中阿含經

1. CHAPTER ON THE SEVEN DHARMAS

1. DISCOURSE ON THE WHOLESOME DHARMAS

Thus have I heard:

At one time, the Blessed One was traveling in the country of Śrāvastī and staying in Jeta Grove, Anāthapiṇḍika’s Park^[02].

At that time, the Blessed One addressed the bhikkhus:

“If a bhikkhu is accomplished in seven dharmas, he will surely attain joy and happiness in the Dharma of the Noble Ones and proceed directly toward the exhaustion of the taints. What are the seven? They are knowing the Dharma, knowing the meaning, knowing the proper time, knowing moderation, knowing oneself, knowing assemblies, and knowing the superiority and inferiority of persons^[04].

“What is meant by a bhikkhu who knows the Dharma? It means that a bhikkhu knows the discourses, songs, expositions, verses, causes and conditions, compilations, accounts of origins, sayings, birth stories, extensive explanations, marvels, and explanations of meaning^[05]. Such is a bhikkhu who knows the Dharma.

If a bhikkhu does not know the Dharma, then he does not know the discourses, songs, expositions, verses, causes and conditions, compilations, accounts of origins, sayings, birth stories, extensive explanations, marvels, and explanations of meaning. Such a bhikkhu does not know the Dharma. If a bhikkhu thoroughly understands the Dharma, then he knows the discourses, songs, expositions, verses, causes and conditions, compilations, accounts of origins, sayings, birth stories, extensive explanations, marvels, and explanations of meaning.

Such is a bhikkhu who thoroughly understands the Dharma.

“What is meant by a bhikkhu who knows the meaning? It means that a bhikkhu knows the meaning of this teaching and of that teaching; he knows that this has a meaning such as that, and that that has a meaning such as this^[06]. Such is a bhikkhu who knows the meaning. If a bhikkhu does not know the meaning, then he does not know the meaning of this teaching or of that teaching; he does not know that this has a meaning such as that, or that that has a meaning such as this. Such a bhikkhu does not know the meaning. If a bhikkhu thoroughly understands the meaning, then he knows the meaning of this teaching and of that teaching; he knows that this has a meaning such as that, and that that has a meaning such as this. Such is a bhikkhu who thoroughly understands the meaning.

“What is meant by a bhikkhu who knows the proper time? It is a bhikkhu who knows when to cultivate the lower method, when to cultivate the higher method, and when to cultivate the method of equanimity^[07]. Such is a bhikkhu who knows the proper time. If a bhikkhu does not know the proper time, then he does not know when to cultivate the lower method, when to cultivate the higher method, or when to cultivate the method of equanimity. Such a bhikkhu does not know the proper time. If a bhikkhu thoroughly understands the proper time, then he knows when to cultivate the lower method, when to cultivate the higher method, and when to cultivate the method of equanimity. Such is a bhikkhu who thoroughly understands the proper time.

“What is meant by a bhikkhu who knows moderation? It is a bhikkhu who knows moderation in eating, drinking, walking, standing, sitting, lying down, speaking, remaining silent, reducing sleep and rest, and cultivating right knowledge. Such is a bhikkhu who knows moderation.

If a bhikkhu does not know moderation, then he does not know moderation in eating, drinking, walking, standing, sitting, lying down, speaking, remaining silent, defecating and urinating, reducing sleep and rest, and cultivating right knowledge. Such a bhikkhu does not know moderation. If a bhikkhu thoroughly understands moderation, then he knows moderation in eating, drinking, walking, standing, sitting, lying down, speaking, remaining silent, reducing sleep and rest, and cultivating right knowledge.

Such is a bhikkhu who thoroughly understands moderation.

“What is meant by a bhikkhu who knows himself? A bhikkhu knows for himself the extent of his faith, virtue, generosity, wisdom, eloquence, mastery of the Āgamas, and attainments^[08]. Such a bhikkhu knows himself. If a bhikkhu does not know himself, then he does not know for himself the extent of his faith, virtue, learning, generosity, wisdom, eloquence, mastery of the Āgamas, and attainments. Such a bhikkhu does not know himself. If a bhikkhu thoroughly knows himself, then he knows the extent of his faith, virtue, generosity, wisdom, eloquence, mastery of the Āgamas, and attainments. Such a bhikkhu thoroughly knows himself.

“What is meant by a bhikkhu who knows assemblies? A bhikkhu knows: ‘This is an assembly of kṣatriyas; this is an assembly of brahmins; this is an assembly of householders; this is an assembly of śramaṇas.’ In those assemblies, he knows: ‘Thus should I approach; thus should I stand; thus should I sit; thus should I speak; thus should I remain silent.’ Such is a bhikkhu who knows assemblies. If a bhikkhu does not know assemblies, then he does not know: ‘This is an assembly of kṣatriyas; this is an assembly of brahmins; this is an assembly of householders; this is an assembly of śramaṇas.’ Nor does he know: ‘In those assemblies, thus should I approach; thus should I stand; thus should I sit; thus should I speak; thus should I remain silent.’ Such a bhikkhu does not know assemblies.

If a bhikkhu thoroughly understands assemblies, then he knows: ‘This is an assembly of kṣatriyas; this is an assembly of brahmins; this is an assembly of householders; this is an assembly of śramaṇas.’ In those assemblies, he knows: ‘Thus should I approach; thus should I stand; thus should I sit; thus should I speak; thus should I remain silent.’ Such is a bhikkhu who thoroughly understands assemblies.”

“What does it mean for a bhikkhu to know the superiority and inferiority of persons^[09]? A bhikkhu knows that there are two kinds of persons: those with faith and those without faith^[10]. Those with faith are superior; those without faith are inferior.

Among those with faith, there are again two kinds: those who regularly go to see bhikkhus and those who do not regularly go to see bhikkhus. Those who go to see bhikkhus are superior; those who do not regularly go to see bhikkhus are inferior. Among those who regularly go to see bhikkhus, there are again two kinds: those who pay reverence and those who do not pay reverence.

Those who pay reverence are superior; those who do not pay reverence are inferior. Among those who pay reverence, there are again two kinds: those who inquire about the scriptures and those who do not inquire about the scriptures. Those who inquire about the scriptures are superior; those who do not inquire about the scriptures are inferior.

Among those who inquire about the scriptures, there are again two kinds: those who listen to the scriptures with one-pointed attention and those who do not listen to the scriptures with one-pointed attention. Those who listen to the scriptures with one-pointed attention are superior; those who do not listen to the scriptures with one-pointed attention are inferior. Among those who listen to the scriptures with one-pointed attention, there are two kinds: those who, having heard the Dharma, accept and retain it, and those who, having heard the Dharma, do not accept and retain it.

Those who, having heard the Dharma, accept and retain it are superior; those who, having heard the Dharma, do not accept and retain it are inferior. Among those who, having heard the Dharma, accept and retain it, there are again two kinds: those who hear the Dharma and contemplate its meaning, and those who hear the Dharma but do not contemplate its meaning. Those who hear the Dharma and contemplate its meaning are superior; those who hear the Dharma but do not contemplate its meaning are inferior.

Among those who hear the Dharma and contemplate its meaning, there are again two kinds: those who know the Dharma, know its meaning, proceed toward the Dharma and the successive Dharma, accord with the Dharma, and practice in accordance with the Dharma^[11]; and those who do not know the Dharma, do not know its meaning, do not proceed toward the Dharma and the successive Dharma, do not accord with the Dharma, and do not practice in accordance with the Dharma.

Those who know the Dharma, know its meaning, proceed toward the Dharma and the successive Dharma, accord with the Dharma, and practice in accordance with the Dharma are superior; those who do not know the Dharma, do not know its meaning, do not proceed toward the Dharma and the successive Dharma, do not accord with the Dharma, and do not practice in accordance with the Dharma are inferior. Among those who know the Dharma, know its meaning, proceed toward the Dharma and the successive Dharma, accord with the Dharma, and practice in accordance with the Dharma, there are again two kinds: those who benefit themselves and also benefit others, benefit everyone, have compassion for the world, seek welfare and benefit, and bring peace and happiness to devas and human beings;

and those who do not benefit themselves or others, do not have compassion for the world, do not seek welfare and benefit, and do not bring peace and happiness to devas and human beings.

Whoever benefits themselves and also benefits others, benefits everyone, has compassion for the world, seeks welfare and benefit, and brings peace and happiness to devas and human beings—that person is foremost, great, supreme, highest, most excellent, most honored, and most sublime among all other persons. It is just as milk comes from a cow, curds from milk, fresh butter from curds, clarified butter from fresh butter, and the essence of ghee from clarified butter^[12].

The essence of ghee is foremost, great, supreme, highest, most excellent, most honored, and most sublime among all those products. So too, whoever benefits everyone, has compassion for the world, seeks welfare and benefit, and brings peace and happiness to devas and human beings—that person, among the two kinds of persons described, distinguished, and designated above, is foremost, great, supreme, highest, most excellent, most honored, and most sublime.

This is how a bhikkhu knows the superiority and inferiority of persons.

Thus spoke the Buddha. Having heard what the Buddha taught, the bhikkhus rejoiced and respectfully practiced it.

2. THE SUTRA ON THE TRÚ ĐẠC TREE

Thus have I heard:

At one time, the Buddha was journeying through the country of Śrāvastī and was staying in Jeta Grove, in Anāthapiṇḍika’s Park.

At that time, the Buddha said to the bhikkhus:

“If the leaves of the Trú đạc tree^[02] in the Heaven of the Thirty-three turn yellow^[03], the devas of the Heaven of the Thirty-three rejoice with delight, thinking, ‘Before long, the leaves of the Trú đạc tree will fall.’ Then the leaves of the tree in the Heaven of the Thirty-three fall. At that time, the devas of the Heaven of the Thirty-three rejoice with delight, thinking, ‘Before long, the leaves of the Trú đạc tree will grow again.’ Then the leaves of the Trú đạc tree in the Heaven of the Thirty-three grow again. At that time, the devas of the Heaven of the Thirty-three rejoice with delight, thinking, ‘Before long, the Trú đạc tree will form a network of growth^[04].’ Then the Trú đạc tree in the Heaven of the Thirty-three forms a network of growth.

“At that time, the devas of the Heaven of the Thirty-three rejoice with delight, thinking, ‘Before long, the Trú đạc tree will put forth buds resembling birds’ beaks^[05].’ Then the Trú đạc tree in the Heaven of the Thirty-three puts forth buds resembling birds’ beaks. At that time, the devas of the Heaven of the Thirty-three think, ‘Before long, the Trú đạc tree will put forth flowers resembling bowls^[06].’ Then the Trú đạc tree in the Heaven of the Thirty-three puts forth flowers resembling bowls.

At that time, the devas of the Heaven of the Thirty-three rejoice, thinking, ‘Before long, the flowers of the Trú đạc tree will open fully and become perfectly round.’ When the Trú đạc tree’s flowers open fully and become perfectly round, it radiates light and color and sends forth fragrance throughout a radius of one hundred yojanas^[07]. Then, in the fourth month of summer, the devas of the Heaven of the Thirty-three delight in the five kinds of heavenly sensual pleasure.

Thus, the devas of the Heaven of the Thirty-three gather beneath the Trú đạc tree and enjoy bliss.

“In the same way, noble disciples are likewise. When a noble disciple considers going forth into homelessness, that noble disciple is like a leaf turning yellow, just as the leaves of the Trú đạc tree in the Heaven of the Thirty-three turn yellow.

“Furthermore, when a noble disciple shaves off their hair and beard, dons the kāṣāya robes, and, with sincere faith, leaves the household life for the homeless life to train in the Way, that noble disciple is then said to be like a fallen leaf, just as the leaves of the Trú đạc tree in the Heaven of the Thirty-three fall.

“Furthermore, when a noble disciple, secluded from sensual desires and secluded from evil and unwholesome states, with applied thought and sustained thought^[08], with rapture and happiness born of seclusion^[09], accomplishes and dwells in^[10] the first dhyāna, that noble disciple is then said to be like a leaf growing again, just as the leaves of the Trú đạc tree in the Heaven of the Thirty-three grow again.

“Furthermore, when a noble disciple, with applied thought and sustained thought having ceased, has inner tranquility, without applied thought or sustained thought, and, with rapture and happiness born of concentration^[11], accomplishes and dwells in the second dhyāna, that noble disciple is then said to form a network of growth, just as the Trú đạc tree in the Heaven of the Thirty-three forms a network of growth.

“Furthermore, when a noble disciple, having relinquished delight in rapture, dwells in equanimity, free from seeking^[12], with right mindfulness and right knowledge, and personally experiences happiness—that of which the noble ones declare, ‘One dwells in equanimity, with mindfulness and happiness, abiding in emptiness’^[13]—and accomplishes and dwells in the third dhyāna, that noble disciple is then said to put forth buds resembling birds’ beaks, just as the Trú đạc tree in the Heaven of the Thirty-three puts forth buds resembling birds’ beaks.

“Furthermore, when a noble disciple, with the cessation of happiness and the cessation of suffering, and with former sorrow and joy already ceased, being neither suffering nor happy, with equanimity and purified mindfulness^[14], accomplishes and dwells in the fourth dhyāna, that noble disciple is then said to put forth flowers resembling bowls, just as the Trú đạc tree in the Heaven of the Thirty-three puts forth flowers resembling bowls.”

"Furthermore, when a noble disciple has exhausted the taints and, liberated in mind and liberated through wisdom, here and now^[15] knows for himself, directly realizes for himself, personally attains realization, and abides in its fulfillment, he knows as it truly is: 'Birth is ended, the holy life has been established, what had to be done has been done, and there will be no further rebirth.' At that time, the noble disciple is said to be like a flower in full bloom, just as the Trú Đạc tree in the Heaven of the Thirty-three blossoms fully.

Such is a bhikkhu who, with the taints exhausted, is an arhat. The Thirty-three devas assemble in the Hall of the Good Dharma, inquire after him, and praise him, saying: 'That venerable noble disciple shaved off his hair and beard, donned the kasaya robe, and, with resolute faith, left the household life for homelessness to train in the Way. His taints have been exhausted; he is liberated in mind and liberated through wisdom.

Here and now, he knows for himself, directly realizes for himself, personally attains realization, and abides in its fulfillment. He knows as it truly is that birth is ended, the holy life has been established, what had to be done has been done, and there will be no further rebirth.' Such is the assembly of arhats whose taints have been exhausted, just as the Thirty-three devas assemble together beneath the Trú Đạc tree."

Thus spoke the Buddha. Having heard what the Buddha taught, the bhikkhus rejoiced and respectfully practiced accordingly.

3. THE DISCOURSE ON THE SIMILE OF THE CITY

Thus have I heard:

At one time, the Buddha was traveling in the country of Sravasti and was staying in Jeta's Grove, Anathapindika's Park.

At that time, the Blessed One said to the bhikkhus:

"Suppose a royal frontier city is fully provided with seven things^[02] and possesses an abundant supply of four kinds of provisions, easy to obtain and not difficult to find. For this reason, that royal city cannot be overrun by external enemies, unless it is destroyed from within.

"What are the seven things with which the royal city is fully provided? A royal frontier city has watchtowers constructed and its earthworks firmly packed so that they cannot be breached, thereby keeping those within secure and restraining enemies outside. This is the first thing with which the royal city is fully provided.

"Furthermore, around the royal frontier city, moats are dug and ponds are dredged so that they are exceedingly deep and broad; they are repaired and fully equipped to serve as defenses, thereby keeping those within secure and restraining enemies outside. This is the second thing with which the royal city is fully provided.

"Furthermore, the roads around the royal frontier city are cleared, leveled, and widened, thereby keeping those within secure and restraining enemies outside. This is the third thing with which the royal city is fully provided.

"Furthermore, within the royal frontier city, four divisions of the army are assembled: the elephant corps, cavalry, chariot corps, and infantry, thereby keeping those within secure and restraining enemies outside. This is the fourth thing with which the royal city is fully provided.

"Furthermore, the royal frontier city is supplied with weapons—bows, arrows, spears, and halberds—thereby keeping those within secure and restraining enemies outside. This is the fifth thing with which the royal city is fully provided.

"Furthermore, a great general is appointed to guard the royal frontier city. He is discerning, versed in strategy, resourceful, capable, courageous, resolute, and skilled in tactics. He admits good people and bars those who are unwholesome, thereby keeping those within secure and restraining enemies outside. This is the sixth thing with which the royal city is fully provided.

"Furthermore, the royal frontier city has high walls built with utmost firmness, plastered with mud and coated with earth, thereby keeping those within secure and restraining enemies outside. This is the seventh thing with which the royal city is fully provided.

"What are the four kinds of provisions^[04] that are easy to obtain and not difficult to find? In the royal frontier city, water, grass, firewood, and timber are readily available and kept in reserve, thereby keeping those within secure and restraining enemies outside. This is the first kind of provision that is abundant, easy to obtain, and not difficult to find in the royal city.

"Furthermore, the royal frontier city gathers large quantities of rice and stores barley, thereby keeping those within secure and restraining enemies outside. This is the second kind of provision that is abundant, easy to obtain, and not difficult to find in the royal city.

"Furthermore, the royal frontier city stores large quantities of niêm beans, large beans, and small beans^[05], thereby keeping those within secure and restraining enemies outside. This is the third kind of provision that is abundant, easy to obtain, and not difficult to find in the royal city.

"Furthermore, the royal frontier city stores ghee, honey, sugarcane, fish, salt, and dried meat, all in abundant supply, thereby keeping those within secure and restraining enemies outside. This is the fourth kind of provision that is abundant, easy to obtain, and not difficult to find in the royal city.

"Thus, because the royal city is fully provided with seven things and possesses an abundant supply of four kinds of provisions, easy to obtain and not difficult to find, it cannot be overrun by external enemies, unless it destroys itself from within.

"In the same way, if a noble disciple possesses seven wholesome qualities and readily attains, without difficulty, the four higher states of mind^[06], the noble disciple cannot be swayed by Mara the Evil One^[07], does not follow evil and unwholesome states, is not defiled by afflictions, and will not undergo rebirth again.

"What are the seven wholesome qualities that the noble disciple possesses? A noble disciple has steadfast faith and deep confidence in the Tathagata^[08]. The faculty of faith is firmly established, and the disciple will never place faith in other sramanas, brahmins, followers of non-Buddhist paths, Mara the Deva, Brahma, or any other beings of the world. This is the first wholesome quality possessed by the noble disciple.

"Furthermore, the noble disciple constantly practices moral shame^[09], feeling shame regarding what is shameful: evil and unwholesome states and defiled afflictions, which bring evil retributions and create the root of birth and death. This is the second wholesome quality possessed by the noble disciple.

"Furthermore, the noble disciple constantly practices moral dread^[10], feeling dread regarding what is blameworthy: evil and unwholesome states and defiled afflictions, which bring evil retributions and create the root of birth and death. This is the third wholesome quality possessed by the noble disciple.

"Furthermore, the noble disciple constantly practices diligence^[11], abandoning evil and unwholesome states and cultivating wholesome states; always striving with perseverance^[12], remaining single-minded and steadfast^[13], doing what is wholesome, and never relinquishing skillful effort^[14]. This is the fourth wholesome quality possessed by the noble disciple.

"Furthermore, the noble disciple is widely learned and has heard much, remembers without forgetting, and accumulates extensive learning. The disciple learns extensively those teachings that are entirely wholesome in the beginning, entirely wholesome in the middle, and entirely wholesome in the end, complete in meaning and expression, utterly pure and perfect, and revealing the holy life^[15]. Having learned them even a thousand times, the disciple attentively and single-mindedly contemplates them^[16], seeing clearly and understanding deeply^[17]. This is the fifth wholesome quality possessed by the noble disciple.

"Furthermore, the noble disciple constantly practices mindfulness and perfects right mindfulness. Whatever was learned long ago and heard long ago^[18] is always remembered and never forgotten. This is the sixth wholesome quality possessed by the noble disciple.

"Furthermore, the noble disciple cultivates wisdom and contemplates the arising and decline of phenomena^[19]. Possessing such knowledge, noble wisdom, penetrating understanding, and clear discernment, the disciple brings suffering completely to an end. This is the seventh wholesome quality possessed by the noble disciple.

"What are the four higher states of mind that the noble disciple readily attains without difficulty? Secluded from sensual desires^[20] and secluded from evil and unwholesome states, the noble disciple enters and abides in the first jhana, which is accompanied by applied thought and sustained thought, with rapture and bliss born of seclusion. This is the first higher state of mind that the noble disciple readily attains without difficulty.

"Furthermore, with applied thought and sustained thought having ceased, the noble disciple's inner mind becomes tranquil. Without applied thought or sustained thought, the disciple enters and abides in the second jhana, with rapture and bliss born of concentration. This is the second higher state of mind that the noble disciple readily attains without difficulty."

“Furthermore, the noble disciple, having become dispassionate toward joy, dwells in equanimity, free from seeking, with right mindfulness and right knowledge, experiencing pleasure with the body. Of such a one the Noble Ones say, ‘Equanimous and mindful, one dwells in pleasure.’ He enters and dwells in the third jhana. This is the third higher state of mind, easily obtained and attained without difficulty by the noble disciple.

“Furthermore, the noble disciple, with the abandoning of pleasure and pain, and with the prior disappearance of sorrow and joy, enters and dwells in the fourth jhana, which is neither painful nor pleasant and is purified by equanimity and mindfulness. This is the fourth higher state of mind, easily obtained and attained without difficulty by the noble disciple.

“Thus, the noble disciple possesses the seven wholesome qualities and attains the four higher states of mind easily and without difficulty. He cannot be swayed by Mara, nor does he follow evil and unwholesome states; he is not defiled by impurities and will undergo no further rebirth.

“It is like a royal frontier city that constructs watchtowers and firmly packs the earth so that they cannot be breached, thereby keeping those within secure and subduing enemies outside. So too, the noble disciple possesses steadfast faith and profound confidence in the Tathagata. The faculty of faith has been established, and he will never follow ascetics, brahmins, adherents of other paths, nor heavenly Mara, Brahma, or any other beings in the world. Thus, the noble disciple possesses the watchtower of faith for abandoning evil and unwholesome states and cultivating wholesome qualities.

“It is like a royal frontier city that digs its moats and dredges its ponds until they are deep and broad, fortifying them securely so they may provide protection, thereby keeping those within secure and subduing enemies outside. So too, the noble disciple practices moral shame, feeling shame regarding what is shameful. He is ashamed of evil and unwholesome states and of defiling afflictions, which bring evil consequences and create the roots of birth and death. Thus, the noble disciple possesses the moat and pond of moral shame for abandoning evil and unwholesome states and cultivating wholesome qualities.

“It is like a royal frontier city that clears and levels the roads connecting all its surroundings, making them broad, thereby keeping those within secure and subduing enemies outside. So too, the noble disciple practices moral dread, dreading what should be dreaded. He dreads evil and unwholesome states and defiling afflictions, which bring evil consequences and create the roots of birth and death. Thus, the noble disciple possesses the level road of moral dread for abandoning evil and unwholesome states and cultivating wholesome qualities.

“It is like a royal frontier city that assembles the four divisions of its army—the elephant corps, cavalry, chariot corps, and infantry—thereby keeping those within secure and subduing enemy forces outside. So too, the noble disciple constantly practices diligent effort, abandoning evil and unwholesome states and cultivating wholesome qualities. He always exerts himself with enduring resolve, single-minded and steadfast in doing what is wholesome, never relinquishing the means of abandoning evil and unwholesome states and cultivating wholesome qualities.

He continually arouses his own resolve, remaining single-minded and steadfast in establishing roots of goodness, never relinquishing the means. Thus, the noble disciple possesses the military force of diligent effort for abandoning evil and unwholesome states and cultivating wholesome qualities.

“It is like a royal frontier city that prepares weapons, bows and arrows, spears and halberds, thereby keeping those within secure and subduing enemies outside. So too, the noble disciple is widely learned and has heard much, remembers without forgetting, and accumulates extensive learning. He is widely learned in those teachings that are entirely wholesome in the beginning, entirely wholesome in the middle, and entirely wholesome in the end, that are endowed with meaning and expression, that reveal the pure and complete holy life.

He studies such teachings even a thousand times, attends to them with a concentrated mind, examines them, sees them clearly, and understands them profoundly. Thus, the noble disciple possesses the weaponry of extensive learning for abandoning evil and unwholesome states and cultivating wholesome qualities.

“It is like a royal frontier city that appoints as its garrison commander a man who is wise, skilled in strategy, resourceful, capable, courageous, resolute, and adept in devising plans, admitting the worthy and barring the corrupt, thereby keeping those within secure and subduing enemies outside. So too, the noble disciple constantly practices mindfulness and perfects right mindfulness. Whatever he practiced long ago or heard long ago, he always remembers without forgetting. Thus, the noble disciple possesses mindfulness as his garrison commander for abandoning evil and unwholesome states and cultivating wholesome qualities.

“It is like a royal frontier city that constructs high and exceedingly strong walls, plastering them with mud and coating them with earth, thereby keeping those within secure and subduing enemies outside. So too, the noble disciple cultivates wisdom and contemplates the arising and decline of phenomena. Through this, noble wisdom enables him to penetrate and clearly discern them and to bring suffering completely to an end. Thus, the noble disciple possesses the wall of wisdom for abandoning evil and unwholesome states and cultivating wholesome qualities.

“It is like a royal frontier city that keeps water, grass, firewood, and timber in readiness, thereby keeping those within secure and subduing enemies outside. So too, the noble disciple, secluded from sensual desires and evil, unwholesome states, with applied and sustained thought, and with the joy and pleasure born of seclusion, enters and dwells in the first jhana. His pleasant abiding is without deprivation; he is secure and at ease and proceeds by himself toward nirvana.

“It is like a royal frontier city that gathers abundant rice and stores abundant barley, thereby keeping those within secure and subduing enemies outside. So too, the noble disciple, with applied and sustained thought stilled, inwardly serene and unified in mind, without applied or sustained thought, and with the joy and pleasure born of concentration, enters and dwells in the second jhana. His pleasant abiding is without deprivation; he is secure and at ease and proceeds by himself toward nirvana.

“It is like a royal frontier city that stores abundant cowpeas, soybeans, and small beans, thereby keeping those within secure and subduing enemies outside. So too, the noble disciple, having become dispassionate toward joy, dwells in equanimity, free from seeking^[21], with right mindfulness and right knowledge, experiencing pleasure with the body. Of such a one the Noble Ones say, ‘Equanimous and mindful, one dwells in pleasure.’ He enters and dwells in the third jhana. His pleasant abiding is without deprivation; he is secure and at ease and proceeds by himself toward nirvana.

“It is like a royal frontier city that stores butter, oil, sugarcane, sugar, fish, salt, and dried meat, with everything fully supplied, thereby keeping those within secure and subduing enemies outside. So too, the noble disciple, with the abandoning of pleasure and pain, and with the prior disappearance of sorrow and joy, enters and dwells in the fourth jhana, which is neither painful nor pleasant and is purified by equanimity and mindfulness. His pleasant abiding is without deprivation; he is secure and at ease and proceeds by himself toward nirvana.”

Thus spoke the Buddha. Having heard what the Buddha said, the bhikkhus rejoiced and respectfully practiced it.

4. THE DISCOURSE ON THE SIMILE OF WATER

Thus have I heard:

At one time, the Buddha was traveling in the country of Sravasti and staying in Jeta Grove, Anathapindika’s Park.

At that time, the Blessed One addressed the bhikkhus:

“I shall teach you about seven kinds of people in the water. Listen closely, listen closely, and reflect well upon it.”

The bhikkhus then respectfully listened.

The Buddha taught:

“What are the seven? There may be a person who remains submerged beneath the water. There may be a kind of person who emerges from the water and then sinks again.

There may be a person who emerges from the water and stands, and having stood, looks around. There may be a person who emerges from the water and stands; having stood, looks around; and having looked around, swims across^[02]. There may be a person who emerges from the water and stands; having stood, looks around; having looked around, swims across; and having swum across, reaches the farther shore.

There may also be a person who emerges from the water and stands; having stood, looks around; having looked around, swims across; having swum across, reaches the farther shore; and having reached the farther shore, is called one who stands upon the shore^[03].

“So too, I shall teach you about seven kinds of people through the simile of water. Listen closely and reflect well upon it.”

The bhikkhus then respectfully listened.

The Buddha said:

“What are the seven? There is a person who remains submerged beneath the water. There is a person who emerges from the water and then sinks again.

There is a person who emerges from the water and then stands. There is a person who emerges from the water and then stands; having stood, he looks around. There is a person who emerges from the water and then stands; having stood, he looks around; having looked, he wades across.

There is a person who emerges from the water and then stands; having stood, he looks around; having looked, he wades across; having crossed, he reaches the farther shore. And there is a person who emerges from the water and then stands; having stood, he looks around; having looked, he wades across; having crossed, he reaches the farther shore; having reached the farther shore, he is called a brahmin standing upon the shore^[04].

Thus have I spoken briefly of the seven kinds of persons by means of the simile of water. Regarding what has been stated and explained above, do you understand its meaning, its distinctions, and its causes and conditions?”

Then the bhikkhus said to the Blessed One:

“The Blessed One is the source of the Dharma. The Blessed One is the Lord of the Dharma^[05]; the Dharma proceeds from the Blessed One. We respectfully beseech the Blessed One to expound it, so that, after hearing it, we may fully understand its meaning.”

The Buddha said:

“Listen closely, listen closely, and reflect well upon it. I shall explain its meaning to you.”

Then the bhikkhus respectfully listened.

The Buddha said:

“What is the kind of person who remains submerged^[06]? There are persons who are covered by unwholesome states, defiled by impurities, who undergo the results of evil deeds and create the roots of birth and death. This is the kind of person who remains submerged beneath the water. Just as one who has sunk beneath the water remains submerged there, so too, I say, is that person. This is the first kind of person in the simile of water. Such persons truly exist in the world.

“What is the kind of person who emerges from the water and then sinks again? It is a person who has aroused faith in wholesome teachings, observes the precepts, practices giving, is learned, possesses wisdom, and cultivates wholesome states. Later, however, that person loses faith, which does not remain steadfast; loses the observance of precepts, giving, learning, and wisdom, none of which remain steadfast. This is the kind of person who emerges and then sinks again. Just as one submerged in water manages to emerge but then sinks again, so too, I say, is that person. This is the second kind of person in the simile of water. Such persons truly exist in the world.

“What is the kind of person who emerges and then stands? It is a person who has aroused faith in wholesome teachings, observes the precepts, practices giving, is learned, possesses wisdom, and cultivates wholesome states. Later that person’s faith remains firm and certain and is not lost; the observance of precepts, giving, learning, and wisdom all remain firm and are not lost. This is the kind of person who emerges from the water and then stands. Just as one submerged in water emerges and then stands, so too, I say, is that person. This is the third kind of person in the simile of water. Such persons truly exist in the world.

“What is the kind of person who emerges and then stands; having stood, looks around? It is a person who arouses faith in wholesome teachings, observes the precepts, practices giving, is learned, possesses wisdom, and cultivates wholesome states. Later that person’s faith remains firm and is not lost; the observance of precepts, giving, learning, and wisdom remain firm and are not lost; that person abides in wholesome states and knows as it truly is suffering, the arising of suffering, the cessation of suffering, and the path leading to the cessation of suffering.

Knowing and seeing thus, that person completely severs the three fetters: identity view, attachment to precepts and observances, and doubt. Once the three fetters have been completely severed, that person realizes stream-entry, will not fall into evil states, is certain to proceed directly toward perfect awakening, and will undergo birth at most seven more times, journeying back and forth seven times among human beings and in the heavens; thereafter, that person will attain the end of suffering^[07].

This is the kind of person who emerges and then stands and, having stood, looks around. So too, I say, is that person. This is the fourth kind of person in the simile of water.

Such persons truly exist in the world.

“What is the kind of person who emerges and then stands; having stood, looks around; having looked around, wades across? It is a person who has aroused faith in wholesome teachings, observes the precepts, practices giving, is learned, possesses wisdom, and cultivates wholesome states. Later that person’s faith remains firm and is not lost; the observance of precepts, giving, learning, and wisdom all remain firm and are not lost, and that person abides in wholesome states.

That person knows as it truly is suffering, the arising of suffering, the cessation of suffering, and the path leading to the cessation of suffering. Knowing and seeing thus, that person completely severs the three fetters: identity view, attachment to precepts and observances, and doubt. Once the three fetters have been completely severed, lust, anger, and delusion^[08] are attenuated.

That person must journey back and forth once more among human beings and in the heavens^[09]. After that single return, that person will attain the Truth of Suffering. This is the person who emerges and then stands; having stood, looks around; having looked, wades across.

Just as one submerged in water emerges and then stands; having stood, looks around; having looked, crosses over, so too, I say, is that person. This is the fifth kind of person in the simile of water. Such persons truly exist in the world.

“What is the kind of person who emerges and then stands; having stood, looks around; having looked around, wades across; having crossed, reaches the farther shore? It is a person who has aroused faith in wholesome teachings, observes the precepts, practices giving, is learned, possesses wisdom, and cultivates wholesome states. Later that person’s faith remains firm and is not lost.

The observance of precepts, giving, learning, and wisdom all remain firm and are not lost, and that person abides in wholesome states. Knowing thus and seeing thus, that person completely severs the five lower fetters^[10]: sensual desire, ill will, identity view, attachment to precepts and observances, and doubt. After completely severing the five lower fetters, that person is born in that realm^[11], then enters nirvana, realizes the irreversible Dharma, and never returns to this world again^[12].

This is the person who emerges and then stands; having stood, looks around; having looked, wades across; having crossed, reaches the farther shore. Just as one submerged in water emerges and then stands; having stood, looks around; having looked around, crosses over; having crossed, reaches the farther shore, so too, I say, is that person. This is the sixth kind of person in the simile of water.

Such persons truly exist in the world.

“What is the kind of person who emerges and then stands; having stood, looks around; having looked around, wades across; having crossed, reaches the farther shore; and, having reached the farther shore, is called a brahmin standing upon the shore? It is a person who has aroused faith in wholesome teachings, observes the precepts, practices giving, is learned, possesses wisdom, and cultivates wholesome states. Later that person’s faith remains firm and is not lost; that person observes the precepts, practices giving, is learned, possesses wisdom, cultivates wholesome states, and knows as they truly are suffering, the arising of suffering, the cessation of suffering, and the path leading to the cessation of suffering.

Knowing and seeing thus, that person’s mind is liberated from the taint of sensual desire, the taint of existence, and the taint of ignorance. Once liberated, that person knows that it is liberated and knows as it truly is: ‘Birth has been ended, the holy life has been established, what had to be done has been done, and there will be no further rebirth.’ This is the person who emerges from the water and then stands; having stood, looks around; having looked, crosses over; having crossed, reaches the farther shore; and, having reached the farther shore, is called a brahmin standing upon the shore.

Just as one submerged in water emerges and then stands; having stood, looks around; having looked, crosses over; having crossed, reaches the farther shore; and, having reached the farther shore, is called one who stands upon the shore, so too, I say, is that person. This is the seventh kind of person in the simile of water. Such persons truly exist in the world.

“I previously said that I would teach you about the seven kinds of persons submerged in water. Thus have I now completed my teaching.”

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

5. THE DISCOURSE ON THE SIMILE OF THE PILE OF WOOD

Thus have I heard:

At one time the Buddha was in Kosala^[2], traveling among the people with a great assembly of bhikkhus following him.

At that time, while the Blessed One was traveling along the road, he suddenly saw in a certain place a great heap of wood^[3] blazing fiercely. Seeing this, the Blessed One stepped off the road, went to another tree, spread out his nisidana^[4], sat down cross-legged, and addressed the bhikkhus:

"Do you see that great heap of wood over there blazing fiercely?"

The bhikkhus replied:

"Venerable Blessed One, we see it."

The Blessed One again addressed the bhikkhus:

"What do you think? Which would be more pleasant: to embrace, sit upon, or lie upon that great heap of wood blazing fiercely; or to embrace, sit with, or lie with a daughter of the kshatriyas, brahmins, householders, or artisans, in the prime of youth, bathed and perfumed, dressed in clean garments, and adorned with garlands and jeweled necklaces?"

The bhikkhus said:

"Venerable Blessed One, to embrace, sit upon, or lie upon that great heap of wood blazing fiercely would be exceedingly painful. Venerable Blessed One, if a daughter of the kshatriyas, brahmins, householders, or artisans, in the prime of youth, bathed and perfumed, dressed in clean garments, and adorned with garlands and jeweled necklaces, were to come and be embraced, sat with, or lain with, that would be exceedingly pleasant, Blessed One!"

The Blessed One said:

"I shall tell you this so that you who are shramanas do not lose the path of the shramana. If you wish to accomplish the unsurpassed holy life, it would be better for you to embrace that great heap of wood blazing fiercely, to sit upon it, or to lie upon it. Although because of this you might suffer pain or die, it would not thereby follow that, upon the breakup of the body and the end of life, you would go directly to an evil destination or be born in hell.

But if a foolish person who transgresses the precepts and is not diligent, in whom evil and unwholesome qualities arise, who is not living the holy life yet claims to live the holy life, and who is not a shramana yet claims to be a shramana, should embrace, sit with, or lie with a daughter of the kshatriyas, brahmins, householders, or artisans, in the prime of youth, bathed and perfumed, dressed in clean garments, and adorned with garlands and jeweled necklaces, that foolish person would thereby experience lasting harm and no benefit^[5], and would undergo the karmic result of evil qualities.

Upon the breakup of the body and the end of life, he would go directly to a bad destination and be born in hell. Therefore, you should contemplate this meaning, contemplate that meaning, and contemplate both meanings, thinking thus: ‘My going forth to train in the path shall not be fruitless or in vain, but shall bear fruit and recompense and bring supreme happiness. I shall be born in good destinations and attain long life.

By accepting robes and blankets, food and drink, beds and bedding, and medicines from faithful donors, I shall enable those donors to gain merit, great karmic fruit, and great radiance.’ You should train in this way."

The Blessed One again addressed the bhikkhus:

"What do you think? Suppose a strong man were to bind a sturdy rope made of hair tightly around your upper arm^[6] until it tore through the skin; after tearing through the skin, it tore through the flesh; after tearing through the flesh, it tore through the sinews; after tearing through the sinews, it tore through the bone; and after tearing through the bone, it reached the marrow. Or suppose you accepted faithful offerings from kshatriyas, brahmins, householders, or artisans, and they touched and handled your body, limbs, hands, and feet. Which would be more pleasant?"

The bhikkhus said to the Buddha:

"Venerable Blessed One, if a strong man were to bind a sturdy rope made of hair tightly around the upper arm until it tore through the skin; after tearing through the skin, it tore through the flesh; after tearing through the flesh, it tore through the sinews; after tearing through the sinews, it tore through the bone; and after tearing through the bone, it reached the marrow, that would be exceedingly painful, Venerable Blessed One. But to receive offerings from kshatriyas, brahmins, householders, or artisans and have them touch and handle one’s body, limbs, hands, and feet would be exceedingly pleasant, Blessed One!"

The Blessed One said:

"I shall tell you this so that you who are training as shramanas do not lose the path of the shramana. If you wish to accomplish the unsurpassed holy life, it would be better to allow a strong man to bind a rope made of hair tightly around your upper arm until it tore through the skin; after tearing through the skin, it tore through the flesh; after tearing through the flesh, it tore through the sinews; after tearing through the sinews, it tore through the bone; and after tearing through the bone, it reached the marrow.

Although in this way you might suffer pain or die, it would not thereby follow that, upon the breakup of the body and the end of life, you would go to an evil destination or be born in hell. But if a foolish person who transgresses the precepts and is not diligent, in whom evil and unwholesome qualities arise, who is not living the holy life yet claims to live the holy life, and who is not a shramana yet claims to be a shramana, should accept faithful offerings from kshatriyas, brahmins, householders, or artisans and then allow them to touch and handle his body, limbs, hands, and feet, that foolish person would thereby experience lasting harm and no benefit and would undergo the karmic result of evil qualities.

Upon the breakup of the body and the end of life, he would go directly to an evil destination and be born in hell. Therefore, you should contemplate this meaning, contemplate that meaning, and contemplate both meanings. Think thus: ‘My going forth to train in the path shall not be fruitless or in vain, but shall bear fruit and recompense and bring supreme happiness.

I shall be born in good destinations and attain long life. By accepting robes and blankets, food and drink, beds and bedding, and medicines from faithful donors, I shall enable those donors to gain great merit, great karmic fruit, and great radiance.’ You should train in this way."

The Buddha again addressed the bhikkhus:

"What do you think? Suppose a strong man were to take a keenly sharpened knife and cut through your thigh; or suppose you accepted faithful offerings, homage, reverence, and welcoming hospitality from kshatriyas, brahmins, householders, or artisans. Which would be more pleasant?"

The bhikkhus replied:

"Venerable Blessed One, if a strong man were to take a keenly sharpened knife and cut through the thigh, that would be exceedingly painful. Blessed One, to accept faithful offerings, homage, reverence, and welcoming hospitality from kshatriyas, brahmins, householders, or artisans would be exceedingly pleasant."

The Blessed One said:

"I shall tell you this so that you who are training as shramanas do not lose the path of the shramana. If you wish to accomplish the unsurpassed holy life, it would be better to allow a strong man to take a keenly sharpened knife and cut through your thigh. Although because of this you might suffer pain or die, it would not thereby follow that, upon the breakup of the body and the end of life, you would go directly to an evil destination and be born in hell.

But if a foolish person who transgresses the precepts and is not diligent, in whom evil and unwholesome qualities arise, who is not living the holy life yet claims to live the holy life, and who is not a shramana yet claims to be a shramana, should accept faithful offerings, homage, reverence, and welcoming hospitality from kshatriyas, brahmins, householders, or artisans, that foolish person would thereby experience lasting harm and no benefit and would undergo the karmic result of evil qualities.

Upon the breakup of the body and the end of life, he would go directly to an evil destination and be born in hell. Therefore, you should contemplate this meaning, contemplate that meaning, and contemplate both meanings. You should think thus: ‘My going forth to train in the path shall not be fruitless or in vain, but shall bear fruit and recompense and bring supreme happiness.

I shall be born in good destinations and attain long life. By accepting robes and blankets, food, beds, and bedding from faithful donors, I shall enable those donors to gain great merit, great karmic fruit, and great glory.’ You should train in this way."

The Blessed One again addressed the bhikkhus:

"What do you think? Suppose a strong man were to heat a sheet of copper or iron until it blazed fiercely and then wrap it around your body; or suppose you accepted offerings of clothing from faithful kshatriyas, brahmins, householders, or artisans. Which would be more pleasant?"

The bhikkhus replied:

“Blessed One, if a strong man were to heat sheets of copper or iron until they blazed fiercely and then wrap them around one’s body, that would be exceedingly painful. But to accept robes offered in faith by Kshatriyas, brahmins, householders, and craftsmen would be exceedingly pleasant.”

The Blessed One said:

“I shall tell you this so that, while training as śramaṇas, you do not lose the śramaṇa’s path. If you wish to fulfill the unsurpassed holy life, it would be better to let a strong man heat sheets of copper or iron until they blazed fiercely and then wrap them around your bodies. Though this would cause you suffering, it would not thereby lead you, at the breakup of the body and the end of life, directly to an evil destination or rebirth in hell.

But suppose a foolish person violates the precepts, is not diligent, gives rise to evil and unwholesome states, claims to practice the holy life while not practicing it, and claims to be a śramaṇa while not being one; and then accepts robes offered in faith by Kshatriyas, brahmins, householders, and craftsmen. Because of this, that foolish person will forever be without benefit or good and will undergo the consequences of evil states.

At the breakup of the body and the end of life, he will go directly to an evil destination and be reborn in hell. Therefore, you should contemplate this meaning, contemplate that meaning, and contemplate both meanings. You should think: ‘My going forth to train in the path is not fruitless or vain, but bears fruit and recompense, brings supreme happiness, and leads to rebirth in good destinations where I may enjoy long life.

By accepting robes, blankets, food and drink, beds and seats, and medicines offered in faith, I enable the donors to gain great merit, great recompense, and great radiance.’ You should train in this way.”

The Blessed One again addressed the bhikkhus:

“What do you think? Suppose a strong man were to use red-hot iron tongs to force someone’s mouth open and then throw into it an iron ball heated until it blazed fiercely. That red-hot iron ball would burn the lips; after burning the lips, it would burn the tongue; after burning the tongue, it would burn the gums; after burning the gums, it would burn the throat; after burning the throat, it would burn the heart; after burning the heart, it would burn the stomach and intestines; and after burning the stomach and intestines, it would pass out below. Or suppose one were to accept food of countless flavors offered in faith by Kshatriyas, brahmins, householders, and craftsmen. Which would be more pleasant?”

The bhikkhus replied:

“Blessed One, suppose a strong man were to use red-hot iron tongs to force someone’s mouth open and then place into it an iron ball heated until it blazed fiercely. That red-hot iron ball would burn the lips; after burning the lips, it would burn the tongue; after burning the tongue, it would burn the gums; after burning the gums, it would burn the throat; after burning the throat, it would burn the heart; after burning the heart, it would burn the stomach and intestines; and after burning the stomach and intestines, it would pass out below. That would be exceedingly painful, Blessed One. But to accept food of countless flavors offered in faith by Kshatriyas, brahmins, householders, and craftsmen would be exceedingly pleasant.”

The Blessed One told the bhikkhus:

“I shall tell you this so that, while training as śramaṇas, you do not lose the śramaṇa’s path. If you wish to fulfill the unsurpassed holy life, it would be better to let a strong man use red-hot iron tongs to force your mouths open and then throw into them iron balls heated until they blazed fiercely. Those red-hot iron balls would burn your lips; after burning your lips, they would burn your tongues; after burning your tongues, they would burn your gums; after burning your gums, they would burn your throats; after burning your throats, they would burn your hearts; after burning your hearts, they would burn your stomachs and intestines; and after burning your stomachs and intestines, they would fall to the ground.

Though this would cause you pain or even death, it would not thereby lead you, at the breakup of the body and the end of life, directly to an evil destination or rebirth in hell. But suppose a foolish person violates the precepts, is not diligent, gives rise to evil and unwholesome states, claims to practice the holy life while not practicing it, and claims to be a śramaṇa while not being one; and then accepts food of countless flavors offered in faith by Kshatriyas, brahmins, householders, and craftsmen.

Because of this, that foolish person will forever be without benefit or good and will undergo the consequences of evil states. At the breakup of the body and the end of life, he will go directly to an evil destination and be reborn in hell. Therefore, you should contemplate this meaning, contemplate that meaning, and contemplate both meanings.

You should think: ‘My going forth to train in the path is not fruitless or vain, but bears fruit and recompense, brings supreme happiness, and leads to rebirth in good destinations where I may enjoy long life. By accepting robes, blankets, food and drink, beds and seats, and medicines offered in faith, I enable the donors to gain great merit, great recompense, and great radiance.’ You should train in this way.”

The Blessed One again addressed the bhikkhus:

“What do you think? Suppose a strong man were to heat a bed of iron or copper until it blazed fiercely and then compel someone to lie or sit upon it. Or suppose one were to accept beds, seats, and bedding offered in faith by Kshatriyas, brahmins, householders, and craftsmen. Which would be more pleasant?”

The bhikkhus said to the Buddha:

“Blessed One, suppose a strong man were to heat a bed of iron or copper until it blazed fiercely and then compel someone to lie or sit upon it. That would be exceedingly painful. Blessed One, to accept beds, seats, and bedding offered in faith by Kshatriyas, brahmins, householders, and craftsmen would be exceedingly pleasant.”

The Blessed One said:

“I shall tell you this so that, while training as śramaṇas, you do not lose the śramaṇa’s path. If you wish to fulfill the unsurpassed holy life, it would be better to let a strong man heat a bed of copper or iron until it blazed fiercely and then compel you to lie or sit upon it. Though this would cause you suffering or even death, it would not thereby lead you, at the breakup of the body and the end of life, directly to an evil destination or rebirth in hell.

But suppose a foolish person violates the precepts, is not diligent, gives rise to evil and unwholesome states, claims to practice the holy life while not practicing it, and claims to be a śramaṇa while not being one; and then accepts bedding, beds, and seats offered in faith by Kshatriyas, brahmins, householders, and craftsmen. Because of this, that foolish person will forever be without benefit or good and will undergo evil recompense.

At the breakup of the body and the end of life, he will go directly to an evil destination and be reborn in hell. Therefore, you should contemplate this meaning, contemplate that meaning, and contemplate both meanings. You should think: ‘My going forth to train in the path is not fruitless or vain, but bears fruit and recompense, brings boundless happiness, and leads to rebirth in good destinations where I may enjoy long life.

By accepting robes, blankets, food and drink, beds, and medicines offered in faith, I enable the donors to gain great merit, great recompense, and great radiance.’ You should train in this way.”

The Blessed One addressed the bhikkhus:

“What do you think? Suppose a strong man were to heat a great cauldron of iron or copper until it blazed fiercely, seize someone, and throw him headfirst into it. Or suppose one were to accept, as an offering made in faith by Kshatriyas, brahmins, householders, and craftsmen, a dwelling plastered with clay, with windows and doors tightly sealed, and furnished with a warm hearth. Which would be more pleasant?”

The bhikkhus said to the Buddha:

“Blessed One, suppose a strong man were to heat a great cauldron of iron or copper until it blazed fiercely, seize someone, and throw him headfirst into it. That would be exceedingly painful. Blessed One, to accept, as an offering made in faith by Kshatriyas, brahmins, householders, and craftsmen, a dwelling plastered with clay, with windows and doors tightly sealed, and furnished with a warm hearth, would be exceedingly pleasant.”

The Blessed One said:

"I shall explain this to you so that, in training as ascetics, you do not lose the ascetic path. If you wish to accomplish the unsurpassed holy life, it would be better for strong men to heat a great copper or iron cauldron until it blazes fiercely, then seize you, lift you upside down, and cast you into it. Although this would cause you suffering or death, it would not thereby cause you, after the breakup of the body and the ending of life, to proceed directly to an evil destination or be reborn in hell.

But if a foolish person violates the precepts, is not diligent, and gives rise to evil and unwholesome states; if, though devoid of the holy life, he claims to live the holy life, and though not an ascetic, he claims to be an ascetic; and if he then accepts offerings given in faith by kshatriyas, brahmins, householders, and artisans—a house plastered with mud, with windows and doors closed and secure, and furnished with a warm brazier—then because of this that foolish person will forever be without welfare and without benefit, will undergo an evil result, and after the breakup of the body and the ending of life will proceed directly to an evil destination or be reborn in hell.

Therefore, you should contemplate this meaning, contemplate that meaning, and contemplate both meanings. You should think: ‘My going forth to train in the path is not fruitless or in vain, but has fruit and recompense. It brings ultimate peace and happiness, rebirth in a good destination, and longevity.

By accepting from others offerings given in faith—robes and blankets, food and drink, beds and bedding, and medicines—I enable the donors to gain great merit, a great result, and great radiance.’ You should train in this way."

When this Dharma teaching was given, sixty bhikkhus exhausted all the taints and were liberated from the fetters. Sixty bhikkhus relinquished the precepts and returned to lay life. Why was this? Because the Blessed One’s instruction was exceedingly profound and difficult, and training in the path was likewise exceedingly profound and difficult.

Thus spoke the Buddha. Having heard what the Buddha said, the bhikkhus rejoiced and respectfully practiced it.

Notes:

^[01] Pāli parallel: A. VII.64 Dammaññū-sutta; separate translation: No. 27, Sūtra on Knowing Seven Things, 1 fascicle, translated by Zhi Qian of Wu (Taishō 1, p. 810); No. 125 (39.1), Ekottarika Āgama, "Chapter on Equal Dharmas" (Taishō 2, p. 728).

^[02] Chinese: The country of Śrāvastī, Jeta Grove, Anāthapiṇḍika’s Park 舍 衛 國 勝 林 給 孤 獨 園. Pāli: sāvatthiyam... Jetavāne Anathapiṇḍikassa ārāme.

^[03] Chinese: "Among the noble sages, he attains the joy and happiness of delight" 於 賢 聖 得 歡 喜. No. 27: "In the present life he is secure and at ease, joyful and greatly happy" 現 世 安 隱 欣 悅 多. No. 125 (39.1): "In the present Dharma he experiences happiness without end" 於 現 法 中 受 樂 無 窮. Both versions mean: "One attains security and ease in this very life."

^[04] Knowing the Dharma, knowing the meaning, knowing the time, knowing moderation, knowing the assembly, and knowing the superiority and characteristics of persons 知 法 知 義 知 時 知 莭 知 眾 知 人 勝 如. Pāli: dhammaññū ca hoti atthaññū ca attaññū ca mattaññū ca kālaññū ca parisaññū ca puggalaparoparaññū ca.

^[05] Discourses, songs, expositions, verses, causes and conditions, compilations, origins, sayings, birth stories, extensive explanations, marvels, and explanations of meaning 正 經, 歌 詠, 記 説, 偈 他, 因 縁, 撰 録, 本 起, 此 說, 生 處, 廣 解, 未 曾 有, 說 義. All three versions enumerate twelve divisions. The Pāli has only nine: suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ ittivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ.

^[06] Chinese: "He knows the various meanings that have been explained: this is the meaning of that, and this is the meaning of this" 知 彼 彼 說 義, 是 彼 義, 是 此 義. Pāli: ayaṃ imassa bhāsitassa attho, ayaṃ imassa bhāsitassa, "This is the meaning of this statement. This is the meaning of this statement."

^[07] Chinese: the sign of lowering, the sign of raising, and the sign of equanimity 下 相, 高 相, 捨 相. Saṅgītiparyāya 17 (Taishō 26, p. 457b): cultivate the sign of calming, cultivate the sign of arousing, and cultivate the sign of equanimity. Pāli: ayaṃ kālo uḍessa, ayaṃ kālo paripucchāya, ayaṃ kālo yogassa, ayaṃ kālo paṭisallānassā. "This is the time for exposition; this is the time for questioning; this is the time for cultivation; this is the time for seclusion." In the Chinese version, uddha(?) or ucca (high) was read instead of uddesa (exposition).

^[08] Chinese: faith, precepts, learning, generosity, wisdom, eloquence, Āgama, and attainment 信 戒 聞 施 慧 辯 阿 舍 所 得. Saṅgītiparyāya 17 (Taishō 26, p. 457c): faith, precepts, learning, relinquishment, wisdom, realization, mindfulness, lineage, and eloquence 信 戒 聞 捨 慧 証 念 族 姓 辯 扌. Pāli: saddha (faith), sīla (precepts), suta (learning), cāga (generosity and relinquishment), paññā (wisdom), paṭibhāna (eloquence).

^[09] Chinese: knowing the superiority and characteristics of persons 知 人 勝 如. Saṅgītiparyāya 17, cited above: knowing the superiority and inferiority of persons 知 人 勝 劣.

^[10] Chinese: those with faith and those without faith 有 信 有 不 信. Saṅgītiparyāya 17, cited above: superior or inferior in virtue.

^[11] Chinese: knowing the Dharma, knowing the meaning, proceeding toward the Dharma, following the Dharma, conforming to the Dharma, and practicing in accordance with the Dharma 知 法, 知 義, 向 法, 隨 順 於 法, 如 法 行 之. Pāli: atthamaññāya dhammamaññāya dhammānudhammappaṭipanno, "having reflected upon the meaning and reflected upon the Dharma, he then practices the Dharma in accordance with the Dharma."

^[12] Chinese: milk, curds, fresh butter, clarified butter, and the essence of clarified butter 乳 酪 生 酥 熱 酥 酥 精. Pāli: khīra (milk), dadhi (curds or yogurt), takka (liquid butter, one-quarter water), navanīta (solid butter), sappi (butter oil or clarified butter, ghee). The corresponding Pāli version does not contain this simile.

^[01] Pāli parallel: A. VII.65 Pārichattaka-sutta. Separate translations: No. 28, the Buddha’s Discourse on the Pārijāta Tree, 1 fascicle, translated by Dānapāla of the Song dynasty (Taishō 2, p. 810); No. 125 (39.2), Ekottarika Āgama 33, "Chapter on Equal Dharmas" (Taishō 2, p. 729).

^[02] Chinese: the daytime-measuring tree 晝 度 樹. Pāli: pārichattaka (Skt. pārijāta: the fully grown tree 圓 生 樹). The coral tree (Erythmia Indica) in the Heaven of the Thirty-three (Pāli: Tāvatiṃsa), used as a standard for reckoning the days—the clock of the Heaven of the Thirty-three. No. 125 (39.2) describes it thus: the base of the tree is fifty yojanas across, it is one hundred yojanas high, and its shade extends fifty yojanas in each of the four directions. During the fourth month, the devas of the Heaven of the Thirty-three regularly gather there for enjoyment. No. 28 gives a similar description.

^[03] No. 28: that tree then produces bán nỗ bát la xá 半 努 缽 羅 舍. Pāli: paṇḍupālasa: (the leaves) wither.

^[04] Chinese: a net is formed 生 網. Pāli: jālakajāta: young shoots begin to sprout. The Chinese version analyzes it as jālaka, "a membrane or net," + jāta, "arisen." No. 28: a jeweled net 寳 網, analyzed as jālaka, "net," + jāta = jātarūpa (?): gold.

^[05] Chinese: bird-peck 鳥 啄. Pāli: khāraka, a shoot or bud.

^[06] No. 28 gives two stages: câu-châm-ma-la-ca 俱 砧 摩 羅 迦. Pāli: kuḍumalaka, a flower bud just beginning to emerge; and ca-ca-tả 迦 迦 寫. Pāli: koraka, a flower bud.

^[07] Pāli: samantā paññ āsayojanāni ābhāya phuṭaṃ hoti, anuvātaṃ yojanasataṃ gandho gacchati, "Its radiance spreads throughout fifty yojanas; downwind, its fragrance travels one hundred yojanas."

^[08] Chinese: possessing thought and examination 有 覺. Pāli: sa vitakkaṃ savicāraṃ, accompanied by applied thought (investigation) and sustained thought (examination).

^[09] Chinese: joy and happiness born of seclusion 離 生 喜 樂. Pāli: vivekajaṃ pītisukhaṃ, joy and happiness arising from seclusion.

^[10] Chinese: accomplishes and abides 成 就 遊. Pāli: upasampajja viharati, after attaining entry, he abides (dwells in that state).

^[11] Chinese: joy and happiness born of samādhi 定 生 喜 樂. Pāli: samādhijaṃ pītisukhaṃ.

^[12] Chinese: separated from desire for joy, he abides in equanimity, seeking nothing 離 於 喜 欲 捨 無 求 遊. Pāli: pītiyā ca virāgā ca uppekkako ca viharati: he dwells (abides) in a state of equanimity, with joy having ceased.

^[14] Chinese: purity of equanimity and mindfulness 捨 念 淸 淨. Dharmaskandha 7 (Taishō 26, p. 485a): "At that time, both equanimity and mindfulness are entirely purified." Pāli: upekkā-sati-parisuddhiṃ.

^[15] Chinese: in the present Dharma 於 現 法 中. Pāli: diṭṭhe dhamme.

^[01] Pāli parallel: A. VII.6 43, Nagara-sutta. Separate translation: No. 125 (39.4), Ekottarika Āgama 33, "Chapter on Equal Dharmas" (Taishō 2, p. 730).

^[02] Chinese: “complete with seven requisites” 七 事 具 足. Pāli: sattehi nagaraparikkārehi, with the seven requisites for protecting a fortified city.

^[03] Chinese: “watchtower” 樓 櫓. Pāli: esika, a stone pillar.

^[04] Chinese: “food” 食. Pāli: āhāra. The Song, Yuan, and Ming editions read: “matter” 事.

^[05] Chinese: “glutinous beans, large and small beans” 黏 豆 大 小 豆. Pāli: tila-mugga-māsāparaṇaṃ, sesame, red beans, and other kinds of beans.

^[06] The seven wholesome qualities and the four higher states of mind 七 善 法 四 曾 上 心. Pāli: satta-saḍhamma (seven sublime qualities), and catu-jhāna-abhicetasika (the four jhānas as higher states of mind).

^[07] Chinese: “not providing Māra the Evil One with an opportunity” 不 為 魔 王 之 所 得 便. Pāli: akaraṇīyo marassa, not conquered by Māra.

^[08] Chinese: “deeply devoted to the Tathāgata” 深 著 如 來. Pāli: saddahati Tathāgatassa bodhiṃ, having profound faith in the Tathāgata’s awakening.

^[09] Chinese: “a sense of shame” 慚 恥, that is, moral shame. Pāli: hirīmā.

^[10] Chinese: “moral dread” 羞 愧. Pāli: ottappī.

^[11] Pāli: āraddha-viriya, energetic and diligent effort.

^[12] Chinese: “constantly arousing resolve within oneself” 恒 自 起 意. Pāli: thāmavā, possessing strength.

^[13] Chinese: “single-minded and steadfast.” Pāli: dalhaparakamma, enduring strength.

^[14] Pāli: anikkhittadhuro kusalesu dhammesu, not laying down the burden of cultivating wholesome qualities.

^[15] Chinese: “complete and pure, manifesting the holy life” 具 足 淸 淨 顯 現 梵 行. Pāli: kevalaparipuṇṇaṃ parisuddhaṃ brahacariyau abhivadanti, (those teachings) extol the holy life as complete and pure.

^[16] Chinese: “that upon which the mind reflects” 意 所 性 觀. Pāli: manasānupekkhatā, consciously contemplated.

^[17] Chinese: “clearly seen and deeply penetrated” 明 見 深 達. Pāli: diṭṭhiyā suppaṭiviḍhā, thoroughly comprehended through insight.

^[18] Chinese: “long practiced and long heard” 久 所 曾 習 久 所 曾 聞. Pāli: cirakataṃ pi cirabhāsitaṃ, things done long ago and spoken long ago.

^[19] Chinese: “contemplating the law of arising and decline” 觀 興 吹 法. Pāli: udayatthagātaminiyā paññāya samannāgato, endowed with wisdom concerning the arising and passing away (of phenomena).

^[20] Concerning the four jhānas, see notes 8–14 to the Simile of the City Sutta above.

^[21] Chinese: “departing from the desire for rapture, dwelling in equanimity, free from seeking” 離 於 喜 欲 捨 無 求 遊. Pāli: pītiyā ca virāgā ca uppekkako ca viharati: he dwells abiding in equanimity, with rapture gone.

^[01] Pāli parallel: A. VII.15 Udakūpamā. Separate translations: No. 29, the Simile of the Salt Water Sūtra, translator unknown, Taishō 1, p. 811c; No. 125 (39.3), Ekottarika Āgama, “Chapter on Equal Dharmas,” Sūtra No. 3 (Taishō 2, p. 729c).

^[02] Chinese: 渡, “to wade across a river.” The Song, Yuan, and Ming editions read 度, “to cross over.” Pāli: patarati, to wade across.

^[03] Chinese: “one who dwells on the shore” 住 岸 人. Pāli: pārangato.

^[04] Chinese: “the brahmin who dwells on the shore” 住 岸 梵 志. Pāli: pārangato thale tithati bramano, “the brahmin who has crossed to the further shore stands on dry land.”

^[05] Lord of the Dharma 法 主. The Song, Yuan, and Ming editions read: Dharma King 法 王.

^[06] Chinese: “always lying submerged” 常 臥. Pāli: sakiṃ nimuggo nimuggo, once submerged, he remains submerged.

^[07] Chinese: “reaching the end of suffering” 得 苦 邊 際. Pāli: dukkhass’ antaṃ karoti, bringing suffering to an end.

^[08] That is, greed, hatred, and delusion.

^[09] This refers to a sakṛdāgāmin, or once-returner, “one who returns here once more.”

^[10] The lower fetters, or fetters pertaining to the lower realm; the bonds that lead to rebirth in the Desire Realm. Pāli: pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ.

^[11] Chinese: “this interval” 此 間. This refers to the five Pure Abodes (Pāli: suddhāvāsa), which belong to the fourth-jhāna level of the Form Realm.

^[12] This refers to the noble anāgāmin, or non-returner.

^[1] Pāli parallel: A. VII.68 Aggi (Fire). Separate translation: No. 125 (33.10), Ekottarika Āgama, “Chapter on the Five Kings,” Sūtra No. 10.

^[2] Chinese: Câu-tát-la 拘 薩 羅. Pāli: Kosala.

^[3] Chinese: “pile of wood” 木 績. Pāli: aggikkhandhaṃ, a mass of fire.

^[4] Chinese: ni-sư-đàn 尼 師 檀 (Pāli: nisīdana), referring to a sitting cloth, an implement spread out for sitting or lying down. Pāli: paññatte āsane nisīdi, he sat down on the prepared seat.

^[5] Chinese: “unwholesome and without benefit” 不 善 不 義, that is, unfortunate and accomplishing no purpose.

^[6] Chinese: 搏 (with the hand radical), “to strike”; perhaps 膊 (with the flesh radical), “upper arm.” The Song, Yuan, and Ming editions read: “calf.” Pāli: jaṅghā, calf.