受歲經

Thus have I heard: at one time the Bhagavān was dwelling in the Veṇuvana grove of Kalandaka, in the country of Rājagṛha, together with a great assembly of Bhikṣus who together were receiving the new year.

At that time, the Venerable Mahā-Maudgalyāyana addressed the Bhikṣus, saying: Venerable ones! For a Bhikṣu who receives his years, what is most essential is that he must be one who is to be spoken to, one who is to be instructed, one who is to be admonished, and one who is to be cherished in mind — only then can he be called foremost.

Why so? Venerable ones! If there be a person who is perverse and hard to teach, who moreover keeps company with evil dharmas, and is said to be one who upholds the holy life — yet one neither speaks to him, nor instructs him, nor admonishes him, nor cherishes him in mind — can that person then be called foremost?

How is it, venerable ones? A person who is perverse and hard to teach, said to be one of the holy life and dwelling among them, yet one neither speaks to him, nor instructs him, nor admonishes him, nor cherishes him in mind — can that person then be called foremost? Now then, venerable ones!

Suppose there be a person of evil seeking (one who seeks to do evil deeds) dwelling together with a person of evil seeking — venerable ones! it is said that this person of evil seeking, dwelling together with a person of evil seeking, that dharma is perverse and hard to teach; likewise tainted by desire, by anger, by stinginess, by jealousy and envy without renunciation, by flattery, by deceit, by shamelessness, by lack of conscience, bound by resentment, the mouth speaking words of binding resentment; when the Bhikṣu admonishes him he answers back with dispute; when the Bhikṣu has spoken, he goes and tells many other people; when the Bhikṣu has spoken, he goes and slanders him in return; in all matters he speaks rightly, yet then speaks of exceptions;

resentment firmly knotted, broadly associating with evil companions and making friends with evil companions; not knowing that there is kindness received, not knowing how to examine himself.

Venerable ones! It is said that this person who knows not that there is kindness received, and knows not how to examine himself — this is perverse and hard to teach? Thus it is, venerable ones!

A dharma perverse and hard to teach, said to be one of the holy life dwelling among them, yet one neither speaks to him, nor instructs him, nor admonishes him, nor cherishes him in mind — can that person then be called foremost?

Now then, venerable ones! The Bhikṣu should reflect within himself!

Venerable ones! To say of that person that he is one of evil seeking dwelling together with a person of evil seeking — "this is something I need give no thought to" — then if I myself be a person of evil seeking, dwelling together with a person of evil seeking, others too would give me no thought whatsoever. The Bhikṣu should contemplate with equanimity, should take up this matter of evil seeking, and should make it a lesson for himself.

Likewise with these matters of being tainted by desire, of anger, of stinginess, of jealousy and envy without renunciation, of flattery, of deceit, of shamelessness, of lack of conscience, of being bound by resentment; the mouth speaking words of binding resentment; when the Bhikṣu admonishes him he answers back with dispute; when the Bhikṣu has spoken he tells many other people; when the Bhikṣu has spoken, he speaks slander in return; in all matters he speaks rightly, yet then speaks of exceptions; resentment firmly knotted, broadly associating with evil companions and making friends with evil companions; not knowing that there is kindness received, not knowing how to examine himself.

Venerable ones! To say of that person that he knows not there is kindness received and knows not how to examine himself — this I do not delight in. Then if I myself have no gratitude for kindness and do not examine myself, others too would give me no thought whatsoever.

The Bhikṣu should contemplate with equanimity, should not do the deed of failing to examine himself, and ought to train in this.

Venerable ones! If a Bhikṣu has not yet received his years for the new year, he must be one who is to be spoken to, one who is to be instructed, one who is to be admonished, and one who is to be cherished in mind — only then can he be called foremost. Why so, venerable ones?

If there be a person who is not perverse, who accords with the teaching-dharma, said to be one who upholds the holy life dwelling among others — one ought to speak to him on their behalf, ought to instruct him on their behalf, ought to admonish him on their behalf, ought to cherish him in mind on their behalf — can that person then be called foremost? How is it, venerable ones! A person who is not perverse, who accords with the teaching-dharma, said to be one who upholds the holy life dwelling among others — one ought to speak to him on their behalf, ought to instruct him on their behalf, ought to admonish him on their behalf, ought to cherish him in mind on their behalf — can that person then be called foremost?

Now then, venerable ones, suppose there be a person who is not of evil seeking, not dwelling together with a person of evil seeking — venerable ones! it is said that this person who is not of evil seeking, not dwelling together with a person of evil seeking, that dharma is not perverse; likewise not tainted by desire, without anger, without stinginess, without jealousy and envy, with renunciation, without flattery, without deceit, knowing shame, knowing conscience, not bound by resentment, and the mouth not speaking words of binding resentment; when the Bhikṣu admonishes him he does not answer back with dispute; when the Bhikṣu has spoken, he does not go and tell many other people; when the Bhikṣu has spoken, he does not speak slander in return;

in all matters he speaks rightly, not speaking of exceptions; without resentment; broadly, not dwelling together with evil companions and not making friends with evil people; knowing that there is kindness received, knowing how to examine himself.

Venerable ones! It is said that this person accords with the teaching-dharma; thus it is, venerable ones! Not perverse, accords with the teaching-dharma, one of the holy life dwelling among others — one ought to speak to him on their behalf, ought to instruct him on their behalf, ought to admonish him on their behalf, ought to cherish him in mind on their behalf — can that person then be foremost?

Now then, venerable ones! The Bhikṣu should reflect within himself!

Venerable ones! To say of that person that he is not of evil seeking, not dwelling together with a person of evil seeking — "this I give thought to" — then if I myself be a person who is not of evil seeking, not dwelling together with a person of evil seeking, others too would give me thought. The Bhikṣu should contemplate with equanimity, should not be of evil seeking, and should make this a lesson for himself.

Likewise not tainted by desire, without anger, without stinginess, without jealousy and envy, with renunciation, without flattery, without deceit, knowing shame, knowing conscience, not bound by resentment, the mouth not speaking words of binding resentment; when the Bhikṣu admonishes him he does not answer back with dispute; when the Bhikṣu has spoken he does not go and tell many other people; when the Bhikṣu has spoken he does not speak slander in return; in all matters he speaks rightly, not speaking of exceptions; without anger; broadly, not dwelling together with evil companions and not making friends with evil people; knowing there is kindness received and knowing how to examine himself.

Venerable ones! That person knows there is kindness received, knows how to examine himself — I cherish him in mind. Then if I myself know that there is kindness received and know how to examine myself, others too would cherish me in mind.

I, being a Bhikṣu, should contemplate with equanimity, knowing there is kindness received, knowing how to examine myself, and should make this a lesson for myself.

Venerable ones! If a Bhikṣu has not yet received his years for the new year, he must be one who is to be spoken to, one who is to be instructed, one who is to be admonished, and one who is to be cherished in mind — only then can he be called foremost. Why so, venerable ones?

If there be a person who is not perverse, who accords with the teaching-dharma, said to be one who upholds the holy life dwelling among others — one ought to speak to him on their behalf, ought to instruct him on their behalf, ought to admonish him on their behalf, ought to cherish him in mind on their behalf — can that person then be called foremost? How is it, venerable ones? A person who is not perverse, who accords with the teaching-dharma, said to be one who upholds the holy life dwelling among others — one ought to speak to him on their behalf, ought to instruct him on their behalf, ought to admonish him on their behalf, ought to cherish him in mind on their behalf — can that person then be called foremost?

Now then, venerable ones, suppose there be a person who is not of evil seeking — venerable ones! it is said that this person who is not of evil seeking, not dwelling together with a person of evil seeking, that dharma is not perverse; likewise not tainted by desire, without anger, without stinginess, without jealousy and envy, with renunciation, without flattery, without deceit, knowing shame, knowing conscience, not bound by resentment and the mouth not speaking words of binding resentment; when the Bhikṣu admonishes him he does not answer back with dispute; when the Bhikṣu has spoken he does not go and tell many other people; when the Bhikṣu has spoken, he does not speak slander in return; in all matters he speaks rightly, not speaking of exceptions; without resentment;

broadly, not dwelling together with evil companions and not making friends with evil people; knowing that there is kindness received, knowing how to examine himself.

Venerable ones! It is said that this person accords with the teaching-dharma; thus it is, venerable ones! Not perverse, accords with the teaching-dharma, one of the holy life dwelling among others — one ought to speak to him on their behalf, ought to instruct on their behalf, ought to admonish him on their behalf, ought to cherish him in mind on their behalf — can that person then be foremost?

Now then, venerable ones! Once the Bhikṣu has contemplated, there will be much benefit. If I am settled in evil seeking and dwell together with a person of evil seeking, then I should not abide in evil seeking and should not dwell together with a person of evil seeking.

Now then, venerable ones! The Bhikṣu contemplates and knows: if I abide in evil seeking and dwell together with a person of evil seeking, then the other will not rejoice, but the other will straightway advance and wish to put an end to evil seeking.

Now then, venerable ones! The Bhikṣu contemplates and knows: if I will not abide in evil seeking and not dwell together with a person of evil seeking, then the other rejoices, is pure, is pristine, and performs deeds within the realm of the Bhagavān. Having seen, he joyfully practices.

Just as, venerable ones, a person with eyes takes up a very clean mirror and uses it to look upon his own face. Now then, venerable ones! A person with eyes who sees that his own face is soiled with dust does not rejoice, and that person straightway advances, wishing to wipe away that dust.

Venerable ones! A person with eyes who does not see his own face soiled with dust — that person then rejoices: pure, seeing for himself, then joyfully practices. Thus it is, venerable ones!

The Bhikṣu contemplates and knows: I am settled in evil seeking and dwelling together with a person of evil seeking — then the other straightway advances, wishing to put an end to evil seeking.

Now then, venerable ones! The Bhikṣu contemplates and knows: I will not abide in evil seeking and not dwell together with a person of evil seeking — the other rejoices, is pure, is pristine, abiding in the realm of the Bhagavān. Having seen, he joyfully practices.

Thus, abiding in being tainted by desire, not abiding in not being tainted by desire. Thus, abiding in anger, not abiding in being without anger. Thus, abiding in stinginess, jealousy and envy without renunciation, not abiding in being without stinginess, jealousy and envy without renunciation.

Thus abiding in flattery and deceit, not abiding in being without flattery and deceit. Thus abiding in shamelessness and lack of conscience, not abiding in knowing shame and knowing conscience. Thus abiding in being bound by resentment, the mouth speaking words of binding resentment, not abiding in being unbound by resentment, the mouth speaking words free of binding resentment; abiding in the Bhikṣu, when admonished, answering back with dispute, not abiding in the Bhikṣu, when admonished, not answering back with dispute; abiding in the Bhikṣu, when spoken to, going and telling many other people, not abiding in the Bhikṣu, when spoken to, not going and telling many other people;

abiding in the Bhikṣu, when spoken to, speaking slander in return, not abiding in the Bhikṣu, when spoken to, not speaking slander in return; abiding in, when all matters are spoken rightly, yet speaking of exceptions, not abiding in, when all matters are spoken rightly, not speaking of exceptions; abiding in anger, not abiding in being without anger; and broadly, abiding in dwelling together with evil companions and making friends with evil people, not abiding in not dwelling together with evil companions and not making friends with evil people; abiding in not knowing there is kindness received and not knowing how to examine oneself, not abiding in not knowing there is kindness received, knowing how to examine oneself.

Now then, venerable ones, the Bhikṣu contemplates and knows: I abide in not knowing there is kindness received and not knowing how to examine myself — then the other does not rejoice, but the other straightway advances, wishing to put an end to it.

Now then, venerable ones! The Bhikṣu contemplates and knows: I abide in knowing there is kindness received and knowing how to examine myself — the other rejoices, is pure, is pristine, performs deeds within the realm of the Bhagavān. Having seen, he joyfully practices.

Just as, venerable ones, a person with eyes takes up a pure mirror and looks upon his own face. Now then, venerable ones! A person with eyes who sees that his own face is soiled with dust — that person does not rejoice, but advances, wishing to wipe clean that dust.

Now then, venerable ones! A person with eyes who does not see his own face soiled with dust — that person rejoices, is pure, sees for himself and joyfully practices. Thus it is, venerable ones, the Bhikṣu contemplates and knows: abiding in not knowing there is kindness received and not knowing how to examine oneself, the other does not rejoice, but straightway advances, wishing to put an end to it.

Now then, venerable ones! The Bhikṣu contemplates and knows: I abide in knowing there is kindness received and knowing how to examine myself — the other rejoices, is pure, is pristine, performs deeds within the realm of the Bhagavān. Seeing for himself, he then joyfully practices.

Having joyfully practiced, he then rejoices. Having rejoiced, his body practices in faith. The body having practiced in faith, he then knows ease and bliss.

Being at ease and bliss, he then has concentration of mind. Having concentration of mind, he then knows as it truly is and sees as it truly is. Knowing and seeing (knowledge and vision) as it truly is, he then is without weariness.

Being without weariness, he then is without taint. Being without taint, he then is liberated. Being liberated, he then attains the knowledge (and vision) of liberation: birth is already ended, the holy life is already accomplished, what was to be done is already done, and he does not undergo the knowledge-as-it-truly-is of any further existence of the body.

When the worthy one, Maudgalyāyana, had spoken thus, those Bhikṣus, having heard what the Venerable Maudgalyāyana said, were all joyful and delighted.

Notes:

[1] This sūtra is sūtra number 50 in the Great Canon (Mahā-Tripiṭaka); "Receiving the Years" (Thụ Tuế) means the receiving of years.