Mahāyāna — Northern Canon · Linh Sơn Vietnamese Mahāyāna Canon

雜阿含經

Chinese title:雜阿含經

📖10,537 words · ~42 min read

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Interpreted by Inti AI (English)

🪷 AI interpretation

Revised and annotated by: Thích Tuệ Sỹ

SUTRA 1267. THE CURRENT[1]

Thus have I heard:

At one time, the Buddha was dwelling in Anāthapiṇḍika’s Park in the Jeta Grove, in the country of Śrāvastī. At that time, near the end of the night, a certain devaputra of surpassing appearance came to the Buddha, bowed his head at the Buddha’s feet, and withdrew to sit at one side. Light radiating from his body illuminated all of Anāthapiṇḍika’s Park in the Jeta Grove. This devaputra addressed the Buddha:

“Blessed One, does a bhikshu^[2] cross the swift current?”

“Devaputra! Indeed he does.”

The devaputra asked again:

“Does he cross the swift current without anything to grasp and without anywhere to stand?”

The Buddha said:

“Devaputra! Indeed he does.”

The devaputra asked again:

“What does it mean to cross the swift current without anything to grasp and without anywhere to stand?”

The Buddha said:

“Devaputra, when I grasp tightly in such and such a way and advance directly in such and such a way, I am not swept away by the water. When I do not grasp tightly in such and such a way and do not advance directly in such and such a way, I am swept away by the water.^[3] Devaputra, this is called crossing the swift current without anything to grasp and without anywhere to stand.”

The devaputra then spoke this verse:

After long, I behold the brahmin

Who has attained parinirvana;^[4]

He has passed beyond all fear

And utterly transcended worldly love and attachment.^[5]

Having heard what the Buddha taught, that devaputra rejoiced and delighted, bowed his head at the Buddha’s feet, and disappeared.

SUTRA 1268. LIBERATION[6]

Thus have I heard:

At one time, the Buddha was dwelling in Anāthapiṇḍika’s Park in the Jeta Grove, in the country of Śrāvastī. At that time, near the end of the night, a certain devaputra of surpassing appearance came to the Buddha, bowed his head closely at the Buddha’s feet, and withdrew to sit at one side. Light radiating from his body illuminated all of Anāthapiṇḍika’s Park in the Jeta Grove. That devaputra addressed the Buddha:

“Bhikshu, do you know the definitive liberation, the vast liberation, and the supremely vast liberation^[7] of all sentient beings who are attached and subject to arising?”

The Buddha said to the devaputra:

“I fully know the definitive liberation, the vast liberation, and the supremely vast liberation of all sentient beings who are attached and subject to arising.”

The devaputra addressed the Buddha:

“Bhikshu, how do you know the definitive liberation, the vast liberation, and the supremely vast liberation of all sentient beings who are attached and subject to arising?”

The Buddha said to the devaputra:

“Through the complete cessation of craving and delight, my mind is liberated. Because my mind has been liberated, I know the definitive liberation, the vast liberation, and the supremely vast liberation of all sentient beings who are attached and subject to arising.”

The devaputra then spoke this verse:

After long, I behold the brahmin

Who has attained parinirvana;

He has passed beyond all fear

And utterly transcended worldly love and attachment.

Having heard what the Buddha said, that devaputra rejoiced and delighted, bowed his head closely at the Buddha’s feet, and disappeared.

SUTRA 1269. SANDALWOOD[8]

Thus have I heard:

Who crosses all the torrents,

Striving diligently day and night;

Neither grasping nor standing,

By what defilement does he remain unstained?^[9]

The Blessed One then replied in verse:

Fully endowed with every precept,

Possessed of wisdom and skilled in right attainment;^[10]

Intent in contemplation, with mindfulness established,

He passes through danger and crosses all the currents.

He delights not in thoughts of sensual desire,

And transcends the fetters of form;

Neither grasping nor standing,

He remains unstained amid defilement.^[11]

The devaputra then spoke another verse:

After long, I behold the brahmin

Who has attained parinirvana;

He has passed beyond all fear

And utterly transcended worldly love and attachment.

After hearing what the Buddha said, that devaputra rejoiced and delighted, bowed his head closely at the Buddha’s feet, and disappeared.

SUTRA 1270. KOKANADĀ (1)[12]

Thus have I heard:

At one time, the Buddha was dwelling in Anāthapiṇḍika’s Park in the Jeta Grove, in the country of Śrāvastī. At that time, near the end of the night, Kokanadā, daughter of the Radiant Deva,^[13] whose appearance was surpassingly beautiful, came to the Buddha, bowed her head at the Buddha’s feet, and withdrew to sit at one side. Light radiating from her body illuminated the entire Mountain Valley.

The devī Kokanadā then spoke this verse:

That mind commits no evil,

Nor do body and speech; in this world,

The five sensual desires are all illusory.

With right knowledge and mindfulness rightly established,

One does not draw near to suffering

Or associate with what is unrighteous.

The Buddha said to the devī:

“So it is! So it is!”

That mind commits no evil,

Nor do body and speech; in this world,

The five sensual desires are all illusory.

With right knowledge and mindfulness rightly established,

One does not draw near to suffering

Or associate with what is unrighteous.

Having heard the Buddha speak, the devī Kokanadā rejoiced and delighted, bowed her head closely at the Buddha’s feet, and disappeared.

Then, when the night had passed, early in the morning the Blessed One entered the midst of the Sangha, spread out his sitting cloth, sat before the assembly, and said to the bhikshus:

“Near the end of last night, the devī Kokanadā, whose appearance was surpassingly beautiful, came to me, bowed her head closely at my feet, withdrew to sit at one side, and spoke this verse:

That mind commits no evil,

Nor do body and speech; in this world,

The five sensual desires are all illusory.

With right knowledge and mindfulness rightly established,

One does not draw near to suffering

Or associate with what is unrighteous.

“I then replied: ‘So it is! So it is!’

That mind commits no evil,

Nor do body and speech; in this world,

The five sensual desires are all illusory.

With right knowledge and mindfulness rightly established,

One does not draw near to suffering

Or associate with what is unrighteous.

“When these words had been spoken, the devī Kokanadā heard what I said, rejoiced and delighted, bowed her head closely at my feet, and disappeared.”

After the Buddha had finished speaking this sutra, the bhikshus heard what the Buddha taught, rejoiced, and respectfully put it into practice.

SUTRA 1271. KOKANADĀ (2)[14]

Thus have I heard:

At one time, the Buddha was dwelling at the Mountain Valley Monastery in the city of Rājagṛha. At that time, the Venerable Ānanda said to the bhikshus:

“I shall now expound the Sutra of the Four-Phrase Teaching. Listen attentively and consider it well; I shall explain it for you. What is the Sutra of the Four-Phrase Teaching?”

The Venerable Ānanda then spoke this verse:

That mind commits no evil,

Nor do body and speech; in this world,

The five sensual desires are all illusory.

With right knowledge and mindfulness rightly established,

One does not draw near to suffering

Or associate with what is unrighteous.

“Bhikshus, this is called the Sutra of the Four-Phrase Teaching.”

At that time, not far from the Venerable Ānanda, a brahmin was teaching young brahmins to read and recite scripture. The brahmin then thought to himself: ‘The verse spoken by the śramaṇa Ānanda, in relation to the scripture I have taught, was spoken by a nonhuman being.^[15]’ The brahmin then went to the Buddha. After exchanging greetings and courtesies with the Blessed One, he withdrew to sit at one side and addressed the Buddha:

“Gautama, the śramaṇa Ānanda spoke this verse:

That mind commits no evil,

Nor do body and speech, in this world.

The five sensual desires are all illusory.

With right knowledge and mindfulness rightly established,

One does not draw near to suffering

Or associate with what is unrighteous.

“What was thus spoken was indeed the speech of a nonhuman being, not that of a human.”

The Buddha said to the brahmin:

“So it is! So it is! Brahmin, it was spoken by a nonhuman being, not by a human.

“At that time, the devī Kokanadā came to me, bowed her head closely at my feet, withdrew to sit at one side, and spoke this verse:

That mind commits no evil,

Nor do body and speech; in this world,

The five sensual desires are all illusory.

With right knowledge and mindfulness rightly established,

One does not draw near to suffering

Or associate with what is unrighteous.

“I then replied:

“So it is! So it is! It is just as the devī has said:

That mind commits no evil,

Nor do body and speech; in this world,

The five sensual desires are all illusory.

With right knowledge and mindfulness rightly established,

One does not draw near to suffering

Or associate with what is unrighteous.

“Therefore, brahmin, you should know that what is spoken in this verse was uttered by a nonhuman being, not by a human being.”

When the Buddha had spoken this sutra, the brahmin, having heard what the Buddha taught, rejoiced and expressed his delight, bowed with his head at the Buddha’s feet, and departed.

SUTRA 1272. KUKKANĪ (3)

Thus have I heard:

At one time, the Buddha was dwelling at the Mountain Valley Monastery in the city of Rajagriha. At that time, the heavenly maiden Kukkanāsā, daughter of the Deva of Radiance, emitted a great, brilliantly shining flash of lightning. Taking refuge in the Buddha, taking refuge in the Dharma, and taking refuge in the Bhikshu Sangha, she approached the Buddha, bowed her head at his feet, and withdrew to sit to one side. Light radiating from her body illuminated the entire mountain valley. Before the Buddha, she then spoke this verse:

Let that mind commit no evil,

Nor body or speech; in this world,

The five desires are all illusory—

With right wisdom, rightly bind the mind in mindfulness.

Do not draw near to any suffering,

Nor associate with what is unrighteous.

The Blessed One then said to the heavenly maiden:

“Indeed! Indeed! It is just as you have said:

Let that mind commit no evil,

Nor body or speech; in this world,

The five desires are all illusory—

With right wisdom, rightly bind the mind in mindfulness.

Do not draw near to any suffering,

Nor associate with what is unrighteous.”

Having heard what the Buddha taught, the heavenly maiden Kukkanāsā rejoiced and expressed her delight, bowed with her head at the Buddha’s feet, and immediately vanished.

When the night had passed, early in the morning the Blessed One entered the midst of the Sangha, spread out his sitting mat, sat before the great assembly, and said to the bhikshus:

“Late last night, the heavenly maiden Kukkanāsā, daughter of the Deva of Radiance, came to me, bowed her head reverently at my feet, withdrew to sit to one side, and spoke this verse:

Let that mind commit no evil,

Nor body or speech; in this world,

The five desires are all illusory—

With right wisdom, rightly bind the mind in mindfulness.

Do not draw near to any suffering,

Nor associate with what is unrighteous.

“At that time, I replied:

“‘Indeed, heavenly maiden! Indeed, heavenly maiden! It is just as you have said:

Let that mind commit no evil,

Nor body or speech; in this world,

The five desires are all illusory—

With right wisdom, rightly bind the mind in mindfulness.

Do not draw near to any suffering,

Nor associate with what is unrighteous.

The heavenly maiden Kukkanā,

With lightning shining brilliantly,

Paid homage to Buddha, Dharma, and Sangha,

And spoke a verse of beneficial meaning.’”

When the Buddha had spoken this sutra, the bhikshus, having heard what the Buddha taught, rejoiced and practiced accordingly.

SUTRA 1273. KUKKANĪ (4)[16]

Thus have I heard:

At one time, the Buddha was dwelling at the Mountain Valley Monastery in the city of Rajagriha. At that time, Kukkanāsā, daughter of the Deva of Radiance^[17], sent forth flashes of lightning and dazzling light. Late at night, she approached the Buddha, bowed her head at his feet, and withdrew to sit to one side. Light radiating from her body illuminated the entire mountain valley. Before the Buddha, she then spoke this verse:

I could expound at length

The true Dharma and discipline of the Tathagata;

But now I shall speak only briefly,

Enough to reveal my heart.

Let that mind commit no evil,

Nor body or speech; in this world,

The five desires are all illusory—

With right wisdom, rightly bind the mind in mindfulness.

Do not draw near to any suffering,

Nor associate with what is unrighteous.

The Blessed One said to the heavenly maiden:

“Indeed, heavenly maiden! Indeed, heavenly maiden! It is just as you have said:

Let that mind commit no evil,

Nor body or speech; in this world,

The five desires are all illusory—

With right wisdom, rightly bind the mind in mindfulness.

Do not draw near to any suffering,

Nor associate with what is unrighteous.”

Having heard what the Buddha taught, the heavenly maiden Kukkanāsā rejoiced and expressed her delight, paid homage, and immediately vanished.

Early the following morning, the Blessed One went before the assembled Sangha, spread out his sitting mat, sat amid the great assembly, and said to the bhikshus:

“Late last night, the heavenly maiden Kukkanāsā again came to me, paid respectful homage, withdrew to sit to one side, and spoke this verse:

I could expound at length

The true Dharma and discipline of the Tathagata;

But now I shall speak only briefly,

Enough to reveal my heart.

Let that mind commit no evil,

Nor body or speech; in this world,

The five desires are all illusory—

With right wisdom, rightly bind the mind in mindfulness.

Do not draw near to any suffering,

Nor associate with what is unrighteous.

“At that time, I replied:

“‘Indeed, heavenly maiden! Indeed, heavenly maiden! It is just as you have said:

Let that mind commit no evil,

Nor body or speech; in this world,

The five desires are all illusory—

With right wisdom, rightly bind the mind in mindfulness.

Do not draw near to any suffering,

Nor associate with what is unrighteous.’

“That heavenly maiden, having heard what I said, rejoiced and expressed her delight, bowed with her head at my feet, and immediately vanished.”

When the Buddha had spoken this sutra, the bhikshus, having heard what the Buddha taught, rejoiced and practiced accordingly.

SUTRA 1274. KUKKANĪ (5)[18]

Thus have I heard:

At one time, the Buddha was dwelling beside the Monkey Pond in the Gabled Hall at Vaishali. At that time, the heavenly maidens Kukkanāsā and Chūḍā^[19], both of exceedingly wondrous beauty, approached the Buddha late at night, bowed at his feet, and withdrew to sit to one side. Light radiating from their bodies illuminated the entire shore of the Monkey Pond. The heavenly maiden Chūḍā then addressed the Buddha in verse:

The Great Teacher, the Perfectly Enlightened One,

Dwells in the land of Vaishali.

Kukkanā and Chūḍā

Reverently bow in homage.

In the past, I had never heard

The true Dharma and discipline of the Muni;

Now I have encountered it in person,

As he teaches the true Dharma before me.

If, toward the noble Dharma and discipline,

One with evil wisdom gives rise to aversion,

One will surely fall into an evil destiny

And long endure many sufferings.

If, toward the noble Dharma and discipline,

One is rightly mindful and fully restrained,

That person will be born in heaven

And long enjoy peace and happiness.

The heavenly maiden Kukkanāsā then spoke this verse:

Let that mind commit no evil,

Nor body or speech; in this world,

The five desires are all illusory—

With right wisdom, rightly bind the mind in mindfulness.

Do not draw near to any suffering,

Nor associate with what is unrighteous.

The Blessed One said to the heavenly maidens:

“Indeed! Indeed! It is just as you have said:

Let that mind commit no evil,

Nor body or speech; in this world,

The five desires are all illusory—

With right wisdom, rightly bind the mind in mindfulness.

Do not draw near to any suffering,

Nor associate with what is unrighteous.”

Having heard what the Buddha taught, those heavenly maidens rejoiced and expressed their delight, and then vanished.

Early the following morning, the Blessed One entered the assembled Sangha, spread out his sitting mat and sat down, and said to the bhikshus:

“Late last night, two heavenly maidens of surpassing beauty came to me, paid homage to me, and withdrew to sit to one side. The heavenly maiden Chūḍā spoke this verse:

The Great Teacher, the Perfectly Enlightened One,

Dwells in the land of Vaishali;

I, Kukkanāsā,

Together with Chūḍā—

We two heavenly maidens

Bow our heads at the Buddha’s feet.

In the past, I had never heard

The true Dharma and discipline of the Muni;

Only now do I behold the Perfectly Enlightened One,

Expounding the subtle and wondrous Dharma.

If, toward the noble Dharma and discipline,

One abides in evil wisdom and aversion,

One will surely fall into an evil destiny

And long endure great suffering.

If, toward the noble Dharma and discipline,

One is rightly mindful and fully restrained,

One will be born in heaven, a fortunate destiny,

And long enjoy peace and happiness.

“The heavenly maiden Kukkanāsā then spoke this verse:

Let that mind commit no evil,

Nor body or speech; in this world,

The five desires are all illusory—

With right wisdom, rightly bind the mind in mindfulness.

Do not draw near to any suffering,

Nor associate with what is unrighteous.

“At that time, I replied:

“‘Indeed! Indeed! It is just as you have said:

Let that mind commit no evil,

Nor body or speech; in this world,

The five desires are all illusory—

With right wisdom, rightly bind the mind in mindfulness.

Do not draw near to any suffering,

Nor associate with what is unrighteous.’”

When the Buddha had spoken this sutra, the bhikshus, having heard what the Buddha taught, rejoiced and practiced accordingly.

SUTRA 1275. HARMING[20]

Thus have I heard:

At one time, the Buddha was dwelling in Anathapindika’s Park in the Jeta Grove in the land of Shravasti. At that time, a deva of exceedingly wondrous beauty approached the Buddha late at night, bowed his head at the Buddha’s feet, and withdrew to sit to one side. Light radiating from his body illuminated all of Anathapindika’s Park in the Jeta Grove. The deva then spoke this verse:

One who does not harm meets no retaliatory harm^[21];

One who harms meets retaliatory harm.

Because of harming, there is retaliatory harm,

Neither angry nor free from anger.^[22]

Then the Blessed One replied in verse:

Toward one who is free from anger,

Do not respond with wrath.

The pure and upright one,

Freed from all afflictive bonds—

If one gives rise to evil thoughts toward such a person,

Those evil thoughts return upon oneself.

Like dust cast against the wind,

The dust comes back and clings to oneself.^[23]

That devaputra again spoke in verse:

Long have I beheld the brahmin

Who has attained parinirvana;

He has passed beyond all fear

And utterly transcended worldly affection and attachment.

Having heard what the Buddha said, that devaputra rejoiced and delighted, bowed his head at the Buddha’s feet, and immediately vanished.

SUTRA 1276. HAPPINESS[24]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Savatthi. At that time, a devaputra of surpassing beauty came to the Buddha in the final watch of the night, bowed his head at the Buddha’s feet, and withdrew to sit at one side. Light radiating from his body illuminated all of Anathapindika’s Park in the Jeta Grove. Then that devaputra spoke in verse:

The deeds of a foolish person

Are not in accord with wisdom;

The evil one has done oneself

Becomes one’s own evil companion.

Having committed many evil deeds,

In the end one undergoes painful retribution.

Then the Blessed One replied in verse:

Having committed unwholesome karma,

In the end one undergoes suffering;

Though one rejoices while creating that karma,

When receiving its result, one cries aloud.

Those who perform wholesome deeds

In the end undergo no suffering;

They rejoice while creating that karma,

And are happy when receiving its result.

Then that devaputra again spoke in verse:

Long have I beheld the brahmin

Who has attained parinirvana;

He has passed beyond all fear

And utterly transcended worldly affection and attachment.

Having heard what the Buddha said, that devaputra rejoiced and delighted, bowed at the Buddha’s feet, and immediately vanished.

SUTRA 1277. REPROACH[25]

Thus have I heard:

Neither by mere words,

Nor by listening alone,

Can one attain the path,

Steadfastly and directly crossing beyond.

Skillfully contemplate quiescent cessation

And be liberated from all bonds of Mara.

Only when one can act should one speak;

If one cannot, one should not speak.

When one speaks but does not act,

The wise know it to be wrong.

One does not do what should be done;

Not acting, yet claiming to act,

One is no different from a marauding thief.

Then the Blessed One said to the devaputra:

“Do you now have some reproach to make?”^[26]

The devaputra said to the Buddha:

“Blessed One, I repent of my fault. Well-Gone One, I repent of my fault.”

Then the Blessed One smiled with delight. At that time, the devaputra again spoke in verse:

Now I repent of my fault,

But the Blessed One will not accept it;

Harboring an evil thought within,

He bears resentment and will not relinquish it.

Then the Blessed One replied in verse:

You merely speak words of repentance,

While that thought within you does not cease;

How then can resentment be ended,

And this be called cultivating goodness?

At that time, the devaputra again spoke in verse:

Who is without faults?

What person is without transgression?

Who, moreover, is never foolish?

Who can always remain steadfast?

The devaputra then continued in verse:

Long have I beheld the brahmin

Who has attained parinirvana;

He has passed beyond all fear

And utterly transcended worldly affection and attachment.

Having heard what the Buddha said, that devaputra rejoiced and delighted, bowed his head at the Buddha’s feet, and immediately vanished.

SUTRA 1278. CU-CA-LE[27]

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, at the Kalandaka grounds in Rajagriha. At that time, the bhikkhu Cu-ca-le,^[28] a partisan of De-ba-dat-da, came to the Buddha, bowed at the Buddha’s feet, and withdrew to sit at one side. Then the Blessed One said to the bhikkhu Cu-ca-le:

“Cu-ca-le, why have you given rise to an impure thought regarding the pure holy lives of Xa-loi-phat and Muc-kien-lien, thereby bringing upon yourself prolonged suffering and harm?”

The bhikkhu Cu-ca-le said to the Buddha:

“Blessed One, I now have faith in the Blessed One’s words, and those words are true. Nevertheless, the minds of Xa-loi-phat and Muc-kien-lien harbor evil desires.”

He spoke thus a second and a third time. When the bhikkhu Cu-ca-le, a partisan of De-ba-dat-da, repeated himself for the third time before the Blessed One, remaining defiant and refusing to accept the admonition, he rose from his seat and departed. After he rose and departed, boils resembling chestnuts appeared all over his body and gradually grew as large as peaches. The bhikkhu Cu-ca-le was in agonizing pain and cried aloud, “So hot! So hot!” Blood and pus flowed from him; his body broke apart, his life ended, and he was reborn in the great Bat-dam-ma hell.^[29]

Then three devaputras of surpassing beauty came to the Buddha in the final watch of the night, bowed their heads at the Buddha’s feet, and withdrew to sit at one side. One devaputra then said to the Buddha:

“The bhikkhu Cu-ca-le, a partisan of De-ba-dat-da, has now died.”

The second devaputra said:

“Venerable ones, you should know that after his death, the bhikkhu Cu-ca-le fell into hell.”

The third devaputra then spoke in verse:

When a person is born into the world,

An axe is born within his mouth;

It turns back and hews his own body—

This comes from evil speech.

He praises those worthy of blame

And blames those worthy of praise.

This offense is born from the mouth;

At death, he falls into an evil destination.

Through gambling, one may lose all one’s wealth;

Disputes over right and wrong are a grave fault;

But reviling the Buddha and the sravakas—

That is indeed a grave offense.

After the three devaputras had spoken these verses, they immediately vanished. Early the following morning, the Blessed One entered the Sangha assembly, prepared his seat, sat before the great assembly, and said to the bhikkhus:

“During the final watch last night, three devaputras came to me, bowed at my feet, and withdrew to sit at one side. The first devaputra said to me:

“‘Blessed One, the bhikkhu Cu-ca-le, a partisan of De-ba-dat-da, has now died.’

“The second devaputra said to the other devas:

“‘The bhikkhu Cu-ca-le has died and fallen into hell.’

“The third devaputra then spoke in verse:

“‘When a person is born into the world,

An axe is born within his mouth;

It turns back and hews his own body—

This comes from evil speech.

He praises those worthy of blame

And blames those worthy of praise.

This offense is born from the mouth;

At death, he falls into an evil destination.’

“After speaking these verses, he immediately vanished.

“Bhikkhus, would you like to hear the lifespan allotted to beings born in the A-phu-da hell?”^[30]

The bhikkhus said to the Buddha:

“Blessed One, now is indeed the proper time. We respectfully ask the Blessed One to explain to the great assembly the lifespan allotted to beings in the A-phu-da hell. Having heard it, the bhikkhus will receive and faithfully practice it.”

The Buddha said to the bhikkhus:

“Listen attentively and consider this well; I shall explain it for you. Suppose that in the land of Kosala, four sheng make one ala, four alas make one drona, sixteen dronas make one yamana, sixteen yamanas make one mani, twenty manis make one khari^[31], and twenty kharis make a granary filled with mustard seeds^[32]. Suppose a person were to remove one mustard seed every hundred years, continuing in this way until that entire granary of mustard seeds was completely emptied; even then, the lifespan of beings in the Arbudha Hell would not yet be exhausted.

A lifespan of beings in twenty such Arbudha Hells equals one lifespan of beings in the Nirarbuda Hell^[33]. A lifespan of beings in twenty Nirarbuda Hells equals the lifespan of beings in the Atata Hell^[34]. A lifespan of beings in twenty Atata Hells equals the lifespan of beings in one Ababa Hell^[35].

A lifespan of beings in twenty Ababa Hells equals the lifespan of beings in one Ahaha Hell^[36]. A lifespan of beings in twenty Ahaha Hells equals the lifespan of beings in one Utpala Hell^[37]. A lifespan of beings in twenty Utpala Hells equals the lifespan of beings in one Padma Hell.

A lifespan of beings in twenty Padma Hells equals the lifespan of beings in one Mahapadma Hell.

“Bhikkhus, when the bhikkhu Kokalika died, he fell into the Mahapadma Hell because he had conceived an evil mind and slandered Sariputra and Maudgalyayana. Therefore, bhikkhus, you should train yourselves thus: One would not wish to harm even the flame burning upon the wick of a lamp, much less harm a sentient being.”

The Buddha told the bhikkhus, “You should train yourselves in this way.”

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

SUTRA 1279.[38]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, near the end of the night, a deva of surpassing appearance came to the Buddha, bowed his head at the Buddha’s feet, and withdrew to sit at one side. Light radiating from his body illuminated the whole of Anathapindika’s Park in the Jeta Grove. That deva spoke these verses to ask the Buddha:

Decline and utter defeat—

How may they be known?

I beseech the Blessed One to explain:

What are the gates to ruin?

The Blessed One then replied in verse:

The way to triumph is easily known,

And the way to defeat is also easily known;

Delighting in the Dharma leads to triumph,

Reviling the Dharma leads to ruin.

Delighting in evil companions,

And taking no delight in virtuous friends;

Befriending foes and resenting good friends—

This is called a gate to ruin.

Delighting in unwholesome people,

While harboring jealousy toward the virtuous;

Desiring evil and not desiring good—

This is called a gate to ruin.

Using measures and scales to deceive others—

This is called a gate to ruin.

Indulging in liquor and gambling,

Carousing and becoming infatuated with women;

Squandering all one’s wealth—

This is called a gate to ruin.

A woman who does not guard herself,

Abandoning her husband to follow another;

A man of dissolute nature,

Abandoning his wife to pursue other women—

Families such as these

All fall through the gate to ruin.

An aged wife who takes a young husband,

Her mind constantly filled with jealousy;

Because of jealousy, she lies awake—

This is called a gate to ruin.

An aged husband who takes a young wife

Likewise falls into ruin.

Always delighting in excessive sleep,

Going out to amuse oneself with companions;

Lazy and prone to anger—

Such people fall through the gate to ruin.

Having great wealth, one gathers companions,

And eats and drinks without restraint;

Squandering much wealth—

Such people fall through the gate to ruin.

Having little wealth but many desires,

Though born into a kshatriya family;

Constantly aspiring to become a king—

This is a gate to ruin.

Seeking pearls, jewels, and necklaces,

Leather shoes, parasols, and canopies;

Adorning oneself while being miserly—

This is a gate to ruin.

Accepting food from others,

Yet miserly and protective of one’s own possessions;

Failing to repay the kindness of others—

This is a gate to ruin.

Inviting sramanas and brahmins

To enter one’s own home;

Yet being too stingy to make timely offerings—

This is a gate to ruin.

When sramanas and brahmins

Go from place to place on their alms round,

One rebukes them and refuses to give—

This is a gate to ruin.

When one’s parents have grown old,

One fails to support them at the proper times;

Though possessing wealth, one does not provide for them—

This is a gate to ruin.

Toward parents and siblings,

One uses violence, drives them away, and insults them;

Showing no regard for proper order between senior and junior—

This is a gate to ruin.

Toward the Buddha and his disciples,

Whether householders or renunciants,

One slanders them and shows no reverence—

This is to fall through the lesser gate.

Though one is not truly an arhat,

One proclaims oneself to be an arhat;

Such a person is a thief in the world

And falls through the gate to ruin.

These are the causes of ruin in the world;

Having seen and known them, I have spoken.

Like a fearful and perilous road,

The wise should keep far away from them.

Then that deva again spoke in verse:

After long awaiting, I behold the Brahmin,

Who swiftly attained parinirvana;

He has passed beyond all fears

And wholly transcended the world’s bonds of affection.

After that deva heard what the Buddha had spoken, he rejoiced and expressed his glad approval, bowed his head at the Buddha’s feet, and immediately disappeared.

SUTRA 1280.[39]

Thus have I heard:

What descends and follows downward?

What rises and follows upward?

How do children play,

Like children throwing earth at one another?

The Blessed One then replied in verse:

When craving descends, one follows it downward;

When craving rises, one follows it upward.

Craving sports with the foolish,

Like children throwing earth at one another.

Then that deva again spoke in verse:

After long awaiting, I behold the Brahmin,

Who swiftly attained parinirvana;

He has passed beyond all fears

And wholly transcended the world’s bonds of affection.

After that deva heard what the Buddha had spoken, he rejoiced and expressed his glad approval, bowed his head at the Buddha’s feet, and immediately disappeared.

SUTRA 1281.[40]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, near the end of the night, a deva of exceedingly beautiful appearance came to the Buddha, bowed his head at the Buddha’s feet, and withdrew to sit at one side. Light radiating from his body illuminated the whole of Anathapindika’s Park in the Jeta Grove. That deva spoke in verse:

With determination one should restrain

The mind as delusive thoughts arise;

If a person restrains them all,

Then they will not oppress him.^[41]

The Blessed One then replied in verse:

With determination one should restrain

The mind as delusive thoughts arise;

There is no need to restrain them all,

Restrain only those evil deeds.^[42]

When that evil has been restrained,

Do not allow it to oppress you.

Then that deva again spoke in verse:

After long awaiting, I behold the Brahmin,

Who swiftly attained parinirvana;

He has passed beyond all fears

And wholly transcended the world’s bonds of affection.

After that deva heard what the Buddha had spoken, he rejoiced and expressed his glad approval, bowed his head at the Buddha’s feet, and immediately disappeared.

SUTRA 1282.

Thus have I heard:

How does one gain renown?

How does one acquire great wealth?

How does one’s virtue spread abroad?

How does one gain good friends?

The Blessed One then replied in verse:

By observing the precepts, one gains renown;

By giving, one acquires great wealth.

The virtue of truthfulness spreads everywhere;

Through kindness, one gains good friends.

Then that deva again spoke in verse:

After long awaiting, I behold the Brahmin,

Who swiftly attained parinirvana;

He has passed beyond all fears

And wholly transcended the world’s bonds of affection.

That deva, having heard what the Buddha said, rejoiced and delighted, bowed his head at the Buddha’s feet, and immediately vanished.

SUTRA 1283.[43]

Thus have I heard:

At one time, the Buddha was dwelling in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, near the end of the night, a deva of surpassing beauty came to the Buddha, bowed at the Buddha’s feet, and withdrew to sit to one side. Light radiating from his body illuminated all of Anathapindika’s Park in the Jeta Grove. That deva spoke in verse, asking the Buddha:

How should a person apply himself,

Wisely seeking wealth;

And how should he gather possessions,

Whether they be abundant or meager?

The Blessed One then replied in verse:

First, skillfully learn an occupation,

And find a way to gather wealth;

Having obtained that wealth,

One should divide it into four parts.

One part is for one’s own support,

Two parts are for one’s enterprise;

The remaining part should be saved,

With thought for times of need.

One who conducts an enterprise,

Whether farming or engaging in trade;

Prosperously raising cattle and sheep;

Using houses to seek profit,

Constructing rooms and furnishing beds;

The six kinds of means of livelihood,

Employing means to produce all things;

Lives happily throughout his life.

By skillfully cultivating one’s livelihood thus,

And wisely seeking wealth;

Riches arise accordingly,

As rivers flow into the sea.

Wealth amassed in this way

Is like bees gathering nectar;

Day and night it steadily increases,

Like ants piling up their food.

Do not entrust wealth to the aged,

Nor deposit it with those nearby;

Do not trust deceitful people,

Or those who are miserly.

Associate with those who succeed,

And keep far from those who fail;

One who habitually succeeds in his endeavors

Is like a fire blazing forth.

One who esteems good friends,

And is close to virtuous people;

Sharing their feelings as brothers,

They skillfully protect one another.

Amid his circle of kin,

He appears like a lordly bull;

According to what each person needs,

He distributes wealth for food and drink;

When his years end and his life is over,

He is born in heaven and enjoys bliss.

At that time, the deva again spoke in verse:

Long have I beheld the Brahmin,

Who will soon attain parinirvana;

He has passed beyond all fear,

And wholly transcended worldly bonds of affection.

That deva, having heard the Buddha’s words, rejoiced and delighted, bowed his head at the Buddha’s feet, and then vanished.

SUTRA 1284.[44]

Thus have I heard:

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

“In the past, in Kosala, there was a lute player named Coarse Ox. While traveling among the people of Kosala, he stopped to rest in a secluded place. At that time, six celestial maidens came from a vast heavenly palace to the lute player Coarse Ox of Kosala and said to him, ‘Sir, please play the lute for us, and we shall sing and dance along.’”

The lute player Coarse Ox said:

“Very well, sisters! I shall play the lute for you. But please tell me: who are you, and from where have you come?”

The celestial maidens said:

“Just play the lute, and we shall sing and dance. In our songs of praise, we shall each relate the causes and conditions by which we came here.”

The lute player Coarse Ox then played the lute, and the six celestial maidens sang and danced along.

The first celestial maiden sang this verse:

If a man or a woman

Gives splendid robes in charity;

Through the causes and conditions of giving robes,

They obtain an excellent place of rebirth.

Giving away what is cherished,

They are born in heaven according to their wish;

Behold me within my palace,

Roaming through the open sky.

My celestial body is like a mass of gold,

Surpassing those of a hundred celestial maidens;

Consider this merit and virtue—

It is foremost among dedications of merit.

The second celestial maiden then spoke this verse:

If a man or a woman

Gives exquisite incense in charity;

Giving what is cherished and pleasing,

They are born in heaven according to their wish.

Behold me within my palace,

Roaming through the open sky;

My celestial body is like a mass of gold,

Surpassing those of a hundred celestial maidens.

Consider this merit and virtue—

It is foremost among dedications of merit.

The third celestial maiden then spoke this verse:

If a man or a woman

Gives food in charity;

Giving what is cherished and pleasing,

They are born in heaven according to their wish.

Behold me within my palace,

Roaming through the open sky;

My celestial body is like a mass of gold,

Surpassing those of a hundred celestial maidens.

Consider this merit and virtue—

It is foremost among dedications of merit.

The fourth celestial maiden then spoke this verse:

I recall that in former lives,

I once served others as a maid;

I did not steal or greedily consume food,

But diligently cultivated virtue without indolence.

Content with enough to fill my belly, I disciplined myself,

And gave what remained to the poor;

Behold me within my palace,

Roaming through the open sky.

My celestial body is like a mass of gold,

Surpassing those of a hundred celestial maidens;

Consider this merit and virtue—

It is foremost among offerings.

The fifth celestial maiden then spoke this verse:

I recall that in former lives,

I once became another’s wife;

Though my parents-in-law were harsh

And constantly spoke coarse words to me,

I still observed the duties of a daughter-in-law,

Being humble and obedient;

Behold me within my palace,

Roaming through the open sky;

My celestial body is like a mass of gold,

Surpassing those of a hundred celestial maidens.

Consider this merit and virtue—

It is foremost among offerings.

The sixth celestial maiden then spoke this verse:

Formerly, while upon the road,

I once saw bhiksus and bhiksunis;

I followed them and heard the true Dharma,

And observed the fasting precepts for one night.

Now behold me within my palace,

Roaming through the open sky;

My celestial body is like a mass of gold,

Surpassing those of a hundred celestial maidens.

Consider this merit and virtue—

It is foremost among dedications of merit.

At that time, the lute player Coarse Ox of Kosala spoke this verse:

How fortunate that I came today

Into this forest of Kosala;

Here I have beheld celestial maidens

Whose celestial bodies are truly marvelous.

Having seen them and heard their words,

I must further cultivate wholesome karma;

Now, through cultivating merit and virtue,

I too shall be born in heaven.

After speaking these words, the celestial maidens immediately vanished.

When the Buddha had spoken this sutra, the bhiksus, having heard what the Buddha taught, rejoiced and practiced accordingly.

SUTRA 1285.[45]

Thus have I heard:

What phenomenon, once arisen, should be extinguished?

What arising should be guarded against?

What phenomenon should be abandoned?

What joy is gained through equanimous contemplation?

The Blessed One then replied in verse:

When anger arises, it should be extinguished;

Craving for life must be guarded against;

Ignorance should be abandoned;

Equanimous contemplation delights in the truth.

Desire gives rise to the afflictions;

Desire is the root from which suffering arises;

One who subdues the afflictions

Thereby subdues all suffering.

One who subdues all suffering

Also subdues the afflictions.

At that time, the deva again spoke in verse:

Long have I beheld the Brahmin,

Who will soon attain parinirvana;

He has passed beyond all fear,

And wholly transcended worldly bonds of affection.

That deva, having heard what the Buddha said, rejoiced and delighted, bowed at the Buddha’s feet, and immediately vanished.

SUTRA 1286.[46]

Thus have I heard:

If a person who has lived heedlessly

Abandons evil wisdom and delusion,

And meditates with diligence,

Will all the taints soon be purified?

The Blessed One then replied in verse:

The various things of the world

Are not themselves all objects of desire;

The mind’s attachment to thoughts and perceptions

Is the desire of human beings.^[47]

All things within the world

Forever remain in the world;^[48]

Through wisdom and meditative cultivation,

Sensual craving is utterly subdued.

Faith is a person’s companion;

Without faith, one cannot cross beyond;

Through faith, one’s renown increases,

And at life’s end one is born in heaven.

Regarding the body as empty space,

Name-and-form are not enduring;

One who does not cling to name-and-form

Abandons accumulation far behind.

Contemplating this true meaning,

One is liberated through compassion;

Because of this wisdom,

One is praised and honored by the world.

Able to sever all confused perceptions,

One escapes the stream of birth and death;

Having crossed beyond all currents,

Such a one is called a bhikshu.

Then that devaputra again spoke in verse:

Long have I awaited the Brahmin’s appearance;

May he swiftly attain parinirvana;

He has passed beyond all fears

And wholly transcended the world’s bonds of affection.

Having heard what the Buddha said, that devaputra rejoiced and delighted, bowed his head at the Buddha’s feet, and immediately disappeared.

SUTRA 1287.[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, near the end of the night, a devaputra of surpassing appearance came to the Buddha, bowed his head at the Buddha’s feet, and sat down to one side. Light radiating from his body illuminated all of Anathapindika’s Park in the Jeta Grove. That devaputra spoke in verse, asking the Buddha:

With whom should one dwell together?

With whom should one work together?

Understanding whose Dharma

Is supreme and free from evil?

The Blessed One then replied in verse:

One should journey together with true persons,

And work together with true persons;

Understanding the Dharma of true persons

Is supreme and free from evil.

Then that devaputra again spoke in verse:

Long have I awaited the Brahmin’s appearance;

May he swiftly attain parinirvana;

He has passed beyond all fears

And wholly transcended the world’s bonds of affection.

Having heard what the Buddha said, that devaputra rejoiced and delighted, bowed his head at the Buddha’s feet, and immediately disappeared.

SUTRA 1288.[50]

Thus have I heard:

Greed and stinginess arise in the mind,

Preventing one from practicing generosity.

Only the wise who seek merit

Constantly practice generosity.

The Blessed One then replied in verse:

Out of fear, people do not give,

Yet because they do not give, they remain afraid;

From fear of hunger and thirst,

Greed and stinginess arise.

In this life and in lives to come,

They remain deluded and fear hunger and thirst;

When they die, no one follows them,

And alone they have no provisions.

One of little wealth who can give,

And one of great wealth who relinquishes despite the difficulty—

Relinquishing what is difficult to relinquish:

That indeed is giving difficult to perform.

The ignorant do not understand this;

The wise understand what is difficult to understand:

Supporting wife and children in accordance with Dharma,

They give from their little wealth with a pure mind.

An assembly may give a hundred thousand gifts,^[51]

And gain merit and benefit therefrom,

Yet compared with the foregoing Dharma-compliant gift,

It does not equal one-sixteenth part.

Beating, binding, and harming sentient beings

To acquire wealth,

Then giving it away to bring peace to the realm—

This is called culpable giving.

How could it ever compare

With impartial giving?

Without violating the Dharma,

One gives away the wealth one has acquired;

Giving what is difficult to give—

This indeed is the giving of noble sages.

Wherever one dwells, one always gains merit,

And at life’s end one is born in heaven.

Then that devaputra again spoke in verse:

Long have I awaited the Brahmin’s appearance;

May he swiftly attain parinirvana;

He has passed beyond all fears

And wholly transcended the world’s bonds of affection.

Having heard what the Buddha said, that devaputra rejoiced and delighted, bowed his head at the Buddha’s feet, and immediately disappeared.

SUTRA 1289.[52]

Thus have I heard:

At one time, the Buddha was staying in a stone chamber, the abode of the spirit Kimbala, on Mount Kimbala near the city of Rajagriha. Not long before, the Blessed One’s foot had been pierced by a golden thorn,^[53] so bodily movement still caused him pain. Nevertheless, with equanimity, right knowledge, and right mindfulness, he patiently endured and remained at ease, without any thought of retreat.

At that time, eight devaputras who were mountain deities thought: “Today the Blessed One is staying in the stone chamber, the abode of the spirit of Mount Kimbala near the city of Rajagriha. His foot has been pierced by a golden thorn, and movement causes him pain; yet with equanimity, right mindfulness, and right knowledge, he can patiently endure and remain at ease, without any thought of retreat. We should go before him and offer praise.” Having thought this, they went to the Buddha, bowed their heads at his feet, and sat down to one side.

The first deity spoke in verse in praise:

The ascetic Gautama,

A lion among men;

Though his body encounters grievous pain,

He patiently endures and remains at ease.

With right knowledge and right mindfulness,

He never retreats.

The second devaputra then offered praise:

The Great Being is a mighty naga,

The Great Being is a bull-king;

The Great Being is a valiant and powerful man,

The Great Being is a noble steed.

The Great Being is foremost,

The Great Being is supreme.

The third devaputra then offered praise:

This ascetic Gautama

Is a man like a pundarika lotus;^[54]

Though his body suffers grievous pain,

He still maintains equanimity.

Abiding in right knowledge and right mindfulness,

He patiently endures and remains at ease,

And never retreats.

The fourth devaputra then offered praise:

“With regard to the ascetic Gautama, if anyone should resentfully oppose or contradict what this pundarika-like man has said, know that such people will suffer for a long time and obtain no benefit, except for those who do not know the truth.”

The fifth devaputra then spoke in verse:

Contemplate that concentration and samadhi,

Well established in meditative attainment;

Liberated and apart from all sensory objects,

Neither manifest nor concealed.

His mind abides securely,

And thus he attains liberation of mind.

The sixth devaputra then spoke in verse:

Though for five hundred years

One recites the Brahminical scriptures,

Diligently practicing austerities,

If one is not liberated from sensory objects,

Then one belongs to the inferior ranks

And cannot cross to the other shore.

The seventh devaputra then spoke in verse:

Oppressed by sensual desire,

One’s observance of precepts becomes a fetter;

Though one vigorously practices austerities

For a hundred years,

If one’s mind is not liberated

And does not leave behind the defilements of sensory objects,

Then one belongs to the inferior kind

And cannot reach the other shore.

The eighth devaputra then spoke in verse:

When the mind abides in sensual desire and conceit,

One cannot discipline oneself;

One does not attain the concentration and samadhi

Or meditative attainment of the Muni.

Though dwelling alone in forests and mountains,

One’s mind remains heedless;

Against that army of Mara and death,

One cannot cross to the other shore.

After those eight devaputras who were mountain deities had finished offering praise, they bowed their heads at the Buddha’s feet and immediately disappeared.

SUTRA 1290.[55]

Thus have I heard:

Nothing is broader than the earth,

Nothing is deeper than the sea;

Nothing equals Mount Sumeru in height,

And no great being equals Vishnu.^[56]

The Blessed One then replied in verse:

Nothing is broader than craving,

Nothing is deeper than the belly;

Nothing equals conceit in height,

And no great being surpasses the Buddha.

Then that devaputra again spoke in verse:

Long have I awaited the Brahmin’s appearance;

May he swiftly attain parinirvana;

He has passed beyond all fears

And wholly transcended the world’s bonds of affection.

Having heard what the Buddha said, that devaputra rejoiced and delighted, bowed his head at the Buddha’s feet, and immediately disappeared.

SUTRA 1291.[57]

Thus have I heard:

What cannot be burned by fire?

What cannot be blown away by wind?

When a conflagration burns the great earth,

What does not melt away?

Evil kings and robbers

Violently seize the wealth of others;

What can neither man nor woman

Be deprived of by them?

How can one amass precious treasure

That in the end will never be lost?

The Blessed One then replied in verse:

Merit cannot be burned by fire,

Merit the wind cannot blow away;

Though floods ravage heaven and earth,

Merit the waters cannot wash away.

Evil kings and bandits

May forcibly seize a person’s treasures;

But if a man or woman

Possesses merit, it cannot be stolen.

This treasury, the blessed reward of merit,

Ultimately can never be lost.

Then that devaputra again spoke in verse:

After long, I behold a brahmin

Who has swiftly attained parinirvana;

He has passed beyond all fear

And wholly transcended worldly attachments of love.

Having heard what the Buddha said, that devaputra rejoiced and delighted, bowed his head at the Buddha’s feet, and immediately vanished.

SUTRA 1292.[58]

Thus have I heard:

At one time, the Buddha was dwelling in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, near the end of the night, a devaputra of surpassing appearance came to the Buddha, bowed his head at the Buddha’s feet, and withdrew to sit at one side. Light radiating from his body illuminated all of Anathapindika’s Park in the Jeta Grove. That devaputra spoke in verse, asking the Buddha:

Who should preserve provisions?

What cannot be stolen by bandits?

When whom do robbers despoil and are restrained,

And when whom do they despoil and are not restrained?

To whom do people constantly go,

To the joy and delight of the wise?

Then the Blessed One replied in verse:

The faithful preserve provisions;

Bandits cannot steal merit and virtue.

When robbers plunder, they are restrained;

When ascetics take, people rejoice.

People constantly go to ascetics,

To the gladness and joy of the wise.

Then that devaputra again spoke in verse:

After long, I behold a brahmin

Who has swiftly attained parinirvana;

He has passed beyond all fear

And wholly transcended worldly attachments of love.

Having heard what the Buddha said, that devaputra rejoiced and delighted, bowed his head at the Buddha’s feet, and immediately vanished.

SUTRA 1293.[59]

Thus have I heard:

You who have overcome every obstructing characteristic

And know the whole world,

Who comfort and bring joy to all—

May the Blessed One please explain:

What things in the world

Are the most difficult to obtain?

Then the Blessed One replied in verse:

For one in authority to be patient;

For one without possessions to desire to give;

To practice the Dharma when beset by hardship;

And amid wealth and honor, to cultivate seclusion—

These four things, being such,

Are indeed exceedingly difficult.

Then that devaputra again spoke in verse:

After long, I behold a brahmin

Who has swiftly attained parinirvana;

He has passed beyond all fear

And wholly transcended worldly attachments of love.

Having heard what the Buddha said, that devaputra rejoiced and delighted, bowed his head at the Buddha’s feet, and immediately vanished.

Notes:

^[1]. Taisho, fascicle 48, sutras 1267–1293. Yin Shun, “Recitation 5; 25. Connected Discourses with Devas (continued from Taisho fascicle 22, sutra 603).” Taisho sutra 1267 corresponds to Pāli, S. 1. 1. Cf. №100⁽¹⁸⁰⁾.

^[2]. This deity addresses the Buddha as “Bhikkhu.” The Chinese text contains the superfluous words “Blessed One.” Pāli: kathaṃ nu tvaṃ, mārisa, oghamatarī? “Venerable Sir, how did you cross the flood?”

^[3]. Pāli: appatiṭṭhaṃ khvāhaṃ, āvuso, ayūhaṃ oghamataran’ti, “Friend, without standing still and without pressing forward (without striving), I crossed the flood.”

^[4]. Pāli: cirassa vata passāmi, brāhmaṇaṃ parinibbutaṃ, “After a long time, I now behold a brahmin who has attained final extinction.”

^[5]. Pāli: appatiṭṭhaṃ anāyūhaṃ, tiṇṇaṃ loke visattikan ti, “Neither standing still nor pressing forward, he has crossed beyond craving in the world.”

^[6]. Pāli, S.1. 2. Nimokkha.

^[7]. Pāli: sattānaṃ nimokkhaṃ pamokkhaṃ vivekaṃ, “(To know) the liberation, supreme liberation, and seclusion of beings.” Commentary, SA. 1.21: nimokkhanti ādīni maggādinaṃ nāmāni; maggena hi sattā kilesabandhanato nimuccati, tasmā maggo sattānaṃ nimokkhoti vutto. phalakkhaṇe pana te kilesabandhanato pamuttā, tasmā phalaṃ sattānam pamokkhoti vuttaṃ; nibbānaṃ patvā sattānaṃ sabbadukkhaṃ viviccati, tasmā nibbānānaṃ viveko ti vuttaṃ, “Liberation (nimokkha; Chinese: decisive liberation) is the first designation of the initial noble path.

Through the noble path, beings are liberated from the bonds of the defilements; therefore, the noble path is called the liberation of beings. At the moment of attaining the fruit, they are completely released from the bonds of the defilements; therefore, realization of the fruit is called the supreme liberation of beings. Upon attaining nirvana, beings become separated from all suffering; therefore, nirvana is called the seclusion of beings.”

^[8]. Pāli, S. 2. 15. Candana; №100⁽¹⁷⁸⁾.

^[9]. Pāli: ko gambīre na sīdati? Who does not sink into the depths?

^[10]. Pāli: paññavā susamāhito, one who, through wisdom, is well concentrated.

^[11]. Pāli: nandīrāgaparikkhīṇo, gambīre na sīdati, one who has utterly destroyed delight and passion does not sink into the depths.

^[12]. Cf. №100⁽²⁶⁹⁾.

^[13]. Câu-ca-ni, Goddess of Radiance 拘迦尼, 光明天女. In the passage below, she is called Câu-ca-na-sa. №100⁽²⁶⁹⁾: Cầu-ca-ni-sa, daughter of Ba-thuần-đề 求迦尼娑, 波純提女. See sutra 1273.

^[14]. See sutra 1270.

^[15]. Nonhuman beings; here this refers to devas.

^[16]. Pāli, S. 1. 40. Pajjunadhìta ⁽²⁾ (Princess of the Cloud Deity); №100⁽²⁷¹⁾.

^[17]. The goddess Câu-ca-na-sa, Goddess of Radiance 拘迦那娑天女, 光明之天女. Pāli: Kokanadā Pajjunassa dhītā, Kokanadā, daughter of Pajjuna (Red Lotus, or Princess of the Cloud Deity). Pajjuna, the rain god, had two daughters: Kokanadā and Cūḷa-Kokanadā.

^[18]. Pāli, S. 1. 39. Pajjuna-dhītā⁽¹⁾

^[19]. Châu-lô-đà 朱盧陀. Pāli: Cūḷa-Kokanadā (Little Red Lotus), the younger sister of Kokanadā; see sutra 1273.

^[20]. S. 1. 22. Phussati; №100⁽²⁷³⁾.

^[21]. Pāli: nāphusataṃ na phussati, what does not make contact is not contacted. Commentary, SA. 1. 48: kammaṃ aphusantaṃ, vipako na phusati, karma is what does not make contact; its resultant maturation does not contact it.

^[22]. Pāli: tasmā phusantaṃ phusati, appaduṭṭhapadosinan ti, therefore, what makes contact contacts whoever commits evil against one who is innocent. The Chinese version understands padosin as anger rather than as a person who commits evil.

^[23]. See Dhammapada 125, Pāli: yo appaduṭṭhassa narassa dussati, suddhassa posassa anaṅgaṇassa, tam eva bālaṃ pacceti pāpaṃ; sukkhumo rajo paṭivātaṃvā khitto. “Whoever harms an innocent person, one pure and without blemish, that evil returns upon the fool himself, like fine dust cast against the wind.”

^[24]. S.2. 22. Khema.

^[25]. S. 1. 35. Ujjhānasaññino; №100⁽²⁷⁵⁾.

^[26]. According to the Pāli commentary, SA. 1. 64, these deities were displeased with the Buddha’s use of the four requisites: the Buddha praised those who lived wearing rag robes, sleeping beneath trees, and so forth, yet he himself wore robes of the finest quality and dwelt in residences like royal palaces.

^[27]. Sn.3. 10. Kokāliya; №100⁽²⁷⁶⁾.

^[28]. Cù-ca-lê 瞿迦梨. Pāli: Kokāliya.

^[29]. Bát-đàm-ma 鈢曇摩. Pāli: Paduma (Red Lotus), the name of a hell.

^[30]. A-phù-đà 阿浮陀. Pāli: abbuda.

^[31]. Units of measurement: A-la 阿羅; độc-lung-na 獨籠那; xà-ma-na 闍摩那; ma-ni 摩尼; khư-lê 佉梨. Pāli: khārika. According to the commentary, 4 patthā = 1 āḷhaka; 4 āḷhaka = 1 doṇa; 4 doṇa = 1 māṇika; 4 māṇika = 1 khāri.

^[32]. Pāli: 20 khārika = 1 cartload of mustard seeds (tilavāha).

^[33]. Ni-la-phù-đà 尼羅浮陀. Pāli: Nirabbuda.

^[34]. A-tra-tra 阿吒吒. Pāli: Aṭaṭa.

^[35]. A-ba-ba 阿波波. Pāli: Ababa.

^[36]. A-hưu-hưu 阿休休. Pāli: Ahaha.

^[37]. Ưu-bát-la 優鈢羅. Pāli: Uppalaka.

^[38]. Pāli, Sn.1.6. Parābhava. №100⁽²⁷⁷⁾.

^[39]. Cf. №100⁽²⁷⁸⁾.

^[40]. S. 1.24 Nanonivāraṇā; №100⁽²⁷⁹⁾.

^[41]. Pāli: yato yato mano nivāraye, na dukkhameti naṃ tato tato, wherever the mind is restrained, there suffering does not come upon one.

^[42]. Pāli: yato yato ca pāpakaṃ, tato tato mano nivāraye, wherever evil arises, there the mind should be restrained.

^[43]. D.31. Siṅgālaka. Cf. №26(135. Siṅgālaka Sutta), №1(16. Siṅgālaka Sutta), №100⁽²⁸¹⁾.

^[44]. Jā. 243. Guttila; №100⁽²⁸²⁾.

^[45]. S. 1.71. Chetvā; №100⁽²⁸³⁾.

^[46]. S. 1.34. Nasanti, 36. Saddhā; №100⁽²⁸⁴⁾.

^[47]. Pāli: na santi kāmā manujesu niccā, santīdha kamanīyāni yesu baddho, sensual pleasures in the world are inherently impermanent. Whoever delights in them is bound.

^[48]. Pāli: tiṭṭhanti citrāni tatheva loka: Diverse things continue to exist thus in the world.

^[49]. S. 1.31. Sabbi; №100⁽²⁸⁵⁾.

^[50]. S. 1.32. Macchari; №100⁽²⁸⁶⁾.

^[51]. Chinese: Bách thiên da thạnh hội 百千耶盛會. Pāli: sataṃ sahassānaṃ sahassayāginam.

^[52]. S. 1.38. Sakalika; №100 ⁽²⁸⁷⁾.

^[53]. Chinese: Kim thương 金鎗 (槍). Pāli: sakalikā ya khato hoti: pierced by a fragment (a wooden splinter).

^[54]. A lotus among humankind.

^[55]. №100⁽²⁸⁸⁾.

^[56]. That is, the deity Viṣṇu, than whom none is greater.

^[57]. №100 ⁽²⁸⁹⁾.

^[58]. №100 ⁽²⁹⁰⁾.

^[59]. №100 ⁽²⁹²⁾.

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Translation source: Linh Sơn Pháp Bảo Đại Tạng KinhLicense: Linh Sơn Pháp Bảo Đại Tạng Kinh (Việt dịch) · nguồn: rongmotamhon.net (Liên Phật Hội) · EN: AI translation from Vietnamese source, awaiting source English

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