[34]. Pāli: adhivāsetu dāni, bhante, bhagavā …—“Blessed One, please now patiently endure it.”

^[35]. Compare the Pāli text: (…) na kiñci passāmi purato vā pacchato vā …—“I see no one at all before or behind.”

^[36]. Chinese: “the ease of relieving oneself” 便利之勞. Pāli: … phāsu me, nāgita, tasmiṃ samaye hoti antamaso uccārapassāvakammāyā ti—“At that time, Nāgita, I am at ease even in the acts of defecating and urinating.”

^[37]. Pāli, A.6.42 Nāgita.

^[38]. Na-lăng-già-la settlement 那楞伽羅聚落. Sutra 1250: Nhất-xa-năng-già-la.

^[39]. Pāli: … vā taṃ tamhā samādhimhā cāvessati—it will cause him to emerge from that meditative concentration.

^[40]. Pāli:… araññikaṃ araññe asamāhitaṃ nisinnaṃ, a forest-dwelling bhikkhu sitting in the forest without entering concentration.

^[41]. Original text: kim 金. Yuan–Ming editions: ling 令.

^[42]. Pāli: araññasaññaṃyeva manasikarissati, he will direct his attention solely to the perception of the secluded forest.

^[43]. Pāli: tassa bhikkuno attamano homi araññaviharena, I am pleased with that bhikkhu’s dwelling in the forest.

^[44]. See n. 43 above.

^[45]. A wooden pillow. Pāli, S. 20.8, Kaliṅgara.

^[46]. Original Chinese: gui ce 龜坼, cracked and fissured. Here it should be understood as meaning that, through much labor, the hands and feet have become calloused and hard. Pāli: appamatt ātāpino upāsanasmiṃ, heedful and ardent in one’s duty.

^[47]. Pāli, S. 20.4, Ukkā.

^[48]. Pāli, S. 20.3, Kula.

^[49]. Pāli, S. 20.5, Satti.

^[50]. Pāli, S. 20.2, Nakkhasikha.

^[51]. Pāli, S. 20.6, Dhanuggaha.

^[52]. “Deities who guide the sun and moon” 導日月神. Pāli: devā candimasuriyānaṃ purato dhāvanti, deities who run before the moon and the sun.

^[53]. Pāli, S. 20.7, Āṇi.

^[54]. Đà-xá-la-ha 陀舍羅訶. Pāli: Dasārahā, the name of a group of khattiyas.

^[55]. A-năng-ha 阿能訶. Pāli: Ānaka.

^[56]. In the Chinese text: tu-đa-la.

^[57]. Pāli: (suttantā) lokuttarā suññatappaṭisaṃyuttā, discourses that are supramundane and fully connected with emptiness.

^[58]. No Pāli equivalent has been found.

^[59]. Pāli, S. 20.10, Bilāra.

^[60]. Pāli, S. 20.11, Siṅgālaka.

^[61]. In the text: ling 令. Song–Yuan–Ming editions: kim 金.

^[62]. Cf. Pāli, S. 17.5, Mīḷhaka.

^[63]. Pāli, S. 17.8, Siṅgāla.

^[64]. Yin Shun, “Recitation 7; 50. Connected Discourses on Illness”; twenty discourses; Taishō, fascicle 47 (latter part), discourses 1265–1266; fascicle 37 (first part), discourses 1023–1038. Discourse 1265 corresponds to Pāli, S. 22.87, Vakkali.

^[65]. Bạt-ca-lê 跋迦梨. Pāli: Vakkali.

^[66]. Goldsmith’s Monastery 金師精舍. Pāli: kimbhakāranivesane, in the house of a potter.

^[67]. See discourses 103, 540, 544, 1030, 1031… The base edition has Hựu-ma 又麽; emend to Xoa-ma 叉麽. Elsewhere it is also rendered Sai-ma 差麽.

^[68]. Before the following passage in the Chinese text, the Pāli has: alaṃ, vakkali, kiṃ te iminā pūtikāyena diṭṭhena? Yo kho, vakkali, dhammaṃ passati, so maṃ passati; yo maṃ pasati so dhammaṃ pasati, “Enough, Vakkali! Why do you wish to behold this foul body? Vakkali, whoever sees the Dharma sees me; whoever sees me sees the Dharma.”

^[69]. Pāli: so hi nūna, bhante, suvimutto vimuccissati, “Venerable sir, he will surely be liberated through excellent liberation.”

^[70]. Pāli: isigilipassaṃ kāḷasiḷā, on Mount Isigili, at the Black Rock.

^[71]. Pāli: appatiṭṭhitena ca, bhikkhave, viññāṇena vakkali kulaputto parinibbuto ti, “Bhikkhus, the clansman Vakkali has attained final nirvana with consciousness unestablished.”

^[72]. Pāli, S. 35.87, Channa.

^[73]. Nāla village and the Mango Grove of Fine Robes; see discourse 914.

^[74]. See discourse 103.

^[75]. Pāli: nissitassa calitaṃ, anissitassa calitaṃ natthi, when there is dependence, there is agitation; when there is no dependence, there is no agitation. Commentary, SA. 2.370: nissitasāti taṇhāmādiṭṭhīhi nissitassa, “Dependence means dependence upon craving, conceit, and views.”

^[76]. Original Chinese: chu mo 出沒, referring to birth and death. Pāli: cutūpapāto.

^[77]. Pāli: calite asati pasaddhi hoti; passaddhiyā sati nati na hoti; natiyā asati agatigati na hoti, “When there is no agitation, tranquility arises. When there is tranquility, there is no inclination. When there is no inclination, there is no coming and going among the realms of existence.”

^[78]. “Providing support” or “making offerings” is understood here as attending upon or serving.

^[79]. Pāli: Nanu… channena… anupavajjatā vyākatā, “Did Channa not declare himself blameless in wishing to take his own life?” The preceding passage in the Chinese text does not contain this sentence.

^[80]. Trấn-trân-ni Brahmin village 鎮珍尼婆羅門聚落. Pāli: Pubbavijjhana, a village of the Vajjis. Cf. M. iii.266: Pubbajira. The Chinese text treats Pubba as an indeclinable word and takes the village’s name to be Vijjhana.

^[81]. Pāli: upavajjakulāni, families in Pubbavijjhana that Sāriputta considered blameworthy because of Channa’s suicide. The Chinese text understands it conversely: worthy of praise.

^[82]. This refers to Channa.

^[83]. Pāli: anupavajjaṃ channena bhikkhunā satthaṃ āharitan ti, “The bhikkhu Channa took up the knife to kill himself without fault.”