雜阿含經

Revised and annotated by: Thích Tuệ Sỹ

SUTRA 559. KĀMA[1]

Thus have I heard:

At one time, the Buddha was staying in the country of Pāṭaliputra^[2]. At that time, Venerable Ānanda and Venerable Kāma^[3] were also staying at the Cock’s Grove Monastery^[4] in the country of Pāṭaliputra.

Then Venerable Kāma went to Venerable Ānanda. After they had exchanged greetings, he sat to one side and said to Venerable Ānanda:

“It is remarkable, Venerable Ānanda! There are the eye and forms; the ear and sounds; the nose and odors; the tongue and flavors; the body and tangible objects; the mind and dharmas.^[5] Yet there is a bhikkhu who, although possessing these dharmas, does not discern them. Why, Venerable Ānanda, does this bhikkhu not discern them because he has perception, or because he has no perception?”

Venerable Ānanda said to Venerable Kāma:

“One who has perception may still not discern them; how much less one who has no perception!”

Venerable Kāma again asked Venerable Ānanda:

“How does one have perception and have dharmas, yet not discern them?”

Venerable Ānanda told Venerable Kāma:

“If a bhikkhu, secluded from sensual desires and secluded from evil and unwholesome dharmas, with applied thought and sustained thought, and with joy and happiness born of seclusion, attains and abides in the first dhyana, then that bhikkhu has perception and has dharmas, yet does not discern them. Likewise, this applies when he attains and abides in the second dhyana, the third dhyana, the fourth dhyana, the sphere of infinite space, the sphere of infinite consciousness, or the sphere of nothingness. Thus, a bhikkhu has perception and has dharmas, yet does not discern them.”

“How does one have no perception and have dharmas, yet not discern them?”

“Such a bhikkhu does not attend to any perception whatsoever; personally realizing it, he accomplishes and abides in the mental samadhi without perception.^[6] This is called a bhikkhu who has no perception and has dharmas, yet does not discern them.”

Venerable Kāma again asked Venerable Ānanda:

“If a bhikkhu attains the mental samadhi of signlessness, neither rising nor sinking, abiding after liberation and becoming liberated after abiding, what fruit and what merit did the Blessed One declare this to be?”

Venerable Ānanda told Venerable Kāma:

“If a bhikkhu attains the mental samadhi of signlessness, neither rising nor sinking, abiding after liberation and becoming liberated after abiding, the Blessed One declared this to be the fruit of knowledge and the merit of knowledge.^[7]”

After the two venerable ones had discussed this together, they rejoiced and were delighted. Each then rose from his seat and departed.

SUTRA 560. MEASUREMENT[8]

Thus have I heard:

At one time, the Buddha was staying in Ghosita’s Grove in the country of Kauśāmbī. At that time, Venerable Ānanda was also staying there.

Then Venerable Ānanda addressed the bhikkhus:

“If any bhikkhu or bhikkhuni should make a personal declaration^[9] before me, I would welcome and encourage that person, saying: ‘Excellent!’ Or I would inquire into the four paths.^[10] What are the four? A bhikkhu or bhikkhuni sits and establishes the mind thus: skillfully establishing the mind, establishing the mind in a particular domain, taming the mind, and receiving and discerning tranquility and insight with an equanimous, unified mind. Having assessed the dharmas, cultivated them, and cultivated them extensively, that person brings all the fetters to an end. If any bhikkhu or bhikkhuni should make a personal declaration before me, I would encourage that person, saying: ‘Thus it is; excellent!’ Or I would inquire into this matter. This is the first path.

“Furthermore, a bhikkhu or bhikkhuni sits upright in contemplation, selecting and examining the dharmas, considering them, and establishing the mind: skillfully establishing the mind, establishing the mind in a particular domain, taming the mind, and receiving tranquility and insight with an equanimous, unified mind. By frequently abiding in this right direction, that person becomes free from the fetters. If any bhikkhu or bhikkhuni should make a personal declaration before me, I would encourage that person, saying: ‘Thus it is; excellent!’ Or I would inquire into this matter. This is the second path.

“Furthermore, a bhikkhu or bhikkhuni, seized by agitation and disturbance, sits in order to tame the mind, sitting upright and establishing the mind: skillfully establishing the mind, establishing the mind in a particular domain, taming the mind, and receiving transformation through tranquility and insight with an equanimous, unified mind.^[11] By frequently abiding in this right direction, that person becomes free from the fetters. If any bhikkhu or bhikkhuni should make a personal declaration before me, I would encourage that person, saying: ‘Thus it is; excellent!’ Or I would inquire into this matter. This is the third path.

“Furthermore, when a bhikkhu or bhikkhuni unites tranquility and insight, practicing both together, and, directing attention in this way, frequently abides in the right direction, that person will bring all the fetters to an end. If any bhikkhu or bhikkhuni should make a personal declaration before me, I would encourage that person, saying: ‘Thus it is; excellent!’ Or I would inquire into this matter. This is the fourth path.^[12]”

After the bhikkhus heard what Venerable Ānanda had taught, they rejoiced and respectfully practiced it.

SUTRA 561. THE BRAHMIN[13]

Thus have I heard:

At one time, the Buddha was staying in Ghosita’s Grove in the country of Kauśāmbī. At that time, Venerable Ānanda was also staying there.

Then a brahmin went to Venerable Ānanda. After exchanging greetings and inquiries with him, he sat to one side and asked Venerable Ānanda:

“Why does the Venerable One practice the holy life under the ascetic Gautama?”

Venerable Ānanda replied to the brahmin:

“For the sake of abandoning.”

The brahmin asked again:

“Venerable sir, abandoning what?”

“Abandoning craving.”^[14]

“Venerable Ānanda, upon what does one rely to abandon craving?”

“Brahmin, one relies upon desire^[15] to abandon craving.”

“Venerable Ānanda, would this not be without an end?^[16]”

“Brahmin, it is not without an end. Indeed, there is an end; it is not endless.”

“Venerable Ānanda, how is there an end rather than no end?”

“Brahmin, I shall now ask you a question; answer as you see fit. What do you think? Did you previously have the desire to come to this monastery?”

The brahmin replied:

“Yes, Venerable Ānanda!”

“Thus, brahmin, after you arrived at the monastery, did that desire cease?”

“Yes, Venerable Ānanda. I exerted myself, applied the means, and deliberated in order to come to the monastery.”

Venerable Ānanda again asked:

“After arriving at the monastery, did that exertion, application of means, and deliberation cease?”

“Yes.”

Venerable Ānanda then said to the brahmin:

“Thus, brahmin, the Tathagata, the Worthy One, the Perfectly Enlightened One, the Knower and Seer, taught the four bases of spiritual power as the single path of abandonment for purifying beings, extinguishing suffering and affliction, and ending sorrow and grief. What are the four? The basis of spiritual power accomplished through diligent practice founded upon the samadhi of desire;^[17] the basis of spiritual power accomplished through diligent practice founded upon the samadhi of energy, the samadhi of mind, and the samadhi of investigation.^[18] Thus, a noble disciple cultivates the samadhi of desire, abandons craving, and accomplishes the four bases of spiritual power.

Relying upon seclusion, relying upon dispassion, relying upon liberation, relying upon cessation, and inclining toward relinquishment, he abandons craving. When craving has ceased, that desire also ceases. He cultivates the samadhi of energy, the samadhi of mind, and the samadhi of investigation, abandons craving, accomplishes them, relies upon seclusion, relies upon dispassion, relies upon liberation, relies upon quiescent cessation, and inclines toward relinquishment, completely ending craving.

When craving has been completely ended, the samadhi of investigation immediately ceases.”

“Brahmin, what do you think? Is this not an end?”

The brahmin said:

“Venerable Ānanda, this is an end; it is not endless.”

Having heard Venerable Ānanda’s words, the brahmin rejoiced and expressed his delight, paid homage, and departed.

SUTRA 562. GHOSITA

Thus have I heard:

At one time, the Buddha was staying in Ghosita’s Grove in the country of Kauśāmbī. At that time, Venerable Ānanda was also staying there. Then the householder Ghosita went to Venerable Ānanda, bowed his head at the Venerable One’s feet, sat to one side, and said to Venerable Ānanda:

“Venerable Ānanda, who is called a teacher of the Dharma in the world? Who is called one well directed in the world?^[19] Who is called one who has arrived well in the world?^[20]”

Venerable Ānanda told the householder Ghosita:

“Now I shall ask you; answer my question as you see fit. Householder, what do you think? If there is one who teaches the Dharma for the subduing of sensual desire, the subduing of anger, and the subduing of delusion, is he called a teacher of the Dharma in the world?”

The householder replied:

“Venerable Ananda, if there is one who teaches the Dharma for the subduing of sensual desire, the subduing of anger, and the subduing of delusion, he is called a teacher of the Dharma in the world.”

Venerable Ananda again asked the householder:

“What do you think? If in the world there is one who is proceeding toward the subduing of sensual desire, the subduing of anger, and the subduing of delusion, he is called one who is well-directed in the world. If in the world there is one who has subdued sensual desire, anger, and delusion, is he called one who has well arrived, or not?”

The householder replied:

“Venerable Ananda, if in the world there is one who has subdued sensual desire without remainder, and subdued anger and delusion without remainder, he is called one who has well arrived.”

Venerable Ananda said:

“I questioned you, and you have truthfully answered the meaning in this way. You should remember and preserve it.”

After the householder Ghoshila had heard Venerable Ananda’s instruction, he rejoiced and delighted in it, paid homage, and withdrew.

SUTRA 563. NIGANTHA[21]

Thus have I heard:

At one time, the Buddha was staying in the Hall of the Gabled Pavilion by the bank of the Monkey Pond in Vaishali. Venerable Ananda was also staying there. At that time, the Licchavi Abhaya^[22], a disciple of the Nigantha, and the Licchavi youth Pandita^[23], a disciple of Ajivika^[24], both went to Venerable Ananda. After exchanging courteous greetings with him, they sat down to one side.

Then the Licchavi Abhaya said to Venerable Ananda:

“My teacher, Nigantha Nataputta, has eliminated the burning afflictions and attained purity and transcendence. He has taught his disciples this doctrine: ‘Past karma can certainly be cast off through the practice of austerities. By creating no bodily karma and cutting off the bridge, in future lives there will be no more influxes, and all karma will be forever ended. Because karma is forever ended, all suffering will forever cease; because suffering forever ceases, one reaches the ultimate limit of suffering.’ Venerable Ananda, what is the meaning of this?”

Venerable Ananda said to Abhaya:

“The Tathagata, the Worthy One, the Perfectly Enlightened One, the Knower and Seer, has taught three paths by which burning affliction is abandoned and purity and transcendence are attained; through this one-vehicle path, beings are purified, sorrow and lamentation are left behind, suffering and distress are transcended, and the Dharma of suchness is attained^[28]. What are the three? A noble disciple dwells established in pure morality, upholds the Pratimoksha, is complete in proper conduct, and, recognizing the danger in faults, gives rise to a perception of fear^[29].

Having thus fully maintained pure morality, old karma is gradually exhausted, and in this very life one becomes free from burning affliction; without awaiting the passage of time, one realizes the true Dharma, directly sees, examines, and penetrates it, and personally awakens through wisdom^[30]. Licchavi householder, this is what is meant when the Tathagata, the Worthy One, the Perfectly Enlightened One, the Knower and Seer, teaches three paths by which burning affliction is abandoned and purity and transcendence are attained; through this one-vehicle path, beings are purified, sorrow and lamentation are left behind, suffering and distress are transcended, and the Dharma of suchness is attained.”

“Furthermore, Abhaya, with pure morality thus perfected, one becomes secluded from sensual desire and from evil, unwholesome states… up to the point of realizing and dwelling in the fourth dhyana. This is what is meant when the Tathagata, the Worthy One, the Perfectly Enlightened One, teaches that by abandoning burning affliction one attains the Dharma as it truly is.

“Again, through the proper attainment of samadhi, one knows as it truly is this Noble Truth of Suffering; one knows as they truly are the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering. Having fully accomplished such a mind of wisdom, one creates no new karma, while old karma is gradually exhausted. In this very life one becomes free from burning affliction; without awaiting the passage of time, one realizes the true Dharma, directly sees, examines, and penetrates it, and personally awakens through wisdom^[31].

Licchavi householder, this is what is meant when the Tathagata, the Worthy One, the Perfectly Enlightened One, the Knower and Seer, teaches three paths by which burning affliction is abandoned and purity and transcendence are attained; through this one-vehicle path, beings are purified, sorrow and lamentation are left behind, suffering and distress are transcended, and the Dharma as it truly is is attained.”

At that time, the Licchavi Abhaya, disciple of Nigantha Nataputta, remained silent for a long while. The Licchavi Pandita, disciple of Ajivika, said again to Abhaya:

“Remarkable, Abhaya! Why are you silent? Having heard the Dharma well expounded by the Tathagata, the Worthy One, the Perfectly Enlightened One, the Knower and Seer, do you not rejoice in it?”

The Licchavi Abhaya replied:

“I was silent because I was reflecting on its meaning. Who could hear the Dharma well expounded by the Blessed One, the ascetic Gautama, and not rejoice in it? If anyone hears the Dharma well expounded by the Blessed One, the ascetic Gautama, and does not rejoice in it, that person is a fool who will long endure the fruit of suffering, without benefit or welfare.”

Then the Licchavi Abhaya, disciple of Nigantha Nataputta, and the Licchavi Pandita, disciple of Ajivika, having heard Venerable Ananda recount the Buddha’s teaching of the Dharma, rejoiced and delighted in it, rose from their seats, and departed.

SUTRA 564. THE BHIKSHUNI[32]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Shravasti. Venerable Ananda was also staying there.

At that time, a bhikshuni conceived an infatuation for Venerable Ananda and sent someone to say to him:

“My body is afflicted by illness. May the Venerable One compassionately come to visit me.”

Early in the morning, Venerable Ananda put on his robe, took his bowl, and went to that bhikshuni’s dwelling. Seeing Venerable Ananda approaching from afar, the bhikshuni lay naked upon her bed. When Venerable Ananda saw the bhikshuni’s naked body from afar, he restrained his faculties and stood with his back turned toward her. Seeing that Venerable Ananda had restrained his faculties and stood with his back turned, the bhikshuni felt ashamed. She arose, put on her robes, prepared a seat, welcomed Venerable Ananda, invited him to sit, bowed her head at his feet, and then stood to one side.

Venerable Ananda then taught the Dharma to this bhikshuni:

“Sister, this body is sustained and nourished by impure food, nourished by conceit, nourished by craving, and nourished by sexual desire. Sister, relying upon impure food, one should abandon impure food. If one relies upon conceit, one should abandon conceit. Relying upon craving, one should abandon craving.”

“Sister, what is meant by relying upon impure food to abandon impure food? When partaking of food and drink, a noble disciple should carefully consider and reflect before eating. One does not eat with thoughts of indulgence in pleasure, with thoughts of conceit, with thoughts of adornment, or with thoughts of beautification, but only to sustain the body, only to preserve life, to cure the affliction of hunger and thirst, to support the holy life, and with the thought: ‘Thus shall I put an end to old feelings and prevent new feelings from arising, nurturing the higher way of life;

thus shall I have strength, ease, and well-being.’ It is like a merchant who applies ghee or thick oil to a cart, without thoughts of attachment, conceit, adornment, or beautification, but only for the sake of transportation.

It is also like a person afflicted with sores who applies oil, without thoughts of attachment or enjoyment, conceit, adornment, or beautification, but only to heal the sores. In the same way, a noble disciple carefully considers before eating. One does not eat with thoughts of indulgence in pleasure, with thoughts of conceit, with thoughts of adornment, or with thoughts of beautification, but only to sustain the body, only to preserve life, to cure the affliction of hunger and thirst, to support the holy life, and with the thought: ‘Thus shall I put an end to old feelings and prevent new feelings from arising, nurturing the higher way of life;

thus shall I have strength, ease, and well-being, remaining blameless and at peace.’ Sister, this is called relying upon food to abandon attachment to food.

“By relying upon conceit, one abandons conceit. What is meant by relying upon conceit to abandon conceit? A noble disciple hears that a certain Venerable One, or a disciple of that Venerable One, has completely exhausted the taints and, through taintless liberation of mind and liberation by wisdom, has personally known and realized here and now: ‘For me, birth is ended, the holy life has been established, what had to be done has been done; I know for myself that there will be no further existence.’ Having heard this, the disciple then thinks: ‘That noble disciple has completely exhausted the taints and knows for himself that there will be no further existence.

Why, then, have I not yet exhausted the taints? Why do I not know for myself that there will be no further existence?’ At that very time, the disciple will certainly be able to abandon the taints and know for himself that there will be no further existence. Sister, this is called relying upon conceit to abandon conceit.

“Sister, what is meant by relying upon craving to abandon craving? A noble disciple hears that a certain Venerable One, or a disciple of that Venerable One, has completely exhausted all tainted states and knows for himself that there will be no further existence. The disciple thinks: ‘Why have we not exhausted the taints and known for ourselves that there will be no further existence?’ At that very time, the disciple can abandon the taints and know for himself that there will be no further existence. Sister, this is called relying upon craving to abandon craving. Sister, one for whom there is nothing further to be done is one who has cut down the bridge and utterly severed sensual desire.”

As the Venerable Ananda taught the Dharma, the bhiksuni became free from dust and defilement and attained the pure Dharma-eye. That bhiksuni saw the Dharma, attained the Dharma, awakened to the Dharma, and entered the Dharma. She was free from doubt, no longer dependent upon another, and her mind was fearless in regard to the true Dharma and discipline.

The bhiksuni approached, bowed at the feet of the Venerable Ananda, and said:

“Today I wish to disclose and repent of my offense. I was foolish and unwholesome and committed such a reprehensible deed. Now, before the Venerable Ananda, I myself see my fault and know my offense. I wish to disclose and repent of it; may the Venerable One have compassion on me.”

The Venerable Ananda said to the bhiksuni:

“Now you have truthfully seen your own offense and recognized your fault, foolishness, and unwholesomeness. You yourself know that you committed a reprehensible offense. Because you yourself know and see it and repent of your fault, in the future you will possess complete virtue. I now accept your repentance, out of compassion and wishing to enable your wholesome qualities to grow and never decline. Why is this? Because one who sees and recognizes one’s own offense and continually repents will, in the future, possess complete virtue, while wholesome qualities will grow and never decline.”

After hearing the Venerable Ananda teach the Dharma, instructing, guiding, illuminating, and bringing her joy, the bhiksuni rose from her seat and departed.

SUTRA 565. BADU[33]

Thus have I heard:

At one time, the Buddha and the Venerable Ananda were at Qiaochi^[34], traveling among the people, and came to the Shenzhi Grove^[35], north of Badu Village^[36].

At that time, the youths of Badu Village heard that the Venerable Ananda was at Qiaochi, traveling among the people, and had come to the Shenzhi Grove north of Badu Village. They called one another together, then went as a group to the Venerable Ananda, bowed to him, and sat to one side. The Venerable Ananda then said to the youths:

“You Tiger Clan youths^[37], the Tathagata, the Worthy One, the Perfectly Enlightened One, has taught four kinds of purification^[38]: purification of virtue, purification of mind, purification of view, and purification of liberation.

“What is purification of virtue? A noble disciple dwells restrained by the Pratimoksha, develops virtue, and is complete in dignified conduct. Seeing danger in even the slightest offense, one observes and upholds the training precepts. If the body of virtue is not yet complete, one brings it to complete fulfillment; once it is complete, one preserves it accordingly. Through aspiration, diligent effort, and the means of transcendence, one strives energetically and courageously, constantly sustaining the qualities of body and mind^[39]. This is called purification through the abandoning associated with virtue.

“You Tiger Clan youths, what is purification of mind? A noble disciple, secluded from sensual desire and separated from evil and unwholesome states, realizes and dwells in the fourth dhyana. If the body of concentration is not yet complete, one brings it to completion; once it is complete, one preserves it accordingly. Through aspiration and diligent effort, up to constantly sustaining it, this is called purification through the abandoning associated with mind^[40].

“You Tiger Clan youths, what is called purification of view? A noble disciple hears the Great Teacher teach the Dharma. Regarding the Dharma taught in such and such a manner, one accordingly enters into correct contemplation in accordance with reality; thus one gains joy, rejoices in accord with it, and follows the Buddha.

“Furthermore, although a noble disciple does not hear the Great Teacher teach the Dharma, one hears it from a wise person revered by practitioners of the holy life. Having heard the person revered by practitioners of the holy life speak in such and such a manner, one accordingly enters into correct contemplation in accordance with reality; thus one gains joy, rejoices in accord with it, and acquires faith in the true Dharma.

“Furthermore, a noble disciple neither hears the Great Teacher teach the Dharma nor hears a wise person revered by practitioners of the holy life speak. One merely takes what one has previously heard and retained and recites it repeatedly until familiar with it. Having retained what one previously heard and recited it repeatedly in this way, one thereby penetrates it deeply and acquires faith in the true Dharma.

“Furthermore, a noble disciple neither hears the Great Teacher teach the Dharma nor hears a wise person revered by practitioners of the holy life repeat it, nor is one able to recite what one has previously retained. Instead, one expounds at length to others the Dharma one previously heard. Having expounded at length to others in this way the Dharma one previously heard, one thereby penetrates it deeply and acquires faith in the true Dharma.

“Furthermore, a noble disciple neither hears the Great Teacher teach the Dharma nor hears a wise person revered by practitioners of the holy life repeat it, nor is one able to recite what one has previously retained, nor is one able to expound at length to others the Dharma one previously heard. Instead, in solitude in a secluded place, one reflects upon and contemplates the Dharma one previously heard. Having reflected upon and contemplated it in this way, one thereby penetrates it deeply and acquires faith in the true Dharma.

“Thus, one hears from others and gives proper attention inwardly. This is called causing unarisen right view to arise and causing arisen right view to increase and expand. This is called bringing the body of wisdom^[41] that is not yet complete to completion and, once the body of wisdom is complete, maintaining it in accordance with the Dharma. Aspiration and diligent effort, up to continual upholding—this is called the purification and abandoning through view^[42].

“O descendants of the Tiger clan, what is called the purification and abandoning through liberation? A noble disciple is liberated from a mind of craving through dispassion and is liberated from a mind of anger and delusion through dispassion. He causes such liberation, if not yet complete, to become complete and, once it is complete, maintains it in accordance with the Dharma. Aspiration and diligent effort, up to continual upholding—this is called the purification and abandoning through liberation^[43].”

After hearing the Venerable Ananda’s instruction, the youths of the village of Bà-đầu rejoiced and delighted in it, paid homage, and withdrew.

SUTRA 566. NĀGADATTA (1)[44]

Thus have I heard:

At one time, the Buddha was dwelling in the mango grove in the village of Am-la^[45], together with the elder bhikkhus. At that time, the householder Citra^[46] approached the elder bhikkhus, bowed his head at their feet, and sat to one side. The elder bhikkhus taught the Dharma to the householder Citra in various ways, instructing, guiding, illuminating, and gladdening him. After teaching the Dharma in various ways, instructing, guiding, illuminating, and gladdening him, the elders sat in silence. The householder Citra then bowed his head at the feet of the elder bhikkhus and went to the dwelling of the bhikkhu Nāgadatta. He paid homage to the bhikkhu Nāgadatta and sat to one side. The bhikkhu Nāgadatta asked the householder Citra:

“There is a saying:

The blue limb^[47] is covered in white^[48];

The one-wheeled carriage rolls on.

Freed from fetters, one arrives at seeing;

The stream is cut, and bonds are no more.

“Householder, what is the meaning of this verse?”

The householder Citra replied:

“Venerable Nāgadatta, was this verse spoken by the Blessed One?”

“Yes.”

Citra said to the Venerable Nāgadatta:

“Venerable sir, please remain silent for a little while, and I shall contemplate its meaning.”

After remaining silent and contemplating for a time, Citra said to the Venerable Nāgadatta:

“‘Blue’ means the sense faculties^[49]. ‘Covered in white’^[50] means liberation. ‘One wheel’ means mindfulness of the body. ‘Rolling’ means rolling outward. ‘Carriage’ means serenity and insight^[51]. ‘Freed from fetters’^[52]: there are three kinds of fetters—craving, anger, and delusion. That arhat has exhausted the influxes, extinguished them, fully understood them, and cut them off at the root, like cutting off the crown of a palmyra tree so that it can never grow again; in the future, they are subject to non-arising.

“‘Seeing’^[53] means vision. ‘Arrives’ refers to the one who has arrived^[54].

“‘The stream is cut’^[55] means the stream of craving within birth and death. That arhat bhikkhu has exhausted the influxes, extinguished them, fully understood them, and cut them off at the root, like cutting off the crown of a palmyra tree so that it can never grow again; in the future, they are subject to non-arising.

“‘Bonds are no more’^[56] refers to the three bonds: the bond of sensual craving, the bond of anger, and the bond of delusion. That arhat bhikkhu has exhausted the influxes, extinguished them, fully understood them, and cut them off at the root, like cutting off the crown of a palmyra tree so that it can never grow again; in the future, they are subject to non-arising.

“Therefore, Venerable Nāgadatta, the Blessed One spoke this verse:

“The blue limb is covered in white;

The one-wheeled carriage rolls on.

Freed from fetters, one arrives at seeing;

The stream is cut, and bonds are no more.”

“The Blessed One spoke this verse, and I have now analyzed its meaning.”

The Venerable Nāgadatta asked the householder Citra:

“Had you heard this meaning before?”

“No, venerable sir, I had not heard it.”

The Venerable Nāgadatta said:

“Householder, you have gained excellent benefit, for you have penetrated this profound Buddha-Dharma with the wisdom-eye of the noble ones.”

After hearing what the Venerable Nāgadatta had said, the householder Citra rejoiced and delighted in it, paid homage, and withdrew.

SUTRA 567. NĀGADATTA (2)[57]

Thus have I heard:

At one time, the Buddha was dwelling in the mango grove in the village of Am-la, together with the elder bhikkhus. At that time, the householder Citra approached the elder bhikkhus, bowed his head at their feet, and sat to one side. The elder bhikkhus taught the Dharma to the householder Citra in various ways, instructing, guiding, illuminating, and gladdening him. After teaching the Dharma in various ways, instructing, guiding, illuminating, and gladdening him, the elders sat in silence. The householder Citra then bowed his head at the feet of the elder bhikkhus and went to the dwelling of the bhikkhu Nāgadatta. He paid homage to the bhikkhu Nāgadatta and sat to one side. The bhikkhu Nāgadatta asked the householder Citra:

“There are the samadhi of the immeasurable mind, the samadhi of the signless mind, the samadhi of the mind of nothingness, and the samadhi of the empty mind. Householder, do these dharmas have various names because they have many different meanings, or do they have many names while possessing only one meaning?”

The householder Citra asked the Venerable Nāgadatta:

“Were these samadhis taught by the Blessed One, or did the venerable sir speak of them on his own?”

The Venerable Nāgadatta replied:

“They were taught by the Blessed One.”

The householder Citra said to the Venerable Nāgadatta:

“Please allow me to contemplate this matter for a little while, and I shall then answer.”

After contemplating for a moment, the householder said to the Venerable Nāgadatta:

“There are dharmas with many meanings, many expressions, and many distinct senses, and there are dharmas with only one meaning but many senses.”

The Venerable Nāgadatta again asked the householder:

“What are the dharmas with many meanings, many expressions, and many distinct senses?”

The householder Citra replied:

“The samadhi of the immeasurable mind^[58] means that the mind of a noble disciple is accompanied by loving-kindness, free from enmity, free from hatred, free from anger, forbearing, vast, and cultivated without measure, pervading one direction. Likewise, he pervades the second direction, the third direction, and the fourth direction, above, below, and everywhere, with a mind accompanied by loving-kindness, free from enmity, free from hatred, free from anger, forbearing, vast, and cultivated without measure. Filling every direction, he abides pervading the entire world. This is called the samadhi of the immeasurable mind.

“What is the samadhi of the signless mind^[59]? A noble disciple gives no thought or perception to any sign and personally realizes the samadhi of the signless mind. This is called the samadhi of the signless mind.

“What is called the samadhi of the mind of nothingness^[60]? A noble disciple transcends in its entirety the sphere of the infinity of consciousness, enters nothingness, and abides in nothingness. This is called the samadhi of the mind of nothingness.

“What is called the samadhi of the empty mind^[61]? A noble disciple observes in accordance with reality that the world is empty^[62]: it is ever abiding and unchanging, neither self nor belonging to a self. This is called the samadhi of the empty mind.

“These are called dharmas with many meanings, many expressions, and many senses.”

The Venerable Nāgadatta asked the householder:

“What are the dharmas with only one meaning but many senses?”

“Venerable sir, craving is measurable^[63]. Freedom from conflict is the foremost immeasurable^[64]. That is to say, craving has a sign; anger and delusion have signs; freedom from conflict is signless. Craving is something possessed; anger is something possessed; freedom from conflict is nothingness. Furthermore, freedom from conflict is empty—empty of craving, empty of anger, and empty of delusion. That emptiness is ever abiding and unchanging, neither self nor belonging to a self. These are dharmas with only one meaning but many senses.”

The Venerable Nāgadatta asked:

“Householder, had you heard this meaning before?”

“Venerable sir, I had not heard it.”

Venerable Nagadatta further said to the householder:

“Householder, you have gained great benefit, for in this profound Buddhadharma you have penetrated deeply with the wisdom-eye of the Noble Ones.”

After the householder Cittala heard what Venerable Nagadatta had said, he rejoiced and delighted in it, paid homage, and withdrew.

After the householder heard what Venerable Nagadatta had said, he rejoiced and delighted in it, paid homage, and withdrew.

SUTRA 568. KAMA[65]

Thus have I heard:

At one time, the Buddha was dwelling in the Amra Grove at Amra Village together with the elder bhikkhus. At that time, the householder Cittala approached and paid homage to the elder bhikkhus. He then approached and paid homage to the bhikkhu Kama^[66], sat down to one side, and asked the bhikkhu Kama:

“Regarding formations, what is meant by formations^[67]?”

The bhikkhu Kama replied:

“Formations are of three kinds: bodily formations, verbal formations, and mental formations.”

“What are bodily formations, what are verbal formations, and what are mental formations?”

“Householder, inhalation and exhalation are bodily formations; applied thought and sustained thought are called verbal formations; perception and volition are called mental formations.”

“Why are inhalation and exhalation called bodily formations; applied thought and sustained thought^[68] called verbal formations; and perception and volition^[69] called mental formations? Householder, inhalation and exhalation are bodily phenomena: they depend upon the body, belong to the body, and proceed in reliance upon the body. Therefore, inhalation and exhalation are called bodily formations. Because one first applies and sustains thought and then speaks, applied thought and sustained thought are called verbal formations. Perception and volition are mental formations. They depend upon the mind, belong to the mind, and proceed in reliance upon the mind. Therefore, perception and volition are mental formations.”

The householder again asked the Venerable One:

“One first applies and sustains thought and then utters speech; therefore, applied thought and sustained thought belong to verbal formations. Perception and volition are mental factors; they depend upon the mind, belong to the mind, and perception proceeds in reliance upon the mind. Therefore, perception and volition are called mental formations.”

The householder again asked the Venerable One how many phenomena there are:

When a person abandons this body,

And the corpse lies upon the ground,

Cast away within the charnel ground,

Mindless as wood or stone?

The Venerable One replied:

Warmth, life faculty, and consciousness—

When the body is relinquished, all depart;

That body within the charnel ground

Is insentient as wood or stone.

The householder again asked the Venerable One:

“Is there any difference between a dead person and one who has entered the attainment of cessation^[70]?”

“When feeling and warmth have been relinquished, the faculties have decayed, and body and life have separated, that is called death. For one in the attainment of cessation, bodily, verbal, and mental formations have ceased, but the life faculty has not been relinquished, warmth has not departed, the faculties have not decayed, and body and life remain joined. This is the distinction between a dead person and one who has entered the attainment of cessation.”

The householder again asked the Venerable One:

“How does one enter the attainment of cessation?”

“Householder, one who enters the attainment of cessation does not say, ‘I am entering the attainment of cessation; I shall enter the attainment of cessation.’ Rather, beforehand one has undertaken the preparatory practice of gradual cessation; in accordance with that prior preparation, one proceeds toward entry into the attainment of cessation.”

“When entering the attainment of cessation, which phenomenon ceases first: bodily formations, verbal formations, or mental formations?”

“Householder, for one entering the attainment of cessation, verbal formations cease first, bodily formations cease next, and mental formations cease afterward.”

The householder again asked the Venerable One:

“How does one emerge from the attainment of cessation?”

The Venerable One replied:

“Householder, one who emerges from the attainment of cessation also does not think, ‘I am now emerging from the attainment; I shall emerge from the attainment.’ Rather, the preparatory intention was previously established, and one arises in accordance with that prior intention.”

“When arising from the attainment of cessation, which phenomenon arises first: bodily formations, verbal formations, or mental formations?”

“Householder, upon arising from the attainment of cessation, mental formations arise first, bodily formations arise next, and verbal formations arise afterward.”

“Venerable One, toward what does entry into the attainment of cessation incline, flow, and plunge deeply^[71]?”

“Householder, entry into the attainment of cessation inclines toward seclusion, flows toward seclusion, and plunges deeply into seclusion; it inclines toward liberation, flows toward liberation, and plunges deeply into liberation; it inclines toward nirvana, flows toward nirvana, and plunges deeply into nirvana.”

The householder again asked the Venerable One:

“While abiding in the attainment of cessation, by how many contacts is one touched?”

The Venerable One replied:

“Householder, contact with the imperturbable, contact with the signless, and contact with nothingness.”

The householder again asked the Venerable One:

“When entering the attainment of cessation, how many qualities does one cultivate?”

The Venerable One replied:

“Householder, this should have been asked first; why do you ask only now? Nevertheless, I shall explain it to you. A bhikkhu entering the attainment of cessation cultivates two qualities: serenity and insight.”

After the householder Cittala heard what the Venerable One had said, he rejoiced and delighted in it, paid homage, and departed.

SUTRA 569. ISIDATTA (1)[72]

Thus have I heard:

At one time, the Buddha was dwelling in the Amra Grove at Amra Village together with the elder bhikkhus. At that time, the householder Cittala approached the elder bhikkhus, bowed his head at their feet in homage, and sat down to one side. The elder bhikkhus expounded the Dharma to the householder Cittala in various ways, instructing, guiding, illuminating, and gladdening him. After expounding the Dharma in various ways, instructing, guiding, illuminating, and gladdening him, the elders sat in silence.

The householder Cittala then rose from his seat, bared his right shoulder, knelt with palms joined, and invited the elders:

“I humbly entreat the venerable ones to accept my offering of a simple meal.”

The elders silently accepted. Knowing that the elders had silently accepted his invitation, the householder hastened to pay homage and withdrew. Returning home, he prepared various foods and beverages and arranged seats. Early the next morning, he sent someone to announce that it was time. The elders all robed themselves, took their bowls, went to the householder’s home, and sat upon the seats prepared for them. The householder bowed his head in homage to the elders, sat down to one side, and said:

“Venerable elders, there is what is called the diversity of elements^[73]. What is the diversity of elements?”

The elders remained silent. He asked the same question three times. At that time, Venerable Isidatta^[74], who was seated in a lower place within the assembly, said to the elder bhikkhus:

“Venerable Ones, I wish to answer this householder’s question.”

The elders replied:

“You may do so.”

The householder Cittala then asked:

“Venerable One, regarding the diversity of elements, what constitutes the diversity of elements?”

Isidatta replied:

“Householder, the eye element is one thing, the form element another, and the eye-consciousness element another; the ear element is one thing, the sound element another, and the ear-consciousness element another; the nose element is one thing, the odor element another, and the nose-consciousness element another; the tongue element is one thing, the flavor element another, and the tongue-consciousness element another; the body element is one thing, the tangible-object element another, and the body-consciousness element another; the mind element is one thing, the mental-phenomena element another, and the mind-consciousness element another. Thus, householder, this is called the diversity of elements.”

The householder Cittala then offered various delicious and pure foods. After the Sangha had eaten, rinsed their mouths, and put away their robes and bowls, the householder Cittala arranged a low seat before the elders and sat there to hear the Dharma.

The elders expounded the Dharma to the householder, instructing, guiding, illuminating, and gladdening him. The elders then rose from their seats and departed. Along the road, the elders said to Isidatta:

“Excellent, excellent! Bhikkhu Isidatta, you are truly eloquent and spoke at precisely the proper time. On other occasions, you should respond in the same way.”

After hearing the words of Isidatta, the elders rejoiced and respectfully put them into practice.

SUTRA 570. ISIDATTA (2)[75]

Thus have I heard:

At one time, the Buddha was dwelling in the Amra Grove at Amra Village together with the Sangha, including the elder bhikkhus. At that time, the householder Cittala went to the elders, bowed his head at their feet, then withdrew to one side and sat down. He said to the elders:

“According to the views of the world, some say that there is a self, or speak of a sentient being, or a life principle, or good and evil matters in the world. Venerable Ones, what is the root, accumulation, arising, and development^[76] of these diverse views?”

The elders remained silent and did not reply. Although he asked three times, the elders still remained silent. At that time, a junior bhikkhu named Litedatta said to the elders:

“Venerable Elders, I wish to answer this householder’s question.”

The elders said:

“If you can answer well, then answer.”

The householder then asked the Venerable Litedatta:

“What is the root, accumulation, arising, and development of the views of the world?”

The Venerable Litedatta replied:

“Householder, whatever views exist in the world—whether one says that there is a self, or speaks of a sentient being, or a life principle, or good and evil matters in the world—all such views have identity view as their root; they accumulate from identity view, arise from identity view, and develop from identity view.”

The householder asked again:

“What is identity view^[77]?”

The Venerable One replied:

“Householder, an ignorant, uninstructed worldling sees form as the self, sees form as distinct from the self, sees the self as existing within form, or form as existing within the self. He sees feeling, perception, formations, and consciousness as the self; sees consciousness as distinct from the self; sees consciousness as existing within the self, or the self as existing within consciousness. Householder, this is called identity view.”

The householder again asked the Venerable One:

“How can this identity view be absent?”

The Venerable One replied:

“Householder, a well-instructed noble disciple does not see form as the self, does not see form as distinct from the self, does not see form as existing within the self or the self as existing within form^[78]. He does not see feeling, perception, formations, or consciousness as the self; does not see consciousness as distinct from the self; and does not see consciousness as existing within the self or the self as existing within consciousness. This is called the absence of identity view.”

“What was your father’s name? Where were you born?”

“I was born behind the householder’s residence.”

The householder Cittala said to the Venerable Litedatta:

“The parents who gave birth to you and me were formerly acquainted.”

The Venerable Litedatta replied:

“Yes, that is so.”

The householder Cittala said to Litedatta:

“If the Venerable One will remain in this Amra Grove, for the rest of my life I shall provide you with robes, food, and medicines.”

The Venerable Litedatta silently accepted. Because the Venerable Litedatta had accepted this offering, he was frequently hindered and for a long time did not go to the Blessed One.

The elders then taught the Dharma to the householder Cittala, instructing, guiding, illuminating, and gladdening him.

After being instructed, guided, illuminated, and gladdened, the householder Cittala rejoiced, paid homage, and withdrew.

SUTRA 571. MAHAKA[79]

Thus have I heard:

At one time, the Buddha was dwelling in the Amra Grove at Amra Village together with the Sangha, including the elder bhikkhus. At that time, the householder Cittala went to the elders, bowed his head at their feet, then withdrew to one side and sat down. He said to the elders:

“I invite the Venerable Ones to accept my invitation to take a meal at the cattle enclosure^[80].”

The elders silently accepted the invitation. Knowing that the elders had silently accepted, the householder Cittala hurried home. Throughout the night, the householder prepared all kinds of food and drink. Early the next morning, he arranged the seats and sent someone to inform the elders that it was time. The elders donned their robes, took their bowls, and went to the householder Cittala’s home in the cattle-enclosure village. Once they were seated, the householder Cittala personally served and offered them various kinds of food and drink. After the elders had finished their meal, rinsed their mouths, and washed their bowls, the householder Cittala arranged a low seat before them so that he could listen to the Dharma.

The elders then taught the Dharma to the householder, instructing, guiding, illuminating, and gladdening him. After instructing, guiding, illuminating, and gladdening him, the elders rose from their seats and departed. The householder Cittala followed behind them. Because the elders had eaten their fill of honey, ghee, and curds, and because it was the last month of spring and the weather was hot, they became greatly fatigued as they walked.

At that time, a junior bhikkhu named Mahaka^[81] said to the elders:

“Today the weather is exceedingly hot and oppressive. May I cause clouds and rain to arise and a cool breeze to blow?”

The elders replied:

“If you can do so, that would be excellent.”

Mahaka immediately entered samadhi and, through such meditative attainment^[82], clouds at once arose, a gentle rain fell, and cool winds blew from the four directions. When they reached the entrance to the monastery, the Venerable Mahaka asked the elders:

“May this manifestation now be brought to an end?”

The elders replied:

“Bring it to an end.”

Mahaka immediately ceased the supernormal manifestation and returned to his private quarters. Meanwhile, the householder Cittala thought to himself: “Even the most junior bhikkhu possesses such great supernormal power; how much more so must those of middle and senior standing.” Having thought this, he bowed at the feet of the elder bhikkhus and then followed the bhikkhu Mahaka to his quarters. He paid homage to the Venerable Mahaka, withdrew to one side, sat down, and said:

“Venerable One, I wish to see a manifestation of your supernormal powers surpassing those of ordinary people^[83].”

The Venerable Mahaka said:

“Householder, you should not see it, for you will be frightened!”

Three times he made his request, and three times the Venerable One refused. The householder requested once more:

“Venerable One, please show me a transformation wrought by supernormal power.”

The Venerable Mahaka said to the householder:

“Then go outside, gather dry grass and firewood into a pile, and cover it with a mat.”

The householder Cittala followed the Venerable One’s instructions. He went outside, gathered the firewood into a pile, and then came back and said to the Venerable One:

“The pile of firewood is ready, and I have covered it with a mat.”

The Venerable Mahaka immediately entered the samadhi of fiery radiance, and flames issued through a gap by the door-bar. The fire consumed the pile of firewood, but the white mat alone did not burn. The Venerable One asked the householder:

“Have you now seen it?”

“I have seen it, Venerable One. It is truly wondrous!”

The Venerable Mahaka said to the householder:

“You should know that all this has heedfulness as its root, accumulates through heedfulness, arises through heedfulness, and develops through heedfulness. Through heedfulness, unsurpassed perfect enlightenment is attained. Householder, therefore, this and all other virtues have heedfulness as their root, accumulate through heedfulness, arise through heedfulness, and develop through heedfulness. Through heedfulness, unsurpassed perfect enlightenment and the other qualities pertaining to the path are attained.”

The householder Cittala said to the Venerable Mahaka:

“Venerable One, please remain permanently in this grove. For the rest of my life, I shall provide you with robes, food, and medicines appropriate to any illness.”

Because the Venerable Mahaka had matters requiring his departure, he did not accept the householder’s invitation.

After hearing the Dharma, the householder Cittala rejoiced and was delighted. He then rose from his seat, paid homage, and departed.

The Venerable Mahaka did not wish to cause the donor’s offerings and material support to become a karmic hindrance, so he swiftly rose from his seat, departed, and never returned.

SUTRA 572. BONDAGE[84]

Thus have I heard:

At one time, the Buddha was dwelling in the Amra Grove together with a large number of elder bhikkhus.

At that time, the elder bhikkhus gathered in the dining hall and discussed the following matter:

“What do you think? Does the eye bind forms, or do forms bind the eye? Likewise, regarding the ear and sounds, the nose and odors, the tongue and tastes, the body and tangible objects, and the mind and dharmas: does the mind bind dharmas, or do dharmas bind the mind?”

Meanwhile, the householder Citta, while attending to some business, passed by the monastery. Seeing the elder bhikkhus gathered in the dining hall, he approached, bowed at the feet of the elders, and asked:

“Venerable Ones, what matter are you discussing here in the dining hall?”

The elders replied:

“Householder, we have gathered in this dining hall today to discuss whether the eye binds forms or forms bind the eye. Likewise, regarding the ear and sounds, the nose and odors, the tongue and tastes, the body and tangible objects, and the mind and dharmas: does the mind bind dharmas, or do dharmas bind the mind?”

The householder asked:

“Venerable Ones, how would you explain the meaning of this?”

The elders said:

“And what do you think, householder?”

The householder said to the elders:

“In my view, the eye does not bind forms, nor do forms bind the eye; and so on, up to the mind not binding dharmas and dharmas not binding the mind. Rather, the desire and lust^[85] arising between them is what binds them. Suppose two oxen, one black and one white, were joined by a yoke. If someone were to ask, ‘Does the black ox bind the white ox, or does the white ox bind the black ox?’ would such a question be correct?”

The elders replied:

“Householder, such a question would not be correct. Why? Because the black ox does not bind the white ox, nor does the white ox bind the black ox. It is the yoke that binds them both.”

“So too, Venerable Ones, the eye does not bind forms, nor do forms bind the eye; and so on, up to the mind not binding dharmas and dharmas not binding the mind. Rather, the desire and lust arising between them is the bondage.”

After hearing the elder bhikkhus speak, the householder Citta rejoiced and delighted in their words, bowed, and departed.

SUTRA 573. AJIVAKA[86]

Thus have I heard:

At one time, the Buddha was dwelling in the Amra Grove.

At that time, an Ajivaka^[87] ascetic, who had been an intimate friend of the householder Citta’s family in earlier generations, went to Citta. They exchanged cordial greetings, and then he stood to one side. The householder Citta asked the Ajivaka ascetic:

“How long has the worthy one been gone forth?”

“Householder, it has now been more than twenty years since I went forth.^[88]”

The householder Citta asked:

“Worthy one, in the more than twenty years since you went forth, have you attained any superhuman state^[89], any ultimate knowledge and vision, or any peaceful abiding?”

The Ajivaka replied:

“Householder, although it has been more than twenty years since I went forth, I have not attained any superhuman state, any ultimate knowledge and vision, or any peaceful abiding. I have only gone naked, pulled out my hair, begged for food, wandered among the people, and lain upon earth and ashes.”

The householder Citta said:

“This is not a Dharma and discipline worthy of its name. This is wrong view; it is not the path of deliverance, it cannot be called perfect awakening, it is unworthy of praise, and it cannot serve as a refuge. You have merely borne the name of one gone forth for more than twenty years, going naked, pulling out your hair, wandering among the people for alms, and lying upon earth and ashes.”

The Ajivaka asked the householder Citta:

“How long have you been a disciple of the ascetic Gotama?”

The householder Citta replied:

“I have been a disciple of the Blessed One for more than twenty years.”

He again asked the householder Citta:

“In the more than twenty years that you have been a disciple of the ascetic Gotama, have you attained any superhuman state, any ultimate knowledge and vision, or any peaceful abiding?”

The householder Citta replied:

“You should know that the householder Citta will no longer take birth in a womb, will add no more burial mounds, and will no longer arise from blood and bodily fluids. As the Blessed One has said: ‘Of the five lower fetters, I see not one that I have not severed. If even one fetter remained unsevered, I would return again after this life.’”

As the householder spoke in this way, the Ajivaka became increasingly sorrowful. Lamenting and shedding tears, he wiped his face with his robe and said to the householder Citta:

“What should I do now?”

The householder Citta replied:

“If you are able to go forth under the true Dharma and discipline, I shall provide you with robes, an alms bowl, and other necessities.”

The Ajivaka reflected for a moment and then said to the householder Citta:

“I shall now follow you. Please instruct me in what must be done.”

The householder Citta then brought the Ajivaka to the elders. Sitting down to one side, he said to the elder bhikkhus:

“This Ajivaka was an intimate friend of my family in earlier generations. Today he wishes to go forth and become a bhikkhu. May the elders admit him into the monastic life. I shall provide him with robes, an alms bowl, and all necessary requisites.”

The elders then admitted him into the monastic life, shaved off his hair and beard, and clothed him in the kasaya robe. After going forth, the former Ajivaka contemplated the purpose for which a good man shaves off his hair and beard, dons the kasaya robe, goes forth, advances in the training of the path, and purely cultivates the holy life; and he attained the fruit of arhatship.

SUTRA 574. NIGANTHA[90]

Thus have I heard:

At one time, the Buddha was dwelling in the Amra Grove near the village of Amra, together with the elder bhikkhus. At that time, Nigantha Nataputta^[91], accompanied by five hundred followers, came to the Amra Grove, intending to persuade the householder Citta to become his disciple. The householder Citta heard that Nigantha Nataputta had come to the Amra Grove with five hundred followers and intended to persuade him to become his disciple. Having heard this, he went to Nigantha Nataputta. They exchanged greetings and each sat down to one side. Nigantha Nataputta then said to the householder Citta:

“Do you believe that the ascetic Gotama attains a samadhi without applied thought or sustained thought^[92]?^[93]”

The householder Citta replied:

“I do not rely upon faith in coming to this conclusion.^[94]”

The Ajivaka^[95] said:

“Householder, you are not devious or deceitful; you are honest and upright by nature. Householder, if anyone could cease applied thought and sustained thought, he could also bind the wind with a rope. If anyone could cease applied thought and sustained thought, he could also stop the current of the Ganges with a handful of earth. Whether walking, standing, lying down, or sitting, knowledge and vision constantly arise in me.”

The householder Citta asked Nigantha Nataputta:

“Which comes first, faith or wisdom? Of faith and wisdom, which precedes the other, and which is superior?”

Nigantha Nataputta replied:

“Faith should come first, and wisdom follows afterward. When faith and wisdom are compared, wisdom is superior.”

The householder Citta said to Nigantha Nataputta:

“I have attained the cessation of applied thought and sustained thought, inner tranquility and unification of mind; without applied thought or sustained thought, with rapture and happiness born of samadhi, I have personally realized and abide in the second dhyana. By day I abide in this samadhi, and by night I also abide in this samadhi. Possessing such direct knowledge, what need have I to believe the Blessed One merely through faith?”

Nigantha Nataputta said:

“You are devious and deceitful, not upright, and crooked by nature.”

The householder Citta said:

“Just now you said that I was not devious, not deceitful, truthful, and upright by nature. Why do you now say that I am devious, deceitful, untruthful, and not upright by nature? If your former words were true, then your latter words are false; or if your latter words are true, then your former words were false! Earlier you said: ‘Whether walking, standing, lying down, or sitting, knowledge and vision constantly arise in me.’ Yet if you cannot even clearly understand such a small matter concerning what came before and what came after, how could you know a Dharma surpassing that of ordinary people, or any knowledge and vision, or any dwelling in peace and happiness?”

The householder again asked Nigaṇṭha Jñātiputra:

“If someone asks one question, you answer one; if they ask ten questions, you answer ten. Are you capable of that? If you cannot answer one question when asked one, or ten when asked ten, have you come to this Mango Grove hoping to beguile me?”

At that moment, Nigaṇṭha Jñātiputra choked for breath, shook his head, joined his palms in farewell, and went straight away without looking back.

SUTRA 575. THE SIGNS OF ILLNESS[96]

Thus have I heard:

At one time, the Buddha was dwelling in the Mango Grove at Mango Village, together with a large assembly of elder bhikkhus.

At that time, the householder Cittala was suffering from illness, surrounded by his relatives. Many devas came to the householder Cittala and said:

“Householder, you should make a vow to become a wheel-turning king.”

The householder Cittala said to the devas:

“Even if one becomes a wheel-turning king, that too is impermanent, suffering, empty, and non-self.”

Then the householder’s relatives said to him:

“You should recollect yourself! You should recollect yourself!”

The householder Cittala said to his relatives:

“Why do you tell me to recollect myself?”

His relatives said:

“You said: ‘Impermanent, suffering, empty, and non-self.’ Therefore, we told you to recollect yourself, to recollect yourself!”

The householder said to his relatives:

“Some devas came to me and said: ‘You should vow to become a holy wheel-turning king, and you will attain the fruit according to your vow.’ I immediately replied: ‘Even a holy wheel-turning king is impermanent, suffering, empty, and non-self.’”

His relatives asked the householder Cittala:

“What is there about a wheel-turning king that caused the devas to tell you to aspire to it?”

The householder replied:

“A wheel-turning king governs and teaches by means of the true Dharma. Because the devas saw such meritorious benefit, they instructed me to make such a vow.”

His relatives asked:

“Upon what is your mind now intent?”

The householder replied:

“My relatives, today my mind vows only that I shall no longer take birth in a womb, add no more graves, and receive no more body of blood and vital energy. As the Blessed One has said: ‘Of the five lower fetters, I see none within myself; I do not see a single fetter that has not been severed. If any fetter remained unsevered, I would still be reborn in this world.’”

At that moment, the householder sat up on his bed, assumed the full-lotus posture, established right mindfulness, and spoke these verses:

Having stored up provisions,

I widely delivered beings from calamities;

Giving to the Sangha, the field of merit,

I cultivated the five kinds of strength.

For the sake of attaining this purpose,

A layperson lives at home.

I have gained this benefit

And escaped the various perils.

From what the world habitually hears,

I have departed far from difficult affairs;

Born into happiness, knowing but little hardship,

I followed the Perfectly Enlightened One.

I made offerings to those who uphold the precepts,

Who skillfully cultivate the holy life;

To arhats whose taints are exhausted,

And to recluses among the hearers.

With such surpassing vision,

Supreme above the various realms,

One constantly practices generosity

And ultimately gains great fruit.

Practicing generosity toward the assembly,

Giving to excellent fields of merit,

When life ends in this world,

One is born by transformation in a heavenly realm.

The five desires are fully satisfied,

And the immeasurable mind rejoices;

One gains this wondrous recompense

Because the mind is free from miserliness.

Wherever one takes birth,

One always obtains happiness.

After the householder Cittala had spoken these verses, his life immediately ended, and he was reborn in the Heaven Free from Affliction and Heat.

Then the deva-son Cittala thought: “I should not remain here, but should go to Jambudvīpa to pay homage to the elder bhikkhus.” In the brief time it takes a strong man to bend or extend his arm, by his divine power he appeared in the Mango Grove. He emitted light from his celestial body, illuminating the entire Mango Grove. At that time, a certain bhikkhu had left his room during the night to practice walking meditation in the open. Seeing the marvelous light illuminating the entire grove, he spoke these verses:

What wondrous celestial form

Abides in the midst of space,

Like a radiant mountain of gold,

Shining with the light of Jambūnada gold?

The deva-son Cittala replied in verse:

I am a king among devas and humans,

A disciple of Gautama;

In this Mango Grove,

I was the householder Cittala.

Through the perfection of pure precepts,

Mindful and inwardly serene,

My liberation of body was complete,

And so too was my body of wisdom.

Knowing the Dharma, I have therefore come;

Good sir, you should understand:

Concerning that nirvana,

This Dharma is thus, just as it is.

After the deva-son Cittala had spoken these verses, he immediately vanished.

Notes:

^[1]. Taishō, volume 21, sutra 559; Pāli, S.35.192 Kāmanhū.

^[2]. Pāṭaliputra 波羅利弗妒路. In the Pāli version, the Buddha was dwelling at Ghositārāma Monastery in Kosambī.

^[3]. Kāma 波羅. Pāli: Kāmabhū.

^[4]. Rooster Grove Monastery 雞林精舍, Pāli: Kukkuṭārāma? In the Pāli version: Ghositārāma Monastery.

^[5]. Pāli, S.35.192: “Is the eye the fetter of forms, or are forms the fetter of the eye?” The Chinese and Pāli contents are not identical.

^[6]. Signless-mind samādhi 無想心三昧: that is, the samādhi of the signless mind. See sutra 556 and those following it.

^[7]. See sutra 556 above.

^[8]. Pāli, A.4.170 Yuganandha.

^[9]. Personal declaration 自記說. In the Pāli version: arahattapattiṃ vyākaroti, personally confirming the attainment of arhatship.

^[10]. Pāli: sabbo so catuhi aṅgehi etesaṃ vā aññatarena, “(personal declaration) by means of the four factors, or one among the four factors.”

^[11]. Chinese: “single-mindedly receiving transformation equally” 一心等受化; the meaning is unclear. Yinshun considered the character 化, “transformation,” to be extraneous.

^[12]. The four factors (Chinese: four paths 四道), in the Pāli version: 1. samathapubaṅgamaṃ vipassanaṃ bhāveti, cultivating insight preceded by serenity; 2. vipassanāpubbaṅgamaṃ samathaṃ bhāveti, cultivating serenity preceded by insight; 3. samathavipassanaṃ yuganaddhaṃ bhāveti, cultivating serenity and insight in tandem; 4. dhammuddhaccaviggahitaṃ mānasaṃ hoti, directing the mind toward eliminating agitation concerning the Dharma.

^[13]. Pāli, S.51.15 Brāhmaṇa.

^[14]. Pāli: chandappahānattham, for the purpose of abandoning desire.

^[15]. In the Pāli version: the basis of spiritual power endowed with concentration founded on desire and volitional striving (chandasamādhi-padhāna-saṃkhāra-samannāgataṃ iddhipādaṃ). That is, cultivating the four bases of spiritual power (iddhipāda).

^[16]. Pāli: “Using desire to abandon desire—thus it comes to an end and is not endless (… santakaṃ hoti no asantakaṃ).”

^[17]. The four bases of fulfillment, or bases of spiritual power; see note 15 to sutra 561.

^[18]. Concentration founded on desire, concentration founded on energy, concentration founded on mind, and concentration founded on investigation. This order differs from other versions: desire, mind, energy, and investigation. Pāli: chanda-samādhi-, citta-samādhi-, viriya-samādhi-, vīmaṃsā-samādhi.

^[19]. Well-directed in the world; see note 11 to sutra 490⁽²⁾.

^[20]. Well-arrived in the world; elsewhere: Well-Gone in the world. See note 12 to sutra 490⁽²⁾.

^[21]. Pāli, A.3.74 Nigaṇṭha.

^[22]. Fearless Licchavi 無畏離車. Pāli: Abhaya-licchavi.

^[23]. Paṇḍita the Youth 聰明童子. Pāli: Paṇḍita Kumarāka.

^[24]. Ājīvika 阿耆毘. Probably Pāli: Ājivika, a non-Buddhist sect holding wrong livelihood. See sutra 573.

^[25]. Chinese: “the blazing Dharma” 熾然法.

^[26]. Pāli: so purāṇānaṃ kammānaṃ tapasā vyantībhāvaṃ paññapeti, “He maintains that past karma is destroyed through the practice of austerities.”

^[27]. Pāli: tisso nijjarā visuddhiyo, three forms of exhaustion and purification.

^[28]. Chinese: “attaining the Dharma of true suchness” 得真如法. Pāli: ñāyassa adhigamāya nibbānassa sacchikiriyāya, to attain in accordance with principle; to personally realize nirvana.

^[29]. A frequently encountered Pāli passage concerning moral discipline: pātimokkhasaṃvarasaṃvutto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, “he dwells restrained by the restraint of the Pātimokkha, endowed with proper conduct and resort, seeing danger in the slightest faults.”

^[30]. Pāli: sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhī’ti, “the wearing away that is visible here and now, timeless, inviting one to come and see, leading onward, to be personally known inwardly by the wise.”

^[31]. Pāli: so bhikkhu evaṃ sīlasampanno … āsavānaṃ khayā anāsavaṃ cetovimuttiṃ ditth’eva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, “That bhikkhu, thus accomplished in moral discipline, … with the destruction of the taints, in this very life, through direct knowledge, personally realizes, attains, and dwells in the taintless liberation of mind.”

^[32]. Pāli, A.4.159 Bhikkhunī.

^[33]. Pāli, A.4.194 Sāpūgī.

^[34]. Kiều-trì 橋池. Pāli: Koliyesu Sāpūgan nāma nigame, among the Koliyans, in a village named Sāpūga.

^[35]. Thân-thứ Grove 身恕林, a siṃsapa grove.

^[36]. The land of Bà-đầu Village 婆頭聚落國. Pāli: Sāpūga.

^[37]. “Tiger Clan,” the name of a family lineage. The Korean edition reads đế 帝; the Song-Yuan-Ming editions read khổ 苦. Following the Pāli edition, this is emended to “tiger” 虎. Pāli: Vyagghapajja.

^[38]. Pāli: the four factors of striving for purification; pāriuddhipadhānyaṅga.

^[39]. Zeal and striving… 欲精進. Pāli: yo tattha chando ca vayāmo ca ussāho ca appaṭivāni ca sati ca sampajaññañca idaṃ vuccati… sīlapārisuddhipadhāni-yaṅgaṃ, here, desire, exertion, vigor, effort, perseverance, mindfulness, and clear comprehension are all called the factor of striving for the purification of moral discipline.

^[40]. Pāli: cittapārisuddhipadhāniyaṅgaṃ, the factor of striving for the purification of mind. Pāli: Padhāna; the Chinese edition reads it as Pahāna.

^[41]. The original Chinese text mistakenly reads “the body of moral discipline” 戒身.

^[42]. Pāli: diṭṭhipārisuddhipadhāniyaṅgaṃ, the factor of striving for the purification of view.

^[43]. Pāli: vimuttipārisuddhipadhāniyaṅgaṃ, the factor of striving for the purification of liberation.

^[44]. Yin Shun, “33. The Cittala Saṃyukta,” comprising the discourses numbered Taishō 566–575. Most correspond to the Pāli S.41, Cittasaṃyutta. Taishō discourse 566 corresponds to Pāli S.41.5 Kāmabhū.

^[45]. Am-la Village and Am-la Grove 菴羅聚落菴羅林. Pāli: Macchikāsaṇḍe Ambāṭakavane.

^[46]. Householder Cittala 質多羅長者. Pāli: Citta-gahapati.

^[47]. See n. 49 below.

^[48]. See n. 50 below.

^[49]. Chinese: chi thanh 枝青 (“green branch”). Pāli: nelaṅga, a faultless component. The Chinese edition reads nīla, “blue or green,” instead of nela, “faultless, blameless.”

^[50]. Chinese: bạch phú 白覆. Pāli: setapacchāda, a white canopy.

^[51]. Pāli: ratho…imasseta cātumahābhūtikassa kāyassa adhivacanaṃ, “chariot” is a designation for this body composed of the four great elements.

^[52]. Free from bonds 離結. Pāli: anīgham, free from suffering, unshaken.

^[53]. Pāli: passa, behold!

^[54]. Pāli: āyantam, one who is coming.

^[55]. Chinese: “with the stream cut off” 斷流. Pāli: chinnasotam.

^[56]. Chinese: “no longer bound” 不復縛. Pāli: abandhana, not fettered.

^[57]. Pāli, S.41.7 Godatta.

^[58]. The samādhi of the immeasurable mind 無量心三昧. Pāli: appamānā cetovimutti, immeasurable liberation of mind.

^[59]. The samādhi of the signless mind 無相心三昧. Pāli: animittā cetovimutti, signless liberation of mind.

^[60]. The samādhi of the mind of nothingness 無所有心三昧. Pāli: akiñcaññā cetovimutti.

^[61]. The samādhi of the empty mind 空心三昧. Pāli: sūññā cetovimutti.

^[62]. The Pāli edition: A bhikkhu enters a forest, … or an empty hut, and reflects, “This is empty; it contains neither self nor what belongs to a self.”

^[63]. Pāli: rāgo bhante pamāṇakaraṇo, “Venerable sir, greed is that which creates limitation.”

^[64]. Pāli: among all immeasurable liberations of mind, the unshakable liberation of mind is declared supreme: akuppā tāsaṃ cetovimutti aggam akkhāyati.

^[65]. Pāli, S.41.6 Kāmabhū ⁽²⁾.

^[66]. The original edition writes già 伽. Above, in discourse 559, it is written ca 迦.

^[67]. Formation 行. Pāli: saṅkhāra; here it denotes an act.

^[68]. Chinese: “with thought and examination” 覺有觀. Pāli: (sa)vitakka-(sa)vicārā.

^[69]. Chinese: “perception and volition” 想思. Pāli: saññā ca vedanā, perception and feeling.

^[70]. The attainment of cessation 滅盡正受, that is, the attainment of cessation, or the attainment of the cessation of perception and feeling. Pāli: saññvedayita-norodhasamāpatti.

^[71]. Chinese: “inclines toward, flows toward, and slopes toward” 順趣,流注,浚輸. Pāli: … kiṃnaṃ cittam hoti, kiṃpoṇaṃ kiṃpabbhāran ’ti, toward what does the mind tend, toward what does it incline, and toward what does it slope?

^[72]. Pāli, S.41.2 Isidatta ⁽¹⁾.

^[73]. Diversity of elements 種種界. Pāli: dhātunānattaṃ.

^[74]. Lê-tê-đạt-đa 梨犀達多. Pāli: Isidatta.

^[75]. Pāli, S.41.3 Isidatta ⁽²⁾.

^[76]. What is its root, what is its accumulation, what is its arising, and what is its course? 何本, 何集, 何生, 何轉; see n. 104, discourse 57.

^[77]. Identity view 身見; here it denotes the view of a personal entity. Pāli: sakkāgadiṭṭhi.

^[78]. Pāli: rūpam attato samanupassati, rūpavantaṃ và attānaṃ attanivā rūpaṃ rūpasmiṃ vā attānam, one regards form as self, self as possessing form, form as being in self, or self as being in form.

^[79]. S.41.4 Mahaka.

^[80]. Chinese: “cattle pasture” 牛牧. Pāli: gokula, a cowshed, a dwelling for cattle, or a cattle farm.

^[81]. Ma-ha-ca 摩訶迦. Pāli: Mahaka.

^[82]. According to that attainment 如其正受. Pāli: tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhati, he performs such a volitional exercise of psychic power.

^[83]. A superhuman manifestation of psychic power 過人法神足現化. Pāli: uttarimanussadhamma iddhipāṭihāriya.

^[84]. Fetters, or bonds. Pāli, S.41.1 Saññojana.

^[85]. Sensual desire 欲貪. Pāli: chandarāga.

^[86]. S.41.9 Acela.

^[87]. A-kỳ-tỳ-ca 阿耆毘迦; the Korean edition lacks the character ca 迦. Pāli: ājivika. In the Pāli edition, S.41.9: Acela Kassapa, a naked ascetic who was Citta’s old friend before he undertook the practice of naked asceticism.

^[88]. The Pāli edition: thirty years.

^[89]. Superhuman states 過人法. Pāli: uttarimanussa-dhamma, states beyond ordinary human beings, or states of a superior person.

^[90]. Pāli, S.41.8 Nigaṇṭha.

^[91]. Nigaṇṭha Nāṭaputta 尼犍若提子. Pāli: Nigaṇṭha Nāṭaputta.

^[92]. The samādhi without thought or examination 無覺無觀三昧, the concentration without initial and sustained thought, from the second jhāna upward. Pāli: saddahasi tvam gahapati samanassa gotamassa atthi avitakko avicāro samādhi, atthi vitakkavicārānaṃ nirodho’ti, “Householder, do you believe the word of the ascetic Gotama that there is a concentration without initial and sustained thought, and that there is the cessation of initial and sustained thought?”

^[93]. The Pāli edition: “Do you believe the Buddha’s teaching concerning concentration without initial and sustained thought?”

^[94]. Pāli: na khvāhaṃ ettha, bhante, bhegavato saddhāya gacchāmi, atthi avitakko avicāro, atthi vitakkavicārāṇaṃ nirodho’ti, “Venerable sir, in this matter I do not rely upon faith in the Blessed One’s statement that there is concentration without initial and sustained thought and that there is the cessation of initial and sustained thought.”

^[95]. The Ming edition reads Nigaṇṭha Nāṭaputta.

^[96]. Pāli, S.41.10 Gilānadasana (Visiting the Sick).