雜阿含經

Revised and annotated by: Thích Tuệ Sỹ

SUTRA 537. THE BATHING POND AT THE CITY GATE[1]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Shravasti. At that time, the Venerable Mahamaudgalyayana and the Venerable Anuruddha were beside the bathing pond at the city gate^[2] in Shravasti.

Then the Venerable Shariputra^[3] went to the Venerable Anuruddha. After exchanging greetings and inquiries about each other’s health, he sat to one side. The Venerable Shariputra asked the Venerable Anuruddha:

“Rare indeed, Anuruddha! You possess great majestic virtue and great supernormal power.^[4] Through cultivating and repeatedly cultivating what meritorious qualities have you attained this?”^[5]

The Venerable Anuruddha replied to the Venerable Shariputra:

“Through cultivating and repeatedly cultivating the four foundations of mindfulness, I have attained this great majestic virtue and supernormal power. What are the four foundations of mindfulness? One abides contemplating the body in the internal body, ardent and diligent, with right mindfulness and right comprehension, subduing worldly desire and sorrow.

Likewise, one abides contemplating the body in the external body and in the internal and external body; feelings in internal feelings, external feelings, and internal and external feelings; mind in the internal mind, external mind, and internal and external mind; and dharmas in internal dharmas, external dharmas, and internal and external dharmas—ardent and diligent, with right mindfulness and right comprehension, subduing worldly desire and sorrow.

This is called cultivating and repeatedly cultivating the four foundations of mindfulness, whereby one attains this great majestic virtue and supernormal power.

“Venerable Shariputra, because I have well cultivated the four foundations of mindfulness, by making only a slight effort^[6] I can survey the entire one-thousandfold world-system. It is like a keen-sighted person looking down from the upper floor of a building and seeing everything on the level ground. In the same way, by making only a slight effort I can survey the one-thousandfold world-system. Thus, through cultivating and repeatedly cultivating the four foundations of mindfulness, I have attained this great majestic virtue and supernormal power.”

When the two venerable ones had finished their discussion, each rose from his seat and departed.

SUTRA 538. MAUDGALYAYANA’S QUESTION[7]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Shravasti. At that time, the Venerable Shariputra, the Venerable Mahamaudgalyayana, the Venerable Ananda, and the Venerable Anuruddha were all staying in Shravasti.^[8]

Then the Venerable Mahamaudgalyayana went to the Venerable Anuruddha. After exchanging greetings and inquiries about each other’s health, he sat to one side.

The Venerable Mahamaudgalyayana asked the Venerable Anuruddha:

“Through cultivating and repeatedly cultivating what meritorious qualities have you attained such great majestic virtue and supernormal power?”

The Venerable Anuruddha replied to the Venerable Mahamaudgalyayana:

“Through cultivating and repeatedly cultivating the four foundations of mindfulness, I have attained this great majestic virtue and supernormal power. What are the four foundations of mindfulness? One abides contemplating the body in the internal body, ardent and diligent, with right mindfulness and right comprehension, subduing worldly desire and sorrow.

Likewise, one abides contemplating the body in the external body and in the internal and external body; internal feelings, external feelings, and internal and external feelings; the internal mind, external mind, and internal and external mind; and internal dharmas, external dharmas, and internal and external dharmas—ardent and diligent, with right mindfulness and right comprehension, subduing worldly desire and sorrow.

This is called cultivating and repeatedly cultivating the four foundations of mindfulness, whereby one attains this great majestic virtue and supernormal power. With regard to a thousand Mount Sumerus, by making only a slight effort I can survey them all. It is like a keen-sighted person who climbs to the summit of a high mountain and, looking down, sees a thousand tala groves.

In the same way, through cultivating and repeatedly cultivating the four foundations of mindfulness, I have attained this great majestic virtue and supernormal power; by making only a slight effort, I can see all one thousand Mount Sumerus. Thus, Venerable Mahamaudgalyayana, through cultivating and repeatedly cultivating the four foundations of mindfulness, I have attained this great majestic virtue and supernormal power.”

When the two venerable ones had finished their discussion, each immediately rose from his seat and departed.

SUTRA 539. ANANDA’S QUESTION[9]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Shravasti. At that time, the Venerable Shariputra, the Venerable Mahamaudgalyayana, and the Venerable Anuruddha were beside the bathing pond at the city gate in Shravasti.

Then the Venerable Ananda went to the Venerable Anuruddha. After exchanging greetings and inquiries about each other’s health, he sat to one side. The Venerable Ananda asked the Venerable Anuruddha:

“Through cultivating and repeatedly cultivating what meritorious qualities have you attained such great majestic virtue, mighty power, and supernormal knowledge?”

The Venerable Anuruddha replied to the Venerable Ananda:

“Through cultivating and repeatedly cultivating the four foundations of mindfulness, I have attained this great majestic virtue and supernormal power. What are the four foundations of mindfulness? One abides contemplating the body in the internal body, ardent and diligent, with right mindfulness and right comprehension, subduing worldly desire and sorrow.

Likewise, one abides contemplating the body in the external body and in the internal and external body; internal feelings, external feelings, and internal and external feelings; the internal mind, external mind, and internal and external mind; and internal dharmas, external dharmas, and internal and external dharmas—ardent and diligent, with right mindfulness and right comprehension, subduing worldly desire and sorrow.

Thus, Venerable Ananda, through cultivating and repeatedly cultivating these four foundations of mindfulness, with only a slight effort and with the purified divine eye surpassing the human eye, I see beings as they are born and die, whether their appearance is beautiful or ugly, whether they are of noble or lowly station, whether they go to a good or evil realm, and how they are reborn according to their karma; I see all these things as they truly are.

Such beings performed evil deeds of body, speech, and mind and reviled the noble ones. Because they held wrong views and reviled the noble ones, upon the breakup of the body and the end of life, they were born in hell. Such beings performed wholesome deeds of body, speech, and mind, did not revile the noble ones, and accomplished right view.

Because of these causes and conditions, after death they were born in a heavenly realm. It is like a keen-sighted person standing at a crossroads who sees everyone passing to and fro, or lying down and sitting. In the same way, through cultivating and repeatedly cultivating the four foundations of mindfulness, I have attained this great majestic virtue, mighty power, and supernormal knowledge; I see all beings as they are born and die and go to good or evil realms.

Such beings performed evil deeds of body, speech, and mind and reviled the noble ones; because of the causes and conditions of wrong view, they were born in hell. Such beings performed wholesome deeds of body, speech, and mind and did not revile the noble ones; because of the causes and conditions of right view, upon the breakup of the body and the end of life, they were born in a heavenly realm.

“Thus, Venerable Ananda, through cultivating and repeatedly cultivating the four foundations of mindfulness, I have attained this great majestic virtue, mighty power, and supernormal knowledge.”

When the two venerable ones had finished their discussion, each rose from his seat and departed.

SUTRA 540. ILLNESS (1)[10]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Shravasti. At that time, the Venerable Anuruddha was staying at the Pine Grove Monastery^[11] in Shravasti, afflicted by painful illness.

Then many bhikshus went to the Venerable Anuruddha. After inquiring about his health, they stood to one side and said to him:

“Venerable Anuruddha, is your illness severe or mild? Is it bearable? Is it gradually abating and not becoming worse?”

The Venerable Anuruddha replied:

“My illness affords me no ease. It is truly difficult to bear. My entire body is in pain, and the illness grows increasingly severe without abating.”

The venerable one then gave the three similes stated above in the Khema Sutra^[12], and continued:

“Although my body is suffering such pain, I am still able to endure it with right mindfulness and right comprehension.”

The bhikshus asked the Venerable Anuruddha:

“In what does your mind abide, enabling you to endure such great suffering with right mindfulness and right comprehension?”

The Venerable Anuruddha said to the bhikshus:

“Because my mind abides in the four establishments of mindfulness, whenever I move, even though my body may be in pain, I am able to endure it with right mindfulness and clear comprehension. What are the four establishments of mindfulness? They are the establishment of mindfulness contemplating the body within the body, through to the establishments of mindfulness contemplating feelings, mind, and dharmas. This is called abiding in the four establishments of mindfulness, whereby one can endure all bodily pain with right mindfulness and clear comprehension.”

When the venerable ones had finished their discussion, they rejoiced in it and were delighted, and each rose from his seat and departed.

SUTRA 541. ILLNESS (2)[13]

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 Anuruddha was staying at the Pine Grove Monastery in Sravasti, having only recently begun to recover from an illness.

Then many bhikkhus came to inquire after his health. They sat down to one side and asked Venerable Anuruddha:

“Venerable sir, are you at ease? Do you feel comfortable^[14]?”

Venerable Anuruddha replied:

“I am at ease and feel comfortable. The various bodily pains have gradually subsided.”

The bhikkhus again asked Venerable Anuruddha:

“Where does your mind abide, such that your bodily pains have gradually subsided and you have become at ease?”

Venerable Anuruddha replied:

“Because I abide in the four establishments of mindfulness, my bodily pains have gradually subsided and I have become at ease. What are the four establishments of mindfulness? They are the establishment of mindfulness contemplating the body within the body, through to the establishments of mindfulness contemplating feelings, mind, and dharmas. This is called abiding in the four establishments of mindfulness. Because I abide in these four establishments of mindfulness, my bodily pains have gradually subsided and I have become at ease.”

When the venerable ones had finished their discussion, they rejoiced in it and were delighted, and each rose from his seat and departed.

SUTRA 542. THE TRAINEE AND THE DESTRUCTION OF THE TAINTS^[15]

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 Anuruddha was staying at the Pine Grove Monastery^[16] in Sravasti. Then many bhikkhus approached Venerable Anuruddha, exchanged greetings and inquiries about his health, and sat down to one side. They asked Venerable Anuruddha:

“If a bhikkhu is still at the stage of a trainee^[17], aspiring upward and wishing to attain secure abiding in nirvana, what should a noble disciple cultivate and develop extensively so that, in this Dharma and discipline, he can utterly destroy the taints, attain the taintless liberation of mind and liberation through wisdom, and in this very life directly know and personally realize: ‘For me, birth is 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 rebirth’?”

Venerable Anuruddha said to the bhikkhus:

“If a bhikkhu is still at the stage of a trainee, aspiring upward and wishing to attain secure abiding in nirvana, what should a noble disciple cultivate and develop extensively so that, in this Dharma and discipline, he can utterly destroy the taints, attain the taintless liberation of mind and liberation through wisdom, and in this very life directly know and personally realize: ‘For me, birth is 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 rebirth’?

He should abide in the four establishments of mindfulness. What are the four establishments of mindfulness? They are the establishment of mindfulness contemplating the body within the body, through to the establishments of mindfulness contemplating feelings, mind, and dharmas.

By cultivating and extensively developing the four establishments of mindfulness in this way, he can, in this Dharma and discipline, utterly destroy the taints, attain the taintless liberation of mind and liberation through wisdom, and in this very life directly know and personally realize: ‘For me, birth is 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 rebirth.’”

After hearing what Venerable Anuruddha had said, the bhikkhus rejoiced in it and were delighted, and each rose from his seat and departed.

SUTRA 543. THE ARHAT BHIKKHU[18]

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 Anuruddha was staying at the Pine Grove Monastery in Sravasti.

Then many bhikkhus approached Venerable Anuruddha, exchanged greetings and inquiries about his health, and sat down to one side. They asked Venerable Anuruddha:

“If a bhikkhu has utterly destroyed the taints, completed the task, laid down the burden, severed the fetters of existence^[19], and through right knowledge has attained complete liberation of mind, does he still cultivate the four establishments of mindfulness?”

Venerable Anuruddha replied to the bhikkhus:

“If a bhikkhu has utterly destroyed the taints, completed the task, laid down the burden, severed the fetters of existence, and through right knowledge has attained complete liberation of mind, he still cultivates the four establishments of mindfulness. Why is this? It is to attain what has not yet been attained, realize what has not yet been realized, and dwell happily in the present. Why is this so? I too have abandoned the taints of existence, attained the fruit of arhatship, completed the task, and attained complete liberation of mind; yet I still cultivate the four establishments of mindfulness in order to attain what has not yet been attained, realize what has not yet been realized, reach what has not yet been reached, … and dwell happily in the present.”

When the venerable ones had finished their discussion, they all rejoiced in it and were delighted, and each rose from his seat and departed.

SUTRA 544. WHY GO FORTH?[20]

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 Anuruddha was staying at the Pine Grove Monastery in Sravasti.

Then a large group of wanderers from other paths approached Venerable Anuruddha, exchanged greetings and inquiries about his health, and sat down to one side. They asked Venerable Anuruddha:

“Venerable sir, for what reason did you go forth in the Dharma of the ascetic Gautama?”

Venerable Anuruddha replied:

“In order to cultivate.”

They asked again:

“What do you cultivate?”

He replied:

“I cultivate the faculties, the powers, the factors of awakening, and the establishments of mindfulness. Which of these cultivations do you wish to hear about?”

They asked again:

“We do not yet know even the names ‘faculties,’ ‘powers,’ and ‘factors of awakening’; how much less could we inquire about their meaning? But we wish to hear about the establishments of mindfulness.”

Venerable Anuruddha said:

“Listen carefully and reflect well; I shall explain them for you. A bhikkhu cultivates the establishment of mindfulness contemplating the body within the body, through to the establishment of mindfulness contemplating dharmas within dharmas.”

After the wanderers from other paths had heard what Venerable Anuruddha said, they rejoiced and were delighted, and each rose from his seat and returned home.

SUTRA 545. INCLINING TOWARD NIRVANA[21]

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 Anuruddha was staying at the Pine Grove Monastery in Sravasti. Then Venerable Anuruddha said to the bhikkhus:

“Suppose a great tree grows while leaning downward; the more deeply it leans, the more it tends to fall^[22]. If its roots are cut, the tree will fall in the direction toward which it leans. So too, when a bhikkhu cultivates the four establishments of mindfulness over a long period, they lead directly, incline deeply, carry him onward, and tend toward seclusion; they lead directly, incline deeply, carry him onward, and tend toward liberation; they lead directly, incline deeply, carry him onward, and tend toward nirvana^[23].”

When Venerable Anuruddha had finished speaking this sutra, the bhikkhus rejoiced in what they had heard and respectfully put it into practice.

SUTRA 546. THE BRAHMIN WITH THE STAFF[24]

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 Mahakatyayana was staying on the shore of Lake Une^[25], near the village of Balanna^[26]. Then a brahmin carrying a staff^[27] approached Venerable Mahakatyayana. They exchanged greetings and inquiries about each other’s health, and the brahmin sat down to one side and asked Mahakatyayana:

“For what cause and condition do kings contend with kings, and brahmins and householders contend with one another?”

Mahakatyayana replied to the brahmin:

“It is because they are bound by sensual desire^[28] that kings contend with kings, and brahmins and householders contend with one another.”

The brahmin asked again:

“For what cause and condition do those who have gone forth contend with one another?”

Mahakatyayana replied:

“Because they are bound by attachment to views^[29], renunciants contend with renunciants.”

The brahmin again asked:

“Venerable Maha Kaccayana, is there anyone who has freed himself from the bondage of sensual desire and from the bondage of these attachments to views?”

Venerable Maha Kaccayana replied:

“There is, brahmin. My Teacher is the Tathagata, the Worthy One, the Perfectly Enlightened One, the One Perfect in Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Persons, the Teacher of Devas and Humans, the Buddha, the Blessed One. He has freed himself from the bondage of sensual desire and from the bondage of these attachments to views.”

The brahmin again asked:

“Where is the Buddha, the Blessed One, now dwelling?”

He replied:

“The Blessed One is presently dwelling among the people of Balaki, in Jeta’s Grove, Anathapindika’s Park, in the city of Sravasti in the land of Kosala.”

The brahmin then rose from his seat, adjusted his robes, bared his right shoulder, knelt with his right knee on the ground, and, facing the place where the Buddha was dwelling, joined his palms and praised him: “Namo Buddha! Namo to the Buddha, the Blessed One, the Tathagata, the Worthy One, the Perfectly Enlightened One, who has freed himself from every bondage of sensual desire, has utterly departed from every fetter of sensual desire and attachment to views, and has completely eradicated their roots.”

After the staff-bearing brahmin had heard Venerable Maha Kaccayana’s teaching, he rejoiced and delighted in it, rose from his seat, and departed.

SUTRA 547. THE VENERABLE ELDER[30]

Thus have I heard:

At one time, the Buddha was dwelling in Anathapindika’s Park, in Jeta’s Grove, in Sravasti. At that time, Venerable Kaccayana was staying on the shore of Lake Oni in the village of Varana^[31]. He and a large assembly of bhiksus had gathered in the dining hall for the matter of receiving robes. At that time, an aged staff-bearing brahmin^[32], whose faculties had declined, came to the dining hall and stood to one side, leaning on his staff. After remaining silent for a while, he said to the bhiksus:

“Elders, why, when you see an aged person, do you neither greet him nor respectfully invite him to sit?”

At that time, Venerable Maha Kaccayana was also seated among the assembly. Venerable Maha Kaccayana said to the brahmin:

“According to our Dharma, when an elder arrives, we greet him respectfully, pay homage to him, and invite him to sit.”

The brahmin said:

“I see no one in this assembly older than I am, yet no one has respectfully greeted me or invited me to sit. Why, then, do you say that according to your Dharma, whenever you see an aged person, you respectfully pay homage to him and invite him to sit?”

Maha Kaccayana replied:

“Brahmin, a person may be eighty or ninety years old, with white hair and missing teeth, yet if he possesses only the qualities of a youth, he is not a venerable elder^[33]. Conversely, a person may be young, about twenty-five years old, with fair skin and black hair, strong and altogether handsome, yet if he possesses the qualities of an elder, he is counted among the venerable elders.”

The brahmin asked:

“How can one who is eighty or ninety years old, with white hair and missing teeth, possess the qualities of a youth, while a young person of about twenty-five, with fair skin and black hair, strong and handsome, is counted among the venerable elders?”

Venerable Maha Kaccayana said to the brahmin:

“There are five strands of sensual pleasure: forms cognized by the eye that are lovable, pleasing, and delightful to recollect; sounds cognized by the ear; odors cognized by the nose; flavors cognized by the tongue; and tangible objects cognized by the body that are lovable, pleasing, and delightful to recollect. Regarding these five strands of sensual pleasure, if one has not abandoned lust, sensual desire, craving, thoughts of them, or yearning, then, brahmin, even if that person is eighty or ninety years old, with white hair and missing teeth, he is said to possess the qualities of a youth.

But a person may be only twenty-five years old, with fair skin and black hair, strong and handsome, yet regarding these five strands of sensual pleasure, he has abandoned lust, sensual desire, craving, thoughts of them, and yearning. Such a person, although only twenty-five years old, with fair skin and black hair, strong and handsome, possesses the qualities of an elder and is therefore counted among the venerable elders.”

The brahmin then said to Venerable Maha Kaccayana:

“According to the meaning explained by the Venerable One, when I examine myself, although I am old, I am still young, whereas you, though young in years, have already attained the qualities of elders.

“Venerable sir, the world is busy with many affairs. I now take my leave.”

Venerable Maha Kaccayana replied:

“Brahmin, you yourself know the proper time.”

After hearing Venerable Maha Kaccayana’s teaching, the brahmin rejoiced and was delighted, and then returned to his home.

SUTRA 548. MATHURA[34]

Thus have I heard:

At one time, the Buddha was dwelling in Anathapindika’s Park, in Jeta’s Grove, in Sravasti. At that time, Venerable Maha Kaccayana was staying in a dense forest^[35]. The king of Mathura, the Prince of the Western Region^[36], went to Venerable Maha Kaccayana, bowed his head at his feet, and sat to one side. He asked Venerable Maha Kaccayana:

“The brahmins declare of themselves: ‘We are supreme; others are inferior. We are white; others are black. Brahmins are pure, not non-brahmins. They are Brahma’s true children, born from his mouth, emanated from Brahma, and heirs of Brahma^[38]; thus, they belong to Brahma.’^[37] Venerable Maha Kaccayana, what is the meaning of this?”

Venerable Maha Kaccayana said to King Mathura:

“Great King, this is merely a conventional saying of the world^[39]. People in the world say that brahmins are supreme and others inferior; brahmins are white and others black; brahmins are pure, not non-brahmins; brahmins are born of Brahma, born from his mouth, emanated from Brahma, and heirs of Brahma. Great King, you should know that karma is the truth; it is upon karma that the matter depends.

The king said to Venerable Maha Kaccayana:

“That statement is only a brief explanation, and I do not understand it clearly. Please explain and distinguish it further for me.”

Venerable Maha Kaccayana replied:

“I shall now ask the Great King some questions. Please answer according to each question.”

The Venerable One then asked:

“Great King, suppose you are a brahmin king^[40], and within your realm the four classes—brahmins, ksatriyas, merchants, and householders—are all summoned before you. You use wealth and power to have them attend upon and guard you; they rise before you and retire after you, and all your commands are carried out. Would everything be done according to your wishes?”

The king replied:

“It would be according to my wishes.”

The Venerable One asked again:

“Great King, suppose a ksatriya is king, a merchant is king, or a householder is king^[41]. If, within his realm, members of all four castes were summoned before him, and the king used wealth and power to have them attend upon and guard him, with them rising before him and retiring after him, and carrying out the tasks commanded by the king, would all be done according to the king’s wishes?”

The king replied:

“It would be according to his wishes.”

“Great King, therefore, these four castes are all equal, without any distinction. Great King, you should know that these four castes are all equal, without any distinction of superiority or equality.”

King Mathura said to Venerable Maha Kaccayana:

“Venerable sir, it is indeed so. These four castes are all equal, without any distinction, whether of superiority or equality.”

“Therefore, Great King, you should know that although these four castes are distinguished according to worldly convention, ultimately it is karma that is the true basis, and there is no difference among them.”

“Furthermore, Great King, in this country, if someone of the brahmin caste commits theft, how should he be dealt with?”

The king said to Venerable Maha Kaccayana:

“If someone of the brahmin caste commits theft, he will be flogged, bound, banished from the country, fined, or have his hands and feet cut off or his ears and nose severed. If the offense is grave, he will be put to death. Although that thief is of the brahmin caste, he is still called a robber.”

He further asked:

“Great King, if a person of the kshatriya caste, a layman, or a householder commits theft, how should he be dealt with?”

The king said to Venerable Maha Kaccayana:

“He too will be punished by flogging, binding, or banishment from the country. He may also be fined or have his hands and feet cut off or his ears and nose severed. If the offense is grave, he will be put to death.”

“Thus, Great King, are not the four castes equal? Is there any difference among them?”

The king said to Venerable Maha Kaccayana:

“Such is the meaning of the matter. In truth, there is no difference whatsoever among them, whether superior or equal.”

Venerable Maha Kaccayana again said to the king:

“Great King, you should know that concerning these four castes, worldly convention declares: ‘Brahmins are supreme; all others are inferior. Brahmins are white; all others are black. Brahmins are pure, but non-brahmins are not. Brahmins alone are born of Brahma, born from his mouth, emanated from Brahma, and heirs of Brahma.’ Yet is it not karma that is the basis, and karma that is the true basis?”

He further asked:

“Great King, if a brahmin kills living beings, steals, engages in sexual misconduct, speaks falsely, speaks harshly, speaks divisively, engages in frivolous speech, is covetous, bears ill will, and holds wrong views, thus committing the ten unwholesome courses of karma, will he be born in an evil realm or a fortunate realm? What have you heard from the arhat^[42]?”

The king said to Venerable Maha Kaccayana:

“A brahmin who commits the ten unwholesome courses of karma will fall into an evil realm. This is what I have heard from the arhat. The same is said of kshatriyas, laymen, and householders.”

He further asked:

“Great King, if a brahmin practices the ten wholesome courses of karma, abstaining from killing living beings through to holding right view, where will he be born? In a fortunate realm or an evil realm? What have you heard from the arhat?”

The king said to Venerable Maha Kaccayana:

“If a brahmin practices the ten wholesome courses of karma, he will be born in a fortunate realm. This is what I have heard from the arhat. The same is said of kshatriyas, laymen, and householders.”

He further asked:

“What do you think, Great King? Are these four castes equal, or is there any difference among them, whether superior or equal?”

The king said to Venerable Maha Kaccayana:

“According to this meaning, they are equal. There is no difference among them, whether superior or equal.”

“Therefore, Great King, you should know that these four castes are all equal. There is no difference among them, whether superior or equal. According to worldly convention, it is said: ‘Brahmins are supreme; all others are inferior. Brahmins are white; all others are black. Brahmins are pure, but non-brahmins are not. Brahmins alone are born of Brahma, born from his mouth, emanated from Brahma, and heirs of Brahma.’ Yet you should know that karma is the truth and karma is the basis.”

The king said to Venerable Maha Kaccayana:

“It is indeed exactly as you have said. All these are merely worldly conventions according to which it is said: ‘Brahmins are supreme; all others are inferior. Brahmins are white; all others are black. Brahmins are pure, but non-brahmins are not. Brahmins alone are born of Brahma, born from his mouth, emanated from Brahma, and heirs of Brahma.’ But in every case, karma is the truth and karma is the basis.”

Having heard Venerable Maha Kaccayana’s teaching, King Mathura rejoiced and delighted in it, paid homage, and departed.

SUTRA 549. KALI[43]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Shravasti. At that time, Venerable Maha Kaccayana was staying at the Kuralaraghara monastery in the country of Avanti.^[44]

Early in the morning, Venerable Maha Kaccayana donned his robes, took his bowl, and entered^[45] Kuralaraghara to go on his alms round from house to house, eventually arriving at the home of the female lay devotee Kalika.^[46]

When the female lay devotee saw Venerable Maha Kaccayana, she prepared a seat and invited him to sit. After bowing at Venerable Maha Kaccayana’s feet, she withdrew to one side and said to him:

“As the Blessed One taught when answering the questions of the maiden Sankhida.^[47] The Blessed One spoke these verses in response to the maiden Sankhida’s questions:

The true meaning abides within the mind,

Quiescent and undisturbed.^[48]

Having subdued the mighty army

Of lovely and desirable forms.^[49]

Alone, devoted to meditative reflection,

Tasting the subtle bliss of dhyana,

This is called seclusion

From all companions of the world.

The companions of the world

Cannot draw near to me.

“Venerable Maha Kaccayana, what is the meaning of this verse spoken by the Blessed One?”

Venerable Maha Kaccayana replied to the female lay devotee:

“Sister, some shramanas and brahmins declare: ‘The earth-totality concentration^[50] is unsurpassed; there is nothing beyond it through which to seek this attainment.’^[51] Sister, if any shramana or brahmin attains purity and clarity in the earth-totality concentration, he will see its foundation,^[52] see its danger, see its cessation, and see the path leading to its cessation. Because he sees its foundation, sees its danger, sees its cessation, and sees the path leading to its cessation, he realizes the true meaning within his mind and, though quiescent, remains undisturbed.

“Sister, it is likewise with the water-totality concentration, the fire-totality concentration, the air-totality concentration, the blue-totality concentration, the yellow-totality concentration, the red-totality concentration, the white-totality concentration, the space-totality concentration, and the consciousness-totality concentration, each of which is held to be supreme for seeking this attainment.

“Sister, if any shramana or brahmin attains purity and clarity even in the consciousness-totality concentration, he will see its foundation, see its danger, see its cessation, and see the path leading to its cessation. Because he sees its foundation, sees its danger, sees its cessation, and sees the path leading to its cessation, he realizes the true meaning within his mind, quiescent and undisturbed, seeing well and entering well. Therefore, the Blessed One replied in verse to the questions of the maiden Sankhida:

The true meaning abides within the mind,

Quiescent and undisturbed.

Having subdued the mighty army

Of lovely and desirable forms.

Alone, devoted to meditative reflection,

Tasting the subtle bliss of dhyana,

This is called seclusion

From the companions of the world.

The companions of the world

Cannot draw near to me.

“Sister, it is because I understand the Blessed One’s meaning in this way that I explain the verse thus.”

The female lay devotee said:

“Excellent, Venerable Sir! You have explained the true meaning. May the Venerable Sir accept my invitation to a meal.”

Venerable Maha Kaccayana silently accepted the invitation.

The laywoman Kāḷikā, knowing that Venerable Mahākaccāna had accepted her invitation, prepared various fine foods and drinks and, with reverence and respect, served the food with her own hands. When Kāḷikā knew that Venerable Mahākaccāna had finished his meal, washed his bowl, and rinsed his mouth, she arranged a low seat before him and respectfully listened to the Dharma. Venerable Mahākaccāna expounded various teachings to the laywoman, instructing, guiding, illuminating, and gladdening her. He then rose from his seat and departed.

SUTRA 550. DEPARTURE[53]

Thus have I heard:

At one time, the Buddha was staying in Anāthapiṇḍika’s Park in the Jeta Grove at Śrāvastī. At that time, Venerable Mahākaccāna was also staying in Anāthapiṇḍika’s Park in the Jeta Grove at Śrāvastī.

Venerable Mahākaccāna addressed the bhikkhus:

“The Buddha, the Blessed One, the Tathāgata, the Worthy One, the Perfectly Enlightened One, the Knower and the Seer^[54], taught six principles for emerging from suffering and reaching the supreme state. He taught the path of the one vehicle so that beings might be purified, freed from all suffering and affliction, bring all sorrow and grief to an end, and attain the Dharma of true suchness^[55]. What are these six principles?

A noble disciple recollects the qualities practiced by the Tathāgata, the Worthy One, the Perfectly Enlightened One, which are objects of pure recollection^[56]: The Tathāgata, the Worthy One, the Perfectly Enlightened One, perfect in knowledge and conduct, the Well-Gone One, Knower of the World, the Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, the Buddha, the Blessed One. Because the noble disciple recollects the qualities practiced by the Tathāgata, thoughts of sensual desire, thoughts of ill will, and thoughts of harming^[57] are abandoned.

The noble disciple emerges from the mind of defiled attachment. What is the mind of defiled attachment? It is the five qualities of sensual pleasure.

If, with regard to these five qualities of sensual pleasure, one abandons greed, ill will, and delusion, abides in right mindfulness and right knowledge, relies upon the direct path, cultivates recollection of the Buddha, and rightly proceeds straight toward nirvana, this is called the first path of the one vehicle, taught by the Tathāgata, the Worthy One, the Perfectly Enlightened One, the Knower and the Seer, for emerging from suffering and reaching the supreme state, enabling beings to be purified, freed from all suffering and affliction, bring all sorrow and grief to an end, and attain the Dharma as it truly is.

“Furthermore, a noble disciple constantly recollects the true Dharma, reflecting: The Blessed One’s present Dharma and discipline^[58] is free from all feverish affliction, timeless, accessible, visible here and now, and to be personally realized^[59]. When the noble disciple recollects the true Dharma, thoughts of sensual desire, thoughts of ill will, and thoughts of harming do not arise. Thus, the noble disciple emerges from the mind of defiled attachment.

What is the mind of defiled attachment? It is the five qualities of sensual pleasure. If, with regard to these five qualities of sensual pleasure, one abandons greed, ill will, and delusion, abides in right mindfulness and right knowledge, relies upon the direct path, cultivates recollection of the Buddha, and rightly proceeds straight toward nirvana, this is called the second path of the one vehicle, taught by the Tathāgata, the Worthy One, the Perfectly Enlightened One, the Knower and the Seer, for emerging from suffering and reaching the supreme state, enabling beings to be purified, freed from all suffering and affliction, bring all sorrow and grief to an end, and attain the Dharma as it truly is.

“Furthermore, a noble disciple constantly recollects the qualities of the Sangha: those who have skillfully entered the path, rightly entered the path, directly entered the path, equally entered the path, and practice in accordance with it. They are those practicing toward stream-entry and those who have attained the fruit of stream-entry; those practicing toward once-returning and those who have attained the fruit of once-returning; those practicing toward non-returning and those who have attained the fruit of non-returning; those practicing toward arhatship and those who have attained the fruit of arhatship.

These four pairs and eight kinds of persons are called the Blessed One’s Sangha of disciples. They are accomplished in virtue, accomplished in concentration, accomplished in wisdom, accomplished in liberation, and accomplished in the knowledge and vision of liberation. They are the unsurpassed field of merit for the world, worthy of offerings, reverence, and homage^[60].

When the noble disciple recollects the Sangha, thoughts of sensual desire, ill will, and harming do not arise. Thus, the noble disciple escapes from the mind of defiled attachment. What is the mind of defiled attachment?

It is the five qualities of sensual pleasure. If, with regard to these five qualities of sensual pleasure, one abandons greed, ill will, and delusion, abides in right mindfulness and right knowledge, relies upon the direct path, cultivates recollection of the Buddha, and rightly proceeds straight toward nirvana, this is called the third path of the one vehicle, taught by the Tathāgata, the Worthy One, the Perfectly Enlightened One, the Knower and the Seer, for emerging from suffering and reaching the supreme state, enabling beings to be purified, freed from all suffering and affliction, bring all sorrow and grief to an end, and attain the Dharma as it truly is.

“Furthermore, a noble disciple recollects the virtue of moral discipline, reflecting: Moral discipline that is unbroken, unimpaired, pure and steadfast, inseparable, not obtained by theft^[61], brought skillfully to perfection, praiseworthy, and not disdained by practitioners of the holy life. When a noble disciple recollects moral discipline and calls to mind the precepts accomplished in their own person, if thoughts of sensual desire, ill will, and harming do not arise at that very time, then the noble disciple has emerged from the mind of defiled attachment.

What is the mind of defiled attachment? It is the five qualities of sensual pleasure. If, with regard to these five qualities of sensual pleasure, one abandons greed, ill will, and delusion, abides in right mindfulness and right knowledge, relies upon the direct path, cultivates recollection of the Buddha, and rightly proceeds straight toward nirvana, this is called the fourth path of the one vehicle, taught by the Tathāgata, the Worthy One, the Perfectly Enlightened One, the Knower and the Seer, for emerging from suffering and reaching the supreme state, enabling beings to be purified, freed from all suffering and affliction, bring all sorrow and grief to an end, and attain the Dharma as it truly is.

“Furthermore, a noble disciple recollects the practice of generosity^[62] and rejoices inwardly: I have now abandoned the defilement of stinginess and greed. Although living the household life, my mind gives freely and with liberation; I give constantly, relinquish freely, delight in giving, accomplish generosity, and give impartially. When a noble disciple recollects the practice of generosity and personally gives, if thoughts of sensual desire, ill will, and harming do not arise, then the noble disciple emerges from the mind of defiled attachment.

What is the mind of defiled attachment? It is the five qualities of sensual pleasure. If, with regard to these five qualities of sensual pleasure, one abandons greed, ill will, and delusion, abides in right mindfulness and right knowledge, relies upon the direct path, cultivates recollection of the Buddha, and rightly proceeds straight toward nirvana, this is called the fifth path of the one vehicle, taught by the Tathāgata, the Worthy One, the Perfectly Enlightened One, the Knower and the Seer, for emerging from suffering and reaching the supreme state, enabling beings to be purified, freed from all suffering and affliction, bring all sorrow and grief to an end, and attain the Dharma as it truly is.

“Furthermore, a noble disciple constantly recollects the virtues of the devas^[63], reflecting: The devas of the Four Great Kings, the devas of the Thirty-three, the Yāma devas, the Tuṣita devas, the Nirmāṇarati devas, and the Paranirmitavaśavartin devas, possessing purified faith, were reborn in those heavenly realms after passing away from this place. I too possess faith, moral discipline, generosity, learning, and wisdom, and after passing away from this place, I shall be reborn in the heavenly realms.

Thus, when the noble disciple recollects the virtues of the devas, thoughts of sensual desire, ill will, and harming do not arise. The noble disciple thereby emerges from the mind of defiled attachment. What is the mind of defiled attachment?

It is the five qualities of sensual pleasure. If, with regard to these five qualities of sensual pleasure, one abandons greed, ill will, and delusion, abides in right mindfulness and right knowledge, relies upon the direct path, cultivates recollection of the Buddha, and rightly proceeds straight toward nirvana, this is called the fifth path of the one vehicle, taught by the Tathāgata, the Worthy One, the Perfectly Enlightened One, the Knower and the Seer, for emerging from suffering and reaching the supreme state, enabling beings to be purified, freed from all suffering and affliction, bring all sorrow and grief to an end, and attain the Dharma as it truly is.”

When Venerable Mahākaccāna had finished speaking this sutra, the bhikkhus, having heard his teaching, rejoiced and respectfully put it into practice.

SUTRA 551. HĀRI (1)[64]

Thus have I heard:

At one time, the Buddha was staying in Anāthapiṇḍika’s Park in the Jeta Grove at Śrāvastī. At that time, the Venerable Mahākātyāyana was staying at the Śākyans’ monastery in the village of Hāri.

Then the householder Hāri, the village headman,^[65] went to the Venerable Mahākātyāyana, bowed his head in homage, withdrew to one side, and said to the Venerable Mahākātyāyana:

“In the Chapter on Meaning,^[66] the Blessed One answered Māgaṇḍiya’s questions with this verse:

Having severed all the streams,

And completely stopped their sources;

Though dwelling close to villages,

The muni offers no praise.

The five sensual desires are empty,

And will certainly never fill again;

Words of worldly contention

Will ultimately arise no more.

Venerable Mahākātyāyana, what is the meaning of this verse?”

The Venerable Mahākātyāyana replied to the householder:

“The eye is a stream. Craving arises from eye-consciousness. Relying upon the eye dhātu, sensual desire pours forth; therefore, it is called a stream.^[67] The ear, nose, tongue, body, and mind are streams. Craving arises from mind-consciousness. Relying upon the mind dhātu, sensual desire pours forth; therefore, it is called a stream.”

The householder again asked the Venerable Mahākātyāyana:

“What is meant by not pouring forth?”^[68]

The Venerable Mahākātyāyana said to the householder:

“Regarding eye-consciousness, if the craving and delight that arise dependent upon forms cognized by the eye are completely severed, become free from desire, cease entirely, grow tranquil, and become utterly extinguished, this is called not pouring forth. Regarding the ear, nose, tongue, body, and mind—that is, mind-consciousness—if the sensual desire that arises dependent upon dharmas cognized by the mind is completely severed, becomes free from desire, ceases entirely, grows tranquil, and becomes utterly extinguished, this is called not pouring forth.”

He again asked:

“What is the source?”^[69]

The Venerable Mahākātyāyana replied:

“Dependent upon the eye and form, eye-consciousness arises. The conjunction of these three gives rise to contact. Dependent upon contact, feeling arises—whether pleasant feeling, painful feeling, or feeling that is neither painful nor pleasant. From this issues the stream of defiled attachment. Regarding the ear, nose, tongue, body, and mind: mind-consciousness and dharmas cognized by mind—the conjunction of these three gives rise to contact. Dependent upon contact, feeling arises—whether pleasant feeling, painful feeling, or feeling that is neither painful nor pleasant. The stream of craving and delight issues forth dependent upon this feeling. This is called the source of the stream.”

“How is the source of this stream stopped?”

“The bondage caused when the eye dhātu apprehends the objects of mind and dharmas—if this bondage is completely severed, becomes free from desire, ceases entirely, grows tranquil, and becomes utterly extinguished, this is called stopping the source of the stream. The bondage caused when the ear, nose, tongue, body, and mind apprehend the objects of mind and dharmas—if this bondage is completely severed, becomes free from desire, ceases entirely, grows tranquil, and becomes utterly extinguished, this is called stopping the source of the stream.”

He again asked:

“What is meant by associating closely and praising one another?”^[70]

The Venerable Mahākātyāyana replied:

“Householders and renunciants associate closely with one another, rejoicing together, grieving together, sharing happiness and suffering, and doing everything together. This is called associating closely and praising one another.”

He again asked:

“What is meant by offering no praise?”^[71]

“It means that householders and renunciants do not associate closely with one another, do not rejoice together, do not grieve together, do not share suffering, and do not share happiness; whatever they do, they do not joyfully approve of it together. This is called offering no praise.”

“What is meant by sensual desire not being empty?”^[72]

“There are five qualities of sensual desire: forms cognized by the eye that are lovable, pleasing, desirable, deeply captivating, and conducive to the growth of sensual desire; sounds cognized by the ear, odors cognized by the nose, flavors cognized by the tongue, and tangible objects cognized by the body that are lovable, pleasing, desirable, deeply captivating, and conducive to the growth of sensual desire. When one has not abandoned craving, desire, attachment, remembrance, or yearning for these five sensual desires, this is called sensual desire not being empty.”

“What is meant by sensual desire being empty?”

“When one has abandoned craving, desire, attachment, remembrance, and yearning for these five sensual desires, this is called sensual desire being empty.”

“To say that one is fettered and bound by self means that the mind and dharmas become full again.^[73]

“That arhat bhikṣu has exhausted the taints and severed them at the root, like cutting off the crown of a tāla palm, so that they will never arise again in the future. How, then, could he engage in disputes with others?

“Therefore, in the Chapter on Meaning, the Blessed One answered Māgaṇḍiya’s question with this verse:

Having severed all the streams,

And completely stopped their sources;

Though dwelling close to villages,

The muni offers no praise.

The five sensual desires are empty,

And will certainly never fill again;

Words of worldly contention

Will ultimately arise no more.

“This is called the exposition of the meaning of the verse spoken by the Tathāgata.”

When the householder Hāri, the village headman, had heard the Venerable Mahākātyāyana’s words, he rejoiced and delighted in them, paid homage, and departed.

SUTRA 552. HĀRI (2)[74]

Thus have I heard:

At one time, the Buddha was staying in Anāthapiṇḍika’s Park in the Jeta Grove at Śrāvastī. At that time, the Venerable Mahākātyāyana was staying at the Śākyans’ monastery in the village of Hāri. The householder Hāri, the village headman,^[75] went to the Venerable Mahākātyāyana, bowed his head at the Venerable One’s feet, withdrew to one side, and said to the Venerable Mahākātyāyana:

“When the Blessed One was staying in the Indasāla Cave on Mount Vediyaka, he said to Śakra, Lord of the Devas:^[76] ‘Kauśika, if any śramaṇa or brāhmaṇa attains unsurpassed liberation through the complete cessation of craving,^[77] his mind being well and rightly liberated, he has reached the ultimate limit, is utterly free from defilement, has consummated the holy life, and is absolutely pure.’ How does one, within this Dharma and discipline, reach the ultimate limit, become utterly free from defilement, consummate the holy life, and become absolutely pure?”

The Venerable Mahākātyāyana said to the householder:

“The eye, eye-consciousness, and forms cognized by the eye mutually condition the arising of delight. If this delight is completely severed, becomes free from desire, ceases entirely, is utterly extinguished, and becomes still, then within this Dharma and discipline one reaches the ultimate limit, becomes utterly free from defilement, consummates the holy life, and becomes absolutely pure. The ear, nose, tongue, body, and mind; mind-consciousness; and dharmas cognized by the mind mutually condition the arising of delight.

If this delight is completely severed, becomes free from desire, ceases entirely, is utterly extinguished, and becomes still, then within this Dharma and discipline one reaches the ultimate limit, becomes utterly free from defilement, consummates the holy life, and becomes absolutely pure.”

After the householder Hāri, the village headman, heard the instruction of the Venerable Mahākātyāyana, he rejoiced and delighted in it, paid homage, and departed.

SUTRA 553. HĀRI (3)

Thus have I heard:

At one time, the Buddha was staying in Anāthapiṇḍika’s Park in the Jeta Grove at Śrāvastī. At that time, the Venerable Mahākātyāyana was staying at the Śākyans’ monastery in the village of Hāri. The householder Hāri, the village headman, went to the Venerable Mahākātyāyana, bowed his head at the Venerable One’s feet, withdrew to one side, and said to the Venerable Mahākātyāyana:

“When the Blessed One was staying in the Indasāla Cave on Mount Vediyaka, he said to Śakra: ‘Kauśika, if any śramaṇa or brāhmaṇa attains unsurpassed liberation through the complete cessation of craving, his mind being well and rightly liberated, he has reached the ultimate limit, is utterly free from defilement, has consummated the holy life, and is absolutely pure.’ How does one, within this Dharma and discipline, reach the ultimate limit, become utterly free from defilement, consummate the holy life, and become absolutely pure?”

The Venerable Mahākātyāyana said to the householder:

“If a bhikkhu, with regard to the entanglement of attachment to the domain of mental phenomena received through the eye element—if that entanglement has been completely severed, brought to dispassion, cessation, extinction, quiescence, and stillness—then within this Dharma and discipline he reaches the ultimate boundary, the ultimate stainlessness, the consummation of the holy life, and absolute purity. With regard to the entanglement of attachment to the domain of mental phenomena received through the ear, nose, tongue, body, and mind elements—if that entanglement has been completely severed, brought to dispassion, cessation, extinction, quiescence, and stillness—then within this Dharma and discipline he reaches the ultimate boundary, the ultimate stainlessness,

the consummation of the holy life, and absolute purity.”

Having heard the Venerable Maha Kaccayana speak, the village headman and householder of Hali rejoiced and delighted, paid homage, and departed.

SUTRA 554. HALI (4)

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, the Venerable Maha Kaccayana was staying in the Sakyan village of Hali. The Venerable Maha Kaccayana heard that the village headman and householder of Hali was suffering from illness. Having heard this, early in the morning he put on his robe, took his bowl, and entered the village of Hali to seek alms. Going from house to house, he eventually arrived at the home of the village headman and householder of Hali. Seeing the Venerable Maha Kaccayana approaching from afar, the village headman wished to rise from his bed. Seeing that the householder wished to rise, the Venerable Maha Kaccayana said to him:

“Householder, do not rise! Fortunately, there is a seat here; I can sit there myself.”

The Venerable then said to the householder:

“How is it, householder? Is your illness bearable? Are the various bodily pains diminishing and not increasing?”

The householder replied:

“Venerable sir, my illness is extremely difficult to endure. The bodily pains are increasing and have not diminished in the least!”

The householder then gave the three similes stated previously in the sutra concerning the bhikkhu Khema.

The Venerable Maha Kaccayana said to the householder:

“Therefore, you should cultivate unwavering confidence in the Buddha, cultivate unwavering confidence in the Dharma, cultivate unwavering confidence in the Sangha, and cultivate and fulfill the noble precepts. You should train in this way.”

The householder replied:

“I have fully attained all four kinds of unwavering confidence taught by the Buddha. At present, I have attained unwavering confidence in the Buddha, unwavering confidence in the Dharma, unwavering confidence in the Sangha, and I have fulfilled the noble precepts.”

The Venerable Maha Kaccayana said to the householder:

“Relying upon these four kinds of unwavering confidence, you should cultivate the six recollections. You should recollect the virtues of the Buddha: He is the Tathagata, the Worthy One, the Perfectly Enlightened One, perfect in knowledge and conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Persons, the Teacher of devas and humans, the Buddha, the Blessed One. You should recollect the virtues of the Dharma: In the Blessed One’s true Dharma and discipline, it is visible in this very life, free from the affliction and torment of the defilements, directly realizable, timeless, and to be personally awakened to.

You should recollect the virtues of the Sangha: those who practice the skillful path, the correct path, the direct path, and the impartial path, cultivating the practice in accordance with the Dharma. These are those practicing toward stream-entry and those who have attained the fruit of stream-entry; those practicing toward once-returning and those who have attained the fruit of once-returning; those practicing toward non-returning and those who have attained the fruit of non-returning; those practicing toward arhatship and those who have attained the fruit of arhatship.

Thus, these four pairs and eight individuals are called the Blessed One’s Sangha of disciples. They are accomplished in precepts, accomplished in concentration, accomplished in wisdom, accomplished in liberation, and accomplished in the knowledge and vision of liberation. They are the unsurpassed field of merit for the world and are worthy of offerings, reverence, and homage.

You should recollect the virtues of the precepts: personally maintaining the correct precepts, neither violating nor impairing them, neither breaking nor defiling them; precepts that are not appropriated by craving^[78], that are consummate, praiseworthy, conducive to the holy life, and irreproachable. You should recollect the virtues of generosity: personally bearing generosity in mind, inwardly rejoicing in it, and relinquishing stinginess and greed.

Although living at home, one’s mind is liberated through generosity; one gives frequently, delights in giving, gives fully, and gives impartially. You should recollect the virtues of the devas: recollect the devas of the Four Great Kings, the Thirty-Three, Yama, Tusita, those who delight in creation, and those who wield power over the creations of others. Because these devas possessed pure faith and precepts, upon dying in this realm they were reborn in those heavenly realms.

In the same way, through purity of faith, precepts, knowledge, learning, and wisdom, I too shall be reborn in those heavenly realms.

“Householder, you should understand that in this way one relies upon the four kinds of unwavering confidence and further cultivates the six bases of recollection.”

The householder said to the Venerable Maha Kaccayana:

“Of the four kinds of unwavering confidence and the six bases of recollection taught by the Blessed One, I have fulfilled them all here. I am cultivating recollection of the Buddha, recollection of the Dharma, recollection of the Sangha, recollection of the precepts, recollection of generosity, and recollection of the devas.”

The Venerable Maha Kaccayana said to the householder:

“Excellent! Householder, you may personally declare that you have attained the fruit of non-returning.”

The householder then said:

“I invite the Venerable Maha Kaccayana to remain here and accept a meal.”

The Venerable Maha Kaccayana accepted the invitation. Knowing that the Venerable had accepted, the village headman and householder of Hali prepared an abundance of fine food and drink and personally served them as an offering. After the meal, when the Venerable had washed his bowl and rinsed his mouth, he taught the Dharma to the householder, instructing, guiding, illuminating, and causing him to rejoice. He then rose from his seat and departed.

SUTRA 555. HALI (5)

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 Venerable Maha Kaccayana was staying in the Sakyan village of Hali. There was then a householder in the city of Pata^[79] named Dasi^[80] who was suffering from bodily illness. The Venerable Maha Kaccayana heard that the householder Dasi was ill. Early in the morning, he put on his robe, took his bowl, and entered the city of Pata to seek alms. Going from house to house, he eventually arrived at the home of the householder Dasi. It was just as stated in the sutra concerning the householder Hali.

SUTRA 556. THE SIGNLESS SAMADHI OF THE MIND[81]

Thus have I heard:

At one time, the Buddha was staying in the Andhana Grove^[82] at the city of Saketa^[83].

At that time, a large number of bhikkhunis approached the Buddha, bowed their heads at his feet, and then stood to one side. The Blessed One taught them the Dharma, instructing, guiding, illuminating, and causing them to rejoice. Having instructed, guided, illuminated, and caused them to rejoice, the Buddha sat in silence.

The bhikkhunis addressed the Buddha:

“Blessed One, if the signless samadhi of the mind^[84] neither rises nor sinks^[85], abides after being liberated, and is liberated after abiding, then what fruit and what benefit does the Blessed One teach that this signless samadhi of the mind possesses?”

The Buddha told the bhikkhunis:

“If the signless samadhi of the mind neither rises nor sinks, abides after being liberated, and is liberated after abiding, then this signless samadhi of the mind has knowledge as its fruit and knowledge as its benefit.”

Having heard the Buddha’s teaching, the bhikkhunis all rejoiced and delighted, paid homage, and withdrew.

Afterward, the bhikkhunis went to the Venerable Ananda, bowed their heads at his feet, sat down to one side, and said to him:

“If the signless samadhi of the mind neither rises nor sinks, abides after being liberated, and is liberated after abiding, then what fruit and what benefit does this signless samadhi of the mind possess?”

The Venerable Ananda told the bhikkhunis:

“Sisters, if the signless samadhi of the mind neither rises nor sinks, abides after being liberated, and is liberated after abiding, the Blessed One says that it has knowledge as its fruit and knowledge as its benefit.”

The bhikkhunis all said:

“It is wonderful, Venerable Ananda! The Teacher and the disciple speak the same statement, with the same tenor and the same meaning; this is the supreme meaning of the statement. Today the bhikkhunis went to the Blessed One and asked him about this statement, this tenor, and this meaning. The Blessed One likewise explained to us the same statement, the same tenor, and the same meaning, no differently from what Venerable Ananda has said. Thus it is truly extraordinary that the Teacher and the disciple speak the same statement, with the same tenor and the same meaning.”

After hearing what Venerable Ananda had said, all the bhikkhunis rejoiced and delighted in it, paid homage, and departed.

SUTRA 557. JATILA[86]

Thus have I heard:

At one time, the Buddha was staying in Ghosita’s Park^[87] in the country of Kausambi. At that time, Venerable Ananda was also staying there.

Then the bhikkhuni Jatila^[88] approached Venerable Ananda, bowed at his feet, withdrew to one side, sat down, and asked Venerable Ananda:

“If the signless concentration of mind neither surges upward nor sinks downward,^[89] abides after being liberated and is liberated after abiding, then, Venerable Ananda, what fruit and what benefit did the Blessed One declare it to be?”

Venerable Ananda said to the bhikkhuni Jatila:

“If the signless concentration of mind neither surges upward nor sinks downward, abides after being liberated and is liberated after abiding, the Blessed One declared it to be the fruit of knowledge and the benefit of knowledge.”

The bhikkhuni Jatila praised him, saying:

“It is wonderful, Venerable Ananda! The Teacher and the disciple speak alike, with the same statement, the same tenor, and the same meaning. Venerable Ananda, formerly, when the Buddha was staying in the city of Saketa, in the Andhavana Forest, many bhikkhunis went to the Buddha and asked him about this meaning. The Blessed One spoke to those bhikkhunis with the same statement, the same tenor, and the same meaning. Thus it is known to be extraordinary that the Teacher and the disciple speak the same statement, with the same tenor and the same meaning. This is called the supreme meaning of the statement.”

After the bhikkhuni Jatila had heard what Venerable Ananda said, she rejoiced and delighted in it, paid homage, and departed.

As the bhikkhuni Jatila had asked, so too did the bhikkhuni Kalavata ask.

SUTRA 558. ANANDA[90]

Thus have I heard:

At one time, the Buddha was staying in Ghosita’s Park in the country of Kausambi. At that time, Venerable Ananda was also staying there.

Then a certain bhikkhu who had attained the signless concentration of mind thought: “I shall go to Venerable Ananda and ask him: ‘If a bhikkhu attains the signless concentration of mind, which neither surges upward nor sinks downward, abides after being liberated and is liberated after abiding, then, Venerable Ananda, what fruit and what benefit did the Blessed One declare it to be?’ If Venerable Ananda asks me, ‘Bhikkhu, have you attained this signless concentration of mind?’ I would answer, ‘I have never attained it.’ I would have been asked truthfully, yet would answer otherwise. I shall therefore remain close to Venerable Ananda; perhaps someone else will ask about this meaning, and thereby I shall be able to hear it.”

This bhikkhu followed Venerable Ananda for six years, but no one asked about this meaning. He therefore asked Venerable Ananda himself:

“If a bhikkhu asks about the signless concentration of mind, which neither surges upward nor sinks downward, abides after being liberated and is liberated after abiding, then, Venerable Ananda, what fruit and what benefit did the Blessed One declare it to be?”

Venerable Ananda asked this bhikkhu:

“Bhikkhu, have you attained this concentration?”

The bhikkhu remained silent. Venerable Ananda then said to him:

“If a bhikkhu has attained the signless concentration of mind, which neither surges upward nor sinks downward, abides after being liberated and is liberated after abiding, the Blessed One declared it to be the fruit of knowledge and the benefit of knowledge.”

After hearing this Dharma discourse from Venerable Ananda, the bhikkhu rejoiced and delighted in it, paid homage, and departed.

Notes:

^[1]. Taisho, volume 20, Sutra 537. Pali, S.52.3 Sutanu.

^[2]. Shoucheng Bathing Pool (手成浴池), the name of a river flowing through Sravasti. Pali: Sutanu.

^[3]. The Pali text has: sambahulā bhikkhū, a large number of bhikkhus.

^[4]. Chinese: “great virtue and great spiritual power” (大德神力). Pali: mahābhiññāta, one possessing great supernormal knowledge.

^[5]. Pali: katamesaṃ dhammānaṃ bhāvitattā bahalikatattā mahābhiññataṃ patto ti, “Through cultivating which teachings, and cultivating them extensively, did one attain this great higher knowledge (supernormal power)?”

^[6]. Only a little effort is needed.

^[7]. Pali, S.52.6 Kaṇṭakī.

^[8]. The Pali text has: at Sākete Kaṇṭakivane (the Thorn Forest at Saketa).

^[9]. Pali, S.52.23 Dibbacakkhu.

^[10]. S.52.10 Bāḷagilāna (gravely ill).

^[11]. The Pali text has: Andhavana (the Dark Forest).

^[12]. Sutra 103, volume 5.

^[13]. As in the preceding sutra.

^[14]. Chinese: “pleasant abiding” (樂住). Pali: sukkhavihāra.

^[15]. S.52.4 Kaṇṭaki (the name of a forest containing many thorns).

^[16]. The Pali text has: Sākete Kaṇṭakivane, in the Kaṇṭaki Forest at Saketa.

^[17]. The stage of one in training (學地). Pali: sekhabhūmi.

^[18]. See the preceding sutra.

^[19]. Chinese: “fetter of existence” (有結). Pali: bhava-saṃjoyana.

^[20]. Why did he go forth?

^[21]. Pali, S.52.8 Salaḷāgāra (the Pine-Grove Monastery).

^[22]. Chinese: sui jun sui shu (隨浚隨輸), meaning unclear. The Pali text has: gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā, “The Ganges River inclines toward the east, slopes toward the east, and flows toward the east.”

^[23]. Pali: cittaṃ dīgharattaṃ vivekaninnaṃ vivekapoṇaṃ vivekapabbhāraṃ, “For a long time, the mind has inclined toward seclusion, sloped toward seclusion, and tended toward seclusion.”

^[24]. Yin Shun, “31. The Mahakaccana Samyutta,” comprising Taisho Sutras 546–555. — Taisho Sutra 546; Pali: A.2.4.6 Ārāmadaṇḍa.

^[25]. Wuni Pool (烏泥池). Pali: Kaddamadaha (Mud Pond).

^[26]. The village of Balanna (跋蘭那聚落). Pali: Varaṇyā.

^[27]. “The Brahmin holding a washing vessel and staff” (執澡灌杖梵志), meaning unclear (a Brahmin holding a staff from which a hand-washing vessel was suspended?). For the character guan, the Korean edition has 澡, “to pour water”; the Song edition has 盥, “to wash the hands”; and the Yuan and Ming editions have 罐, “a jar.” Pali: Ārāmadaṇḍa brāhmaṇo.

^[28]. Bound by attachment to sensual desire (貪欲繫著). Pali: kāmarāgābhinivesa, infatuation with sensual pleasure.

^[29]. Bound by attachment to views (見欲繫著). Pali: diṭṭhirāgābhinivesa, infatuation with views.

^[30]. An elderly person. Pali, A.2.4.7 Kaṇḍarāyana.

^[31]. Balana (婆羅那). See notes 25 and 26, Sutra 546. Pali: Madhurāyaṃ Gundāvane, in the Gunda Forest in the kingdom of Madhura.

^[32]. “The staff-bearing Brahmin” (執杖梵志), Madhurāyaṃ Gundāvan. Pali: the Brahmin Kaṇḍarāyana.

^[33]. Chinese: “veteran” (宿士). Pali: atha kho bālo na therotveva saṅkhyaṃ gacchati, “Such a person, being dominated by desire, is reckoned a fool, not an elder.” The Pali word bāla denotes a fool and can also mean a child.

^[34]. Pali, M.84 Madhura-sutta.

^[35]. Dense Forest (稠林). Pali: Madhurāyaṃ Gundāvane.

^[36]. Prince of the Western Region (西方王子). In Pali, the king of Madhura was named Avantiputta.

^[37]. The Chinese text has: “son of a Brahmin” (婆羅門子), making no distinction between brahma (Brahma) and brāhmaṇa (Brahmin).

^[38]. The Chinese text has: “this is what belongs to the Brahmins” (是婆羅門所有). Pali: brahmadāyādā.

^[39]. Pali: ghosoyeva kho eso, mahāraja, lokasmiṇ, “That, great king, is merely a conventional saying in the world.”

^[40]. This should be understood as: “If a Brahmin becomes king.” Compare the passages below.

^[41]. This should be understood as: “If a ksatriya (…) becomes king.”

^[42]. A-la-he (阿羅呵). Pali: ārahā, that is, arhat; here it refers generally to venerated noble ones, not exclusively to arhats among the Buddha’s sravaka disciples.

^[43]. Pali, A.10.26 Kālī.

^[44]. The Kuraraghara Monastery in the country of Avanti 阿槃提國拘羅羅咤精舍. Pāli: Avantīsu Kuraraghare pavatte pabbate, in the town of Kuraraghara, in the kingdom of Avanti, on Mount Pavatta.

^[45]. Chinese: entered 入. There is some confusion concerning the place-name in the Chinese version.

^[46]. Kālī 迦梨迦. Pāli: Kuraragharikā Kālī, the wife of a falconer (?). In the Pāli version, the female lay devotee Kālī went to the Venerable One.

^[47]. Questions Asked by the Maiden Saṅghīta 僧耆多童女所問. Pāli: Kumāripañha, “The Maiden’s Questions,” referring to the daughters of Māra in S.4.25 Dhītaro.

^[48]. Chinese: “The true meaning abides in the mind, which is quiescent and undisturbed” 實義存於心寂滅而不亂. Pāli: atthassa pattiṃ hadayassa santiṃ, attaining the goal (meaning) and the tranquility of the mind.

^[49]. Pāli: jetva senaṃ piyasātarūpaṃ, having vanquished the army of agreeable and delightful forms.

^[50]. Chinese: attainment of concentration on the earth universal sphere 地一切入處正受, an attainment of concentration whose meditation subject is a universal sphere (or kasiṇa: concentration on the universality of an object), with earth as its object, one of the ten objects of kasiṇa meditation. Pāli: paṭhavì-kasiṇa-samāpatti.

^[51]. Pāli: paṭhavīkasiṇasamāpattiparamā kho bhaginī eke samaṇabrāhmaṇā attho’ ti abhinibbattesuṃ, “Sister, some ascetics and brahmins have concluded that attainment of the earth-kasiṇa is the supreme goal (meaning).”

^[52]. This is only the gratification of concentration. Pāli: assāda.

^[53]. Pāli, A.6.26 Kaccāna.

^[54]. Chinese: what is known and what is seen 所知所見. Pāli: jānatā passataṛ, agent nouns; the Chinese version understands them as past participles.

^[55]. Pāli: ñāyassa adhigamāya nibbānassa sacchikitiyāya, for the attainment of the right principle and the realization of nirvana.

^[56]. The original text has purity 凈; according to the passage below, this should be emended to mindfulness 念.

^[57]. Thoughts of sensual desire, thoughts of ill will, and thoughts of harming 貪欲覺瞋恚覺害覺, namely, the three unwholesome thoughts. Pāli: tayo akusala-vitakkā: kāma-vitakko, vyāpāda-, vihiṃsa-vitakko.

^[58]. A literal rendering of the Chinese is: “the present Dharma and discipline of the Blessed One.” The Chinese version misunderstands the passage. The standard wording according to Xuanzang is: “The Buddha’s true Dharma (well proclaimed) is directly visible” 佛正法(善說)現見: the Buddha’s true Dharma, well proclaimed, is experienced here and now. Pāli: (svākkhato) bhagavato dhammo sandiṭṭhiko. See the note below.

^[59]. The standard formula for recollection of the Dharma (Xuanzang, Treatise on the Aggregates of Dharma, fascicle 3): “The Buddha’s true Dharma is well proclaimed, directly visible, free from fever, immediate, inviting one to come and see, onward-leading, to be closely contemplated, and personally realized by the wise.” Pāli: svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opnanāyiko paccattaṃ veditabbo viññūhīti.

^[60]. For the standard formula concerning recollection of the Sangha, see the Treatise on the Aggregates of Dharma cited above.

^[61]. Precepts not taken by theft 非盜取戒. Pāli: bhujssāni (silāni): a slave who has been emancipated and is free; autonomous (precepts).

^[62]. Pāli: cāga, generosity, relinquishment, charitable giving.

^[63]. Pāli: devatānussati, recollection of the devas.

^[64]. Pāli, S.22.3 Hāliddikāni.

^[65]. The householder Hāliddikāni, headman of Hālī village 訶梨聚落長者. Head of Hālī village; see the following sutra. Pāli: Hāliddikāni-gahapati.

^[66]. Pāli: aṭṭhakavaggiye māgandiyapañhe, in “The Questions of Māgandiya” in the Eighth Chapter (Suttanipāta).

^[67]. Chinese: stream 流. Pāli: rūpadhātu gahapati viññāṇassa oko, rūpadhāturāgavinibaddhañca pana viññāṇam okasāriti vuccati, “Householder, the form element is a home for consciousness. Consciousness bound by lust for the form element is called one who stays in a home.” The Chinese version reads ogho (stream) instead of oko (home).

^[68]. Not streaming 不流. Pāli: anokasārī, one who does not stay in a home. See the note above.

^[69]. Source of the stream 流源. Pāli: niketasārī, one who seeks the sign of an abode.

^[70]. Pāli: kathaṃ ca gāme santhavajāto hoti, “And how does one form intimate associations in a village?”

^[71]. The Pāli version reads: “And how is one not intimate with a village?”

^[72]. Not empty of desires 不空欲. Pāli: kāmehi aritto, not yet emptied of sensual pleasures.

^[73]. An explanation of verse 6. Pāli: kathañca… apurakkharāno hoti, how does one have no aspirations?

^[74]. S.22.4 Hāliddikāni.

^[75]. See note 65, sutra 551.

^[76]. Original Chinese: 如世尊界隔山石窟中為天帝釋說. See sutra 505. Pāli: Kurara ghare papāte pabbate, on the mountainside near the town of Kuraraghara.

^[77]. Liberation through the destruction of craving 愛盡解脫. Pāli: taṇhākkhayavimutti; cf. M.37 Cūḷataṇhāsaṇkhaya-suttam.

^[78]. See note 61, sutra 550.

^[79]. Aṭṭhaka City 八城. Pāli: Aṭṭhaka-nāgara.

^[80]. Dasama 陀施. Pāli: Dasama.

^[81]. Yinshun, “33. The Ānanda Saṃyukta,” comprising Taishō sutras 556–565. No Pāli parallel has been found for Taishō sutra 556.

^[82]. Añjanavana, Pāli: Añjanavana, the forest near the town of Sāketa.

^[83]. Sāketa 娑祇. Pāli: Sāketa, a town in Kosala.

^[84]. Signless concentration of mind 無相心三昧; see sutra 566, fascicle 21. Pāli: animittā (ceto)samādhi.

^[85]. Chinese: neither raised nor sunken 不勇不沒. Pāli: (Yāyam samādhi) na cābhinato na cāpannato, “That concentration is neither strained upward nor slackened downward.”

^[86]. Pāli: A. ix. 37 Ānanda.

^[87]. Ghosita’s Park, Pāli: Ghositārāma, the monastery established by Ghosita at Kosambī.

^[88]. The bhikkhunī Jaḷilā 闍知羅比丘尼. Pāli: Jaḷilā.

^[89]. Chinese: neither raised nor sunken 不勇不沒. See note 85, sutra 556.

^[90]. Pāli, A.9.37 Ānanda.