雜阿含經
Chinese title:雜阿含經
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Revised and annotated by: Thích Tuệ Sỹ
SUTRA 407. REFLECTION (1)[1]
Thus have I heard:
At one time, the Buddha was staying in the Bamboo Grove, in the Kalandaka precinct, at Rajagriha. At that time, a large number of bhikkhus had gathered in the dining hall and were reflecting upon worldly matters[2]. The Blessed One, knowing the thoughts in the minds of the bhikkhus, went to the dining hall, prepared a seat and sat down, and then addressed the bhikkhus:
“Bhikkhus, take care not to reflect upon worldly matters. Why is this? Because worldly reflections are of no benefit to the Dharma, of no benefit to the holy life; they do not lead to knowledge or awakening and are not conducive to nirvana[3]. You should rightly reflect: ‘This is the Noble Truth of Suffering; this is the Noble Truth of the Origin of Suffering; this is the Noble Truth of the Cessation of Suffering; this is the Noble Truth of the Path leading to the Cessation of Suffering.’ Why is this? Because such reflection is of benefit to the Dharma, of benefit to the holy life; it leads to knowledge and awakening and is conducive to nirvana.
“In the past, there was a man who left the city of Rajagriha and went to the shore of Lake Kuhila[4], where he sat reflecting upon worldly matters. While reflecting, he suddenly saw an army comprising the four divisions—elephants, cavalry, chariots, and infantry—immeasurable and innumerable, all entering a single hollow in a lotus stalk[5]. Seeing this, the man thought: ‘I have gone mad and lost my senses; I now see something that does not exist in the world.’
“At that time, not far from the lake, many people had gathered in one place. The man went to the crowd and said: ‘Good sirs, I have now gone mad and lost my senses; I see something that does not exist in the world.’ The man then gave the full account as above. Everyone there told him that he had gone mad and lost his senses, for he saw something that did not exist in the world.”
The Buddha told the bhikkhus:
“Yet this man had not gone mad or lost his senses; what he saw was true. Why is this? Because at that time, not far from Lake Kuhila, devas and asuras had marshaled their fourfold armies and were fighting in midair. The devas were victorious, and the defeated asura army entered a hollow in a lotus stalk in that lake.
“Therefore, bhikkhus, take care not to reflect upon worldly matters. Why is this? Because worldly reflection is of no benefit to the meaning[6], of no benefit to the Dharma, and of no benefit to the holy life; it does not lead to knowledge or awakening and is not conducive to nirvana. Instead, you should reflect upon the Four Noble Truths. What are the four? They are the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering.”
When the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully put it into practice.
SUTRA 408. REFLECTION (2)[7]
Thus have I heard:
At one time, the Buddha was staying in the Bamboo Grove, in the Kalandaka precinct, at Rajagriha. At that time, a large number of bhikkhus had gathered in the dining hall and were discussing the following: ‘Some say that the world is eternal; others say that the world is not eternal; that the world is both eternal and not eternal; that the world is neither eternal nor not eternal; that the world is finite; that the world is infinite; that the world is both finite and infinite; or that the world is neither finite nor infinite.
Are the life-principle and the body the same, or is the life-principle one thing and the body another? Does the Tathagata exist after death? Does the Tathagata not exist after death?
Does the Tathagata both exist and not exist after death? Does the Tathagata neither exist nor not exist after death?’
At that time, the Blessed One was seated alone in meditative composure. With his divine ear, he heard the discussion of the bhikkhus gathered in the dining hall. After hearing it, he went to the dining hall, prepared a seat, sat down before the assembly, and addressed the bhikkhus:
“Bhikkhus, for what purpose have you gathered here to converse?”
The bhikkhus said to the Buddha:
“Blessed One, we bhikkhus gathered in this dining hall and discussed: ‘Some say it is eternal; others say it is not eternal,’ and so forth, as stated fully above.”
The Buddha told the bhikkhus:
“You should not discuss such propositions.[8] Why is this? Because such discussion is of no benefit to the Dharma, of no benefit to the holy life; it does not lead to knowledge or awakening and is not conducive to nirvana. Bhikkhus, you should discuss as follows: ‘This is the Noble Truth of Suffering; this is the Noble Truth of the Origin of Suffering; this is the Noble Truth of the Cessation of Suffering; this is the Noble Truth of the Path leading to the Cessation of Suffering.’ Why is this?
Because such discussion is of benefit to the Dharma and to the holy life; it leads to knowledge and awakening and is conducive to nirvana. Therefore, bhikkhus, if you have not yet directly comprehended the Four Noble Truths, you must diligently seek the means, arouse keen aspiration, and train to comprehend them directly.”
When the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully put it into practice.
SUTRA 409. THOUGHT (1)[9]
Thus have I heard:
At one time, the Buddha was staying in the Bamboo Grove, in the Kalandaka precinct, at Rajagriha. At that time, a large number of bhikkhus had gathered in the dining hall. Some entertained thoughts of sensual desire, some entertained thoughts of ill will, and others entertained thoughts of harming[10]. The Blessed One, knowing the thoughts in the minds of the bhikkhus, went to the dining hall, spread out his sitting mat, sat before the assembly, and addressed the bhikkhus:
“You should not entertain thoughts of sensual desire, thoughts of ill will, or thoughts of harming[11]. Why is this? Because these thoughts are of no benefit to the meaning, of no benefit to the Dharma, and of no benefit to the holy life; they do not lead to right knowledge or right awakening and are not rightly directed toward nirvana.
You should give rise to thoughts concerning the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering. Why is this? Because thoughts concerning these Four Noble Truths are of benefit to the meaning, of benefit to the Dharma, and of benefit to the holy life; they lead to right knowledge and right awakening and are rightly directed toward nirvana.
Therefore, bhikkhus, with regard to the Four Noble Truths, you must diligently seek the means, arouse keen aspiration, and train with right knowledge, right mindfulness, and energetic effort.”
When the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully put it into practice.
SUTRA 410. THOUGHT (2)[12]
Thus have I heard:
At one time… stated fully as above, with only the following difference:
“They entertained thoughts concerning relatives and kin; they entertained thoughts concerning the land and its people; they entertained thoughts of immortality; and so forth, until, having heard the Buddha’s teaching, they rejoiced and respectfully put it into practice.”
SUTRA 411. DISCOURSES[13]
Thus have I heard:
At one time, the Buddha was staying in the Bamboo Grove, in the Kalandaka precinct, at Rajagriha. At that time, a large number of bhikkhus had gathered in the dining hall and were discussing such topics as these[14]: kings, bandits, warfare, money, clothing, food and drink, men and women, worldly talk, occupations, and matters concerning the great ocean. At that time, the Blessed One was in meditative concentration. With his divine ear, he heard the discussion of the bhikkhus. He then rose from his seat, went to the dining hall, spread out his sitting mat, sat before the assembly, and addressed the bhikkhus:
“Bhikkhus, for what purpose have you gathered here to converse?”
The bhikkhus said to the Buddha:
“Blessed One, we have gathered here to discuss kings…” and so forth, as stated fully above.
The Buddha told the bhikkhus:
“You should not discuss such topics as these: discussions about kings… and so forth, which do not lead toward nirvana. If you engage in discussion, you should speak about the Noble Truth of suffering, the Noble Truth of the origin of suffering, the Noble Truth of the cessation of suffering, and the Noble Truth of the path leading to the cessation of suffering. Why is this so? Because these Four Noble Truths are beneficial to the meaning, beneficial to the Dharma, and beneficial to the holy life; they are right knowledge, right awakening, and the right course toward nirvana.”
When the Buddha had spoken this discourse, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.
DISCOURSE 412. CONTENTION[15]
Thus have I heard:
At one time, the Buddha was dwelling in the Bamboo Grove, at the Kalandaka grounds, in the city of Rajagriha. At that time, a large number of bhikkhus had gathered in the dining hall and said to one another: ‘I understand the Dharma and discipline; you do not. What I say is well established; what I say is reasonable. What you say is not well established and is unreasonable. What ought to be said first, you say afterward; what ought to be said afterward, you say first.’ Thus they argued with one another: ‘My doctrine is correct; your doctrine is inferior. Let whoever can answer, answer!’
At that time, the Blessed One was in meditative concentration and, with the divine ear, heard the bhikkhus arguing… It should be related in full as above, up to: “If the Four Noble Truths have not yet been directly comprehended, one must diligently seek skillful means, arouse earnest resolve, and cultivate direct comprehension.”
When the Buddha had spoken this discourse, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.
DISCOURSE 413. ROYAL POWER
Thus have I heard:
At one time, the Buddha was dwelling in the Bamboo Grove, at the Kalandaka grounds, in the city of Rajagriha. At that time, a large number of bhikkhus had gathered in the dining hall and were discussing: ‘Between King Prasenajit and King Bimbisara[16], which king possesses greater power, and which king is wealthier?’
At that time, the Blessed One was in meditative concentration and, with the divine ear, heard the bhikkhus’ discussion. He then rose from his seat, went to the dining hall, spread out his sitting cloth, sat before the assembly, and asked the bhikkhus:
“What have you been discussing?”
The bhikkhus then reported all the foregoing matters to the Blessed One in full.
The Buddha said to the bhikkhus:
“Why do you discuss the great power and wealth of kings? Bhikkhus, do not engage in such discussions. Why is this so?
Because this brings no benefit to the meaning, the Dharma, or the holy life; it is neither knowledge nor right awakening, and it does not lead to nirvana[17]. You should discuss the Noble Truth of suffering, the Noble Truth of the origin of suffering, the Noble Truth of the cessation of suffering, and the Noble Truth of the path leading to the cessation of suffering. Why is this so?
Because these Four Noble Truths bring great benefit to the meaning, the Dharma, and the holy life; they are right knowledge, right awakening, and the right course toward nirvana. Therefore, bhikkhus, if you have not yet directly comprehended the Four Noble Truths, you should diligently seek skillful means, arouse earnest resolve, and cultivate direct comprehension.”
When the Buddha had spoken this discourse, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.
DISCOURSE 414. PAST LIVES
Thus have I heard:
At one time, the Buddha was dwelling in the Bamboo Grove, at the Kalandaka grounds, in the city of Rajagriha. At that time, a large number of bhikkhus had gathered in the dining hall and were discussing: ‘In your former lives, what occupations and crafts did you practice, and by what means did you sustain yourselves?’
At that time, the Blessed One was in meditative concentration and, with the divine ear, heard the bhikkhus’ discussion. He then rose from his seat, went to the dining hall, spread out his sitting cloth, sat before the assembly, and asked the bhikkhus:
“What have you been discussing?”
The bhikkhus then reported all the foregoing matters in full.
The Blessed One said to the bhikkhus:
“Bhikkhus, do not discuss the things you did in former lives. Why is this so? Because this brings no great benefit to the meaning, the Dharma, or the holy life[18]; it is neither knowledge nor awakening, and it does not lead to nirvana.
Bhikkhus, you should discuss the Noble Truth of suffering, the Noble Truth of the origin of suffering, the Noble Truth of the cessation of suffering, and the Noble Truth of the path leading to the cessation of suffering. Why is this so? Because these Four Noble Truths bring great benefit to the meaning, the Dharma, and the holy life; they are right knowledge, right awakening, and the right course toward nirvana.
Therefore, bhikkhus, if you have not yet directly comprehended the Four Noble Truths, you should diligently seek skillful means, arouse earnest resolve, and cultivate direct comprehension.”
When the Buddha had spoken this discourse, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.
DISCOURSE 415. DONOR[19]
Thus have I heard:
At one time, the Buddha was dwelling in the Bamboo Grove, at the Kalandaka grounds, in the city of Rajagriha. At that time, a large number of bhikkhus had gathered in the dining hall and were discussing: ‘That particular donor prepares coarse food. After eating it, we find it neither tasty nor strengthening. It would be better for us to leave this coarse food and go on almsround. Why is this so? Because bhikkhus who go on almsround often obtain delicious food, behold beautiful sights, sometimes hear pleasant sounds, become acquainted with many people, and also receive robes, bedding, and medicines.’
At that time, the Blessed One was in meditative concentration and, with the divine ear, heard the bhikkhus’ discussion. He then went to the dining hall… It should be related in full in this manner, up to: “the right course toward nirvana.”
When the Buddha had spoken this discourse, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.
DISCOURSE 416. RETAINING (1)[20]
Thus have I heard:
At one time, the Buddha was dwelling in the Bamboo Grove, at the Kalandaka grounds, in the city of Rajagriha. At that time, the Blessed One said to the bhikkhus:
“Have you retained the Four Noble Truths that I taught?”
Then one bhikkhu rose from his seat, adjusted his robes, bowed at the Buddha’s feet, placed his palms together, and said to the Buddha:
“Yes, Blessed One. I have retained the Four Noble Truths taught by the Blessed One.”
The Buddha said to the bhikkhu:
“How have you retained those Four Noble Truths?”
The bhikkhu said to the Buddha:
“As the Blessed One taught: ‘This is the Noble Truth of suffering,’ so I retained it; ‘this is the Noble Truth of the origin of suffering, this is the Noble Truth of the cessation of suffering, and this is the Noble Truth of the path leading to the cessation of suffering.’ Blessed One, I have retained in this way the Four Noble Truths taught by the Blessed One.”
The Buddha said to the bhikkhu:
“Excellent! Excellent! I taught the Noble Truth of suffering, and you have truly retained it. I taught the Noble Truth of the origin of suffering, the Noble Truth of the cessation of suffering, and the Noble Truth of the path leading to the cessation of suffering, and you have truly retained them all.”
When the Buddha had spoken this discourse, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.
DISCOURSE 417. SUCHNESS[21]
Thus have I heard:
At one time, the Buddha was dwelling in the Bamboo Grove, at the Kalandaka grounds, in the city of Rajagriha. At that time, the Blessed One said to the bhikkhus:
“Have you retained what I taught concerning the Four Noble Truths?”
Then a bhikkhu rose from his seat, adjusted his robes, bared his right shoulder, paid homage to the Buddha, placed his palms together, and said to the Buddha:
“Yes, Blessed One. I have retained all that the Blessed One taught concerning the Four Noble Truths.”
The Buddha said to the bhikkhu:
“How have you retained the Four Noble Truths that I taught?”
The bhikkhu said to the Buddha:
“The Noble Truth of Suffering taught by the Blessed One, I have fully received and retained. It is thusness, not apart from thusness, not other than thusness; it is true, a thorough discernment of truth, free from error, and is the true principle of the noble ones[22]. This is the Noble Truth of Suffering. The Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering taught by the Blessed One are thusness, not apart from thusness, not other than thusness; they are true, a thorough discernment of truth, free from error, and are the true principle of the noble ones. These are called the Four Noble Truths taught by the Blessed One, all of which I have received and retained.”
The Buddha said to the bhikkhu:
“Excellent! Excellent! You have truly received and retained the Four Noble Truths that I taught as thusness, not apart from thusness, not other than thusness; as true, a thorough discernment of truth, and free from error. This is called a bhikkhu’s true reception and retention of my Four Noble Truths.”
When the Buddha had spoken this discourse, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully put it into practice.
SUTRA 418. RECEIVING AND RETAINING (2)[23]
Thus have I heard:
At one time, the Buddha was dwelling in the Bamboo Grove, in the Kalandaka grounds at Rajagriha. At that time, the Blessed One said to the bhikkhus:
“Have you received and retained what I taught concerning the Four Noble Truths?”
Then a bhikkhu rose from his seat, adjusted his robes, paid homage to the Buddha, joined his palms, and said to the Buddha:
“Yes, Blessed One. I have received and retained all that the Blessed One taught concerning the Four Noble Truths. What are the four truths? They are, as the Blessed One taught, the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering. I have received and retained them all.”
The Buddha said to the bhikkhu:
“Excellent! Excellent! You have received and retained all that I taught concerning the Four Noble Truths.
“Bhikkhus, if any ascetic or brahmin were to say: ‘I shall discard the Noble Truth of Suffering as taught by the ascetic Gautama and establish another Noble Truth of Suffering,’ that would be nothing more than words. If questioned closely, they would not know how to answer and would only become still more doubtful, for it lies outside their domain. If they were to say: ‘I shall discard this Noble Truth of the Origin of Suffering, this Noble Truth of the Cessation of Suffering, and this Noble Truth of the Path leading to the Cessation of Suffering, and then establish four other Noble Truths,’ that too would be nothing more than words. If questioned closely, they would not know how to answer and would only become still more doubtful, for it lies outside their domain.
“Therefore, bhikkhus, if you have not yet directly comprehended the Four Noble Truths, you should diligently seek the means, arouse resolute aspiration, and train in their direct comprehension.”
When the Buddha had spoken this discourse, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully put it into practice.
SUTRA 419. DOUBT (1)
Thus have I heard:
At one time, the Buddha was dwelling in the Bamboo Grove, in the Kalandaka grounds at Rajagriha. At that time, the Blessed One said to the bhikkhus:
“If a bhikkhu has doubt concerning the Buddha, he also has doubt concerning the Noble Truth of Suffering; he likewise has doubt concerning the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering. If he has doubt concerning the Dharma or the Sangha, he also has doubt concerning the Noble Truth of Suffering; he likewise has doubt concerning the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering.
If one has no doubt or uncertainty concerning the Buddha, one also has no doubt or uncertainty concerning the Noble Truth of Suffering; nor does one have doubt or uncertainty concerning the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, or the Noble Truth of the Path leading to the Cessation of Suffering. If one has no doubt or uncertainty concerning the Dharma or the Sangha, one also has no doubt or uncertainty concerning the Noble Truth of Suffering; nor does one have doubt or uncertainty concerning the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, or the Noble Truth of the Path leading to the Cessation of Suffering.”
When the Buddha had spoken this discourse, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully put it into practice.
SUTRA 420. DOUBT (2)
Thus have I heard:
At one time, the Buddha was dwelling in the Bamboo Grove, in the Kalandaka grounds at Rajagriha. At that time, the Blessed One said to the bhikkhus:
“If any ascetic or brahmin has doubt concerning the Noble Truth of Suffering, that person also has doubt concerning the Buddha and has doubt concerning the Dharma and the Sangha. If that person has doubt concerning suffering, its origin, its cessation, and the path, that person also has doubt concerning the Buddha and has doubt concerning the Dharma and the Sangha. If one has no doubt concerning the Noble Truth of Suffering, one also has no doubt concerning the Buddha and has no doubt concerning the Dharma or the Sangha. One who has no doubt concerning the Noble Truths of Origin, Cessation, and the Path also has no doubt concerning the Buddha and has no doubt concerning the Dharma or the Sangha.”
When the Buddha had spoken this discourse, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully put it into practice.
SUTRA 421. THE DEEP PRECIPICE[24]
Thus have I heard:
At one time, the Buddha was dwelling in the Bamboo Grove, in the Kalandaka grounds at Rajagriha. At that time, the Blessed One said to the bhikkhus:
“Come with me to the deep and perilous precipice[25].”
The bhikkhus said to the Buddha:
“Yes, Blessed One.”
The Blessed One then went with the great assembly to the deep and perilous precipice[26]. After a seat had been spread, he surveyed the surroundings of the deep and treacherous ravine and then said to the bhikkhus:
“This ravine is indeed deep and perilous.”
At that time, a bhikkhu rose from his seat, adjusted his robes, bowed his head in homage to the Buddha, joined his palms, and said to the Buddha:
“Blessed One, this precipice is indeed deep and perilous, but is there anything still more profoundly perilous and terrifying than this?”
Knowing the bhikkhu’s thought, the Buddha immediately replied:
“So it is, bhikkhus. This precipice is very deep and perilous, but there is something even more profoundly perilous and terrifying: ascetics and brahmins who do not know as it truly is the Noble Truth of Suffering; who do not know as they truly are the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering. They delight in conditioned activities that are the root of birth[27]; they delight in conditioned activities that are the root of aging, illness, death, sorrow, lamentation, suffering, and distress.
They produce these conditioned activities, causing those conditioned activities of aging, illness, death, sorrow, lamentation, suffering, and distress to grow ever more, and so fall into the perilous depths of aging, illness, death, sorrow, lamentation, suffering, and distress. Thus, bhikkhus, this is profoundly perilous—more perilous than that precipice. Therefore, bhikkhus, if you have not yet directly comprehended the Four Noble Truths, you must diligently seek the means, arouse resolute aspiration, and train in their direct comprehension.”
When the Buddha had spoken this discourse, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully put it into practice.
SUTRA 422. THE GREAT HEAT[28]
Thus have I heard:
At one time, the Buddha was dwelling in the Bamboo Grove, in the Kalandaka grounds at Rajagriha. At that time, the Blessed One said to the bhikkhus:
“There is a hell called the Great Heat[29]. If any sentient beings are born in that hell, they undergo nothing but scorching heat.”
Then a bhikkhu rose from his seat, adjusted his robes, bowed his head in homage to the Buddha, joined his palms, and said to the Buddha:
“As the Blessed One has taught, this Great Heat Hell is exceedingly hot. Blessed One, is this alone the most extreme heat, or is there some other terrifying heat beyond which there is none greater?”
“Thus, bhikkhu, although this hell is indeed scorching hot, there is a kind of scorching heat more dreadful than that hell, beyond which there is nothing worse. What is called the scorching heat more dreadful than the Great Burning Hell? It is when ascetics and brahmins do not know as it really is the Noble Truth of Suffering; do not know as they really are the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering.
Thus, birth, aging, illness, death, sorrow, lamentation, pain, and distress blaze up and burn. Bhikkhu, this is called the truly dreadful blazing and burning heat, beyond which there is nothing worse. Therefore, bhikkhu, if you have not yet directly realized the Four Noble Truths, you should diligently seek the means, arouse resolute aspiration, and train in their direct realization.”
When the Buddha had spoken this discourse, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.
SUTRA 423. GREAT DARKNESS[30]
Thus have I heard:
At one time, the Buddha was dwelling in the Bamboo Grove, in the Kalandaka grounds, at Rajagriha. At that time, the Blessed One addressed the bhikkhus:
“There is a hell of utter darkness. The sentient beings born there cannot see the parts of their own bodies[31].”
Then a bhikkhu rose from his seat, adjusted his robes, paid homage to the Buddha, joined his palms, and said to the Buddha:
“Blessed One, this hell is utterly dark. Is only this place dark, or is there another place still darker and more dreadful than this hell?”
The Buddha told the bhikkhu:
“Thus it is: there is a darkness still more dreadful than this hell. It is when ascetics and brahmins do not know the Four Noble Truths as they really are and, ultimately, fall into the utter darkness of birth, aging, illness, death, sorrow, lamentation, pain, and distress. Therefore, bhikkhus, if you have not yet directly realized the Four Noble Truths, you must diligently seek the means, arouse resolute aspiration, and train in their direct realization.”
When the Buddha had spoken this discourse, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.
SUTRA 424. LIGHT AND DARKNESS (1)[32]
Thus have I heard:
At one time, the Buddha was dwelling in the Bamboo Grove, in the Kalandaka grounds, at Rajagriha. At that time, the Blessed One addressed the bhikkhus:
“As the sun courses through the sky, it illuminates the worlds. A thousand suns and a thousand moons illuminate a thousand worlds, a thousand Mount Sumerus, a thousand Purvavidehas, a thousand Jambudvipas, a thousand Aparagodaniyas, a thousand Uttarakurus, a thousand realms of the Four Heavenly Kings, a thousand realms of the Heaven of the Thirty-Three, a thousand Yama Heavens, a thousand Tushita Heavens, a thousand Heavens of Delight in Creation, a thousand Heavens of Mastery over Others’ Creations, and a thousand Brahma heavens.
This is called a small-thousandfold world-system. Between these thousand worlds are dark places that cannot be seen even by the light of the sun and moon, despite their great majestic power. The sentient beings born in these places cannot see the parts of their own bodies[33].”
Then a bhikkhu rose from his seat, adjusted his robes, paid homage to the Buddha, joined his palms, and said to the Buddha:
“Blessed One, as the Blessed One has said, this place is utterly dark. Is only this place dark, or is there another place still darker and more dreadful than this hell?”
The Buddha told the bhikkhu:
“Thus it is: there is a darkness still more dreadful than this hell. It is when ascetics and brahmins do not know the Four Noble Truths as they really are and, ultimately, fall into the utter darkness of birth, aging, illness, death, sorrow, lamentation, pain, and distress. Therefore, bhikkhus, if you have not yet directly realized the Four Noble Truths, you must diligently seek the means, arouse resolute aspiration, and train in their direct realization.”
When the Buddha had spoken this discourse, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.
SUTRA 425. LIGHT AND DARKNESS (2)[34]
Thus have I heard:
At one time, the Buddha was dwelling in the Bamboo Grove, in the Kalandaka grounds, at Rajagriha. At that time, the Blessed One addressed the bhikkhus:
“When the number of small-thousandfold world-systems is multiplied a thousandfold, this is called a medium-thousandfold world-system. Between the worlds of the medium-thousandfold world-system are dark places…” as stated above, up to, “if you have not yet directly realized the Four Noble Truths, you must diligently seek the means, arouse resolute aspiration, and train in their direct realization.”
When the Buddha had spoken this discourse, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.
SUTRA 426. LIGHT AND DARKNESS (3)[35]
Thus have I heard:
At one time, the Buddha was dwelling in the Bamboo Grove, in the Kalandaka grounds, at Rajagriha. At that time, the Blessed One addressed the bhikkhus:
“When the number of medium-thousandfold world-systems is multiplied a thousandfold, this is called a great three-thousandfold world-system. Between these worlds are dark places. Although the sun and moon course through the sky and illuminate the worlds everywhere, those sentient beings still cannot see…” up to, “…fall into the darkness of birth, aging, illness, death, sorrow, lamentation, pain, and distress. Therefore, bhikkhus, if you have not yet directly realized the Four Noble Truths, you must diligently seek the means, arouse resolute aspiration, and train in their direct realization.”
When the Buddha had spoken this discourse, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.
SUTRA 427. THE NOBLE TRUTHS[36]
Thus have I heard:
At one time, the Buddha was dwelling in the Bamboo Grove, in the Kalandaka grounds, at Rajagriha. At that time, the Blessed One addressed the bhikkhus:
“I shall now speak about the Four Noble Truths. Listen attentively and reflect carefully. What are the four truths? They are the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering. These are called the Four Noble Truths.”
When the Buddha had spoken this discourse, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.
As with the discourse “I Shall Speak” above, so too are the discourses:
– There Are (Four Noble Truths);
– One Should Know (the Four Noble Truths).
They are also taught as above.
SUTRA 428. MEDITATIVE CONTEMPLATION[37]
Thus have I heard:
At one time, the Buddha was dwelling in the Bamboo Grove, in the Kalandaka grounds, at Rajagriha. At that time, the Blessed One addressed the bhikkhus:
“You should diligently practice meditative concentration and contemplation[38], arouse right effort[39], and bring the mind within to tranquility. Why is this so? When a bhikkhu practices meditative concentration and contemplation and has attained inner tranquility, things will become manifest as they really are[40]. What becomes manifest as it really is? The Noble Truth of Suffering becomes manifest as it really is; the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering become manifest as they really are.”
When the Buddha had spoken this discourse, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.
SUTRA 429. SAMADHI[41]
Thus have I heard:
At one time, the Buddha was dwelling in the Bamboo Grove, in the Kalandaka grounds, at Rajagriha. At that time, the Blessed One addressed the bhikkhus:
“You should cultivate immeasurable samadhi[42], concentrating the mind in right mindfulness. Why is this so? When you have cultivated immeasurable samadhi and concentrated the mind in right mindfulness, things will become manifest as they really are. What becomes manifest as it really is? The Noble Truth of Suffering becomes manifest as it really is; the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering become manifest as they really are.”
When the Buddha had spoken this discourse, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.
SUTRA 430. STAFF (1)[43]
Thus have I heard:
At one time, the Buddha was dwelling in the Bamboo Grove, in the Kalandaka grounds, at Rajagriha. At that time, the Blessed One addressed the bhikkhus:
“Just as when a person throws a staff into the air, it immediately falls back down, landing either on its base, its middle, or its tip; so too, any ascetic or brahmin who does not know as it truly is the Noble Truth of Suffering; who does not know as they truly are the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering—know that such an ascetic or brahmin will fall either into hell, into the animal realm, or into the realm of hungry ghosts. Therefore, bhikkhus, if you have not yet directly realized these Four Noble Truths, you must diligently seek the means, arouse an earnest resolve, and train in their direct realization.”
When the Buddha had spoken this discourse, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.
SUTRA 431. THE STAFF (2)
Thus have I heard:
At one time, the Buddha was dwelling in the Bamboo Grove, in the Kalandaka grounds, at Rajagriha. At that time, the Blessed One addressed the bhikkhus:
“Just as when a person throws a staff into the air, it immediately falls back down, landing either on clean ground or on unclean ground; so too, any ascetic or brahmin who does not know as it truly is the Noble Truth of Suffering; who does not know as they truly are the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering—because of not knowing them as they truly are, that person may be born in a good destination or may be born in an evil destination. Therefore, bhikkhus, if you have not yet directly realized the Four Noble Truths, you must diligently seek the means, arouse an earnest resolve, and train in their direct realization.”
When the Buddha had spoken this discourse, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.
SUTRA 432. THE FIVE-SECTIONED WHEEL
Thus have I heard:
At one time, the Buddha was dwelling in the Bamboo Grove, in the Kalandaka grounds, at Rajagriha. At that time, the Blessed One addressed the bhikkhus:
“Just as a wheel has five sections joined in succession,[44] and a person of great strength can swiftly turn that wheel; so too, any ascetic or brahmin who does not know as it truly is the Noble Truth of Suffering, who does not know as they truly are the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering, will undergo samsara through the five destinies, revolving swiftly from one to another: falling into hell, into the animal realm, into the realm of hungry ghosts, or being born among devas or human beings, and then falling again into an evil destination, revolving for a long time.
Therefore, bhikkhus, if you have not yet directly realized the Four Noble Truths, you should diligently seek the means, arouse an earnest resolve, and train in their direct realization.”
When the Buddha had spoken this discourse, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.
SUTRA 433. THE SUPREME TEACHING OF THE DHARMA
Thus have I heard:
At one time, the Buddha was dwelling in the Bamboo Grove, in the Kalandaka grounds, at Rajagriha. At that time, the Blessed One addressed the bhikkhus:
“The Tathagata, the Worthy One, the Perfectly Enlightened One, teaches the supreme Dharma;[45] that is, the Four Noble Truths are revealed, designated, established, distinguished, explained, made manifest, and proclaimed.[46] What are the four? They are the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering. Therefore, bhikkhus, if you have not yet directly realized these Four Noble Truths, you should diligently seek the means, arouse an intense resolve, and train in their direct realization.”
When the Buddha had spoken this discourse, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.
SUTRA 434. DISCERNING WISDOM
Thus have I heard:
At one time, the Buddha was dwelling in the Bamboo Grove, in the Kalandaka grounds, at Rajagriha. At that time, the Blessed One addressed the bhikkhus:
“What is discerning wisdom?[47] Is it knowing as it truly is the Noble Truth of Suffering and knowing as they truly are the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering, or is it not knowing them?”
The bhikkhus said to the Buddha:
“Blessed One, according to our understanding of the Buddha’s teachings, knowing the Four Noble Truths as they truly are is called discerning wisdom.”
The Buddha told the bhikkhus:
“Excellent! Excellent! Knowing the Four Noble Truths as they truly are is called discerning wisdom. Therefore, bhikkhus, if you have not yet directly realized these Four Noble Truths, you should diligently seek the means, arouse an intense resolve, and train in their direct realization.”
When the Buddha had spoken this discourse, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.
SUTRA 435. SUDATTA[48]
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 Sudatta[49] 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, are these Four Noble Truths to be directly realized in sequence, or are they to be directly realized all at once?”[50]
The Buddha told the householder:
“These Four Noble Truths are to be directly realized in sequence, not all at once.”
The Buddha told the householder:
“If someone were to say, ‘Without having directly realized the Noble Truth of Suffering, one can directly realize the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering,’ that statement would be incorrect. Why? If one has not yet directly realized the Noble Truth of Suffering, it is impossible to wish to directly realize the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering.
It is just as when a person joins together two small leaves[51] to make a vessel for carrying water: this is impossible. So too, if one has not yet directly realized the Noble Truth of Suffering, it is impossible to wish to directly realize the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering.
“If a person joins lotus leaves together to make a vessel for carrying water, this is possible. So too, householder, once one has directly realized the Noble Truth of Suffering, it is possible to directly realize the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering. Therefore, householder, if you have not yet directly realized these Four Noble Truths, you should diligently seek the means, arouse an intense resolve, and train in their direct realization.”
When the Buddha had spoken this discourse, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.
SUTRA 436. THE PALACE HALL (1)[52]
Just as the householder Sudatta asked in the preceding sutra, another bhikkhu asked the Buddha and received the same teaching. The only difference was in the simile:
“Suppose there is a stairway of four steps ascending to a palace hall. If someone were to say, ‘Without ascending the first step, I shall immediately ascend the second, third, and fourth steps and enter the palace hall,’ this would be impossible. Why? One must proceed from the first step and then to the second, third, and fourth steps in order to reach the palace hall. So too, bhikkhu, if one has not yet directly realized the Noble Truth of Suffering, it is impossible to wish to directly realize the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering.”
“Bhikkhus, suppose someone were to say: ‘There are four steps leading up to a hall, and one must ascend from the first step, then proceed to the second, the third, and the fourth before reaching the hall.’ Such a statement would be correct. Why is that? Because it is possible to ascend from the first step, then climb successively to the second, third, and fourth steps, and thus reach the hall.
So too, bhikkhus, one should say: ‘Having directly realized the Noble Truth of Suffering, one can then successively directly realize the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering.’ Why is that? Because, having directly realized the Noble Truth of Suffering, it is possible then successively to directly realize the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering.”
When the Buddha had spoken this discourse, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.
SUTRA 437. THE HALL (2)
As with the bhikkhu’s question in the preceding discourse, the Buddha gave the same teaching in reply to the questions asked by the Venerable Ananda; only the simile differed. The Buddha said to Ananda:
“Suppose there were a four-rung ladder leading up to a hall. If someone were to say, ‘Without relying on the first rung, one can step directly onto the second, the third, and the fourth rung and thereby reach the hall,’ this would be impossible. So too, Ananda, if one has not directly realized the Noble Truth of Suffering, yet wishes to directly realize the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering, this is impossible.
Why is that? Because if one has not directly realized the Noble Truth of Suffering, it is impossible to directly realize the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering.
“Ananda, suppose there were a four-rung ladder leading up to a hall. If someone were to say, ‘One must step onto the first rung, then ascend successively to the second, third, and fourth rungs, and thus reach the hall,’ such a statement would be correct. Why is that? Because it is possible to step onto the first rung, ascend successively to the second, third, and fourth rungs, and then reach the hall. So too, Ananda, having directly realized the Noble Truth of Suffering, one can successively directly realize the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering. This is possible.”
When the Buddha had spoken this discourse, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.
SUTRA 438. SENTIENT BEINGS[53]
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:
“Suppose all the grasses and trees upon this earth were taken and made into spears[54], and an attempt were made to pierce all the aquatic creatures in the great ocean. Could they all be pierced?”
The bhikkhus said to the Buddha:
“Blessed One, it could not be done. Why is that? Because the creatures in the great ocean have all manner of forms and belong to many different kinds. Some are too small to be pierced, while others are too large to be pierced.”
The Buddha said to the bhikkhus:
“So it is! So it is! The realm of sentient beings is countless and immeasurable. Therefore, bhikkhus, if you have not yet directly realized these Four Noble Truths, you should diligently seek skillful means, arouse an intense aspiration, and train in their direct realization.”
When the Buddha had spoken this discourse, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.
SUTRA 439. SNOW MOUNTAIN[55]
Thus have I heard:
At one time, the Buddha was staying in the Bamboo Grove, in the Karanda grounds at Rajagriha. At that time, the Blessed One took a piece of gravel[56] in his hand and asked the bhikkhus:
“What do you think? Is there more gravel in my hand, or more gravel on the great Snow Mountain?”
The bhikkhus said to the Buddha:
“Blessed One, the gravel in the Blessed One’s hand is exceedingly little, whereas the gravel on the Snow Mountain amounts to hundreds, tens of thousands, thousands of millions, and an immeasurable quantity that cannot be compared by calculation or simile.”
The Buddha said to the bhikkhus:
“Sentient beings who know as it really is the Noble Truth of Suffering, who know as they really are the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering, are as few as the gravel I hold in my hand. But those sentient beings who do not know as it really is the Noble Truth of Suffering, and do not know as they really are the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering, are as numerous as the gravel on the Snow Mountain—immeasurably numerous.
Therefore, bhikkhus, if you have not yet directly realized these Four Noble Truths, you should diligently seek skillful means, arouse an earnest aspiration, and train in their direct realization.”
When the Buddha had spoken this discourse, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.
SUTRA 440. LAKES AND THE LIKE[57]
Thus have I heard:
At one time, the Buddha was staying in the Bamboo Grove, in the Karanda grounds at Rajagriha. At that time, the Blessed One addressed the bhikkhus:
“Suppose there were a lake fifty yojanas in depth and breadth, filled to overflowing with water. If someone were to dip a strand of hair, a body hair, or the tip of a finger into the water of this lake as many as three times, what do you think, bhikkhus? Would the drops of water adhering to that person be greater, or would the water in the lake be greater?”
The bhikkhus said to the Buddha:
“Blessed One, the water on that person’s strand of hair, body hair, or fingertip would be exceedingly little, whereas the water in the lake would be immeasurable and countless, to the point that it could not be compared by calculation or simile.”
The Buddha said to the bhikkhus:
“As immeasurably abundant as the water in that great lake is the root of suffering that a learned noble disciple cuts off upon attaining vision of the truths[58] and realizing the fruit of the Noble Path. It is cut off like a tala palm whose crown has been severed, becoming a phenomenon that will never arise again in the future. What remains and has not yet been completely eliminated is only as little as the water on that person’s strand of hair, body hair, or fingertip. Therefore, bhikkhus, if you have not yet directly realized these Four Noble Truths, you should diligently seek skillful means, arouse an earnest aspiration, and train in their direct realization.”
When the Buddha had spoken this discourse, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.
As with the simile of the great lake, so too the similes of the lakes Saladataca, Ganga, Yamuna, Sarayu, Iravati, and Mahi[59], as well as the four great seas, were taught in the same way as above.
SUTRA 441. EARTH[60]
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 held in his hand a clod of earth the size of a pear[61] and said to the bhikkhus:
“What do you think, bhikkhus? Is there more earth in my hand, or more earth on the Snow Mountain?”
The bhikkhus said to the Buddha:
“Blessed One, the clod of earth in the Blessed One’s hand is exceedingly small, whereas the earth on the sovereign Snow Mountain is exceedingly abundant, amounting to hundreds of thousands of millions of nayutas, to the point that it cannot be compared by calculation or simile.”
The Buddha said to the bhikkhus:
“Sentient beings who know as it really is the Noble Truth of Suffering, and who know as they really are the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering, are as few as the clod of earth I hold in my hand. Sentient beings who do not know as it really is the Noble Truth of Suffering, and do not know as they really are the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering, are more numerous than the earth on the sovereign Snow Mountain.
Therefore, bhikkhus, if you have not yet directly realized these Four Noble Truths, you should diligently seek skillful means, arouse an earnest aspiration, and train in their direct realization.”
When the Buddha had spoken this discourse, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.
Like the king of mountains, the Snowy Mountain. So too are the illustrations concerning Mount Ni-min-da-la, Pi-na-da-ca, Ma-nhi, Thien Kien, Khu-de-la-ca, Y-sa-da-la, Du-kien-da-la, Mount Sumeru, king of mountains,[62] and the lands upon the great earth. As with the illustration of the pear, so too are the illustrations of the a-ma-lac-ca fruit, bat-da-la fruit, ca-la-ca fruit, beans, and even a clove of garlic explained in the same way.
*
SUTRA 442. EARTH UNDER A FINGERNAIL[63]
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 scraped up a little earth beneath his fingernail and said to the bhikkhus:
“What do you think? Is the earth beneath my fingernail greater, or is the earth of this great earth greater?”
The bhikkhus said to the Buddha:
“Blessed One, the earth beneath the Blessed One's fingernail is exceedingly little, very little, whereas the earth of the great earth is immeasurably greater; it cannot even be compared by calculation or analogy.”
The Buddha said to the bhikkhus:
“So too, the bodies of sentient beings that can be seen are like the earth beneath my fingernail, while the subtle bodies of sentient beings that cannot be seen are as numerous as the earth of the great earth. Therefore, bhikkhus, if you have not yet directly contemplated the Four Noble Truths, you should diligently seek skillful means, arouse earnest aspiration, and train in direct contemplation.”
When the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.
As stated above concerning earth, so too is it with the water element.
Other similar sutras state:[64]
– “As little as the earth beneath a fingernail, so too are the sentient beings who are born in the human realm;
– “Those who do not attain human birth are as numerous as the earth of the great earth.
– “Those sentient beings born in civilized regions, in cities, are like the earth adhering beneath a fingernail;
– “Those born in border regions are as numerous as the earth of the great earth.
– “Those who have attained the noble eye of wisdom are like the earth beneath a fingernail;
– “Those who have not attained the noble eye of wisdom are as numerous as the earth of the great earth.
– “Those sentient beings who understand this Dharma and discipline are like the earth adhering beneath a fingernail;
– “Those sentient beings who do not understand the Dharma and discipline are as numerous as the earth of the great earth.
– “As with knowing, so too with equal knowledge, complete knowledge of all things, right perception, right awakening, right understanding, and direct contemplation of the Dharma: these are likewise.
– “Those sentient beings who acknowledge their father and mother are like the earth adhering beneath a fingernail;
– “Those sentient beings who do not acknowledge that they have a mother and father are as numerous as the earth of the great earth.
– “Those sentient beings who acknowledge venerable elders among the sramanas and brahmins; who perform the meritorious deeds that should be done for this life and the next; who fear wrongdoing, regularly give alms, observe fasting, and uphold the precepts, are like the earth adhering to the tip of a fingernail;
– “Those sentient beings who do not acknowledge venerable elders among the sramanas and brahmins; who do not perform the meritorious deeds that should be done for this life and the next; who do not fear wrongdoing, regularly give alms, observe fasting, or uphold the precepts, are as numerous as the earth of the great earth.
– “Those sentient beings who do not kill, steal, engage in sexual misconduct, speak falsely, speak divisively, speak harshly, or engage in frivolous speech are like the earth beneath a fingernail;
– “Those sentient beings who do not uphold the precepts are as numerous as the earth of the great earth.
– “So too, the same is said of sentient beings who are free from covetousness, ill will, and wrong view, and of sentient beings who are not free from covetousness, ill will, and wrong view.
– “Those sentient beings who do not kill, steal, engage in sexual misconduct, speak falsely, or drink intoxicants are as few as the earth adhering beneath a fingernail;
– “Those sentient beings who do not uphold the Five Precepts are as numerous as the earth of the great earth.
– “Those sentient beings who uphold the Eight Precepts are like the earth adhering beneath a fingernail;
– “Those sentient beings who do not uphold the Eight Precepts are as numerous as the earth of the great earth.
– “Those sentient beings who observe the Ten Wholesome Courses of Action are like the earth beneath a fingernail;
– “Those sentient beings who do not observe the Ten Wholesome Courses of Action are as numerous as the earth of the great earth.
– “Those sentient beings who, after dying in hell, are born as human beings are like the earth adhering beneath a fingernail;
– “Those sentient beings who, after dying in hell, are reborn in hell, as animals, or as hungry ghosts are as numerous as the earth of the great earth.
– “Those sentient beings who, after dying in hell, are born in a heavenly realm are like the earth adhering beneath a fingernail;
– “Those sentient beings who, after dying in hell, as animals, or as hungry ghosts, are reborn in hell, as hungry ghosts, or as animals are as numerous as the earth of the great earth.
– “Those sentient beings who, after dying in the human realm, are reborn as human beings are like the earth adhering beneath a fingernail;
– “Those sentient beings who, after dying in the human realm, are born in hell, as hungry ghosts, or as animals are as numerous as the earth of the great earth.
– “Those sentient beings who, after dying in a heavenly realm, are reborn in a heavenly realm are like the earth adhering beneath a fingernail;
– “Those sentient beings who, after dying in a heavenly realm, are born in hell, as hungry ghosts, or as animals are as numerous as the earth of the great earth.”
SUTRA 443. THE FOUR NOBLE TRUTHS HAVE ARISEN
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 said to the bhikkhus:
“Formerly, when I had not yet heard the Dharma, right reflection arose in me: ‘This is the Noble Truth of Suffering,’ and right view arose; ‘This is the Noble Truth of the Origin of Suffering; this is the Noble Truth of the Cessation of Suffering; this is the Noble Truth of the Path leading to the cessation of suffering,’ and right view arose.”
When the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.
As in the sutra concerning what has arisen, so too are the sutras concerning what is arising and what will arise; the sutras concerning origination, accumulation, drawing near, cultivation, repeated cultivation, contact, and realization are likewise.[65]
SUTRA 444. THE EYE-MEDICINE PILL[66]
Thus have I heard:
At one time, the Buddha was staying in Anathapindika's Park in the Jeta Grove at Sravasti. At that time, the Blessed One said to the bhikkhus:
“Suppose there were an eye-medicine pill one yojana[67] in breadth and depth. If someone were to place this medicine into each of the elements,[68] it could cause the medicine to be quickly exhausted,[69] yet that person still could not reach the limits of those elements. You should know that the number of elements is immeasurable. Therefore, bhikkhus, train in the wholesome classes of elements. Regarding the different varieties of wholesome elements, you should train in this way.”
When the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.
SUTRA 445. THAT MIND[70]
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 said to the bhikkhus:
“Sentient beings habitually gather according to their elements and unite with their elements.[71] How do sentient beings habitually gather according to their spheres? When sentient beings engage in unwholesome states of mind, they gather with the unwholesome sphere.[72] When they engage in wholesome states of mind, they gather with the wholesome element. A wholesome mind goes together with a wholesome element. A superior mind goes together with a superior element. An inferior mind goes together with an inferior element. Therefore, bhikkhus, train in the different varieties of wholesome elements.”
When the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.
SUTRA 446. VERSE (1)[73]
Thus have I heard:
At one time, the Buddha was staying in Anathapindika's Park in the Jeta Grove at Sravasti. At that time, the Blessed One said to the bhikkhus:
It was explained fully as above, except that he additionally spoke this verse:
Those habitually joined are habitually born together;
When separated, their births come to an end.
Like a person clutching a small piece of wood
And entering the great ocean:
Both the person and the wood will sink.
Indolence is likewise so.
One should abandon indolence;
Be diligent even among those of lowly rank.
The noble ones are never negligent;
Dwelling in seclusion,
Earnestly striving in meditation,
They cross beyond the stream of birth and death.
As lacquer adheres to white silk;
As fire, meeting wind, blazes fiercely;
As jade and milk are alike in color;
Beings follow their respective dhatus,
Those who are alike come together,
And likewise increase in number.
SUTRA 447. CONDUCT[74]
Thus have I heard:
At one time, the Buddha was dwelling in the Bamboo Grove, in the Kalanda grounds, at Rajagriha. At that time, the Buddha addressed the bhiksus:
“Beings ordinarily gather according to their dhatus and harmonize with their dhatus.[75] How do beings ordinarily gather according to their respective spheres? When beings engage in unwholesome mental conduct, they gather with those in unwholesome spheres. When they engage in wholesome mental conduct, they gather with those in wholesome dhatus. A wholesome mind associates with a wholesome dhatu. A superior mind associates with a superior dhatu.”
At that time, Venerable Kaundinya and many bhiksus were walking in meditation nearby. They were all greatly virtuous elders, learned, long gone forth, and fully accomplished in the practice of the holy life.
Venerable Mahakasyapa and many bhiksus were also walking in meditation nearby. They all had few desires, knew contentment, practiced dhuta austerities and ascetic discipline, and kept no surplus possessions.
Venerable Sariputra and many bhiksus were also walking in meditation nearby. They were all endowed with great wisdom and eloquence.
Venerable Mahamaudgalyayana and many bhiksus were also walking in meditation nearby. They all possessed great spiritual powers.
Venerable Aniruddha and many bhiksus were also walking in meditation nearby. They had all attained the clear divine eye.
At that time, Venerable Srona-kotivimsa and many bhiksus were also walking in meditation nearby. They were all courageous and energetic, diligently devoted to cultivation.
Venerable Dabba and many bhiksus were also walking in meditation nearby. They all arranged the various offerings fully and properly for the great assembly.
Venerable Upali and many bhiksus were also walking in meditation nearby. They were all thoroughly versed in the disciplinary practices.
Venerable Purna and many bhiksus were also walking in meditation nearby. They were all eloquent expounders of the Dharma.
Venerable Katyayana and many bhiksus were also walking in meditation nearby. They were all capable of analyzing the sutras and skillfully explaining the characteristics of the Dharma.
At that time, Venerable Ananda and many bhiksus were also walking in meditation nearby. They were all learned and possessed perfect retention.
Venerable Rahula and many bhiksus were also walking in meditation nearby. They all skillfully upheld the disciplinary practices.
At that time, Venerable Devadatta and many bhiksus were also walking in meditation nearby. They had all cultivated many evil practices.
This is called bhiksus ordinarily accompanying and associating with one another. Therefore, bhiksus, you should skillfully discern the distinctions among the various kinds of dhatus.”
After the Buddha had spoken this sutra, the bhiksus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.
SUTRA 448. VERSES (2)[76]
Thus have I heard:
At one time, the Buddha was dwelling in the Bamboo Grove, in the Kalanda grounds, at Rajagriha.
It was explained in full as in the preceding sutra. The Buddha then spoke in verse:
Through constant association, becoming continually arises;
When separated, becoming ceases.
It is like a person clutching a small piece of wood
And entering the great ocean;
Both the person and the wood sink.
Indolence is likewise so.
One should abandon indolence;
Be diligent even among those of lowly rank.
The noble ones are never negligent;
Dwelling in seclusion,
Earnestly striving in meditation,
They cross beyond the stream of birth and death.
As lacquer adheres to white silk;
As fire, meeting wind, blazes fiercely;
As jade and milk are alike in color;
Beings seek out their respective dhatus,
Those who are alike come together,
And likewise increase in number.
SUTRA 449. ASSOCIATION ACCORDING TO DHATU[77]
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 bhiksus:
“Beings ordinarily gather according to their dhatus and harmonize with their dhatus. It should be explained in full as above… up to:
“‘A superior mind associates with a superior dhatu. An inferior mind associates with an inferior dhatu. When one kills living beings, one associates with the dhatu of killing living beings.
When the mind is intent on stealing, sexual misconduct, false speech, or drinking intoxicants, one associates with the dhatu of stealing, sexual misconduct, false speech, or drinking intoxicants. When the mind refrains from killing living beings, it associates with the dhatu of refraining from killing living beings. When the mind refrains from stealing, sexual misconduct, false speech, and drinking intoxicants, it associates with the dhatu of refraining from stealing, sexual misconduct, false speech, and drinking intoxicants.
Therefore, bhiksus, you must skillfully discern the distinctions among the various kinds of dhatus.’”
After the Buddha had spoken this sutra, the bhiksus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.
SUTRA 450. DILIGENCE
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 bhiksus:
“Beings ordinarily gather according to their dhatus and harmonize with their dhatus. Those without faith associate with the dhatu of faithlessness. Those who violate the precepts associate with the dhatu of violating the precepts. Those without moral shame or moral dread associate with the dhatu of shamelessness and lack of moral dread. Those who possess faith associate with the dhatu of faith. Those who uphold the precepts associate with the dhatu of upholding the precepts. Those whose minds possess moral shame and moral dread associate with the dhatu of moral shame and moral dread. Therefore, bhiksus, you must skillfully discern the distinctions among the various kinds of dhatus.”
After the Buddha had spoken this sutra, the bhiksus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.
As with faith and faithlessness, so too with diligence and lack of diligence, mindfulness and loss of mindfulness, right concentration and lack of right concentration, great learning and little learning, generosity and stinginess, wholesome wisdom and unwholesome wisdom, being difficult or easy to support, being difficult or easy to satisfy, having many desires or few desires, knowing contentment or not knowing contentment, and being disciplined or undisciplined: all associate with their corresponding dhatus. This should be explained in full as in the preceding sutra.[78]
SUTRA 451. DHATUS[79]
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 bhiksus:
“Today I shall teach the distinctions among the various kinds of dhatus.[80] Listen attentively and consider this carefully; I shall explain it for you.
“What are the various dhatus? The eye dhatu, form dhatu, and eye-consciousness dhatu; the ear dhatu, sound dhatu, and ear-consciousness dhatu; the nose dhatu, odor dhatu, and nose-consciousness dhatu; the tongue dhatu, taste dhatu, and tongue-consciousness dhatu; the body dhatu, tangible-object dhatu, and body-consciousness dhatu; the mind dhatu, mental-object dhatu, and mind-consciousness dhatu. These are called the various dhatus.”
After the Buddha had spoken this sutra, the bhiksus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.
SUTRA 452. CONTACT (1)[81]
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 bhiksus:
“Conditioned by the distinctions among the various kinds of dhatus, the distinctions among the various kinds of contact arise. Conditioned by the distinctions among the various kinds of contact, the distinctions among the various kinds of feeling arise. Conditioned by the distinctions among the various kinds of feeling, the distinctions among the various kinds of craving arise.
“What are the distinctions among the various kinds of dhatus? They are the eighteen dhatus: the eye dhatu, form dhatu, and eye-consciousness dhatu… up to the mind dhatu, mental-object dhatu, and mind-consciousness dhatu. These are called the distinctions among the various kinds of dhatus.”
“How is it that, conditioned by the various kinds of distinct dhatus, the various kinds of distinct contacts arise… up to: how is it that, conditioned by the various kinds of distinct feelings, the various kinds of distinct craving arise? Conditioned by the eye dhatu, eye-contact arises. Conditioned by eye-contact, eye-feeling arises. Conditioned by eye-feeling, eye-craving arises. So too with the ear, nose, tongue, body, and mind: conditioned by the mind dhatu, mind-contact arises. Conditioned by mind-contact, mind-feeling arises. Conditioned by mind-feeling, mind-craving arises.
“Bhikkhus, it is not that, conditioned by the various kinds of distinct craving, the various kinds of distinct feelings arise. It is not that, conditioned by the various kinds of distinct feelings, the various kinds of distinct contacts arise. It is not that, conditioned by the various kinds of distinct contacts, the various kinds of distinct dhatus arise.
Rather, conditioned by the various kinds of distinct dhatus, the various kinds of distinct contacts arise. Conditioned by the various kinds of distinct contacts, the various kinds of distinct feelings arise. Conditioned by the various kinds of distinct feelings, the various kinds of distinct craving arise.
Bhikkhus, this is called: conditioned by the various kinds of distinct dhatus, the various kinds of distinct contacts arise; conditioned by the various kinds of distinct contacts, the various kinds of distinct feelings arise; and conditioned by the various kinds of distinct feelings, the various kinds of distinct craving arise.”
When the Buddha had spoken this discourse, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.
SUTRA 453. CONTACT (2)
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 said to the bhikkhus:
“Conditioned by the various kinds of distinct dhatus, the various kinds of distinct contacts arise. Conditioned by the various kinds of distinct contacts, the various kinds of distinct feelings arise. Conditioned by the various kinds of distinct feelings, the various kinds of distinct craving arise.
“What are the various kinds of distinct dhatus? They are the eighteen dhatus: the eye dhatu, form dhatu, eye-consciousness dhatu,… up to the mind dhatu, mental-object dhatu, and mind-consciousness dhatu. These are called the various kinds of distinct dhatus.
“How is it that, conditioned by the various kinds of distinct dhatus, the various kinds of distinct contacts arise; conditioned by the various kinds of distinct contacts, the feelings arise; and conditioned by the various kinds of distinct feelings, the various kinds of distinct craving arise? Conditioned by the eye dhatu, eye-contact arises. It is not that conditioned by eye-contact the eye dhatu arises; rather, conditioned by the eye dhatu, eye-contact arises.
Conditioned by eye-contact, eye-feeling arises. It is not that conditioned by eye-feeling eye-contact arises; rather, conditioned by eye-contact, eye-feeling arises. Conditioned by eye-feeling, eye-craving arises.
It is not that conditioned by eye-craving eye-feeling arises; rather, conditioned by eye-feeling, eye-craving arises. So too with the ear, nose, tongue, body, and mind: conditioned by the mind dhatu, mind-contact arises. It is not that conditioned by mind-contact the mind dhatu arises; rather, conditioned by the mind dhatu, mind-contact arises.
Conditioned by mind-contact, mind-feeling arises. It is not that conditioned by mind-feeling mind-contact arises; rather, conditioned by mind-contact, mind-feeling arises. Conditioned by mind-feeling, mind-craving arises.
It is not that conditioned by mind-craving mind-feeling arises; rather, conditioned by mind-feeling, mind-craving arises. Therefore, bhikkhus, it is not because the various kinds of distinct craving arise that the various kinds of distinct feelings arise. It is not that conditioned by feelings contacts arise, nor is it that conditioned by contacts the dhatus arise.
Rather, only conditioned by the dhatus do contacts arise. Conditioned by the various kinds of distinct contacts, the various kinds of distinct feelings arise; conditioned by the various kinds of distinct feelings, the various kinds of distinct craving arise. Bhikkhus, this is called properly discerning the various kinds of distinct dhatus.”
When the Buddha had spoken this discourse, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.
SUTRA 454. PERCEPTION (1)[82]
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 said to the bhikkhus:
“Conditioned by the various kinds of distinct dhatus, the various kinds of distinct contacts arise. Conditioned by the various kinds of distinct contacts, the various kinds of distinct feelings arise. Conditioned by the various kinds of distinct feelings, the various kinds of distinct perceptions arise. Conditioned by the various kinds of distinct perceptions, the various kinds of distinct desires arise. Conditioned by the various kinds of distinct desires, the various kinds of distinct thoughts arise.[83] Conditioned by the various kinds of distinct thoughts, the various kinds of distinct fever arise; conditioned by the various kinds of fever, the various kinds of distinct seeking arise.[84]
“What are the various kinds of distinct dhatus? They are the eighteen: the eye dhatu… up to the mental-object dhatu.
“How is it that, conditioned by the various kinds of distinct dhatus, the various kinds of distinct contacts arise… up to: conditioned by the various kinds of fever, the various kinds of seeking arise? Conditioned by the eye dhatu, eye-contact arises; conditioned by eye-contact, eye-feeling arises; conditioned by eye-feeling, eye-perception arises; conditioned by eye-perception, eye-desire arises; conditioned by eye-desire, eye-thought arises; conditioned by eye-thought, eye-fever arises; conditioned by eye-fever, eye-seeking arises.
So too with the ear, nose, tongue, body, and mind: conditioned by the mind dhatu, mind-contact arises; conditioned by mind-contact, mind-feeling arises; conditioned by mind-feeling, mind-perception arises; conditioned by mind-perception, mind-thought arises; conditioned by mind-thought, mind-fever arises; conditioned by mind-fever, mind-seeking arises. Bhikkhus, this is called: conditioned by the various kinds of distinct dhatus, the various kinds of distinct contacts arise… up to: conditioned by the various kinds of fever, the various kinds of seeking arise.
“Bhikkhus, it is not that conditioned by the various kinds of seeking, the various kinds of fever arise. It is not that conditioned by the kinds of fever, the various kinds of thoughts arise. It is not that conditioned by the various kinds of thoughts, the various kinds of perceptions arise. It is not that conditioned by the various kinds of perceptions, the various kinds of feelings arise. It is not that conditioned by the various kinds of feelings, the various kinds of contacts arise. Nor is it that conditioned by the various kinds of contacts, the various kinds of dhatus arise. Rather, only conditioned by the various kinds of distinct dhatus do the various kinds of distinct contacts arise;… up to: conditioned by the various kinds of fever, the various kinds of seeking arise.”
When the Buddha had spoken this discourse, the bhikkhus, hearing the Buddha’s teaching, rejoiced and respectfully practiced it.
SUTRA 455. PERCEPTION (2)[85]
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 said to the bhikkhus:
“Conditioned by the various kinds of distinct dhatus, the various kinds of distinct contacts arise; conditioned by the various kinds of distinct contacts, the various kinds of distinct perceptions arise; conditioned by the various kinds of distinct perceptions, the various kinds of distinct desires arise; conditioned by the various kinds of distinct desires, the various kinds of distinct thoughts arise; conditioned by the various kinds of distinct thoughts, the various kinds of distinct fever arise; conditioned by the various kinds of distinct fever, the various kinds of distinct seeking arise.
“What are the various kinds of distinct dhatus? They are the eighteen dhatus, from the eye dhatu up to the mental-object dhatu.”
“How is it that, conditioned by the various distinctions among the dhatus, the various distinctions among contacts arise, and so on, up to: how is it that, conditioned by the various kinds of ardor, the various kinds of seeking arise? Conditioned by the eye-dhatu, eye-contact arises. It is not that conditioned by eye-contact the eye-dhatu arises; rather, it is solely conditioned by the eye-dhatu that eye-contact arises.[86] Conditioned by eye-contact, eye-perception arises.
It is not that conditioned by eye-perception eye-contact arises; rather, it is solely conditioned by eye-contact that eye-perception arises. Conditioned by eye-perception, desire concerning the eye arises. It is not that conditioned by desire concerning the eye eye-perception arises; rather, it is solely conditioned by eye-perception that desire concerning the eye arises.
Conditioned by desire concerning the eye, thought concerning the eye arises. It is not that conditioned by thought concerning the eye desire concerning the eye arises; rather, it is solely conditioned by desire concerning the eye that thought concerning the eye arises. Conditioned by thought concerning the eye, ardor concerning the eye arises.
It is not that conditioned by ardor concerning the eye thought concerning the eye arises; rather, it is solely conditioned by thought concerning the eye that ardor concerning the eye arises. Conditioned by ardor concerning the eye, seeking concerning the eye arises. It is not that conditioned by seeking concerning the eye ardor arises; rather, it is solely conditioned by ardor concerning the eye that seeking concerning the eye arises.
“Likewise, with regard to the ear, nose, tongue, body, and mind, conditioned by the mind-dhatu, mind-contact arises… up to conditioned by ardor concerning the mind, seeking concerning the mind arises; this should also be stated in full in the same way.
“Bhikkhus, this is called: conditioned by the various distinctions among the dhatus, the various distinctions among contacts arise… up to conditioned by the various kinds of ardor, the various kinds of seeking arise. It is not that conditioned by the various kinds of seeking the various kinds of ardor arise… up to it is not that conditioned by the various contacts the various dhatus arise; rather, it is solely conditioned by the various dhatus that the various contacts arise… up to conditioned by the various kinds of ardor, the various kinds of seeking arise.”
When the Buddha had spoken this discourse, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully put it into practice.
As with the six internal ayatanas, the six external ayatanas are also explained in the same way.[87]
Notes:
[1]. Taishō, volume 16. “Miscellaneous Causes Recitation,” section iii (part 4) [a subsection in the original Taishō edition]. The Kokuyaku edition is the same. Pāli, S. 56. 41. Cintā.
[2]. Pāli: lokacintaṃ cintento, reflecting upon (speculations about) the world, thinking about the world.
[3]. Neither beneficial to the aim, nor beneficial to the Dharma, nor beneficial to the holy life; it does not conduce to knowledge or awakening and is not in accordance with nirvana 非義饒益,非法饒益,非梵行饒益,非智,非覺,不順涅槃. Pāli: na hetaṃ atthasaṃhitaṃ etaṃ ādibrahmacariyakaṃ etaṃ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati (S. v. p. 438), it is not connected with the goal of liberation, does not belong to the fundamentals of the holy life, and does not lead to disenchantment, dispassion, cessation, tranquility, higher knowledge, awakening, or nirvana.
[4]. Kauśila Pond 拘絺羅池. Pāli: sumāgadhā pokkharañī, the Sumāgadhā lotus pond.
[5]. Lotus-root hollow 藕孔. Pāli: bhisamuḷāla, a young lotus shoot.
[6]. Not beneficial to the aim 非義饒益: of no benefit to the goal.
[7]. S. 56. 8. Cintā.
[8]. Pāli: mā... pāpakaṃ ākusalaṃ cittam cinteyyātha, do not entertain evil and unwholesome thoughts.
[9]. Discursive thought, reflection. Pāli, S. 56. 7. Vitakkā.
[10]. Thoughts of sensual desire, ill will, and harming; these are called the three unwholesome thoughts, the three unwholesome modes of seeking in thought: sensual desire, hostility, and thoughts of harming. Pāli: kāmavitakkaṃ vyāpādavitakkaṃ vihiṃsavitakkaṃ.
[11]. Pāli: mā, bhikkhave, pāpake akusale vitakke vitakkeyyātha, bhikkhus, do not entertain evil and unwholesome thoughts.
[12]. Pāli, see Discourse 409.
[13]. S. 56. 10. Kathā.
[14]. These subjects are called “animal talk” (Pāli: tiracchānakathā) because they are meaningless and unbeneficial.
[15]. Contentious debate. Pāli, S. 56. 9. Viggāhikā.
[16]. Prasenajit 波斯匿王 (Pāli: Pasenadi), king of Kosala 拘薩羅 (Pāli: Kosala). Bimbisāra 頻婆娑羅王 (Pāli: Bimbisāra), king of Magadha.
[17]. As in Discourse 407.
[18]. As in Discourse 407.
[19]. That is, the donor.
[20]. Pāli, S. 56. 15. Dhāraṇa.
[21]. S. 56. 20, 27. Tathā.
[22]. Thusness, not separate from thusness, not different from thusness… 如如,不離如,不異如. Pāli (S.v.430): cattārimāni bhikkhave tathāni avitathāni aññatathāni.
[23]. S. 56. 16. Dhāraṇa.
[24]. S. 56. 42. Papāto.
[25]. A deep and perilous cliff; see the note below. Pāli: ayāma, bhikkhave, yena paṭibhānakūṭo ten’ upasaṃkamissāma divāvihārayā, bhikkhus, let us approach the summit of Paṭibhānakūṭa (Peak of Eloquence) for the day’s abiding.
[26]. Deep and perilous cliff 深嶮巖, a profound abyss; in the Pāli version, the Blessed One ascended Mount Paṭibhāna, and a bhikkhu saw a dangerous abyss and exclaimed: mahā vatāyaṃ bhante papāto subhayānako, Blessed One, how great and terrifying is this abyss!
[27]. Delighting in formations that are the basis of birth 生本諸行樂著. Pāli: jātisaṃvattanikesu saṃkhāresu abhiramanti, they delight in formations that lead to renewed birth.
[28]. Extremely hot. Pāli, S. 56. 43. Pariḷāha.
[29]. Great Heat Hell 大熱地獄. Pāli: Mahāpariḷāha.
[30]. Extremely dark. Pāli, S. 56. 46. Andhakāra.
[31]. See note 33 to Discourse 424 below.
[32]. See Discourse 423 above.
[33]. Pāli: atthi, bhikkhae, lokantarikā aghā asaṃvutā andhakārā andhakāratimisā, yattham imesaṃ candimasūriyānaṃ evaṃmahiddhikānaṃ evaṃ mahānubhāvānaqṃ ābhāya nānubhontī ti, there is a dark place, a profound and bottomless darkness between the worlds, uncovered by any vault of heaven; there, the light of the sun and moon, despite their great supernormal power and might, cannot reach.
[34]. Nearly the same as Discourse 424 above.
[35]. Nearly equivalent to Discourses 424 and 425 above.
[36]. Pāli, S. 56. 29. Pariññeyyaṃ (to be fully understood).
[37]. Pāli, S. 56. 2. Patisallāna (living in seclusion).
[38]. One should practice meditative contemplation. Pāli: paṭisallāne bhikkhave yogam āpajjatha, practice diligently in quiet seclusion.
[39]. Right endeavor, that is, right effort.
[40]. Pāli (S.v.141): paṭisallāno...bhikkhu yathābhūtam pajānāti, a bhikkhu dwelling tranquilly in seclusion fully understands things as they truly are (with regard to the Four Noble Truths).
[41]. S. 56. 1. Samādhi.
[42]. That is, cultivate concentration. Pāli: samādhiṃ bhikkhave bhāvetha.
[43]. A staff. Pāli, S. 56. 33. Daṇḍo.
[44]. A five-spoked continuous wheel 五節相續輪.
[45]. Supreme exposition of the Dharma 增上說法.
[46]. The Buddha’s modes of expounding the Dharma; Pāli: ācikkananā (declaration, proclamation), desanā (instruction, indication), paññāpanā (designation, establishment), vivaraṇā (disclosure, elucidation), vibhajanā (differentiation, analysis).
[47]. Astute wisdom 黠慧, mature and profound understanding. Pāli: paṇḍita.
[48]. Sudatta, the personal name of Anāthapiṇḍika. Pāli: Sudatta.
[49]. The householder Sudatta 須達長者. Pāli: Sudatta-gahapati.
[50]. Gradual direct realization and sudden direct realization 漸次無間等, 頓無間等.
[51]. Slender leaves; see note 90 to Discourse 397.
[52]. Pāli, S. 56. 44. Kūṭāgāra.
[53]. S. 56. 36. Pājā.
[54]. Qiang 鏘; in the Kangxi Dictionary, this character denotes the clinking sound of pearls and jade. It is perhaps 槍. Pāli: sūla, a spear or sharp stake.
[55]. S. 56. 49–50. Sineru.
[56]. Chinese: earth and stones 土石. In the Pāli, the Buddha compares seven tiny pebbles the size of mung beans (satta muggamattiyo pāsāṇakkharā) with Sineru, king of mountains.
[57]. The simile of the pond and other things. Pāli, S. 56. 52. Pokkharaṇī.
[58]. Seeing the truths, seeing the Noble Truths. Pāli: ariyasāvakassa diṭihisampanassa puggalassa abhisametāvino, with regard to a noble disciple who has accomplished right view and attained direct realization (this refers to the noble stream-enterer, sotāpanna).
[59]. Names of the great rivers of India: Sambejja, Gaṅgā, Yamunā, Aciravatī, Sarabhū, Mahī.
[60]. Earth. Pāli, S.56.55–60. Pathavī, etc.
[61]. Pāli: satta kolaṭṭhimattiyo guḷikā, clods of earth as large as the seeds of jujube fruits.
[62]. In the Pāli, Mount Tudi (Sineru) and the seven surrounding mountains: Nemindhara, Vinataka, Assakaṇṇa, Sudassana, Karavīka, Īsadhara, Yugandhara.
[63]. Fingernail. Pāli, S.56.51. Nakkhasikho.
[64]. The summary contains thirty discourses.
[65]. The summary contains nine discourses.
[66]. According to Yinshun, Recitation iii, Miscellaneous Causes, “5. Connected Discourses on the Dhātus,” comprises thirty-seven discourses; the Taishō edition has twenty-two discourses, nos. 444–465. Most correspond to the Pāli S.14, Dhātu-saṃyutta. Pills for treating the eyes.
[67]. This means the number of pills gathered together.
[68]. This indicates the method of counting: one pill is placed for each type of dhātu (category).
[69]. The pills are quickly exhausted, but the dhātus have not yet been exhausted.
[70]. A base mind. Pāli, S.14.14. Hīnādhimutti (base inclination).
[71]. Pāli: dhātusova bhikkhave sattā saṃsandanti samenti, beings associate according to dhātu and congregate according to dhātu. Here, dhātu, or type of dhātu, is understood as a characteristic—the tendency of like kinds to gather together.
[72]. Pāli: hīnādhimuttikā hīnādhimuttikehi saddhiṃ..., those of base disposition associate with those of base disposition.
[73]. S.14.16. Sagathā.
[74]. S.14.15. Kammaṃ.
[75]. See note 71, discourse 445.
[76]. As in discourse 486.
[77]. S.14.12. Sanidānaṃ.
[78]. The summary contains eleven discourses.
[79]. S.14.1. Dhātu.
[80]. Diversity of dhātus 種種界. Pāli: dhātunānattaṃ, the diversity of dhātus (types).
[81]. S.14.2–5. Samphassa, etc.
[82]. S.14.7. Saññā.
[83]. Conception: here this denotes discriminative conception, or delusive discriminative thought (Pāli: saṅkappa). The Pāli text states: conditioned by diversity of perception (saññānānattaṃ), diversity of thought (saṃkappanānattaṃ) arises; conditioned by diversity of thought, diversity of desire (chandanānattaṃ) arises.
[84]. Pāli: conditioned by diversity of desire (chandanānattaṃ), diversity of fever (pariḷāhanānattaṃ—heat, vexation, and affliction) arises; conditioned by fever, diversity of seeking what is dear (priyesanānānattaṃ) arises.
[85]. The content is similar to the preceding discourse.
[86]. In the text, the character “not” appears before the character “condition.” It is omitted here.
[87]. The summary contains four discourses.
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