雜阿含經

Edited and annotated by: Thích Tuệ Sỹ

SUTRA 504. CLEANSING DEFILEMENT[1]

Thus have I heard:

At one time, the Buddha was dwelling in the Bamboo Grove, at the Kalandaka grounds, in the city of Rajagriha^[2]. At that time, Venerable Mahamaudgalyayana was on Mount Grdhrakuta.

At that time, Sakra Devendra^[3] was in the Lofty and Sublime Tower^[4]. That night, he went to Venerable Mahamaudgalyayana, bowed his head in homage at his feet, and withdrew to sit to one side. The radiance of Sakra Devendra brilliantly illuminated the whole of Mount Grdhrakuta. Sakra Devendra then sat down and recited this verse:

Having subdued the miserly disposition,

The greatly virtuous give at the proper time;

They are noble givers,

And in a future life behold surpassing rewards^[5].

Venerable Mahamaudgalyayana then asked Sakra:

“Kausika^[6], how does one subdue the miserly disposition and thereby behold the surpassing rewards of which you spoke:

Having subdued the miserly disposition,

The greatly virtuous give at the proper time;

They are noble givers,

And in a future life encounter surpassing rewards?”

Sakra replied:

“Venerable Mahamaudgalyayana, eminent great Brahmin clans, eminent great Ksatriya clans, eminent great householder clans, the Four Heavenly Kings, and the gods of the Thirty-three all pay homage to me. Venerable Mahamaudgalyayana, I have attained eminence among the great Brahmin clans, eminence among the great Ksatriya clans, eminence among the great householder clans, the Four Heavenly Kings, and the gods of the Thirty-three; they all reverently pay homage to me. It was because I saw this karmic reward that I spoke that verse.

“Furthermore, Venerable Mahamaudgalyayana, as far as the sun travels and sheds its light everywhere, there extend a thousand worlds, a thousand moons, a thousand suns, a thousand Mount Sumerus, a thousand Purvavidehas, a thousand Uttarakurus, a thousand Godaniyas, a thousand Jambudvipas, a thousand realms of the Four Heavenly Kings, a thousand heavens of the Thirty-three, the Yama Heaven, Tusita Heaven, Heaven of Delight in Transformation, Heaven of Mastery over Others’ Transformations, and a thousand Brahma heavens; these are called a small chiliocosm.

Within this small chiliocosm, no palace can compare with the Vaijayanta Palace^[7]. The Vaijayanta Palace has one hundred and one towers; each tower has seven levels; each level has seven chambers; each chamber has seven celestial consorts; and each celestial consort has seven attendants. Venerable Mahamaudgalyayana, throughout the small chiliocosm, there is no adorned hall comparable to Vaijayanta.

I saw that, through subduing the miserly disposition, I attained this wondrous result, and therefore I spoke that verse.”

Mahamaudgalyayana said to Sakra, Lord of the Gods:

“Excellent, excellent! Kausika, it was because you saw this supremely wondrous karmic reward that you spoke the preceding verse.”

When Sakra Devendra had heard what Venerable Mahamaudgalyayana said, he rejoiced and delighted in it, and then disappeared.

SUTRA 505. THE EXHAUSTION OF CRAVING[8]

Thus have I heard:

At one time, the Buddha was dwelling in the city of Rajagriha.

At that time, Venerable Mahamaudgalyayana was on Mount Grdhrakuta, alone in a secluded place, peacefully meditating and reflecting. He thought: “Once in the past, while in the stone cavern on Mount Vedisaka^[9], Sakra Devendra asked the Blessed One about the meaning of liberation through the exhaustion of craving^[10]. The Blessed One explained it to him, and after hearing it he rejoiced.

It seemed that he still wished to ask further about some matter^[11]. I should now go and ask what it was that caused him to rejoice.” Having thought thus, in the brief time it takes a strong man to bend or extend his arm, Maudgalyayana disappeared from Mount Grdhrakuta, arrived in the Heaven of the Thirty-three, and stood not far from a Pundarika lotus pond^[12]. At that time, Sakra and five hundred celestial maidens were playing in the bathing pond, accompanied by the exquisite music of celestial maidens.

Seeing Venerable Mahamaudgalyayana from afar, Sakra immediately told the celestial maidens:

“Sing no more! Sing no more!”

The celestial maidens immediately fell silent. Sakra then approached Venerable Mahamaudgalyayana, bowed his head in homage at the Venerable One’s feet, and withdrew to stand to one side.

Venerable Mahamaudgalyayana asked Sakra, Lord of the Gods:

“Formerly, on Mount Vedisaka, you asked the Blessed One about the meaning of liberation through the exhaustion of craving, and after hearing it, you rejoiced. What was your intention? Did you rejoice because you had finished hearing the Buddha’s teaching, or did you rejoice because you still wished to ask about some other meaning?”

Sakra Devendra replied:

“Venerable Mahamaudgalyayana, most of those in my Heaven of the Thirty-three are intoxicated and heedlessly indulge in sensual pleasures. Sometimes I remember past events, and sometimes I do not. The Blessed One is presently dwelling in the Bamboo Grove, at the Kalandaka grounds, in the city of Rajagriha. If the Venerable One wishes to know what I asked while on Mount Vedisaka, I beg you to go and ask the Blessed One. Whatever the Blessed One teaches, please receive and retain accordingly. Here I now have a beautiful palace^[13], only recently completed. I invite the Venerable One to enter and visit it.”

Venerable Mahamaudgalyayana silently accepted the invitation and entered the palace together with Sakra Devendra. As soon as the celestial maidens saw Sakra arrive, they began playing celestial music, singing, and dancing. The jeweled ornaments adorning their bodies produced exquisitely subtle sounds in harmony with the five kinds of music, just like the sounds of notes skillfully played. When the celestial maidens suddenly saw Venerable Mahamaudgalyayana, they all became ashamed and hid within their chambers. Sakra Devendra then said to Venerable Mahamaudgalyayana:

“Venerable One, behold how perfectly level the floor of this palace is; its walls, pillars, beams, towers, doorways, and netted curtains are all beautifully adorned.”

Venerable Mahamaudgalyayana said to Sakra:

“Kausika, because of the meritorious conditions created by the wholesome Dharma you cultivated in the past, you have attained this wondrous result.”

Sakra praised himself three times in this manner and questioned Venerable Mahamaudgalyayana. Venerable Mahamaudgalyayana likewise gave the same reply three times.

Venerable Mahamaudgalyayana then thought: “This Sakra has now become exceedingly heedless, is attached to the dwelling place of the gods of the sensual realm^[14], and praises this hall. I shall cause his mind to become disenchanted and detached.”

The Venerable One immediately entered samadhi and, using his spiritual power, pressed this hall with a single toe, causing the entire structure to quake. Venerable Mahamaudgalyayana then disappeared. When the celestial maidens saw the hall overturning and shaking, they became alarmed and terrified, and hurried to report to Sakra Devendra:

“Is this Kausika’s Great Teacher, possessing such immense power of merit?”

Sakra told the celestial maidens:

“He is not my teacher. He is Mahamaudgalyayana, a disciple of the Great Teacher, a man of pure spiritual practice who possesses immense merit and spiritual power.”

The celestial maidens said:

“Excellent, Kausika! If even a fellow disciple possesses such great spiritual practice, merit, and spiritual power, how inconceivable must be the merit and spiritual power of the Great Teacher!”

SUTRA 506. SAKRA[15]

Thus have I heard:

At one time, the Buddha was dwelling upon a soft, porous gray stone^[16] in the Heaven of the Thirty-three, not far from the Parijataka tree^[17], a kind of Kovidara sandalwood tree^[18]. The Buddha was spending the rains retreat there to teach the Dharma to his mother and the gods of the Heaven of the Thirty-three. At that time, Venerable Mahamaudgalyayana was spending the rains retreat in Anathapindika’s Park in the Jeta Grove, in the land of Sravasti. Then all four assemblies came to Venerable Mahamaudgalyayana, paid homage at his feet, withdrew to sit to one side, and said to Venerable Maudgalyayana:

“Does the Venerable One know where the Blessed One is spending the rains retreat?”

Venerable Mahamaudgalyayana replied:

“I have heard that the Blessed One is staying upon the soft, porous gray stone in the Heaven of the Thirty-Three, not far from the Parijataka tree, a kind of Kovidara sandalwood tree. The Buddha is spending the rains retreat there to teach the Dharma to his mother and the devas of the Heaven of the Thirty-Three.”

After hearing Venerable Mahamaudgalyayana speak thus, all members of the fourfold assembly rejoiced and were delighted. They rose, paid homage, and departed.

When the fourfold assembly had completed the three-month rains retreat, they again went together to Venerable Mahamaudgalyayana, bowed their heads at his feet, and sat to one side. Venerable Mahamaudgalyayana then taught the Dharma to the fourfold assembly, instructing, guiding, encouraging, and delighting them. After instructing, guiding, encouraging, and delighting them, the Venerable One sat in silence. The fourfold assembly then rose from their seats, paid homage, and said to Venerable Mahamaudgalyayana:

“Venerable Mahamaudgalyayana, you should know that we have not seen the Blessed One for a long time, and our hearts yearn greatly to see him. Venerable Mahamaudgalyayana, if it would not weary you, please ascend on our behalf to the Heaven of the Thirty-Three and respectfully inquire after the Blessed One for us: Is he free from illness and affliction, dwelling at ease, and moving about in comfort? Please also tell the Blessed One that the fourfold assembly in Jambudvipa longs to see him.

Yet because we possess no spiritual power, we cannot fly up to the Heaven of the Thirty-Three to pay homage to the Blessed One, whereas the devas of the Heaven of the Thirty-Three possess spiritual powers and can descend to the human realm! We humbly beseech the Blessed One, out of compassion, to return to Jambudvipa.”

Venerable Maudgalyayana silently consented. Knowing that Venerable Mahamaudgalyayana had consented in silence, each member of the fourfold assembly rose from their seat, paid homage, and departed.

When Venerable Maudgalyayana knew that the fourfold assembly had left, he entered samadhi. In the brief time it takes a strong man to bend or extend his arm, he disappeared from the country of Shravasti and appeared upon the soft, porous gray stone in the Heaven of the Thirty-Three, not far from the Parijataka tree, a kind of Kovidara sandalwood tree.

At that time, the Blessed One was teaching the Dharma while surrounded by an immeasurable retinue of devas from the Heaven of the Thirty-Three. As soon as Venerable Maudgalyayana saw the Blessed One, he rejoiced with delight and thought, ‘The Blessed One is now teaching the Dharma to the great assembly of devas surrounding him, just as he does to the assemblies in Jambudvipa.’

The Blessed One knew the thought in Venerable Mahamaudgalyayana’s mind and said to him:

“Mahamaudgalyayana, it is not through their own power. When I wish to teach the Dharma to the devas, they immediately assemble here; and when I wish them to depart, they immediately return. Those devas come in accordance with my mind and depart in accordance with my mind.”

Venerable Maudgalyayana then bowed his head at the Buddha’s feet, sat to one side, and said to the Buddha:

“An innumerable great assembly of devas has gathered here. Among these devas, are there some who previously heard the Dharma taught by the Buddha, the Blessed One, attained unwavering confidence^[19], and, after the breakup of the body at death, were reborn in this realm?”

The Buddha told Mahamaudgalyayana:

“So it is, so it is! Among the devas assembled here are some who heard the Dharma in previous lives, attained unwavering confidence in the Buddha and unwavering confidence in the Dharma and the Sangha, and fulfilled the noble precepts. Therefore, after the breakup of the body at death, they were reborn in this realm.”

At that time, Shakra, Lord of the Devas, saw the Blessed One and Venerable Maudgalyayana praising one another and conversing with the assembled devas. He then said to Venerable Mahamaudgalyayana:

“So it is, so it is! Venerable Mahamaudgalyayana, all those in this assembly of devas heard the true Dharma in previous lives, attained unwavering confidence in the Buddha and unwavering confidence in the Dharma and the Sangha, and fulfilled the noble precepts. Therefore, after the breakup of the body at death, they were reborn in this realm.”

At that time, a bhikshu saw the Blessed One, Venerable Mahamaudgalyayana, and Shakra exchanging words of praise. That bhikshu said to Venerable Mahamaudgalyayana:

“So it is, so it is, Venerable Mahamaudgalyayana. The devas who have come to this Dharma assembly are all beings who heard the true Dharma in previous lives, attained unwavering confidence in the Buddha, Dharma, and Sangha, and fulfilled the noble precepts. After the breakup of the body at death, they were reborn in this realm.”

Then a deva son rose from his seat, adjusted his robes, bared his right shoulder, joined his palms, and said to the Buddha:

“Blessed One, I too fulfilled unwavering confidence in the Buddha and was therefore reborn here.”

Another deva son said:

“I fulfilled unwavering confidence in the Dharma.”

Another said:

“I attained unwavering confidence in the Sangha.”

Another said:

“I fulfilled the noble precepts and was therefore reborn in this realm.”

In this manner, immeasurable thousands of devas came before the Blessed One, each personally declaring that they had attained the fruit of stream-entry. They then all disappeared from before the Buddha.

Venerable Mahamaudgalyayana knew that the assembly of devas had departed only a short while before. He then rose from his seat, adjusted his robes, bared his right shoulder, and said to the Buddha:

“Blessed One, the fourfold assembly in Jambudvipa bows its head in homage to the Blessed One and respectfully inquires whether the Blessed One is free from illness and affliction, dwelling at ease, and moving about in comfort. The fourfold assembly remembers and longs to see the Blessed One. Furthermore, Blessed One, the fourfold assembly in the human realm possesses no spiritual power to fly up to the Heaven of the Thirty-Three and pay homage to the Blessed One. The devas, however, possess spiritual powers and great merit, and so can fly down to Jambudvipa! We humbly beseech the Blessed One, out of compassion for the fourfold assembly, to return to Jambudvipa.”

The Buddha told Maudgalyayana:

“Return and tell the people of Jambudvipa that seven days from now the Blessed One will return from the Heaven of the Thirty-Three to Jambudvipa, beneath the Udumbara tree outside the outer gate of the city of Sankashya^[20].”

Venerable Mahamaudgalyayana respectfully received the Blessed One’s instruction and immediately entered right concentration. In the brief time it takes a strong man to bend or extend his arm, he disappeared from the Heaven of the Thirty-Three and appeared in Jambudvipa, where he announced to the fourfold assembly:

“You should know that seven days from now the Blessed One will return from the Heaven of the Thirty-Three to Jambudvipa, beneath the Udumbara tree outside the outer gate of the city of Sankashya.”

Precisely seven days later, as promised, the Blessed One returned from the Heaven of the Thirty-Three to Jambudvipa, beneath the Udumbara tree outside the outer gate of the city of Sankashya. Devas, nagas, yakshas, spirits, and even Brahma followed the Blessed One down to that place. From that time onward, this gathering place was called the Place of the Descent of the Devas^[21].

SUTRA 507. THE DEVAS[22]

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, at the Squirrels’ Feeding Ground, in the city of Rajagriha.

At that time, forty deva sons^[23] went to Venerable Maudgalyayana, bowed their heads in homage, and sat to one side.

The great Venerable Maudgalyayana then said to the deva sons:

“Excellent! The deva sons have fulfilled unwavering confidence in the Buddha; fulfilled unwavering confidence in the Dharma and the Sangha; and fulfilled the noble precepts^[24].”

Forty devas rose from their seats, adjusted their robes, bared their right shoulders, joined their palms, and addressed the Venerable Mahamaudgalyayana:

“Because we accomplished unwavering purity of faith in the Buddha; accomplished unwavering purity of faith in the Dharma and the Sangha, and fulfilled the noble precepts, we were reborn in the heavenly realm.”

One deva said:

“I accomplished unwavering purity of faith in the Buddha.”

Another said:

“I accomplished unwavering purity of faith in the Dharma.”

Another said:

“I accomplished unwavering purity of faith in the Sangha.”

Another said:

“Because I fulfilled the noble precepts, when my body broke up and my life ended, I was reborn in the heavenly realm.”

The forty devas all approached the Venerable Mahamaudgalyayana, each recounting his own attainment and affirming that he had attained the fruit of stream-entry; then they vanished.

As it was with the forty devas, so too four hundred, eight hundred, and ten thousand devas spoke in the same manner.

SUTRA 508. THE CATTLE BUTCHER’S SON[25]

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, at the Kalandaka Squirrels’ Sanctuary, in the city of Rajagriha.

At that time, the Venerable Mahamaudgalyayana and the Venerable Bhikshu Lakshana^[26] were both dwelling on Mount Gridhrakuta.

Early in the morning, the Venerable Lakshana went to the Venerable Mahamaudgalyayana and invited him to descend from Mount Gridhrakuta and enter the city of Rajagriha to seek alms. The Venerable Mahamaudgalyayana silently consented. The two venerable ones entered Rajagriha together to seek alms. When they reached a certain place, the Venerable Mahamaudgalyayana reflected upon something and smiled with delight. Seeing the Venerable Mahamaudgalyayana smile, the Venerable Lakshana asked:

“Whenever the Buddha or his disciples smile with delight, there must be a reason. Venerable sir, for what reason did you smile in this way today?”

The Venerable Mahamaudgalyayana replied:

“This is not the proper time for that question. After we have entered Rajagriha, sought alms, and returned before the Blessed One, you may ask me about this matter. When you ask me then, I shall answer you.”

The Venerable Mahamaudgalyayana and the Venerable Lakshana then entered Rajagriha and sought alms. After returning, they washed their feet, put away their robes and bowls, and went together to the Blessed One. They bowed their heads at the Buddha’s feet and then withdrew to sit at one side.

The Venerable Lakshana asked the Venerable Mahamaudgalyayana:

“This morning, when I descended Mount Gridhrakuta together with you to seek alms, we reached a certain place and you smiled with delight. I asked why you were smiling, but you said that it was not the proper time for my question. I now ask you again: For what reason did you smile with delight?”

The Venerable Mahamaudgalyayana replied:

“On the way, I saw a being whose body was as immense as a tower, moving through the air while weeping, wailing, grieving, and suffering. On seeing this, I suddenly thought, ‘Though this being bears such an immense body, he is still afflicted by such intense grief and suffering.’ Therefore, I smiled.”

The Blessed One then said to the bhikshus:

“Excellent! Excellent! Among my shravakas, one who possesses true vision, true knowledge, true meaning, and the true Dharma will certainly see this being without obstruction. I too have seen this being, but I did not speak of it, fearing that people would not believe me. Why is that? If someone does not believe what the Tathagata says, that foolish person will undergo suffering for a long time.”

The Buddha told the bhikshus:

“In a past life, that being with the immense body lived here in the city of Rajagriha and worked as a butcher who slaughtered cattle. Because of the offense of slaughtering cattle, he fell into hell and remained there for hundreds of thousands of years. After emerging from hell, because of the residual karmic retribution for slaughtering cattle, he had to assume such a body and continually endure such grief and suffering.”

“Thus, bhikshus, what the Venerable Mahamaudgalyayana saw was true and not otherwise. You should remember it well.”

When the Buddha had spoken this sutra, the bhikshus rejoiced in what the Buddha had taught and respectfully put it into practice.

SUTRA 509. THE CATTLE BUTCHER[27]

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, at the Kalandaka Squirrels’ Sanctuary, in the city of Rajagriha.

At that time, the Venerable Mahamaudgalyayana and the Venerable Bhikshu Lakshana were both dwelling on Mount Gridhrakuta.

Early in the morning, the Venerable Lakshana went to the Venerable Mahamaudgalyayana and invited him to descend from Mount Gridhrakuta and enter the city of Rajagriha to seek alms. The Venerable Mahamaudgalyayana silently consented. The two venerable ones entered Rajagriha together to seek alms. When they reached a certain place, the Venerable Mahamaudgalyayana reflected upon something and smiled with delight. Seeing the Venerable Mahamaudgalyayana smile, the Venerable Lakshana asked:

“Whenever the Buddha or his disciples smile with delight, there must be a reason. Venerable sir, for what reason did you smile in this way today?”

The Venerable Mahamaudgalyayana replied:

“This is not the proper time for that question. After we have entered Rajagriha, sought alms, and returned before the Blessed One, you may ask me about this matter. At that time, you may ask and I shall answer you.”

The Venerable Mahamaudgalyayana and the Venerable Lakshana then entered Rajagriha and sought alms. After returning, they washed their feet, put away their robes and bowls, and went together to the Blessed One. They bowed their heads at the Buddha’s feet and then withdrew to sit at one side.

The Venerable Lakshana asked the Venerable Mahamaudgalyayana:

“This morning, when I descended Mount Gridhrakuta together with you to seek alms, we reached a certain place and you smiled with delight. I asked why you were smiling, but you said that it was not the proper time for my question. I now ask you again: For what reason did you smile with delight?”

The Venerable Mahamaudgalyayana replied to the Venerable Lakshana:

“On the way, I saw a being whose sinews and bones were joined together and whose entire body was filthy, foul-smelling, and repulsive. Crows, hawks, parrots, vultures, jackals, and hungry dogs followed him, pecking and devouring him, or tearing his internal organs from between his ribs and eating them. In extreme agony, he cried out and wailed. On seeing this, I thought, ‘Having assumed such a body, this being must also endure such unremitting torment!’”

The Blessed One then said to the bhikshus:

“Excellent! Excellent! Among my shravakas, one who possesses true vision, true knowledge, true meaning, and the true Dharma will certainly see this being without obstruction. I too have seen this being, but I did not speak of it, fearing that people would not believe me. Why is that? If someone does not believe what the Tathagata says, that foolish person will undergo suffering for a long time.

“Bhikshus, in a past life that being lived here in the city of Rajagriha and was a disciple of a butcher who slaughtered cattle. Because of the offense of slaughtering cattle, he fell into hell, where for hundreds of thousands of years he underwent immeasurable suffering. Because of the residual karmic retribution for slaughtering cattle, he must now bear this body and continue to undergo such unremitting torment.

“Bhikshus, what Mahamaudgalyayana saw was true and not otherwise. You should remember it well.”

When the Buddha had spoken this sutra, the bhikshus rejoiced in what the Buddha had taught and respectfully put it into practice.

SUTRA 510. THE SHEEP BUTCHER[28]

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, at the Kalandaka Squirrels’ Sanctuary, in the city of Rajagriha.

At that time, the Venerable Mahamaudgalyayana and the Venerable Lakshana^[29] were both dwelling on Mount Gridhrakuta.

Early in the morning, the Venerable Lakshana went to the Venerable Mahamaudgalyayana and invited him to leave Mount Gridhrakuta and enter the city of Rajagriha to seek alms. The Venerable Mahamaudgalyayana silently consented. The two venerable ones entered Rajagriha together to seek alms. When they reached a certain place, the Venerable Mahamaudgalyayana reflected upon something and smiled with delight. Seeing the Venerable Mahamaudgalyayana smile, the Venerable Lakshana asked:

“Whenever the Buddha and his disciples smile with delight, there must be a reason. Venerable sir, for what reason did you smile in this way today?”

The Venerable Mahamaudgalyayana replied:

“This is not the proper time for the question. After we have entered Rajagriha, sought alms, and returned before the Blessed One, you may ask about this matter. At that time, you may question me, and I shall answer you.”

The Venerable Mahamaudgalyayana and the Venerable Lakshana then entered Rajagriha to seek alms. After returning, they washed their feet, put away their robes and bowls, and went together to the Blessed One. They bowed their heads at the Buddha’s feet and sat down to one side.

The Venerable Lakshana asked the Venerable Mahamaudgalyayana:

“This morning, I left Mount Gridhrakuta together with you to seek alms. When we reached a certain place, you smiled with delight. I then asked why you were smiling, but you said that it was not the proper time to ask. Now I ask again: for what reason did you smile with delight?”

The Venerable Mahamaudgalyayana said to the Venerable Lakshana:

“Along the way, I saw an enormous being whose entire body had no skin covering it and was merely a mass of flesh, traveling through the air. Crows, kites, parrots, vultures, jackals, and hungry dogs pursued it, tearing at and devouring it, or pulling its internal organs out through its ribs and eating them. Beset by agony, it cried out and wailed. I then thought, ‘This being has already come to bear such a body, and must also endure such futile suffering.’”

The Buddha told the bhikkhus:

“Excellent! Excellent! Among my shravakas, those who possess true vision, true knowledge, true meaning, and true Dharma will certainly see this being without obstruction. I too saw this being, but I did not speak of it, fearing that people would not believe me. Why is this? There are those who do not believe what the Tathagata says. Such foolish people must undergo suffering for a long time.

“Bhikkhus, in a past time, that being worked as a slaughterer of goats here in the city of Rajagriha. Because of this offense, it fell into hell for hundreds of thousands of years and endured immeasurable suffering. Now it must bear such a body, and because of the residual retribution of that offense, it must continue to endure such suffering today.

“Bhikkhus, what the Venerable Mahamaudgalyayana saw accords with reality and is not otherwise. You should remember this.”

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

SUTRA 511. DISCIPLE OF A GOAT SLAUGHTERER[30]

Thus have I heard:

At one time, the Buddha was dwelling in the city of Rajagriha… up to the Venerable Mahamaudgalyayana’s reply:

“Along the way, I saw an enormous being whose body had no skin covering it. It resembled a heap of flesh traveling through the air…” … up to the Buddha telling the bhikkhus:

“In a past time, this being was the disciple of a goat slaughterer here in the city of Rajagriha. Because of this offense, it fell into hell for hundreds of thousands of years and endured immeasurable suffering. Now it must bear this body and continue to endure suffering.

“Bhikkhus, what the Venerable Mahamaudgalyayana saw accords with reality and is not otherwise. You should remember this.”

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

SUTRA 512. CAUSING A MISCARRIAGE[31]

Thus have I heard:

At one time, the Buddha was dwelling in the city of Rajagriha… up to the account of seeing along the way an enormous skinless being, resembling a heap of flesh traveling through the air… up to the Buddha telling the bhikkhus:

“In a past time, this being caused her own miscarriage here in the city of Rajagriha. Because of this offense, she fell into hell for hundreds of thousands of years and endured immeasurable suffering. Because of this residual retribution, she must bear such a body and continue to endure suffering.

“Bhikkhus, what the Venerable Mahamaudgalyayana saw accords with reality and is not otherwise. You should remember this.”

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

SUTRA 513. ELEPHANT TRAINER[32]

Thus have I heard:

At one time, the Buddha was dwelling in the city of Rajagriha… up to the Venerable Mahamaudgalyayana seeing along the way an enormous being whose body was covered with hair. Its hairs were like large needles, and every needle was ablaze, turning back to burn its body and causing pain that penetrated its bones and marrow… up to the Buddha telling the bhikkhus:

“In a past time, this being worked as an elephant trainer here in the city of Rajagriha. Because of this offense, it fell into hell for hundreds of thousands of years and endured immeasurable suffering. Now, because of this residual retribution, it must bear such a body and continue to endure suffering.

“Bhikkhus, what the Venerable Mahamaudgalyayana saw accords with reality and is not otherwise. You should remember this.”

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

As with the elephant trainer, so too was it with trainers of horses and cattle, those who slandered others, and those who oppressed people with all manner of suffering.^[33]

SUTRA 514. DELIGHTING IN WARFARE[34]

Thus have I heard:

At one time, the Buddha was dwelling in the city of Rajagriha… up to the Venerable Mahamaudgalyayana seeing along the way an enormous being whose body was covered with hair. Its hairs were sharp as knives and blazing with fire, turning back to cut apart its own body and causing pain that penetrated its bones and marrow… up to the Buddha telling the bhikkhus:

“In a past time, this being delighted in warfare here in the city of Rajagriha and used blades and swords to strike and kill people. Because of this offense, it fell into hell for hundreds of thousands of years and endured immeasurable suffering. Now, because of this residual retribution from hell, it must bear such a body and continue to endure suffering.

“Bhikkhus, what the Venerable Mahamaudgalyayana saw accords with reality and is not otherwise. You should remember this.”

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

SUTRA 515. HUNTER[35]

Thus have I heard:

At one time, the Buddha was dwelling in the city of Rajagriha… up to the Venerable Mahamaudgalyayana seeing along the way an enormous being whose body was covered with hair. Its hairs bristled like arrows and were all ablaze, turning back to burn its entire body and causing pain that penetrated its bones and marrow… up to the Buddha telling the bhikkhus:

“In a past time, this being had been a hunter here in the city of Rajagriha, shooting and killing birds and beasts. Because of this offense, it fell into hell for hundreds of thousands of years and endured immeasurable suffering. Now, because of this residual retribution from hell, it must bear such a body and continue to endure suffering.

“Bhikkhus, what the Venerable Mahamaudgalyayana saw accords with reality and is not otherwise. You should remember this.”

After the Buddha had spoken this sutra, the bhikkhus rejoiced in what the Buddha had taught and practiced accordingly.

SUTRA 516. PIG SLAUGHTERER[36]

Thus have I heard:

At one time, the Buddha was staying in the city of Rajagriha… up to the point where the Venerable Mahamaudgalyayana saw along the road a being of enormous body, entirely covered with hair. Its hairs were sharp like spikes and spears, and all of them burst into flames that turned back and burned its entire body, causing pain that penetrated to the marrow of its bones… up to the point where the Buddha told the bhikkhus:

“In a past life, this being was a pig butcher here in the city of Rajagriha. Because of this offense, it fell into hell, where for hundreds of thousands of years it underwent immeasurable suffering. Now, as a residual result of that hellish retribution, it must endure such a body and continue to suffer.

“Bhikkhus, what the Venerable Mahamaudgalyayana saw is true and not otherwise. You should bear it in mind.”

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

SUTRA 517. THE BEHEADER[37]

Thus have I heard:

At one time, the Buddha was staying in the city of Rajagriha… up to the point where the Venerable Mahamaudgalyayana saw along the road a being of enormous body, without a head, with eyes on either side and a mouth on its chest. Blood constantly flowed from its body, and various kinds of worms burrowed into it and gnawed at it, causing pain that penetrated to the marrow of its bones… up to the point where the Buddha told the bhikkhus:

“In a past life, this being delighted in cutting off people’s heads here in the city of Rajagriha. Because of this offense, it fell into hell for hundreds of thousands of years and underwent immeasurable suffering. Now, as a residual result of that retribution, it must endure such a body and continue to suffer.

“Bhikkhus, what the Venerable Mahamaudgalyayana saw is true and not otherwise. You should bear it in mind.”

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

As it was for one who cut off people’s heads, so too was it for one who seized people by the head.

SUTRA 518. THE COPPERSMITH[38]

Thus have I heard:

At one time, the Buddha was staying in the city of Rajagriha… up to the point where the Venerable Mahamaudgalyayana saw along the road a being whose testicles were as large as water jars.^[39] When it sat, it had to spread its legs over them; when it walked, it had to carry them on its shoulders… up to the point where the Buddha told the bhikkhus:

“In a past life, this being was a coppersmith here in the city of Rajagriha who made counterfeit wares and deceived people.^[40] Because of this offense, it fell into hell. Now, as a residual result of that hellish retribution, it must endure such a body and continue to suffer.

“Bhikkhus, what the Venerable Mahamaudgalyayana saw is true and not otherwise. You should bear it in mind.”

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

As it was for the coppersmith, so too was it for those who used false weights and measures, village headmen, and market masters.

SUTRA 519. THE FISHERMAN

Thus have I heard:

At one time, the Buddha was staying in the city of Rajagriha… up to the point where the Venerable Mahamaudgalyayana saw along the road a being wrapped in a net of copper or iron. The net was constantly red-hot with flames that turned back and burned the being’s body, causing pain that penetrated to the marrow of its bones, as it moved through the sky… up to the point where the Buddha told the bhikkhus:

“In a past life, this being was a fisherman here in the city of Rajagriha. Because of this offense, it fell into hell and underwent immeasurable suffering. Now, as a residual result of that hellish retribution, it must endure such a body and continue to suffer.

“Bhikkhus, what the Venerable Mahamaudgalyayana saw is true and not otherwise. You should bear it in mind.”

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

As it was for the fisherman, so too was it for the bird catcher and the one who netted rabbits.^[41]

SUTRA 520. THE FEMALE FORTUNE-TELLER[42]

Thus have I heard:

At one time, the Buddha was staying in the city of Rajagriha… up to the point where the Venerable Mahamaudgalyayana saw along the road a being^[43] with an iron millstone upon its head, blazing red-hot with fire, which revolved and crushed the being’s head to powder as it moved through the sky, undergoing immeasurable suffering… up to the point where the Buddha told the bhikkhus:

“In a past life, this being was a woman here in the city of Rajagriha who practiced fortune-telling and physiognomy.^[44] She made a profession of divination, deceiving and deluding people in order to obtain their wealth. Because of this offense, she fell into hell and underwent immeasurable suffering. Now, as a residual result of that hellish retribution, she must endure such a body and continue to suffer.

“Bhikkhus, what the Venerable Mahamaudgalyayana saw is true and not otherwise. You should bear it in mind.”

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

SUTRA 521. THE FORTUNE-TELLER

Thus have I heard:

At one time, the Buddha was staying in the city of Rajagriha… up to the point where the Venerable Maudgalyayana saw along the road a being whose body spun around of itself like a whirlwind as it moved through the sky… up to the point where the Buddha told the bhikkhus:

“In a past life, this being was a fortune-teller here in the city of Rajagriha who deluded many people in order to obtain their wealth. Because of this offense, it fell into hell and underwent immeasurable suffering. Now, as a residual result of that hellish retribution, it must endure such a body and continue to suffer.

“Bhikkhus, what the Venerable Mahamaudgalyayana saw is true and not otherwise. You should bear it in mind.”

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

SUTRA 522. DELIGHTING IN SEXUAL MISCONDUCT[45]

Thus have I heard:

At one time, the Buddha was staying in the city of Rajagriha… up to the point where the Venerable Mahamaudgalyayana saw along the road a hunchbacked being walking stooped over,^[46] appearing as though terrified. All the clothing upon its body burst into flames that turned back and burned its body as it moved through the sky… up to the point where the Buddha told the bhikkhus:

“In a past life, this being delighted in sexual misconduct here in the city of Rajagriha. Because of this offense, it fell into hell and underwent immeasurable suffering. Now, as a residual result of that hellish retribution, it must endure such a body and continue to suffer.

“Bhikkhus, what the Venerable Mahamaudgalyayana saw is true and not otherwise. You should bear it in mind.”

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

SUTRA 523. SELLING ONE’S BODY[47]

Thus have I heard:

At one time, the Buddha was staying in the Deer Park at the Resort of the Seers in Varanasi. Early one morning, the Venerable Mahamaudgalyayana and the Venerable Lakshana entered the city of Varanasi together to seek alms. Along the road, something occurred to the Venerable Maudgalyayana, and he smiled with delight. The Venerable Lakshana said to the Venerable Mahamaudgalyayana:

“Whenever the Blessed One or his disciples smile with delight, there is a reason for it. Venerable sir, for what cause and condition did you smile in this way today?”

The Venerable Mahamaudgalyayana told the Venerable Lakshana:

“This is not the proper time for that question. Let us finish seeking alms, and upon returning to the presence of the Blessed One, you may ask about this matter.”

The two then entered the city to seek alms. After they had eaten, they returned, washed their feet, put away their robes and bowls, and went together to the Blessed One. They bowed their heads at the Buddha’s feet and then withdrew to sit to one side.

The Venerable Lakshana then asked the Venerable Maudgalyayana:

“This morning along the road, for what reason did you smile with delight?”

The Venerable Mahamaudgalyayana replied to the Venerable Lakshana:

“Along the road I saw a huge being whose entire body was covered with blood and pus, foul-smelling and filthy, traveling through the air while birds, crows, wolves, and hungry dogs pursued it, tearing at it to eat its flesh. That being wept and cried out. I then thought: ‘That this being must bear such a body and also undergo such torment—how painful indeed!’”

The Buddha told the bhikkhus:

“I too saw this being, but I did not speak of it, fearing that people would not believe me. Why is this? Some do not believe what the Tathagata says. Such foolish people must suffer for a long time.

“In the past, in this city of Varanasi, this being was a woman who made her living by selling her beauty. At that time, there was a bhikkhu who had gone forth under Kashyapa Buddha. With an impure intention, the woman invited the bhikkhu. Being straightforward, the bhikkhu accepted her invitation without understanding her purpose. The woman became angry and splashed impure water upon the bhikkhu. Because of this offense, she fell into hell and underwent immeasurable suffering. Now, as the residual retribution for that offense, she must bear this body and continue to undergo such suffering.

“Bhikkhus, what Venerable Mahamaudgalyayana saw is true and not otherwise. You should bear it in mind.”

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

DISCOURSE 524. WRATHFULLY POURING LAMP OIL^[48]

Thus have I heard:

At one time, the Buddha was dwelling in the Deer Park at the Resort of the Seers in Varanasi… up to: Along the road I saw a being^[49] of enormous size, its entire body engulfed in flames, traveling through the air, weeping and crying out, undergoing pain and torment… up to: The Buddha told the bhikkhus:

“In the past, in the city of Varanasi, this being was the chief consort of King Ishvara^[50]. While sleeping with the king, she suddenly became angry and poured lamp oil over his body. Because of this offense, she fell into hell and underwent immeasurable suffering. Now, as the residual retribution of hell, she must bear this body and continue to suffer.

“Bhikkhus, what Venerable Mahamaudgalyayana saw is true and not false. You should bear it in mind.”

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

DISCOURSE 525. THE JEALOUS BRAHMIN^[51]

Thus have I heard:

At one time, the Buddha was dwelling in the Deer Park at the Resort of the Seers in Varanasi… up to: Venerable Mahamaudgalyayana said, “Along the road I saw a being whose entire body was filthy and smeared with excrement, and which also ate excrement. It traveled through the air, foul-smelling and tormented, weeping and crying out”… up to: The Buddha told the bhikkhus:

“In the past, in the city of Varanasi, this being was King Ishvara’s brahmin teacher. Out of jealousy, when he invited the assembly of shravakas of Kashyapa Buddha to take a meal, he smeared excrement over their food in an attempt to afflict and disturb the Sangha. Because of this offense, he fell into hell and underwent immeasurable suffering. Now, as the residual retribution of hell, he must bear this body and continue to suffer.

“Bhikkhus, what Venerable Mahamaudgalyayana saw is true and not false. You should bear it in mind.”

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

DISCOURSE 526. FAILING TO DISTRIBUTE THE OIL^[52]

Thus have I heard:

At one time, the Buddha was dwelling in Anathapindika’s Park in the Jeta Grove at Shravasti… up to: Venerable Mahamaudgalyayana said, “Along the road I saw a huge being carrying upon its head a great copper cauldron of furiously boiling liquid, which overflowed and poured over its entire body. It traveled through the air, weeping and crying out”… up to: The Buddha told the bhikkhus:

“In the past, in Shravasti, this being went forth under Kashyapa Buddha and became the bhikkhu in charge of communal affairs. Many donors brought oil as an offering for the bhikkhus. At that time, many visiting bhikkhus were present. The bhikkhu in charge did not distribute the oil at the proper time but waited until the visiting bhikkhus had departed before distributing it. Because of this offense, he fell into hell and underwent immeasurable suffering. Now, as the residual retribution of hell, he must bear this body and continue to suffer.

“Bhikkhus, what Venerable Mahamaudgalyayana saw is true and not false. You should bear it in mind.”

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

DISCOURSE 527. STEALING SEVEN PIECES OF FRUIT^[53]

Thus have I heard:

At one time, the Buddha was dwelling in Anathapindika’s Park in the Jeta Grove at Shravasti… up to: Venerable Mahamaudgalyayana said, “Along the road I saw a huge being, with red-hot iron balls passing into and out of its body. It traveled through the air, oppressed by pain, weeping and crying out”… up to: The Buddha told the bhikkhus:

“In the past, in Shravasti, this being went forth in the Dharma of Kashyapa Buddha and became a novice who guarded the Sangha’s fruit orchard. He stole seven pieces of fruit and presented them to his preceptor. Because of that offense, he fell into hell and underwent immeasurable suffering. Now, as the residual retribution of hell, he must bear this body and continue to suffer.

“Bhikkhus, what Mahamaudgalyayana saw is true and not false. You should bear it in mind.”

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

DISCOURSE 528. STEALING AND EATING ROCK SUGAR^[54]

Thus have I heard:

At one time, the Buddha was dwelling in Anathapindika’s Park in the Jeta Grove at Shravasti… up to: Venerable Mahamaudgalyayana said, “Along the road I saw a huge being with a broad, long tongue. A sharp, red-hot axe was cutting that being’s tongue. It traveled through the air, weeping and crying out”… up to: The Buddha told the bhikkhus:

“In the past, in Shravasti, this being went forth as a novice in the Dharma of Kashyapa Buddha. He used an axe to cut rock sugar offered to the Sangha, and when some of the sugar adhered to the blade of the axe, he stole and ate it. Because of that offense, he fell into hell and underwent immeasurable suffering. Now, as the residual retribution of hell, he must bear this body and continue to suffer.

“Bhikkhus, what Mahamaudgalyayana saw is true and not false. You should bear it in mind.”

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

DISCOURSE 529. STEALING TWO CAKES^[55]

Thus have I heard:

At one time, the Buddha was dwelling in Anathapindika’s Park in the Jeta Grove at Shravasti… up to: Venerable Mahamaudgalyayana said, “Along the road I saw a huge being with two iron rings at either side of its waist. Blazing with fire, they revolved and returned repeatedly, burning its body. It traveled through the air, weeping and crying out”… up to: The Buddha told the bhikkhus:

“In the past, in Shravasti, this being went forth as a novice in the Dharma of Kashyapa Buddha. While presenting sweet cakes as an offering to the Sangha, he stole two cakes and tucked them under his arms. Because of that offense, he fell into hell and underwent immeasurable suffering. Now, as the residual retribution of hell, he must bear this body and continue to suffer.

“Bhikkhus, what Mahamaudgalyayana saw is true and not false. You should bear it in mind.”

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

DISCOURSE 530. THE BHIKKHU^[56]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Savatthi … up to the Venerable Mahamoggallana saying: “While traveling along the road, I saw a being with an enormous body. A sheet of iron was wrapped around its body, and its clothing, blankets, and bed were all made of red-hot iron. Everything was blazing fiercely. It ate red-hot iron pellets, moved through the air, and wept and wailed.” … up to the Buddha saying to the bhikkhus:

“This being, in a past life in the city of Savatthi, went forth as a bhikkhu under the Dharma of Kassapa Buddha. He solicited robes and food for the Sangha, but after making offerings to the Sangha, he personally used whatever remained. Because of this offense, he fell into hell and underwent immeasurable suffering. Now, as the residual result of his existence in hell, he must bear this body and continue to suffer.

“Bhikkhus, what the Venerable Mahamoggallana saw is true and not false. You should remember it.”

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

As with a bhikkhu, so too was it with a bhikkhuni, a siksamana, a novice monk, a novice nun, a male lay follower, or a female lay follower.

SUTRA 531. OX-CART DRIVER[57]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Savatthi … up to the Venerable Mahamoggallana saying: “While traveling along the road, I saw an enormous being carrying upon its neck a blazing iron cart. The tendons of its neck were severed, followed by those of its hands and feet, and the tendons were wound around its neck. It traveled over red-hot iron ground, moved through the air, and wept and wailed.” … up to the Buddha saying to the bhikkhus:

“This being, in a past life in the country of Savatthi, made its living by driving an ox cart. Because of this offense, it fell into hell and underwent immeasurable suffering. Now, as the residual result of its existence in hell, it must bear this body and continue to suffer.

“Bhikkhus, what the Venerable Mahamoggallana saw is true and not false. You should remember it.”

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

SUTRA 532. MA-MA-DE

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove in the country of Savatthi … up to the Venerable Mahamoggallana saying: “While traveling along the road, I saw a being with an enormous body and a broad, long tongue. Red-hot iron nails had been driven into its tongue. It moved through the air, tormented and overwhelmed by pain, weeping and wailing.” … up to the Buddha saying to the bhikkhus:

“This being, in a past life in the country of Savatthi, went forth as a bhikkhu under the Dharma of Kassapa Buddha and served as a ma-ma-de^[58]. He rebuked the bhikkhus, saying: ‘Venerable elders, you should leave this place. The provisions here are meager and cannot sustain you. Each of you should seek, as you please, an affluent place where food, clothing, bedding, medicines, and treatment for illness will surely be plentiful and without deficiency.’ All the bhikkhus who had previously been staying there departed, and when visiting members of the Sangha heard this, they too did not come. Because of that offense, he fell into hell and underwent immeasurable suffering. Now, as the residual result of his existence in hell, he must bear this body and continue to suffer.

“Bhikkhus, what Mahamoggallana saw is true and not false. You should remember it.”

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

SUTRA 533. REVILING AND CALLING NAMES

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove in the country of Savatthi … up to the Venerable Mahamoggallana saying: “While traveling along the road, I saw a being with an enormous body and the appearance of a bhikkhu. It wore a sheet of iron as a robe, and its entire body was being burned. It also used an iron bowl containing red-hot iron pellets as food.” … up to the Buddha saying to the bhikkhus:

“This being, in a past life in the country of Savatthi, went forth as a bhikkhu under the Dharma of Kassapa Buddha and served as a ma-ma-de. With abusive speech he described the bhikkhus and called them names, saying: ‘This one is an ugly bald man; this one has ugly conduct; this one wears ugly robes.’ Such abusive words caused the bhikkhus who had previously been staying there to leave, while those who had not yet arrived became unwilling to come. Because of this offense, he fell into hell and underwent immeasurable suffering. Now, as the residual result of his existence in hell, he must bear this body and continue to suffer.

“Bhikkhus, what Mahamoggallana saw is true and not false. You should remember it.”

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

SUTRA 534. DELIGHTING IN DISPUTES[59]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove in the country of Savatthi … up to the Buddha saying to the bhikkhus:

“This being, in a past life in the country of Savatthi, went forth as a bhikkhu under the Dharma of Kassapa Buddha. He delighted in quarreling, disturbed the Sangha, was contentious and argumentative, and destroyed its harmony. The bhikkhus who had previously been staying there grew weary and left, while those who had not yet arrived became unwilling to come. Because of that offense, he fell into hell and underwent immeasurable suffering. Now, as the residual result of his existence in hell, he must bear this body and continue to suffer.

“Bhikkhus, what Mahamoggallana saw is true and not false. You should remember it.”

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

SUTRA 535. THE ONE AND ONLY WAY (1)[60]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove in the country of Savatthi. At that time, the Venerable Anuruddha was staying at the Pine Grove Monastery^[61]. The Venerable Mahamoggallana was in the Frightful Forest^[62], a place where many birds and beasts were kept, on Mount Sumsumaragiri^[63] in the village of the Vajjis.

At that time, the Venerable Anuruddha was alone in a secluded place, meditating in stillness and reflecting. He thought: ‘There is a single-path way^[64] that enables beings to become purified, to depart from sorrow, lamentation, pain, and distress, and to attain the Dharma of true suchness. It is the Four Foundations of Mindfulness.

What are the four? The foundation of mindfulness that contemplates the body in the body, and the foundations of mindfulness that contemplate feelings in feelings, mind in mind, and dharmas in dharmas. Whoever remains apart from the Four Foundations of Mindfulness remains apart from the noble Dharma.

Whoever remains apart from the noble Dharma remains apart from the noble path. Whoever remains apart from the noble path remains apart from the Dharma of liberation. Whoever remains apart from the Dharma of liberation does not transcend birth, aging, illness, death, sorrow, lamentation, pain, and distress.

Whoever delights in the Four Foundations of Mindfulness also has faith and delight in the noble Dharma. Whoever has faith and delight in the noble Dharma has faith and delight in the noble path. Whoever has faith and delight in the noble path has faith and delight in the deathless Dharma.

Whoever has faith and delight in the deathless Dharma is liberated from birth, aging, illness, death, sorrow, lamentation, pain, and distress.’

At that time, the Venerable Mahamoggallana knew the thought in the Venerable Anuruddha’s mind. In the time it takes a strong man to bend or extend his arm, through his spiritual power he vanished from the Frightful Forest, where birds and beasts were kept, on Mount Sumsumaragiri in the village of the Vajjis, and appeared before the Venerable Anuruddha at the Pine Grove Monastery in the city of Savatthi. He said to Anuruddha:

“Was it not that, while dwelling alone in a secluded place, meditating in stillness, you reflected thus: ‘There is a single path that enables beings to attain purification, to leave behind sorrow, lamentation, pain, and distress, and to realize true suchness. It is the four establishments of mindfulness. What are the four?

The establishment of mindfulness that contemplates the body in the body, and the establishments of mindfulness that contemplate feelings, mind, and dharmas in dharmas. Whoever is separated from the four establishments of mindfulness is separated from the noble Dharma. Whoever is separated from the noble Dharma is separated from the noble path.

Whoever is separated from the noble path is separated from the Dharma of liberation. Whoever is separated from the Dharma of liberation does not transcend birth, old age, illness, death, sorrow, lamentation, pain, and distress. Whoever delights in the four establishments of mindfulness also has faith and delight in the noble Dharma.

Whoever has faith and delight in the noble Dharma has faith and delight in the noble path. Whoever has faith and delight in the noble path has faith and delight in the deathless Dharma. Whoever has faith and delight in the deathless Dharma is liberated from birth, old age, illness, death, sorrow, lamentation, pain, and distress.’”

Venerable Anuruddha said to Venerable Mahamaudgalyayana:

“Indeed! Indeed, Venerable Sir.”

Venerable Mahamaudgalyayana said to Venerable Anuruddha:

“What is meant by having faith and delight in the four establishments of mindfulness?”

“Venerable Mahamaudgalyayana, if a bhikkhu, regarding the establishment of mindfulness that contemplates the body in the body, directs the mind toward the body and abides with right mindfulness, disciplining and stilling it, making it tranquil and serene, and advancing in one-pointed concentration; and likewise, regarding the establishments of mindfulness that contemplate feelings, mind, and dharmas, abides with right mindfulness, disciplining and stilling the mind, making it tranquil and serene, and advancing in one-pointed concentration—Venerable Mahamaudgalyayana, this is called a bhikkhu who has faith and delight in the four establishments of mindfulness.”

Then Venerable Mahamaudgalyayana, through such a rightly attained samadhi, departed from the entrance of the Grove Monastery in the country of Sravasti and returned to the Fearsome Forest, a wildlife preserve on Mount Sinsumaragira near the village of the Vajjis.

SUTRA 536. THE SINGLE PATH (2)[65]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti… up to the point where Venerable Mahamaudgalyayana asked Venerable Anuruddha:

“What is meant by developing and extensively cultivating the four establishments of mindfulness?”

Venerable Anuruddha said to Venerable Mahamaudgalyayana:

“If a bhikkhu gives rise to the perception of disenchantment toward the inner body; gives rise to the perception of non-disenchantment toward the inner body; then relinquishes both the perception of disenchantment and the perception of non-disenchantment, abiding with right mindfulness and right comprehension. Likewise, regarding the outer body and the inner and outer body; inner feelings, outer feelings, and inner and outer feelings; the inner mind, outer mind, and inner and outer mind;

inner dharmas, outer dharmas, and inner and outer dharmas, he gives rise to the perception of disenchantment and gives rise to the perception of non-disenchantment, then relinquishes both the perception of disenchantment and the perception of non-disenchantment, abiding with right mindfulness and right comprehension.

Thus, Venerable Mahamaudgalyayana, this is called developing and extensively cultivating the four establishments of mindfulness.”

Then Venerable Mahamaudgalyayana entered samadhi at the Grove Monastery in the country of Sravasti. Through the spiritual power of samadhi, just as a strong man might bend or extend his arm, in that brief moment he returned to the Fearsome Forest, filled with wildlife, on Mount Sinsumaragira near the village of the Vajjis.

Notes:

^[1]. Pali, M.37 Cūḷataṇhāsaṅkhaya-sutta. The details are not entirely identical. See No. 125 (19.3).

^[2]. The Pali version: at the Eastern Park in Sravasti, in the Hall of Migara’s Mother.

^[3]. Shitihuanyin 釋提桓因. Pali: Sakko devānaṃ Indo, lord of the devas of Tāvatiṃsa Heaven.

^[4]. The Supremely Sublime Hall and Pavilion 上妙唐觀. In the Pali version, Sakka invited Maudgalyayana to the Palace of Victory (Vejayanta); No. 125 (19.3) calls it the Hall of Supreme Victory 最勝講堂.

^[5]. The Pali version does not contain this verse. Neither does No. 125 (19.3).

^[6]. Jiaoshika 憍尸迦. Pali: Kosiya, the personal name of Sakra, Lord of the Devas 天帝釋.

^[7]. The Pishayan Hall and Pavilion 毘闍延堂觀, also called the Palace of Victory, the Palace of Supreme Victory, or the Hall of Supreme Victory. Pali: Vejayanta-vimāna, or Vejayanta-sabha.

^[8]. Pali, M.37 Cūḷataṇhāsaṅkhaya-sutta. See the preceding sutra; Chinese, No. 125 (19.3).

^[9]. Boundary-Separating Mountain 界隔山.

^[10]. Liberation through the exhaustion of craving 愛盡解脫. Pali: taṇhākkhayavimutti, liberation through the complete eradication of craving.

^[11]. The Pali version: I do not know whether he believes the Buddha’s words or not.

^[12]. The Pundarika Pond 分陀利池, that is, a lotus pond.

^[13]. This refers to the Palace of Supreme Victory (Pali: Vejayanta).

^[14]. Chinese: “abiding attached to the elemental deities” 著界神住, referring to attachment to the four great elements (or tactile sensation).

^[15]. Pali, S.40.10 Sakko. See No. 125 (36.5).

^[16]. The azure-colored, hollow, soft stone 驄色虛軟石, an immense rock atop the summit of Mount Sumeru.

^[17]. Boliyeduoluo 波梨耶多羅, translated as the Tree of the Dwelling Bell, or the Tree of Perfect Birth, a kind of coral tree that shades the Heaven of the Thirty-three. Pali: pāricchattaka.

^[18]. The fragrant tree Jubituoluo 拘毘陀羅香樹, a kind of black sandalwood tree. Pali: kovidāra.

^[19]. Unshakable purity 不壞淨, also called unshakable faith, realized purity, or clarified purity; the four factors possessed by one who has attained the fruit of stream-entry. Pali: aveccappasāda.

^[20]. The city of Sengjiashe 僧迦舍城; No. 125 (36.5): the country of Sengjiashi. Pali: Saṃkassa, a kingdom on the bank of the Ganges in Central India.

^[21]. The place beneath heaven 天下處. The Pali speaks of the Mahāpavāraṇa festival, the Great Invitation Ceremony.

^[22]. Pali, S.55.18 Devacārika.

^[23]. The Pali version: Tāvatiṃsakāyikā devatāyo, the devas belonging to the celestial assembly of the Heaven of the Thirty-three.

^[24]. The Chinese version omits the fourth unshakable faith. It has been added based on the passage below.

^[25]. Pali, S.19.1 Aṭṭhīpesi.

^[26]. Lexuona 勒叉那. Pali: Lakkhaṇa.

^[27]. Pali, S.19.2 Pesi (Gāvaghāṭaka).

^[28]. Pali, S.19.4 Nicchavi (orabhika).

^[29]. See note 26 to Sutra 508.

^[30]. See the sutras above.

^[31]. See the sutras above.

^[32]. An elephant trainer. Pali, S.19.8 Sūciloma (sārathi).

^[33]. A summary of four sutras.

^[34]. Pali, S.19.9 Sūcako (a slanderer or spy).

^[35]. A hunter. Pali, S.19.6 Satti (māgaviko).

^[36]. A pig slaughterer. Pali, S.19.5 Asi (sūkariko).

^[37]. One who beheaded people. Pali, S.19.16 Sīsachinno-coraghāṭako (an executioner and jailer).

^[38]. A bronze caster. S.19.10 Kumbhaṇḍa.

^[39]. Chinese: “the scrotum was like a jar” 陰卵如瓮, kumbhaṇḍa.

^[40]. The Pali version: gāmakūṭako (a village swindler or corrupt magistrate).

^[41]. The equivalent Pali sutras: S.19.3 Piṇḍa (sākuniko).

^[42]. A female fortune-teller. Pali, S.19.14 Maṅgulitthi.

^[43]. The Pali version: he saw a woman.

^[44]. Chinese: “a divining woman” 卜占女人. Pali: maṅgulitthi, ikkhamitthi, an ugly woman who practiced fortune-telling.

^[45]. Pali, S.19.11 Paradāriko (one who took another man’s wife).

^[46]. Chinese: “stooping the body and concealing one’s movements” 傴身藏行.

^[47]. Trafficking in sexual favors. Pali, S.19.13 Nicchavitthī.

^[48]. Out of anger, she poured oil over a person. Pali, S.19.15 Okilini-sapattaṅgārakokiri.

^[49]. Pali: itthiṃ uppakkaṃ okiliniṃ, a woman who was scorched, roasted, and driven away.

^[50]. King Zizai 自在王. Pali: Kaliṅgarājañño, the king of Kaliṅga.

^[51]. A jealous brahmin. Pali, S.19.12 Gūthakhādi-duṭṭhabrāhmaṇo, an evil brahmin who ate excrement.

^[52]. Failing to share oil.

^[53]. Stealing seven pieces of fruit.

^[54]. Stealing a stick of sugar.

^[55]. Stealing two cakes.

^[56]. Pali, S.19.17–21 Bhikkhu.

^[57]. Riding in an ox cart.

^[58]. Mahadi, the temple master or abbot. This is absent from the Pali version.

^[59]. Fond of provoking disputes.

^[60]. Yinshun, “30. The Anuruddha Samyutta,” comprising Taisho Sutras 535–545, most of which correspond to the Pali S.52, Anuruddhasaṃyutta. Taisho Sutra 535 corresponds to Pali S.52.1 Rahogata.

^[61]. In the Pāli version, at Anāthapiṇḍika’s Monastery.

^[62]. The dense forest of terror 恐怖稠林. Pāli: Bhesakalā-vana.

^[63]. Mount Shishoumolu 失收摩羅山. Pāli: Suṃsumāragiri, Crocodile Mountain.

^[64]. The one-way path 一乘道, the sole path, refers to the four foundations of mindfulness. (Pāli: ekāyana-maggo = cattāro satipaṭṭhānā).

^[65]. See Sūtra 535 above.