雜阿含經
Chinese title:雜阿含經
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Revised and annotated by: Thích Tuệ Sỹ
SUTRA 490. JAMBŪKHĀDAKA[1]
Thus have I heard:
At one time, the Buddha was staying in the village of Nālaka[2] in the country of Magadha.
At that time, the Venerable Śāriputra was also staying in the village of Nālaka in Magadha.
Then a non-Buddhist renunciant named Jambūkhādaka[3], an old friend of Śāriputra[4], went to the Venerable Śāriputra. They exchanged greetings concerning their health, after which he withdrew to one side, sat down, and asked Śāriputra:
“What is difficult in the Dharma and discipline of the noble ones[5]?”
Śāriputra told Jambūkhādaka:
“Only going forth is difficult.”
“In going forth, what is difficult?”
He replied:
“Delighting in it[6] is difficult.”
“In delighting in it, what is difficult?”
He replied:
“Constantly cultivating wholesome qualities is difficult[7].”
He further asked Śāriputra:
“Is there a path, is there a practice[8] which, when cultivated, frequently cultivated, and constantly cultivated, causes wholesome qualities to increase?”
He replied:
“There is. It is the Noble Eightfold Path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.”
Jambūkhādaka said:
“Venerable Śāriputra, this is a good path; this is a good practice. If it is cultivated and frequently cultivated, wholesome qualities are constantly cultivated and increased. Venerable Śāriputra, if one who has gone forth constantly cultivates this path, then before long one will swiftly bring all the taints of existence to an end.”
When the two true men had finished their discussion, each rose from his seat and took leave of the other.
Similar to the preceding sutra, there are forty sutras[9] comprising questions asked by Jambūkhādaka.
Jambūkhādaka asked Śāriputra:[10]
“What is one who teaches the Dharma well? What is one who is rightly directed in the world[11]? What is one who has gone well in the world[12]?”
Śāriputra said:
“If one teaches the Dharma for the subduing of sensual desire, the subduing of ill will, and the subduing of delusion, one is called one who teaches the Dharma well. If one directs oneself toward the subduing of sensual desire, toward the subduing of ill will, and toward the subduing of delusion, one is called rightly directed. If sensual desire has been completely abandoned and fully understood without remainder, and ill will and delusion have been completely abandoned and fully understood without remainder, one is called one who has gone well.”
He further asked:
“Is there a path, is there a practice which, when cultivated, frequently cultivated, and constantly cultivated, can give rise to the state of one who has gone well[13]?”
“There is. It is the Noble Eightfold Path, from right view through right concentration.”
When the two true men had finished their discussion, each rose from his seat and took leave of the other.
Jambūkhādaka asked Śāriputra:[14]
“People speak of nirvana; what is nirvana?”
The Venerable Śāriputra replied:
“Nirvana is the permanent ending of sensual desire, the permanent ending of ill will and delusion, and the permanent ending of all afflictions. This is called nirvana.”
“Is there a path, is there a practice which, when cultivated, frequently cultivated, and constantly cultivated, leads to the realization of nirvana?”
“There is. It is the Noble Eightfold Path, from right view through right concentration.”
When the two true men had finished their discussion, each rose from his seat and took leave of the other.
Jambūkhādaka asked Śāriputra:[15]
“Why did you go forth under the ascetic Gautama to cultivate the holy life?”
Śāriputra replied:
“It was to abandon sensual desire, abandon ill will, and abandon delusion that I went forth under the ascetic Gautama to cultivate the holy life[16].”
“Is there a path, is there a practice which, when cultivated and frequently cultivated, can abandon sensual desire, ill will, and delusion?”
“There is. It is the Noble Eightfold Path, from right view through right concentration.”
When the two true men had finished their discussion, each rose from his seat and took leave of the other.
Jambūkhādaka asked Śāriputra:[17]
“It is said that the taints have been brought to an end. What does it mean for the taints to have been brought to an end?”
Śāriputra replied:
“There are three taints[18]: the taint of sensual desire, the taint of existence, and the taint of ignorance. When these three kinds of taints have been eliminated without remainder, it is said that the taints have been brought to an end.”
He further asked Śāriputra:
“Is there a path, is there a practice which, when cultivated and frequently cultivated, brings the taints to an end?”
“There is. It is the Noble Eightfold Path, from right view through right concentration.”
When the two true men had finished their discussion, each rose from his seat and took leave of the other.
Jambūkhādaka asked Śāriputra:[19]
“People speak of an arhat. What is an arhat?”
Śāriputra replied:
“One in whom sensual desire, ill will, and delusion have been completely eliminated without remainder is called an arhat.”
He further asked Śāriputra:
“Is there a path, is there a practice which, when cultivated and frequently cultivated, leads to the realization of arhatship?”
Śāriputra replied:
“There is. It is the Noble Eightfold Path, from right view through right concentration.”
When the two true men had finished their discussion, each rose from his seat and took leave of the other.
Jambūkhādaka asked Śāriputra:[20]
“People speak of an arhat. What is an arhat?”
Śāriputra replied:
“When sensual desire, ill will, and delusion have been permanently extinguished without remainder, one is called an arhat.”
He further asked:
“Is there a path, is there a practice which, when cultivated and frequently cultivated, leads to the realization of arhatship?”
Śāriputra replied:
“There is. It is the Noble Eightfold Path, from right view through right concentration.”
When the two true men had finished their discussion, each rose from his seat and took leave of the other.
Jambūkhādaka asked Śāriputra:[21]
“People speak of ignorance. What is ignorance?”
Śāriputra replied:
“What is called ignorance is not knowing the past limit, not knowing the future limit, and not knowing the past, future, and intermediate limits[22]; not knowing the Buddha, Dharma, and Sangha; not knowing suffering, its arising, its cessation, and the path; not knowing the wholesome, the unwholesome, and the indeterminate; not knowing the internal and not knowing the external. Not knowing any of these things, and being obstructed by darkness, is called ignorance[23].”
Jambūkhādaka said to Śāriputra:
“This is a great mass of darkness.”
He further asked Śāriputra:
“Is there a path, is there a practice which, when cultivated and frequently cultivated, abandons ignorance?”
Śāriputra replied:
“There is. It is the Noble Eightfold Path, from right view through right concentration.”
When the two true men had finished their discussion, each rose from his seat and took leave of the other.
Jambūkhādaka asked Śāriputra:[24]
“They are called taints. What are the taints?”
As stated above.[25
Jambūkhādaka asked Śāriputra:[26]
“People speak of existence. What is existence?”
Śāriputra replied:
“There are three kinds of existence: existence in the sensual realm, existence in the form realm, and existence in the formless realm.”
He further asked Śāriputra:
“Is there a path, is there a course which, when cultivated and frequently cultivated, can abandon these kinds of existence?”
Śāriputra replied:
“There is. It is the Noble Eightfold Path, from right view through right concentration.”
When the two true men had finished their discussion, each rose from his seat and took leave of the other.
Jambūkhādaka asked Śāriputra:[27]
“People speak of the existing body[28]; what is the existing body?”
Śāriputra replied:
“The existing body is the five clinging skandhas. What are the five clinging skandhas? They are the clinging skandhas of form, feeling, perception, formations, and consciousness.”
He further asked Śāriputra:
“Is there a path, is there a practice for abandoning this existing body?”
Śāriputra replied:
“There is. It is the Noble Eightfold Path, from right view through right concentration.”
When the two true men had finished their discussion, each rose from his seat and took leave of the other.
Jambūkhādaka asked Śāriputra:[29]
“People speak of suffering; what is suffering?”
Śāriputra replied:
“Suffering refers to the suffering of birth, the suffering of aging, the suffering of illness, the suffering of death, the suffering of separation from those one loves, the suffering of encountering those one hates, and the suffering of not obtaining what one seeks. In brief, the suffering of the five aggregates subject to clinging is called suffering.”
Jambukhādaka again asked Śāriputra:
“Is there a path, is there a practice by which these forms of suffering may be abandoned?”
Śāriputra replied:
“There is. It is the Noble Eightfold Path, from right view through right concentration.”
When the two worthy ones had finished their discussion, each rose from his seat and took leave of the other.
Jambukhādaka asked Śāriputra:[30]
“‘Flood’ is spoken of; what is a flood?”
Śāriputra replied:
“Flood refers to the flood of sensual desire, the flood of existence, the flood of views, and the flood of ignorance.”
He again asked Śāriputra:
“Is there a path, is there a practice which, when cultivated and cultivated much, can abandon these floods?”
Śāriputra replied:
“There is. It is the Noble Eightfold Path, from right view through right concentration.”
When the two worthy ones had finished their discussion, each rose from his seat and took leave of the other.
Jambukhādaka asked Śāriputra:[32]
“‘Yoke’ is spoken of; what is a yoke?”[33]
The yokes are explained in the same way as the floods.
Jambukhādaka asked Śāriputra:[34]
“‘Clinging’ is spoken of; what is clinging?”[35]
Śāriputra replied:
“There are four kinds of clinging: clinging to sensual desire, clinging to a self, clinging to views, and clinging to precepts and observances.”
He again asked Śāriputra:
“Is there a path, is there a practice which, when cultivated and cultivated much, can abandon these kinds of clinging?”
Śāriputra replied:
“There is. It is the Noble Eightfold Path, from right view through right concentration.”
When the two worthy ones had finished their discussion, each rose from his seat and took leave of the other.
Jambukhādaka asked Śāriputra:[36]
“‘Bondage’ is spoken of; what is bondage?”[37]
Śāriputra replied:
“There are four bonds: the bond of sensual desire, the bond of ill will, the bond of clinging to precepts and observances, and the bond of the view of self.”
He again asked Śāriputra:
“Is there a path, is there a practice which, when cultivated and cultivated much, can abandon these bonds?”
Śāriputra replied:
“There is. It is the Noble Eightfold Path, from right view through right concentration.”
When the two worthy ones had finished their discussion, each rose from his seat and took leave of the other.
Jambukhādaka asked Śāriputra:[38]
“‘Fetter’ is spoken of; what is a fetter?”
Śāriputra replied:
“There are nine fetters:[39] the fetter of craving, the fetter of ill will, the fetter of conceit, the fetter of ignorance, the fetter of views, the fetter of attachment to others’ views,[40] the fetter of doubt, the fetter of jealousy, and the fetter of stinginess.”
He again asked Śāriputra:
“Is there a path, is there a practice which, when cultivated and cultivated much, can abandon these fetters?”
Śāriputra replied:
“There is. It is the Noble Eightfold Path, from right view through right concentration.”
When the two worthy ones had finished their discussion, each rose from his seat and took leave of the other.
Jambukhādaka asked Śāriputra:[41]
“‘Underlying tendency’ is spoken of; what is an underlying tendency?”
Śāriputra replied:
“There are seven underlying tendencies: the underlying tendency toward sensual desire, the underlying tendency toward ill will, the underlying tendency toward craving for existence, the underlying tendency toward conceit, the underlying tendency toward ignorance, the underlying tendency toward views, and the underlying tendency toward doubt.”[42]
He again asked Śāriputra:
“Is there a path, is there a practice that can be cultivated and that, when cultivated much, can abandon these underlying tendencies?”
Śāriputra replied:
“There is. It is the Noble Eightfold Path, from right view through right concentration.”
When the two worthy ones had finished their discussion, each rose from his seat and took leave of the other.
Jambukhādaka asked Śāriputra:[43]
“‘Desire’ is spoken of; what is desire?”
Śāriputra replied:
“Desire is infatuation with forms cognized by the eye that are lovable, pleasing, and worth remembering; with sounds cognized by the ear, odors by the nose, tastes by the tongue, and tangible objects by the body that are lovable, pleasing, and worth remembering—being defiled by and attached to tangible objects.
“Jambukhādaka, these five qualities are not themselves desire. Desire arises solely from thought and conceptualization.”
Śāriputra then spoke this verse:
“All forms found within the world
Are not the tendency of sensual desire;[44]
It is solely thought and conception—
That is a person’s desire.[45]
However many forms appear,
They ever remain within the world;
The wise discipline the mind
That craves and lusts after them.”
Jambukhādaka again asked Śāriputra:
“Is there a path, is there a practice that can be cultivated and that, when cultivated much, can abandon these desires?”
Śāriputra replied:
“There is. It is the Noble Eightfold Path, from right view through right concentration.”
When the two worthy ones had finished their discussion, each rose from his seat and took leave of the other.
Jambukhādaka asked Śāriputra:[46]
“‘Hindrance’ is spoken of; what is a hindrance?”[47]
Śāriputra replied:
“There are five hindrances: the hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, and the hindrance of doubt.”
He again asked Śāriputra:
“Is there a path, is there a practice that can be cultivated and that, when cultivated much, can abandon these hindrances?”
Śāriputra replied:
“There is. It is the Noble Eightfold Path, from right view through right concentration.”
When the two worthy ones had finished their discussion, each rose from his seat and took leave of the other.
Jambukhādaka asked Śāriputra:[48]
“‘Repose’ is spoken of; what is repose?”[49]
Śāriputra replied:
“Repose is the abandonment of the three fetters.”
He again asked Śāriputra:
“Is there a path, is there a practice that can be cultivated and that, when cultivated much, can abandon these three fetters?”
Śāriputra replied:
“There is. It is the Noble Eightfold Path, from right view through right concentration.”
When the two worthy ones had finished their discussion, each rose from his seat and took leave of the other.
Jambukhādaka asked Śāriputra:[50]
“‘Attainment of repose’ is spoken of; what is attainment of repose?”
Śāriputra replied:
“Attainment of repose means that the three fetters have been abandoned and fully known.”
He again asked Śāriputra:
“Is there a path, is there a practice by which these three fetters may be abandoned?”
Venerable Śāriputra replied:
“There is. It is the Noble Eightfold Path, from right view through right concentration.”
When the two worthy ones had finished their discussion, each rose from his seat and took leave of the other.
Jambukhādaka asked Śāriputra:[51]
“‘Attainment of supreme repose’ is spoken of; what is attainment of supreme repose?”[52]
Śāriputra replied:
“Attainment of supreme repose means that sensual desire, ill will, and delusion have been permanently and completely abandoned.[53] This is called attainment of supreme repose.”[54]
He again asked Śāriputra:
“Is there a path, is there a practice which, when cultivated and cultivated much, can lead to the attainment of supreme repose?”
Venerable Śāriputra replied:
“There is. It is the Noble Eightfold Path, from right view through right concentration.”
When the two worthy ones had finished their discussion, each rose from his seat and took leave of the other.
Jambukhādaka asked Venerable Śāriputra:[55]
“‘Reaching the place of supreme repose’ is spoken of; what is reaching the supreme resting place?”[56]
Śāriputra replied:
“Reaching the place of supreme repose means that sensual desire has been permanently abandoned and fully known without remainder, and that ill will and delusion have been permanently abandoned and fully known without remainder. This is called the supreme resting place.”
He again asked Śāriputra:
“Is there a path, is there a practice which, when cultivated and cultivated much, can lead to the place of supreme repose?”
Venerable Śāriputra replied:
“There is. It is the Noble Eightfold Path, from right view through right concentration.”
When the two worthy ones had finished their discussion, each rose from his seat and took leave of the other.
Jambukhādaka asked Śāriputra:[57]
“It is called coolness[58]; what, then, is coolness?”
Sariputra replied:
“Coolness is the complete eradication of the five lower fetters, namely, identity view, attachment to rules and observances, doubt, sensual desire, and ill will.”
He again asked Sariputra:
“Is there a path, is there a practice which, when cultivated and frequently practiced, can eliminate these five lower fetters and lead to coolness?”
Sariputra replied:
“There is. It is the Noble Eightfold Path, from right view through right concentration.”
When the two true men had finished their discussion, each rose from his seat and took leave of the other.
Jambukhādaka asked Sariputra:[59]
“It is called the attainment of coolness; what, then, is the attainment of coolness?”
Sariputra replied:
“When the five lower fetters have been completely eliminated and known through mindfulness, this is called the attainment of coolness.”
He again asked Sariputra:
“Is there a path, is there a practice which, when cultivated and frequently practiced, leads to the attainment of coolness?”
Sariputra replied:
“There is. It is the Noble Eightfold Path, from right view through right concentration.”
When the two true men had finished their discussion, each rose from his seat and took leave of the other.
Jambukhādaka asked Sariputra:[60]
“It is called supreme coolness; what, then, is supreme coolness?”
Sariputra replied:
“Supreme coolness is when sensual desire, ill will, and delusion have been forever eradicated without remainder, and every kind of affliction has been forever eradicated without remainder. This is called supreme coolness.”
He again asked Sariputra:
“Is there a path, is there a practice which, when cultivated and frequently practiced, leads to supreme coolness?”
Sariputra replied:
“There is. It is the Noble Eightfold Path, from right view through right concentration.”
When the two true men had finished their discussion, each rose from his seat and took leave of the other.
Jambukhādaka asked Sariputra:[61]
“It is called the attainment of supreme coolness; what, then, is the attainment of supreme coolness?”
Sariputra replied:
“The attainment of supreme coolness is the permanent elimination and complete knowledge, without remainder, of sensual desire; and the permanent elimination and complete knowledge, without remainder, of ill will and delusion. This is called the attainment of supreme coolness.”
He again asked Sariputra:
“Is there a path, is there a practice which, when cultivated and frequently practiced, leads to the attainment of this supreme coolness?”
Sariputra replied:
“There is. It is the Noble Eightfold Path, from right view through right concentration.”
When the two true men had finished their discussion, each rose from his seat and took leave of the other.
Jambukhādaka asked Sariputra:[62]
“It is called craving; what, then, is craving?”
Sariputra replied:
“There are three kinds of craving: craving for sensual pleasure, craving for form, and craving for the formless.”
He again asked Sariputra:
“Is there a path, is there a practice which, when cultivated and frequently practiced, can extinguish these three kinds of craving?”
Sariputra replied:
“There is. It is the Noble Eightfold Path, from right view through right concentration.”
When the two true men had finished their discussion, each rose from his seat and took leave of the other.
Jambukhādaka asked Sariputra:[63]
“It is called a course of karma[64]; what, then, is a course of karma?”
Sariputra replied:
“The courses of karma are the ten unwholesome courses of karma, namely: killing living beings, stealing, sexual misconduct, false speech, divisive speech, harsh speech, frivolous speech, covetousness, ill will, and wrong view.”
He again asked Sariputra:
“Is there a path, is there a practice by which these ten courses of karma may be eliminated?”
Sariputra replied:
“There is. It is the Noble Eightfold Path, from right view through right concentration.”
When the two true men had finished their discussion, each rose from his seat and took leave of the other.
Jambukhādaka asked Sariputra:[65]
“It is called defilement; what, then, is defilement?”
Sariputra replied:
“There are three defilements: sensual desire, ill will, and delusion.”
He again asked Sariputra:
“Is there a path, is there a practice which, when cultivated and frequently practiced, can eliminate these three defilements?”
Sariputra replied:
“There is. It is the Noble Eightfold Path, from right view through right concentration.”
When the two true men had finished their discussion, each rose from his seat and took leave of the other.
As with the Discourse on Defilement, so too are the discourses on Stain [32], Loathsome Stain [33], Thorn [34], Attachment [35], and Bondage [36].
DISCOURSE 491. QUESTIONS ASKED BY A RENUNCIANT ASCETIC[66]
As with the discourse containing Jambukhādaka’s questions, so too is the discourse containing the questions of a renunciant ascetic.
DISCOURSE 492. MUDDY WATER[67]
Thus have I heard:
At one time, the Buddha was staying in the Bamboo Grove, in the Kalandaka Park at Rajagriha. At that time, the Venerable Sariputra was also staying there. Then the Venerable Sariputra addressed the bhikkhus:
“If a bhikkhu[68] attains measureless samadhi[69], personally realizes it, perfects it, and abides in it, yet his mind takes no delight[71] in nirvana, the complete cessation of embodied existence[70], and he remains attached to embodied existence[72], he is like a person whose hand is smeared with glue and who grasps a tree branch: his hand immediately sticks to the branch and cannot be freed. Why is this? Because his hand is smeared with glue.
“If a bhikkhu has personally realized measureless samadhi[73], yet his mind takes no delight[74] in nirvana, the complete cessation of embodied existence[75], and he remains attached to embodied existence, he can never attain liberation. In this very life he does not accord with the teaching, and even until the end of his life he attains nothing and must be reborn in this realm; ultimately, he still cannot dispel the darkness of delusion. It is like a muddy pond beside a village, with a very deep layer of mud. When no rain has fallen for a long time, the pond dries up and the earth cracks open[76]. So too, in this very life the bhikkhu does not accord with the teaching; even until the end of his life he attains nothing and will fall back into this realm.
“If a bhikkhu attains measureless samadhi, personally realizes it, perfects it, and abides in it, and his mind gives rise to joyful confidence in nirvana, the complete cessation of embodied existence, upon the dissolution of this body, without remaining attached to embodied existence, he is like a person who grasps a tree branch with a dry, clean hand: his hand will not stick to the tree. Why is this? Because his hand is clean.
So too, if a bhikkhu attains measureless samadhi, personally realizes it, perfects it, and abides in it, and his mind gives rise to joyful confidence in nirvana, the complete cessation of embodied existence, upon the dissolution of this body, without remaining attached to embodied existence, then in this very life he accords with the teaching, and at the end of his life he will no longer be reborn in this realm.
“Therefore, bhikkhus, you must diligently apply skillful means to destroy ignorance. It is like a muddy pond beside a village into which water flows from all four directions. Rain also falls frequently, so water continually enters and fills the pond, flushing out all its impurities, and the pond becomes clear and clean. So too, when a bhikkhu accords with the teaching in this very life, at the end of his life he will no longer be reborn in this realm. Therefore, bhikkhus, you must diligently apply skillful means to destroy ignorance.”
When the Venerable Sariputra had spoken this discourse, the bhikkhus, having heard his teaching, rejoiced and respectfully practiced it.
DISCOURSE 493. RIDING A BOAT AGAINST THE CURRENT[77]
Thus have I heard:
At one time, the Buddha was staying in the Bamboo Grove, in the Kalandaka Park at Rajagriha. At that time, the Venerable Sariputra was also staying there. Then the Venerable Sariputra addressed the bhikkhus:
“If a forest-dwelling bhikkhu[78], whether in the open, in a forest, or beneath the shade of a tree, should train thus: Turning inward, he reflects and examines, knowing for himself whether thoughts of sensual desire still remain in his mind. If he does not know this for himself, then, when encountering an object or a pure sign, sensual desire will arise there, contrary to the practice of seclusion[79]. It is like a person who exerts his strength to row a boat upstream: if his body becomes even slightly weary and indolent, the boat turns back and drifts downstream.
So too, when a bhikkhu reflects upon a pure perception, sensual desire arises again, contrary to the practice of seclusion. This bhikkhu’s training and cultivation of expedient means are inferior, and his practice is not perfectly pure. Therefore he is again swept away by sensual desire; he does not attain the power of the Dharma, his mind is not tranquil, and his mind is not unified.
In regard to that pure sign, sensual desire consequently arises, and he drifts and tumbles about, contrary to the practice of seclusion. It should be known that this bhikkhu does not dare to affirm for himself that he has become dispassionate toward, and liberated from, the five qualities of sensual desire.
“If a bhikkhu, in the open, in a forest, or beneath the shade of a tree, reflects thus: ‘Has my inner mind become free from sensual desire?’ That bhikkhu, upon encountering an object or apprehending a pure sign, knows that his mind has become separated from that sign and does not follow it into the whirlpool. It is like a bird’s feather placed in a fire: it curls up and does not spread open. So too, when a bhikkhu apprehends a pure sign, he follows seclusion and does not follow it into the whirlpool.
“Bhikkhus, you should know thus: One whose mind is not indolent in applying the means of practice attains the Dharma, serenity, tranquility, security, bliss, perfect purity, and one-pointedness, and says of himself: ‘After reflecting upon a pure sign, I follow seclusion and the cultivation of the path. I can therefore affirm for myself that I have become dispassionate toward, and liberated from, the five qualities of sensual desire.’”
When the Venerable Sariputra had spoken this discourse, the bhikkhus, hearing the Venerable One’s teaching, rejoiced and practiced accordingly.
SUTRA 494. THE WITHERED TREE[80]
Thus have I heard:
At one time, the Buddha was staying in the Bamboo Grove, at the Karanda grounds in the city of Rajagriha. At that time, the Venerable Sariputra was dwelling on Mount Gridhrakuta.
Then, early in the morning, the Venerable One donned his robe, took his bowl, descended from the mountain, and entered the city of Rajagriha to seek alms. Seeing a great withered tree beside the road, he went to it, spread out his sitting cloth, sat upright, and said to the bhikkhus:
“If a bhikkhu cultivates the fourth dhyana, attains supernormal powers, and gains mastery of mind, and he wishes to transform this withered tree into earth, it will indeed become earth. Why is this? Because the earth element is present in this withered tree.
Therefore, when a bhikkhu endowed with supernormal power directs his mind to produce earth, it immediately becomes earth, without being otherwise. If a bhikkhu attains supernormal power and mastery according to his wishes, and wishes to make this tree become water, fire, wind, gold, silver, and so forth, all will be accomplished without being otherwise. Why is this?
Because the water element is present in this withered tree. Therefore, through the fourth dhyana he attains supernormal power and mastery according to his wishes. If he wishes to make this withered tree become gold, it immediately becomes gold, without being otherwise; and other things are likewise all accomplished.
Why is this? Because the various elements are present in this withered tree. Therefore, if a bhikkhu who has attained the fourth dhyana, supernormal power, and mastery according to his wishes desires to make it into other things, they too will all be accomplished without being otherwise.
Bhikkhus, you should know that when a bhikkhu attains the fourth dhyana, the domain of supernormal power is inconceivable. Therefore, bhikkhus, you must diligently cultivate the fourth dhyana and train in the supernormal powers.”
When the Venerable Sariputra had spoken this discourse, the bhikkhus, hearing the Venerable One’s teaching, rejoiced and practiced accordingly.
SUTRA 495. MORAL DISCIPLINE[81]
Thus have I heard:
At one time, the Buddha was staying in the Bamboo Grove, at the Karanda grounds in the city of Rajagriha. At that time, the Venerable Sariputra was dwelling on Mount Gridhrakuta.
Then the Venerable Sariputra said to the bhikkhus:
“One who violates the precepts, because he has broken moral discipline, suffers a decline in his support, and his mind does not abide in well-being[82]. Because his mind does not abide in well-being, he loses joy, tranquility, ease, and serene samadhi; he loses knowledge and vision of things as they really are[83], disenchantment, dispassion, and liberation, and can never attain nirvana without remainder. It is like a decayed tree: none of its branches, leaves, flowers, or fruits can develop fully.
A bhikkhu who violates the precepts is likewise: his meritorious qualities decline[84], and his mind does not abide in well-being. Because his mind does not abide in well-being[85], he loses joy, tranquility, ease, and serene samadhi; he loses knowledge and vision of things as they really are, disenchantment, dispassion, and liberation. Because he has fallen away from liberation, he can never attain nirvana without remainder.
“A bhikkhu who observes the precepts has a complete foundation and complete support, and his mind gains confident gladness. Because he gains confident gladness, his mind gains joy, tranquility, and ease; he reaches serene samadhi, sees and knows things as they really are, becomes disenchanted and dispassionate, and attains liberation. Because he attains liberation, he swiftly reaches nirvana without remainder.
It is like a tree whose roots have not decayed: its branches, leaves, flowers, and fruits can all develop fully. A bhikkhu who observes the precepts is likewise: his foundation is complete, his support is complete, and his mind gains confident gladness. Because he gains confident gladness, his mind gains joy, tranquility, and ease; he reaches serene samadhi, sees and knows things as they really are, becomes disenchanted and dispassionate, and attains liberation.
Because he attains liberation, he swiftly reaches nirvana without remainder.”
When the Venerable Sariputra had spoken this discourse, the bhikkhus, hearing what had been said, rejoiced and practiced accordingly.
SUTRA 496. DISPUTES
Thus have I heard:
At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, the Venerable Sariputra said to the bhikkhus:
“If bhikkhus enter into disputes with one another, there is a bhikkhu who has committed an offense and a bhikkhu who raises the charge. But if this bhikkhu does not use right reflection to introspect and examine himself, you should know that he will remain obstinate for a long time; disputes and litigation will increase, they will oppose one another, and their resentment will grow ever deeper. The offenses that have arisen cannot be restrained and brought to an end by the true Dharma and discipline.
“If litigation has arisen among bhikkhus, but either the bhikkhu who committed the offense or the bhikkhu who raised the charge uses right reflection to introspect and examine himself and accepts admonishment, you should know that this bhikkhu will not remain obstinate for long, they will not oppose one another, and their enmity will no longer increase. The offense that has arisen can be restrained and brought to an end by the true Dharma and discipline.
“How does a bhikkhu use right reflection to introspect and examine himself? A bhikkhu should reflect thus: ‘I truly was in the wrong. It was not good; I should not have committed an offense and allowed another person to discover it.
If I had not committed this offense, that person would not have discovered it. Because that person discovered me committing an offense, he became displeased and reproached me, and therefore raised the charge. If the other bhikkhus hear of it, they too will reproach me.
Thus the litigation will continue for a long time, obstinacy will increase, and we will dispute with one another. The offenses that have arisen cannot be restrained and brought to an end by the true Dharma and discipline. Now I know this for myself, as though I had paid a tax[86].’ This is called a bhikkhu being able to examine himself regarding offenses that have arisen.”
“How does a bhikkhu who brings an accusation reflect and examine himself? The accusing bhikkhu should think thus: ‘This elder bhikkhu committed an unwholesome offense that I happened to witness. Had he not committed that unwholesome offense, I would not have witnessed it.
Because I witnessed this person’s offense and it displeased me, I had to speak of it. If other bhikkhus had witnessed it, they too would have been displeased and would also have raised the accusation. In this way, the dispute continues, grows, and does not cease; the offenses already committed cannot be restrained and brought to an end by means of the true Dharma and discipline.
From this day onward, I shall relinquish it myself, as though paying a tax.’ Thus, the accusing bhikkhu should skillfully rely upon right reflection and inwardly examine himself in tranquility.
“Therefore, bhikkhus, both the offender and the accuser must rely upon right reflection and examine themselves, not allowing obstinacy to increase further. Bhikkhus, you should dispute no more. If a dispute arises, it should be restrained and brought to an end by means of the true Dharma and discipline.”
After Venerable Sariputra had spoken this discourse, the bhikkhus, having heard it, rejoiced and respectfully practiced it.
SUTRA 497. BRINGING AN ACCUSATION[87]
Thus have I heard:
At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, Venerable Sariputra went to the Buddha, bowed his head in homage at the Buddha’s feet, withdrew, and sat to one side. He said to the Buddha:
“Blessed One, if a bhikkhu who wishes to accuse another has established his mind, how many qualities must he possess before he may accuse another?”
The Buddha said to Sariputra:
“If a bhikkhu has established his mind and possesses five qualities, he may accuse another. What are the five? What he says is true, not false; it is spoken at the proper time, not at an improper time; it is beneficial, not unbeneficial; it is gentle, not harsh; and it is spoken with a mind of loving-kindness, not with anger. Sariputra, a bhikkhu who wishes to bring an accusation must possess these five qualities before he may accuse another.”
Sariputra said to the Buddha:
“Blessed One, how many qualities should the accused bhikkhu employ to settle his own mind?”
The Buddha said to Sariputra:
“The accused bhikkhu should rely upon five qualities to settle his mind. He should think: ‘How did this person come to know of this? May what he says be true and not false. May it be spoken at the proper time and not at an improper time. May it be for my benefit and not without benefit. May it be gentle and not harsh. May it be spoken with a mind of loving-kindness and not with anger.’ Sariputra, the accused person must possess these five qualities in order to settle his own mind.”
Sariputra said to the Buddha:
“Blessed One, I have seen accusations brought against others that were false and not true; made at an improper time and not at the proper time; made without benefit and not for benefit; harsh and not gentle; and made with anger and not with a mind of loving-kindness. Blessed One, in the case of a bhikkhu who thus falsely accuses another, how many qualities should be employed for his benefit to cause him to repent?”
The Buddha said to Sariputra:
“For the benefit of a bhikkhu who has brought a false accusation, five qualities should be employed to cause him to repent. One should say to him: ‘Elder, the accusation you have brought today is false and not true; you should repent. It was made at an improper time and not at the proper time; it was made without benefit and not for benefit; it was harsh and not gentle; it was made with anger and not with a mind of loving-kindness. Elder, you should repent.’ Sariputra, in the case of a bhikkhu who falsely accuses another, these five beneficial qualities should be employed to cause him to repent and also to ensure that, in the future, bhikkhus do not falsely accuse others.”
Sariputra said to the Buddha:
“Blessed One, how many qualities should a bhikkhu who has been falsely accused employ so that he will not feel remorse[88]?”
The Buddha said to Sariputra:
“A bhikkhu who has been wrongly accused should rely upon five qualities so that he does not feel remorse. He should think thus: ‘That bhikkhu’s accusation is false and not true; it was made at an improper time and not at the proper time; it was made without benefit and not for benefit; it was harsh and not gentle; it was made with anger and not with a mind of loving-kindness. Truly, I have no cause for remorse.’ The bhikkhu who has been falsely accused should rely upon these five qualities to settle his own mind and not feel remorse.”
Sariputra said to the Buddha:
“Blessed One, there is a bhikkhu who brings an accusation that is true and not false; at the proper time and not at an improper time; for benefit and not without benefit; gently and not harshly; with a mind of loving-kindness and not with anger. How many beneficial qualities should be employed so that the bhikkhu who has rightly brought the accusation will not feel remorse?”
The Buddha told Sariputra:
“For the benefit of a bhikkhu who has brought a true accusation, five qualities should be employed so that he will not feel remorse. One should say thus: ‘Elder, the accusation you brought was true and not false; it was made at the proper time and not at an improper time; it was made for benefit and not without benefit; it was gentle and not harsh; it was made with a mind of loving-kindness and not with anger.’ Sariputra, in the case of a bhikkhu who has rightly brought an accusation, these five beneficial qualities should be employed so that he will not feel remorse, and also so that, in the future, bhikkhus who rightly accuse others will not feel remorse.”
Sariputra said to the Buddha:
“Blessed One, how many beneficial qualities should be employed so that a bhikkhu who has been rightly accused will not feel remorse?”
The Buddha said to Sariputra:
“For a bhikkhu who has been rightly accused, these five beneficial qualities should be employed so that he will not feel remorse. One should say thus: ‘This bhikkhu’s accusation against you was correct and not incorrect; do not feel remorse. It was made at the proper time and not at an improper time; it was meaningful and beneficial, not meaningless or unbeneficial; it was gentle and not harsh; it was made with a mind of loving-kindness and not with anger. Do not feel remorse.’”
Sariputra said to the Buddha:
“Blessed One, I have seen a bhikkhu become angry after being rightly accused. Blessed One, when a bhikkhu becomes angry after being rightly accused, how many qualities should he employ to dispel his anger?”
The Buddha said to Sariputra:
“When a bhikkhu becomes angry after being rightly accused, five qualities should be employed to dispel his anger. One should say to him: ‘Elder, this bhikkhu’s accusation against you was true and not false; do not be angry … and so on, through: it was made with a mind of loving-kindness and not with anger.’ Sariputra, when a bhikkhu becomes angry after being rightly accused, these five qualities should be employed to dispel his anger.”
Sariputra said to the Buddha:
“Blessed One, some people make accusations correctly, while others do so incorrectly; regarding both kinds of people, I remain inwardly at peace. If their accusation is true, I must acknowledge it myself. If it is untrue, I must resolve it within myself, thinking, ‘That is not true; I now know for myself that I am not guilty of this fault.’ Blessed One, I should act in this way, in accordance with what the Blessed One taught the monks in the Discourse on the Simile of the Saw[89]: ‘If bandits were to seize you and use a saw to cut your bodies apart, and you were to give rise to evil thoughts or utter evil words against those bandits, you would thereby create an obstruction for yourselves.
Therefore, bhikkhus, if bandits use a saw to cut your bodies apart, do not give rise to an evil mind or utter evil words against them, for you would only obstruct yourselves. You should give rise to loving-kindness and compassion toward those people, without resentment; enter, attain, and dwell with a mind of loving-kindness pervading the realms of the four directions.’ Therefore, Blessed One, I should act in this way, just as the Blessed One has taught: if I should patiently endure even the bodily suffering of being cut apart by a saw, how much more should I endure minor sufferings or slight words of defamation?
For the purpose of the ascetic life and in accordance with the aspiration of an ascetic, wishing to abandon unwholesome qualities and cultivate wholesome qualities, one should abandon these unwholesome qualities; and regarding wholesome qualities, one should diligently apply skillful means to cultivate them, guard oneself well, establish mindfulness and contemplation, and not allow oneself to become heedless. Thus should one train.”
Sariputra said to the Buddha:
“Blessed One, when I accuse another bhikkhu of an offense, the accusation is true, not false; made at the proper time, not at an improper time; beneficial, not unbeneficial; gentle, not harsh; and spoken with loving-kindness, not anger. Yet the bhikkhu who is accused still harbors resentment.”
The Buddha asked Sariputra:
“What kind of bhikkhu gives rise to resentment upon hearing an accusation?”
Sariputra said to the Buddha:
“Blessed One, if that bhikkhu is crooked, hypocritical, deceitful, faithless, shameless, indolent, unmindful, unconcentrated, of corrupt wisdom, conceited, opposed to the practice of seclusion, disrespectful toward the Vinaya, without regard for the ascetic life, not diligent in training, and lacking self-reflection and examination; if he has gone forth for the sake of earning a livelihood and not in quest of nirvana—then such a person, upon hearing my accusation, immediately gives rise to anger.”
The Buddha asked Sariputra:
“What kinds of bhikkhus hear your accusation without becoming angry?”
Sariputra said to the Buddha:
“Blessed One, if a bhikkhu’s mind is not crooked, and he is neither hypocritical nor deceitful; if he has right faith, knows shame, is diligent, rightly mindful, rightly concentrated, wise, and free from conceit; if he does not abandon the practice of seclusion, deeply respects the Vinaya, esteems the ascetic life, reveres nirvana, and has gone forth for the sake of the Dharma rather than for his livelihood—then such a bhikkhu, upon hearing my accusation, joyfully accepts it as though drinking ambrosia.
It is like a woman of the kshatriya or brahmin caste who, having bathed and cleansed herself, receives beautiful and delightful flowers and places them upon her head or adorns her hair with them. So too, if a bhikkhu is not crooked, hypocritical, or deceitful, but has right faith and a sense of shame, is diligent, rightly mindful, rightly concentrated, wise, and free from conceit; if his mind maintains the practice of seclusion, he deeply respects the Vinaya, esteems the ascetic life, diligently cultivates, is self-aware and vigilant, has gone forth for the sake of the Dharma, and earnestly seeks nirvana—then such a bhikkhu, upon hearing my accusation, joyfully accepts it as though drinking ambrosia.”
The Buddha told Sariputra:
“If a bhikkhu is crooked, hypocritical, deceitful, faithless, shameless, indolent, unmindful, unconcentrated, of corrupt wisdom, conceited, opposed to the practice of seclusion, disrespectful toward the Vinaya, without regard for the ascetic life, not seeking nirvana, and gone forth for the sake of earning a livelihood, then such a bhikkhu should neither be instructed nor spoken to. Why is this? Because such bhikkhus destroy the holy life.
If a bhikkhu is not crooked, hypocritical, or deceitful, but has faith and a sense of shame, is diligent, rightly mindful, rightly concentrated, wise, and free from conceit; if his mind maintains the practice of seclusion, he deeply respects the Vinaya, esteems the ascetic life, earnestly reveres nirvana, and has gone forth for the sake of the Dharma—then such bhikkhus should be instructed. Why is this? Because such bhikkhus constantly cultivate the holy life and are able to stand firmly on their own.”
When the Buddha had spoken this discourse, Venerable Sariputra, having heard what the Buddha taught, rejoiced and respectfully put it into practice.
DISCOURSE 498. NALAKANDHA[90]
Thus have I heard:
At one time, the Buddha was staying at Nalakandha, in the Mango Grove belonging to a cloth merchant[91]. At that time, Venerable Sariputra went to the Buddha, bowed his head at the Buddha’s feet, withdrew, and sat to one side. He said to the Buddha:
“Blessed One, I have such profound faith in the Blessed One that the wisdom of any ascetic or brahmin, whether past, future, or present, cannot equal the Blessed One’s awakening[92], much less surpass it!”
The Buddha told Sariputra:
“Excellent! Excellent, Sariputra! Excellent are these foremost and extraordinary words. In the midst of the great assembly, you have roared a lion’s roar, declaring your profound faith in the Blessed One: ‘The wisdom attained by any ascetic or brahmin, whether past, future, or present, cannot equal the Blessed One’s awakening, much less surpass it!’”
The Buddha asked Sariputra:
“Can you clearly know the higher virtue of the Buddhas of the past?”
Sariputra said to the Buddha:
“Blessed One, I cannot.”
The Buddha again asked Sariputra:
“Do you know that their Dharma was such, their wisdom such, their true knowledge such, their liberation such, and their abiding such?”
Sariputra said to the Buddha:
“Blessed One, I do not know.”
The Buddha again asked Sariputra:
“Can you clearly know the higher virtue of the Buddhas of the future, together with their Dharma being such, their wisdom such, their true knowledge such, their liberation such, and their abiding such?”
Sariputra said to the Buddha:
“Blessed One, I cannot.”
The Buddha asked Sariputra:
“Can you clearly know the higher virtue of the Buddha of the present, together with his Dharma being such, his wisdom such, his true knowledge such, his liberation such, and his abiding such?”
Sariputra said to the Buddha:
“Blessed One, I cannot.”
The Buddha told Sariputra:
“If you do not know these qualities possessed within the minds of the Buddhas of the past, future, and present, why then did you roar a lion’s roar in the midst of the great assembly, praising me in this way: ‘I have profound faith in the Blessed One: the wisdom attained by any ascetic or brahmin, whether past, future, or present, cannot equal the Blessed One’s wisdom, much less surpass it!’”
Sariputra said to the Buddha:
“Blessed One, I do not know the limits of the minds[93] of the Buddhas, the Blessed Ones, of the past, future, and present, but I can know the scope of their Dharma[94]. I hear the Dharma spoken by the Blessed One becoming ever more profound, ever more excellent, ever more exalted, and ever more subtle and wondrous. I hear the Dharma spoken by the Blessed One: upon knowing one quality, one immediately abandons another; upon knowing one quality, one realizes another; upon knowing one quality, one immediately cultivates another, reaching the ultimate consummation of the Dharma. Therefore, my faith in the Great Teacher is purified, and my mind is purified. The Blessed One is the Perfectly and Completely Awakened One.
“Blessed One, it is like a king who has a fortress on the frontier, encircled by square walls, secure and steadfast on all four sides, with only one gate and no second gate, and who appoints a man to guard the gate. All the people entering or leaving must pass through this gate. Although the gatekeeper does not know how many people enter or leave, whether many or few, he knows that the people pass only through this gate and nowhere else.
So too, I know that the Buddhas, Tathagatas, Arhats, Perfectly Enlightened Ones of the past had entirely abandoned the five hindrances—those things that disturb the mind, weaken the power of wisdom, cause one to fall into obstruction, and prevent one from advancing toward nirvana; had dwelt established in the four foundations of mindfulness; had cultivated the seven factors of enlightenment; and had attained unsurpassed, complete, perfect enlightenment.
The Blessed Buddhas of the future will likewise entirely abandon the five hindrances—those things that disturb the mind, weaken the power of wisdom, cause one to fall into obstruction, and prevent one from advancing toward nirvana; will dwell established in the four foundations of mindfulness; will cultivate the seven factors of enlightenment; and will attain unsurpassed, complete, perfect enlightenment. And today, the present Blessed Buddhas, Tathagatas, Arhats, Perfectly Enlightened Ones have likewise entirely abandoned the five hindrances—those things that disturb the mind, weaken the power of wisdom, cause one to fall into obstruction, and prevent one from advancing toward nirvana; have dwelt established in the four foundations of mindfulness;
have cultivated the seven factors of enlightenment; and have attained unsurpassed, complete, perfect enlightenment.”
The Buddha said to Śāriputra:
“Thus it is! Thus it is! Śāriputra, all Buddhas of the past, future, and present have entirely abandoned the five hindrances—those things that disturb the mind, weaken the power of wisdom, cause one to fall into obstruction, and prevent one from advancing toward nirvana; have dwelt established in the four foundations of mindfulness; have cultivated the seven factors of enlightenment; and have attained unsurpassed, complete, perfect enlightenment.”
When the Buddha had spoken this discourse, Venerable Śāriputra heard what the Buddha had taught, rejoiced, and practiced accordingly.
SUTRA 499. THE STONE PILLAR[95]
Thus have I heard:
At one time, the Buddha was dwelling in the Bamboo Grove, at Kalandaka, in the city of Rājagṛha. At that time, Venerable Śāriputra was on Mount Gṛdhrakūṭa.
Then a bhikṣu named Candraputra[96], a disciple of Devadatta[97], went to Venerable Śāriputra. After exchanging greetings, he stood to one side. Venerable Śāriputra asked Bhikṣu Candraputra:
“Does Bhikṣu Devadatta regularly teach the Dharma to the assembly of bhikṣus?”
Candraputra replied:
“Yes, he teaches the Dharma.”
Venerable Śāriputra asked Bhikṣu Candraputra:
“How does Devadatta teach the Dharma?”
Bhikṣu Candraputra said to Venerable Śāriputra:
“Devadatta teaches the Dharma in this way: ‘When a bhikṣu cultivates the mind by means of the mind as a Dharma[98], that bhikṣu can personally declare: I have become free from desire and liberated from the five strands of sensual pleasure.’”
Venerable Śāriputra said to Bhikṣu Candraputra:
“Why does your Devadatta not teach the Dharma in this way: ‘When a bhikṣu skillfully cultivates the mind by means of the mind as a Dharma, separates the mind from desire, separates the mind from anger, separates the mind from delusion, attains the Dharma of non-greed, and attains the Dharma of non-anger and non-delusion, no longer returning to the states of existence in the desire realm, the form realm, or the formless realm, then that bhikṣu can personally declare: “For me, birth has ended, the holy life has been established, what had to be done has been done, and I know for myself that there will be no further existence”’?”
Bhikṣu Candraputra replied:
“He is unable to do so, Venerable Śāriputra.”
Then Venerable Śāriputra said to Bhikṣu Candraputra:
“If a bhikṣu skillfully cultivates the mind by means of the mind as a Dharma, and can become far removed from a mind of sensual desire, a mind of anger, and a mind of delusion, attaining the Dharma of non-greed, non-anger, and non-delusion, then that bhikṣu can personally declare: ‘For me, birth has ended, the holy life has been established, what had to be done has been done, and I know for myself that there will be no further existence.’
“It is like a great rocky mountain near a village, which cannot be severed, shattered, or pierced, and which is dense and solid throughout. Suppose a wind blows from the east: it cannot make the mountain tremble, nor can it pass beyond it to reach the west. Likewise, winds blowing from the south, west, north, or the four intermediate directions cannot make it tremble or pass beyond it.
So too, if a bhikṣu skillfully cultivates the mind by means of the mind as a Dharma, and can become far removed from a mind of sensual desire, a mind of anger, and a mind of delusion, attaining the Dharma of non-greed, non-anger, and non-delusion, then that bhikṣu can personally declare: ‘For me, birth has ended, the holy life has been established, what had to be done has been done, and I know for myself that there will be no further existence.’
“It is like an indra copper post[99] driven deep into the ground, with the earth packed firmly around it: though winds blow upon it from all four sides, they cannot make it tremble. So too, if a bhikṣu skillfully cultivates the mind by means of the mind as a Dharma, and can become far removed from a mind of sensual desire, a mind of anger, and a mind of delusion, attaining the Dharma of non-greed, non-anger, and non-delusion, then that bhikṣu can personally declare: ‘For me, birth has ended, the holy life has been established, what had to be done has been done, and I know for myself that there will be no further existence.’
“It is like a stone pillar sixteen cubits long, embedded eight cubits into the earth: though winds blow upon it from the four directions, they cannot make it tremble. So too, if a bhikṣu skillfully cultivates the mind by means of the mind as a Dharma, and can become far removed from a mind of sensual desire, a mind of anger, and a mind of delusion, attaining the Dharma of non-greed, non-anger, and non-delusion, then that bhikṣu can personally declare: ‘For me, birth has ended, the holy life has been established, what had to be done has been done, and I know for myself that there will be no further existence.’
“It is like a person who kindles a fire while it has not yet ignited, but once it has ignited, kindles it no further. So too, if a bhikṣu skillfully cultivates the mind by means of the mind as a Dharma, and can become far removed from a mind of sensual desire, a mind of anger, and a mind of delusion, attaining the Dharma of non-greed, non-anger, and non-delusion, then that bhikṣu can personally declare: ‘For me, birth has ended, the holy life has been established, what had to be done has been done, and I know for myself that there will be no further existence.’”
When Venerable Śāriputra had spoken this discourse, the bhikṣus who heard it rejoiced and respectfully practiced it.
SUTRA 500. PURE MOUTH[100]
Thus have I heard:
At one time, the Buddha was dwelling in the Bamboo Grove, at Kalandaka, in the city of Rājagṛha. At that time, Venerable Śāriputra was also dwelling there.
Early in the morning, Venerable Śāriputra put on his robe, took up his bowl, and entered the city of Rājagṛha to seek alms. After receiving alms, he sat in the shade of a tree to take his meal. At that time, a female renunciant of another path named Pure Mouth[101] came out of the city of Rājagṛha on some business. Seeing Venerable Śāriputra seated in the shade of a tree eating his meal, she approached and asked:
“Is the śramaṇa eating?”
Venerable Śāriputra replied:
“Yes, I am eating.”
She asked further:
“How is it, śramaṇa? Do you eat with your face turned downward[102]?”
He replied:
“No, sister.”
She asked further:
“Do you eat with your face turned upward[103]?”
He replied:
“No, sister.”
She asked further:
“Do you eat with your face turned toward the four cardinal directions[104]?”
He replied:
“No, sister.”
She asked further:
“Do you eat with your face turned toward the four intermediate directions[105]?”
He replied:
“No, sister.”
She asked further:
“I asked whether the śramaṇa was eating, and the śramaṇa replied that he was eating. I asked whether you ate with your face turned upward, and the śramaṇa replied no; I asked whether you ate with your face turned downward, and the śramaṇa replied no; I asked whether you ate with your face turned toward the four cardinal directions, and the śramaṇa replied no; I asked whether you ate with your face turned toward the four intermediate directions, and the śramaṇa likewise replied no. What is the meaning of what the śramaṇa has said?”
Venerable Śāriputra replied:
“Sister, those ascetics and brahmins who possess knowledge of worldly matters[106] and knowledge of the horizontal arts[107], earning their livelihood through wrong means—such ascetics and brahmins eat with their faces turned downward. If any ascetics or brahmins gaze upward to observe the phenomena of the moon and stars, earning their livelihood through such wrong means, those ascetics and brahmins eat with their faces turned upward.
If any ascetics or brahmins serve as messengers for others, earning their livelihood through wrong means, such ascetics and brahmins eat with their faces turned toward the four directions. If any ascetics or brahmins prepare medicines to treat various illnesses[108], earning their livelihood through wrong means, such ascetics and brahmins eat with their faces turned toward the four corners. Sister, I do not belong to any of these four ways of earning a livelihood through wrong means.
I seek alms solely in accordance with the Dharma to sustain my own life. Therefore, I say that mine is not one of those four kinds of wrong livelihood.”
When the female wanderer named Pure Mouth heard what Venerable Sariputra had said, she rejoiced and expressed her delight, then took her leave. She went to a crossroads in the city of Rajagriha and proclaimed: “The Sakyan ascetics sustain themselves rightly[109]; they sustain themselves most rightly! If anyone wishes to give alms and make offerings, they should make offerings to the Sakyan ascetics. If anyone wishes to cultivate merit, they should go to the Sakyan ascetics to cultivate merit.”
At that time, the ascetics of other paths heard the female wanderer named Pure Mouth praising the Sakyan ascetics. Jealousy arose in them, and they harmed her. After those ascetics killed her, she was reborn in the Tusita Heaven because she had given rise to faith in Venerable Sariputra.
SUTRA 501. NOBLE SILENCE[110]
Thus have I heard:
At one time, the Buddha was staying at the Bamboo Grove in the Kalanda grounds, in the city of Rajagriha. At that time, Mahamaudgalyayana was dwelling on Mount Grdhrakuta in Rajagriha.
Then Venerable Mahamaudgalyayana addressed the bhikkhus:
“At one time, the Blessed One was staying at the Bamboo Grove in the Kalanda grounds, while I was dwelling here on Mount Grdhrakuta. Alone in a secluded place, I thought: ‘What is the silence of a noble one?’ I then thought further: ‘If a bhikkhu, with applied thought and sustained thought having ceased, possesses inner serenity and unification of mind; without applied thought or sustained thought, having joy and happiness born of concentration, enters and abides in the second dhyana, this is called the silence of a noble one.’ I then thought further: ‘Now I too should remain silent as a noble one: with applied thought and sustained thought having ceased, possessing inner serenity and unification of mind;
without applied thought or sustained thought, having joy and happiness born of concentration, I should repeatedly enter and abide in it.’ After I had abided in it many times, applied thought and sustained thought again arose in my mind.
At that time, the Blessed One knew the thought in my mind. He immediately disappeared from the Bamboo Grove monastery and appeared before me on Mount Grdhrakuta. He said to me:
“‘Maudgalyayana, you should remain silent as a noble one. Do not become heedless.’
“When I heard the Blessed One say this, I immediately abandoned applied thought and sustained thought, possessed inner serenity and unification of mind; without applied thought or sustained thought, having joy and happiness born of concentration, I entered and abided in the second dhyana. This happened three times, and on all three occasions the Buddha instructed me: ‘You should remain silent as a noble one. Do not be heedless.’ Again I ceased applied thought and sustained thought, possessed inner serenity and unification of mind; without applied thought or sustained thought, having joy and happiness born of concentration, I entered and abided in the second[112] dhyana.
“If it may rightly be said of anyone that he is a son of the Buddha, born from the Buddha’s mouth, born through transformation from the Dharma, and an heir to the legacy of the Buddhadharma[113], then I am precisely such a person. Why is this? I am a son of the Buddha, born from the Buddha’s mouth, born through transformation from the Dharma, and an heir to the legacy of the Buddhadharma.
With only slight effort, I attain dhyana, liberation, samadhi, and right attainment. It is like the eldest crown prince of a Wheel-Turning Sage King: although he has not yet undergone the consecration ceremony, he has already inherited the royal Dharma and, without diligent effort, can obtain the five kinds of sensual pleasure. I am likewise a son of the Buddha and, without diligent effort, can attain dhyana, liberation, samadhi, and right attainment.
Within a single day, the Blessed One came to me three times through his spiritual powers and instructed me three times, establishing me in the station of a Great Man.”
After Venerable Maudgalyayana had spoken this sutra, the bhikkhus rejoiced and respectfully put it into practice.
SUTRA 502. IGNORANCE[114]
Thus have I heard:
At one time, the Buddha was staying at the Bamboo Grove in the Kalanda grounds, in the city of Rajagriha. At that time, Venerable Mahamaudgalyayana was dwelling on Mount Grdhrakuta in Rajagriha.
Then Venerable Mahamaudgalyayana addressed the bhikkhus:
“When the Blessed One was staying in the city of Rajagriha, I was dwelling on Mount Grdhrakuta. Alone in a secluded place, I thought: ‘What is called the abiding of a noble one?’[115] I then thought further: ‘If a bhikkhu gives no attention to any sign and, through signlessness, personally realizes, accomplishes, and abides in the right attainment of the signless mind[116], this is called the abiding of a noble one.’ Again I thought: ‘I should abide in this abiding of a noble one, giving no attention to any sign, personally realizing, accomplishing, and abiding in the right attainment of the signless mind,’ and I repeatedly abided therein.
After I had abided therein many times, attachment to signs[117] again arose in my mind. At that time, the Blessed One knew the thought in my mind. In the time it takes a strong man to bend or extend his arm, the Blessed One, through his spiritual powers, disappeared from the Bamboo Grove monastery and appeared on Mount Grdhrakuta.
Coming before me, he said: ‘Maudgalyayana, you should abide in the abiding of a noble one. Do not become heedless.’ When I heard the Blessed One’s instruction, I immediately departed from all signs and personally realized, accomplished, and abided in the right attainment of the signless mind. This happened three times, and the Blessed One likewise came three times to instruct me: ‘You should abide in the abiding of a noble one.
Do not become heedless.’ Having heard him, I immediately departed from all signs and personally realized, accomplished, and abided in the right attainment of the signless mind.
“Venerable ones, if it may rightly be said of anyone that he is a son of the Buddha, born from the Buddha’s mouth, born through transformation from the Dharma, and an heir to the legacy of the Buddhadharma[118], then I am precisely such a person. Why is this? I am a son of the Buddha, born from the Buddha’s mouth, born through transformation from the Dharma, and an heir to the legacy of the Buddhadharma.
With only slight effort, I attain dhyana, liberation, samadhi, and right attainment. It is like the eldest crown prince of a Wheel-Turning Sage King: although he has not yet undergone the consecration ceremony, he has already inherited the royal Dharma and, without diligent effort, can obtain the five kinds of sensual pleasure. I am likewise a son of the Buddha and, without diligent effort, can attain dhyana, liberation, samadhi, and right attainment.
Within a single day, the Blessed One came to me three times through his spiritual powers and instructed me three times, establishing me in the station of a Great Man.”
After Venerable Maudgalyayana had spoken this sutra, the bhikkhus rejoiced and respectfully put it into practice.
SUTRA 503. CESSATION[119]
Thus have I heard:
At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the land of Sravasti. At that time, the Venerables Sariputra, Mahamaudgalyayana, and Ananda were staying together in one room at the Bamboo Grove in the Kalanda grounds, in the city of Rajagriha.
Then, at the end of the night, as dawn drew near[120], Venerable Sariputra said to Venerable Mahamaudgalyayana:
“How extraordinary, Venerable Mahamaudgalyayana! Today you were abiding in the right attainment of cessation[121], for I did not hear the sound of your breathing[122].”
Venerable Mahamaudgalyayana replied:
“That was not the right attainment of cessation; I was merely abiding in a coarse attainment[123]. Venerable Sariputra, tonight I conversed with the Blessed One.”
Venerable Sariputta said:
“Venerable Mahamaudgalyayana, the Blessed One is dwelling far away in Anathapindika’s Park in the country of Sravasti. How, then, could you converse with him? At present you are in the Bamboo Grove, so how could you attend upon him in conversation? Did you use your spiritual powers to reach the Blessed One, or did the Blessed One use his spiritual powers to come to you?”
Venerable Mahamaudgalyayana said to Venerable Sariputta:
“I did not use spiritual powers to reach the Blessed One, nor did the Blessed One use spiritual powers to come to me. Yet I could still hear the Buddha’s words between the city of Rajagriha and the country of Sravasti. Because both the Blessed One and I possess the divine eye and the divine ear, I was able to ask the Blessed One about what is called earnest diligence.
What is earnest diligence? The Blessed One answered me: ‘Mahamaudgalyayana, during the day, whether a bhikkhu practices walking meditation or sits in meditation, he purifies his own mind by means of an unobstructed Dharma. During the first watch of the night, whether sitting or practicing walking meditation, he purifies his own mind by means of an unobstructed Dharma.
During the middle watch of the night, he leaves his room, washes his feet, returns, and lies down on his right side, placing one foot upon the other, fixing his mindfulness on the perception of light, with right mindfulness and right comprehension, intending to rise again. During the last watch of the night, he rises gradually and, whether sitting or practicing walking meditation, purifies his own mind by means of an unobstructed Dharma.
Mahamaudgalyayana, this is called a bhikkhu who is earnestly diligent.’”
Venerable Sariputta said to Venerable Mahamaudgalyayana:
“Venerable Mahamaudgalyayana truly possesses great spiritual power and great merit, and sits here at ease. I, too, possess great strength, for I am able to dwell together with the Venerable One. Venerable Mahamaudgalyayana, suppose someone were to take a small stone and cast it against a great mountain: the stone would be of the same color and substance as the mountain.
So too, I am able to sit upon the same seat with one of such great power and great virtue as the Venerable One. Just as all people esteem the beautiful and flourishing things of the world, so too do those who practice the holy life reverently esteem Venerable Mahamaudgalyayana’s great virtue and great power. Whoever is able to meet Venerable Mahamaudgalyayana, associate with him, and respectfully make offerings to him gains great benefit.
Now that I am able to associate with Venerable Mahamaudgalyayana, I too have gained a wholesome benefit.”
Then Venerable Mahamaudgalyayana said to Venerable Sariputta:
“Now I am able to sit upon the same seat with Sariputta, one of great wisdom and great virtue. This is likewise as though one took a small stone and cast it against a great mountain, whereupon the stone became the same color as the mountain. So too, I am able to sit upon the same seat with Venerable Sariputta and be his companion.”
When the two true men had finished their discussion, each took leave and returned to his own place.
Notes:
[1]. Taisho, fascicle 18: “Fourth Section of the Recitation of Teachings Spoken by the Disciples.” The National Translation has “Recitation iv.” Yinshun has Recitation vi, Teachings Spoken by the Disciples, with the note: “Originally appended to the ‘Miscellaneous Causal Recitation.’ However, the original translation established it separately under the title ‘Fourth Recitation of Teachings Spoken by the Disciples.’ It extends from fascicles 18–22 and is divided into six Samyuktas.
In Yinshun: 28. Sariputta Samyukta (Taisho sutras 490–500); 29. Maudgalyayana Samyukta (Taisho sutras 501–534); 30.
Anuruddha Samyukta (Taisho sutras 535–545); 31. Mahakatyayana Samyukta (Taisho sutras 546–555); 32. Ananda Samyukta (Taisho sutras 556–565); and 33.
Citra Samyukta (Taisho sutras 566–575). These correspond to the Pali Samyuttas: S.38 Jambukhadaka, S.39 Samanadaka, S.40 Moggallana, and S.41 Citta.” A note in Yinshun’s Combined Edition (lower volume) states: “The Sariputta Samyukta comprises eighty-one sutras.” The first seventy-two sutras correspond to the Pali Samyuttas S.38 and S.39. Taisho, sutra no. 490, corresponds to Pali S.38.1–16, Nibbana and those that follow.
[2]. The settlement of Nalaka 那羅聚落. Pali: Nalakagamaka.
[3]. Jambukhadaka 閻浮車. Pali: Jambukhadaka-paribbajaka.
[4]. The Pali commentary says that he was Sariputta’s nephew (therassa bhagineyyo).
[5]. This dialogue corresponds to Pali S.38.16, Dukkara.
[6]. Delight 愛樂. Pali: abhirati; here it refers to delight in the monastic life.
[7]. The Pali version reads: “It is difficult to practice the Dharma in accordance with the Dharma.”
[8]. There is a path and a course 有道有向. Pali: atthi maggo atthi paṭipada; there is a path and the practice of the path.
[9]. In fact, the Chinese version contains only thirty-six.
[10]. Question-and-answer passage 2; Pali S.38.3, Dhammavadi.
[11]. Rightly directed in the world 世間正向. Pali: loke suppaṭipanna, one who practices rightly, or one who practices well in the world.
[12]. Well-gone in the world 世間善逝. Pali: loke sugata, one who has skillfully gone to nirvana.
[13]. The Pali version reads: “Is there a path leading to the eradication of sensual desire, ill will, and delusion?”
[14]. Question-and-answer passage 3; Pali S.38.1, Nibbana.
[15]. Question-and-answer passage 4; Pali S.38.4, Kimatthi.
[16]. The Pali version has dukkhassa pariññatthaṃ, “for the purpose of fully understanding suffering.”
[17]. Question-and-answer passage 5; Pali S.38.8, Asava.
[18]. In the Pali version, the three taints are the taint of sensual desire, the taint of becoming, and the taint of ignorance: tayo asava: kamasavo, bhavasavo, avijjasavo.
[19]. Question-and-answer passage 6; Pali S.38.2, Arahattam.
[20]. Question-and-answer passage 7; there is no Pali equivalent.
[21]. Question-and-answer passage 8; Pali S.38.9, Avijja.
[22]. The past limit, future limit, and intermediate limit 前際後際中際: the beginning boundary of the past, the ultimate boundary of the future, and the intervening boundary.
[23]. The Pali version reads: dukkhe aññāṇaṃ dukkhasamudaye aññāṇaṃ dukkhanirodhe aññāṇaṃ dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ, ayaṃ vuccati avijjā, “Not knowing suffering, not knowing the arising of suffering, not knowing the cessation of suffering, and not knowing the path leading to the cessation of suffering: this is called ignorance.”
[24]. Question-and-answer passage 9; there is no Pali equivalent.
[25]. See passage 5 above.
[26]. Question-and-answer passage 10; Pali S.38.13, Bhava.
[27]. Question-and-answer passage 11; S.38.15, Sakkaya.
[28]. Chinese: existent body 有身, or one’s own body 自身. Pali: sakkaya; cf. S.ii, p. 159: katamo bhikkhave sakkayo? pañcupadana-kkhandha tassa vacaniyam, “Bhikkhus, what is the existent body? The five aggregates subject to clinging are said to be the existent body.”
[29]. Question-and-answer passage 12; Pali S.38.14, Dukkha.
[30]. Question-and-answer passage 13; S.38.11, Ogha.
[31]. Current 流; here it denotes a flood current 瀑流. Pali: ogha.
[32]. Question-and-answer passage 14; as above.
[33]. Yoke 扼; more precisely, 軛 refers to the yoke of a plow. Pali: cattaro yoga.
[34]. Question-and-answer passage 15; S.38.12, Upadana.
[35]. Clinging 取. Pali: cattari upadanani: kamupadanam, diṭṭhupadanam, silabbatupadanam, atta-vadupadanam.
[36]. Question-and-answer passage 16; not found in the Pali version.
[37]. Bond 縛; that is, in the Samgitiparyaya 8, p. 399, the bodily bonds 身繫 are four: the bodily bond of covetousness, the bodily bond of ill will, the bodily bond of attachment to precepts and observances, and the bodily bond of insistence that “this alone is truth.” Pali, D.iii, p. 230: cattaro gantha: abhijjha kayagantho, vyapado kayagantho, silabbataparramaso kayagantho, idaṃsaccabhiniviseso kayagantho.
[38]. Question-and-answer passage 17; not found in the Pali version.
[39]. See Samgitiparyaya 19, p. 446a25.
[40]. Samgitiparyaya 19, p. 446b9: the fetter of attachment 取結; “Two attachments are called the fetter of attachment: attachment to views and attachment to precepts and observances.” Pali: paramasa, comprising diṭṭhiparamasa and silabbatapamasa.
[41]. Question-and-answer passage 18; not found in the Pali version.
[42]. Propensity 使; also translated as latent tendency 隨眠. Pali, D.iii.254, satta anusaya: kamaraganusayo, paṭighanusayo, diṭṭhanusayo, vicikicchanusayo, mananusayo, bhavaraganusayo, avijjanusayo.
[43]. Question-and-answer passage 19, absent from the Pāli version.
[44]. Sensual-desire disposition 愛欲使; or latent tendency toward sensual desire; Pāli: kāmarāgānusaya.
[45]. Chinese: a man's desire 士夫欲.
[46]. Question-and-answer passage 20.
[47]. Hindrance 蓋, or enveloping hindrance. Pāli, pañca nīvaraṇāni: kāmacchanda-, vyāpāda-, thīnamiddha-, uddhaccakukkucca.
[48]. Question-and-answer passage 21; Pāli, S.38.5 Assāso.
[49]. Chinese: repose 安息. Pāli: assāsa, originally denoting inhalation or regulated breathing: a state of rest and ease.
[50]. Question-and-answer passage 22, as in the preceding Pāli sutta, S.38.5 Assāsa.
[51]. Question-and-answer passage 23; Pāli, S.38.6 Paramassāna.
[52]. Chinese: supreme repose 上安息. Pāli: paramassāsa.
[53]. Pāli: assāso ... channam phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtam pajānāti, “To attain repose is to know, as it really is, the arising, cessation, gratification, danger, and escape in regard to the six bases of contact.”
[54]. Pāli: ... viditvā anupādā vimutto hoti, “Having known, one is liberated through non-clinging.”
[55]. Question-and-answer passage 24, absent from the Pāli version.
[56]. Chinese: place of supreme restoration 上蘇息處.
[57]. Question-and-answer passage 25, absent from the Pāli version.
[58]. Coolness 清涼; or a state of being cool. Pāli: sītibhūta.
[59]. Question-and-answer passage 26, absent from the Pāli version.
[60]. Question-and-answer passage 27.
[61]. Question-and-answer passage 28.
[62]. Question-and-answer passage 29; Pāli, S.38.10 Taṇhā.
[63]. Question-and-answer passage 30.
[64]. Chinese: course of karma 業道. Pāli: kammapatha; the Chinese version understands it as kammapada.
[65]. Question-and-answer passage 31.
[66]. “Questions of Renunciant Śramaṇas.” The contents closely resemble those of the preceding suttas.
[67]. “Muddy Pond.” Pāli, A.4.178 Jambāli.
[68]. Pāli: cattārome bhikkhave puggalā santo saṃvijjamānā lokasmiṃ, “There are four kinds of persons found in the world.”
[69]. Pāli: santaṃ cetovimutti, serene liberation of mind.
[70]. Chinese: cessation of embodied existence 有身滅. Pāli: sakkāyanirodha.
[71]. Chinese: the mind takes no delight in or attachment to it 心不樂着. Pāli: na pakkhandati: it does not advance toward it, or is not inspired by it.
[72]. Pāli version, A.ii, p. 165: sakkāyanirodhe cittaư na pakkhandati nappasīdati na santiṭṭhati nādhimuccati, “When he directs his attention to the cessation of embodied existence, his mind does not advance toward, become serene in, become established in, or gain resolute confidence in that cessation.”
[73]. See note 69 above.
[74]. See note 71 above.
[75]. Pāli version: “When he directs his attention to the eradication of ignorance.”
[76]. Pāli version: “The pond has been blocked so that its water cannot drain away; moreover, no rain has fallen for a long time, and the layer of mud has dried and hardened so that it cannot be completely dredged out.”
[77]. “Traveling upstream by boat.”
[78]. Chinese: araṇya bhikkhu 阿練若比丘. Pāli: araññaka-bhikkhu, a bhikkhu who dwells in the forest.
[79]. Contrary to the secluded life.
[80]. Pāli, A.6.41 Dārukkhandha.
[81]. Pāli, A.5.168 Sīla; 10.4 Upanisā; 11.4–5 Upanissā. Compare the Chinese, No. 26, Madhyama, 48, Sīla Sūtra.
[82]. Chinese: the supporting condition declines, and the mind does not delight in abiding 所依退減心不樂住. Pāli: hatūpaniso hoti sammāsamādhi, the supporting condition for right concentration is impaired.
[83]. Pāli: sammāsamādhivipannssa hatūpanisaṃ hoti yathābhūtaññāṇadassanaṃ, because right concentration has deteriorated, the supporting condition for knowledge and vision of things as they really are is impaired.
[84]. Chinese: merit (declines) 功德 (退減). In the preceding passage this was translated as “supporting condition.” Pāli: hatūpanisā. See note 82 above.
[85]. Chinese: no faith or delight 不信樂: no longer having confidence.
[86]. Chinese: pay taxes 輸稅. Song edition: transport and transfer 輸移.
[87]. Pāli, A.5.167 Codanā.
[88]. Chinese: remorse 變悔. Pāli: avippaṭisāro.
[89]. Chinese: The Sūtra on Understanding Timber 解材經; source unknown.
[90]. Pāli, S.47.12 Nālandā. Compare D.28 Sampasādanīya-suttanta.
[91]. Nālandā, the mango grove of the robe seller Pāvārika 那羅揵陀賣衣者菴羅園. Pāli: Nālandāyaṃ viharati pāvārikambavane. The mango grove belonged to the wealthy householder Pāvārika; “robe seller” denotes his occupation, not his personal name.
[92]. Original Chinese: Bodhi 菩提. Pāli: Sambodhi.
[93]. Chinese: not knowing… the limits of the mind 不知… 心之分齊. Pāli: cetopariyañāṇa n’atthi, “there is no knowledge of the thoughts of the mind…” The Chinese version reads ceto-paryanta (“the limit of the mind”) instead of ceto-pariya (“the workings of the mind”).
[94]. Chinese: the limits of dharmas 法之分齊. Pāli: dhammanvaya: the general characteristic, or class resemblance, of dharmas.
[95]. Pāli, A.9.26 Silāyūpa.
[96]. Bhikkhu Candikaputta 月子比丘. Pāli: Candikaputta.
[97]. Devadatta 提婆達多. Pāli: Devadatta.
[98]. Chinese: mind cultivates mind through the dharma of mind 心法修心. Pāli: cetassā cittaṃ suparicitam, the mind has been thoroughly developed by mental cultivation.
[99]. Chinese: Indra's bronze pillar 因陀銅柱. Pāli: indakhīla, a post erected before the market gate as a marker. The Pāli version does not give this simile.
[100]. Pāli, S.28.10 Sucimukhī.
[101]. The female renunciant of another sect called “Pure Mouth” 淨口外道出家尼; according to this translation, this is not a proper name. Pāli: Sūcimukhī.
[102]. Chinese: downward-facing livelihood 下口食; earning a living through one's own cultivation of the soil. Pāli: adhomukha. In Pāli, mukha means “mouth,” but it can also mean “face.”
[103]. Chinese: upward-facing livelihood 仰口食; earning a living by observing celestial phenomena. Pāli: ubbhamukha.
[104]. Chinese: livelihood facing the cardinal directions 方口食: monastics earning a living by serving laypeople as matchmakers, emissaries, or intermediaries. Pāli: disāmukha.
[105]. Chinese: livelihood facing the four intermediate directions 四維口食: earning a living through divination. Pāli: vidisāmukha.
[106]. Chinese: knowledge of matters 明於事. Pāli: vatthuvijjā, understood as the study of land and houses; geomancy and the study of domestic physiognomy, a kind of feng shui. More precisely, it may be the study of spells used to protect and subdue land and dwellings.
[107]. Chinese: knowledge of horizontal arts 明於橫法. Pāli: tiracchānavijjā, knowledge concerning animals, the science of creatures that move horizontally, or zoology. More precisely, spells concerning animals.
[108]. Pāli: aṅgavijjātiracchānavijjāya micchājivena jīikaṃ kappenti, “They make their living through wrong livelihood by means of astrology and animal lore.”
[109]. Chinese: sustaining oneself through pure livelihood 淨命自活. Pāli: dhammikaṃ āhāraṃ āhārenti, “They partake of food in accordance with the Dharma.”
[110]. Yinshun, Recitation 6, Teachings Spoken by the Disciples, “29. Moggallāna Saṃyukta,” comprising Taishō sūtras 501–534, most of which correspond to the Pāli S.40, Moggalāna-Saṃyutta. Taishō sūtra 501 corresponds to Pāli S.21.1 Kolito. See also S.40.1–6 Savitakka.
[111]. Chinese: the subsiding of applied and sustained thought 息有覺有觀. Pāli: savitakka (with applied thought) and savicāra (with sustained thought), two factors of the First Dhyāna, have subsided (vitakkavicārānaṃ vūpasamā) upon attainment of the Second Dhyāna.
[112]. Korean edition: three 三. According to the contents, this is emended to two 二.
[113]. Chinese: attaining a share in the Buddha-Dharma 得佛法分.
[114]. Pāli, S.40.9 Animitto.
[115]. Noble abiding 聖住: the abiding of a noble one, or the life of a noble being. There are three abidings; Pāli: tayo vihārā dibbo vihāro, brahmavihāro ariyo vihāro: divine abiding, Brahmā abiding, and noble abiding.
[116]. Chinese: signless mental attainment 無相心正受. Pāli: animittaṃ cetosamādhiṃ, signless concentration of mind.
[117]. Chinese: mind that apprehends signs 取相心. Pāli: nimittānusāriviññāṇaṃ, consciousness that recollects signs.
[118]. See note 113, sūtra 501.
[119]. Pāli, S.21.3 Ghaṭo (“Water Jar”).
[120]. Pāli version: in the evening, after emerging from meditative seclusion.
[121]. Chinese: peaceful cessation attainment 寂滅正受. Pāli: santena... vihārena vihāsi, the Venerable One dwelt in a peaceful abiding. Vihāra: peaceful abiding.
[122]. Pāli version: Śāriputra made this statement after observing his countenance.
[123]. Pāli: oḷārikena... vihārena vihāmi, I abide in a coarse mode of abiding.
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