Mahāyāna — Northern Canon · Linh Sơn Vietnamese Mahāyāna Canon

中阿含經

Chinese title:中阿含經

📖12,614 words · ~50 min read

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1. CHAPTER ON THE SEVEN DHARMAS

6. SUTRA ON THE DESTINATIONS OF GOOD PERSONS^[01]

Thus have I heard:

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

At that time, the Blessed One addressed the bhikkhus:

“I shall explain to you the seven destinations to which good persons go and the Nirvana without remainder^[02]. Listen attentively and reflect well.”

The bhikkhus respectfully listened.

The Buddha said:

“What are the seven? A bhikkhu should practice thus: ‘There is no self for me, nor is there anything belonging to me^[03]. In the future, there will be no self for me, nor will there be anything belonging to me.

Whatever has come to be is to be abandoned^[04].’ Having abandoned it, he attains equanimity. Though there is pleasure, he is not defiled by it; though he encounters things, he does not cling to them^[05]. Practicing in this way, he sees through wisdom the unsurpassed path of tranquility^[06], yet has not realized it^[07].

Where will a bhikkhu who practices in this way go? It is like burning chaff: no sooner is it kindled than it goes out. One should know that the bhikkhu is likewise: a slight measure of conceit has not yet been entirely eliminated^[08], but the five lower fetters^[09] have been completely severed, and he attains Intermediate Parinirvana^[10].

This is the first destination of a good person; such a person truly exists in the world.

“Again, a bhikkhu should practice thus: ‘There is no self for me, nor is there anything belonging to me. In the future, there will be no self for me, nor will there be anything belonging to me. Whatever has come to be is to be abandoned.’ Having abandoned it, he attains equanimity.

Though there is pleasure, he is not defiled by it; though he encounters things, he does not cling to them. Practicing in this way, he sees through wisdom the unsurpassed path of tranquility, yet has not realized it. Where will a bhikkhu who practices in this way go?

It is like heating iron until it blazes and then striking it with a hammer: sparks fly upward into the air and go out as soon as they rise. One should know that the bhikkhu is likewise: a slight measure of conceit has not yet been entirely eliminated, but the five lower fetters have been completely severed, and he attains Intermediate Parinirvana. This is the second destination of a good person; such a person truly exists in the world.

It is like heating iron until it blazes and then striking it with a hammer: sparks fly upward into the air and then fall back down; they go out before reaching the ground. One should know that the bhikkhu is likewise: a slight measure of conceit has not yet been entirely eliminated, but the five lower fetters have been completely severed, and he attains Intermediate Parinirvana. This is the third destination of a good person; such a person truly exists in the world.^[11]

It is like heating iron until it blazes and then striking it with a hammer: sparks fly upward into the air, then fall and go out upon reaching the ground. One should know that the bhikkhu is likewise: a slight measure of conceit has not yet been entirely eliminated, but the five lower fetters have been completely severed, and he attains Parinirvana upon Rebirth^[12]. This is the fourth destination of a good person; such a person truly exists in the world.

It is like heating iron until it blazes and then striking it with a hammer: sparks fly upward into the air and then fall upon a small clump of grass, whereupon smoke rises or flames flare up; only after the grass has completely burned do they go out. One should know that the bhikkhu is likewise: a slight measure of conceit has not yet been entirely eliminated, but the five lower fetters have been completely severed, and he attains Parinirvana with Exertion^[13].

This is the fifth destination of a good person; such a person truly exists in the world.

It is like heating iron until it blazes and then striking it with a hammer: sparks fly upward into the air and then fall upon many clumps of grass, whereupon smoke rises or flames flare up; only after the grass has completely burned do they go out. One should know that the bhikkhu is likewise: a slight measure of conceit has not yet been entirely eliminated, but the five lower fetters have been completely severed, and he attains Parinirvana without Exertion^[14].

This is the sixth destination of a good person; such a person truly exists in the world.

It is like heating iron until it blazes and then striking it with a hammer: sparks fly upward into the air and then fall upon many clumps of grass, whereupon smoke rises or flames flare up; the fire continues to burn through villages, fortified cities, forests, mountains, and open fields, until it reaches a road, the water's edge, or level ground, where it goes out. One should know that the bhikkhu is likewise: a slight measure of conceit has not yet been entirely eliminated, but the five lower fetters have been completely severed, and he attains Nirvana as an Upstreamer in Akanistha^[15].

This is the seventh destination of a good person; such a person truly exists in the world.

“What is Nirvana without remainder? A bhikkhu should practice thus: ‘There is no self for me, nor is there anything belonging to me. In the future, there will be no self for me, nor will there be anything belonging to me. Whatever has come to be is to be abandoned.’ Having abandoned it, he attains equanimity. Though there is pleasure, he is not defiled by it; though he encounters things, he does not cling to them. Practicing in this way, he sees through wisdom the unsurpassed path of tranquility and has realized it. I say that this bhikkhu goes neither east nor west, neither south nor north, neither to the intermediate directions nor upward or downward; rather, in this very life^[16], he realizes the path of tranquility and attains cessation^[17].

“I have now finished explaining the seven destinations of good persons and Nirvana without remainder. This was the reason for this discourse.”

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

7. SUTRA ON WORLDLY MERIT^[01]

Thus have I heard:

At one time, the Buddha was traveling in Kausambi^[02], staying in Ghosita's Park^[03].

Then, late in the afternoon^[04], Venerable Mahacunda^[05] rose from his secluded meditation^[06] and went to where the Buddha was. Upon arriving, he bowed his head at the Buddha's feet, withdrew, sat to one side, and said:

“Blessed One, can worldly merit be expounded?”

The Blessed One said:

“It can, Cunda. There are seven kinds of worldly merit that bring great blessings, great rewards, great renown, and great virtue. What are the seven?

“Cunda, a clansman or clanswoman^[07] with faith may offer dwellings and multistoried buildings to the community of bhikkhus. This is the first kind of worldly merit, bringing great blessings, great rewards, great renown, and great virtue.

“Furthermore, Cunda, a clansman or clanswoman with faith may furnish those dwellings with beds, seats, woolen cushions, woven rugs, woolen blankets, and bedding. Cunda, this is the second kind of worldly merit, bringing great blessings, great rewards, great renown, and great virtue.

“Furthermore, Cunda, a clansman or clanswoman with faith may offer new, clean, and beautiful robes in those dwellings. Cunda, this is the third kind of worldly merit, bringing great blessings, great rewards, great renown, and great virtue.

“Furthermore, Cunda, a clansman or clanswoman with faith may regularly offer the Sangha morning gruel and a midday meal in those dwellings, and also provide a gardener^[08] to attend to their needs. When there is wind, rain, snow, or cold, that person may personally go to the monastery grounds to make additional offerings and provide further supplies. After eating, the bhikkhus need not worry that the wind, rain, snow, or cold will soak their robes, but may dwell happily day and night, contemplating in the stillness of seated meditation^[09]. Cunda, this is the seventh kind of worldly merit, bringing great blessings, great rewards, great renown, and great virtue.

“Cunda, once a clansman or clanswoman with faith has created these seven kinds of worldly merit, whether going or coming, standing or sitting, sleeping or awake, by day or by night, that merit continually arises, ever increasing and ever expanding.

“Cunda, it is just as the waters of the Ganges River^[10], flowing from their source into the great ocean, become ever deeper and broader along the way. So too, Cunda, once that clansman or clanswoman with faith has created these seven kinds of worldly merit, whether going or coming, sitting, sleeping or awake, by day or by night, that merit continues to arise, ever increasing and ever expanding.”

Then the Venerable Maha Cunda rose from his seat, bared his right shoulder, knelt with his right knee on the ground, and, remaining on his knees with palms joined, said:

“Blessed One, can supramundane merit be expounded?”

The Blessed One replied:

“It can, Cunda. There are also seven kinds of supramundane merit that bring great blessings, great rewards, great renown, and great virtue. What are the seven? Cunda, a clansman or clanswoman with faith may hear that the Tathagata or a disciple of the Tathagata is dwelling in a certain place. Upon hearing this, that person rejoices and is greatly elated at heart. Cunda, this is the first kind of supramundane merit, bringing great blessings, great rewards, great renown, and great virtue.

“Furthermore, Cunda, a clansman or clanswoman with faith may hear that the Tathagata or a disciple of the Tathagata will come here from that place. Upon hearing this, that person rejoices and is greatly elated at heart. Cunda, this is the second kind of supramundane merit, bringing great blessings, great rewards, great renown, and great virtue.

“Furthermore, Cunda, a clansman or clanswoman with faith may hear that the Tathagata or a disciple of the Tathagata will come here from that place. Upon hearing this, that person rejoices and is greatly elated at heart. With a purified mind, that person goes personally to visit, pay homage, and make offerings. After making offerings, that person receives the Dharma of the Three Refuges and undertakes the precepts before the Buddha, the Dharma, and the community of bhikkhus^[11]. Cunda, this is the seventh kind of supramundane merit, bringing great blessings, great rewards, great renown, and great virtue.

“Cunda, if a clansman or clanswoman with faith creates these seven kinds of worldly merit and also these seven kinds of supramundane merit, that person’s merit cannot be calculated—neither the extent of the merit, nor its fruits, nor its rewards. It can only be said that the vast amount of merit is boundless, immeasurable, and beyond enumeration.

“Cunda, it is just as five rivers flow from the continent of Jambudvipa: the first is the Ganges, the second the Yamuna, the third the Sarabhu, the fourth the Aciravati, and the fifth the Mahi^[12]. They all flow into the great ocean. Along their courses, the volume of their waters cannot be calculated in sheng or hu measures. It can only be said that their waters are so abundant as to be boundless, immeasurable, and beyond reckoning.

“So too, Cunda, if a clansman or clanswoman with faith creates these seven kinds of worldly merit and also these seven kinds of supramundane merit, that person’s merit cannot be calculated—neither the extent of the merit, nor its fruits, nor its rewards. It can only be said that the vast amount of merit is boundless, immeasurable, and beyond enumeration.”

Then the Blessed One spoke these verses:

The Ganges River,

Pure and easy to cross;

The sea, filled with precious treasures,

Is the king of all rivers.

Just as river waters

Are revered by people throughout the world;

From every place they flow,

Pouring into the great ocean.

So too, whoever

Offers robes and food,

Beds, couches, cushions, and blankets,

And other seating;

Their meritorious rewards are immeasurable,

Leading them to a fortunate realm,

Just as river waters

Pour into the vast ocean.

Thus spoke the Buddha. Having heard what the Buddha said, the Venerable Maha Cunda and the bhikkhus rejoiced and respectfully practiced accordingly.

8. THE DISCOURSE ON THE SEVEN SUNS^[01]

Thus have I heard:

At one time, the Buddha was journeying through the country of Vesali^[02], dwelling in the Grove of the Nata Clan^[03].

At that time, the Blessed One addressed the bhikkhus:

“All conditioned phenomena are impermanent. They do not endure forever, are subject to rapid change, and cannot be relied upon^[04]. Such conditioned phenomena should not be craved or clung to, but should be regarded with revulsion and dread. One should seek relinquishment and liberation. Why is this? There comes a time when no rain falls^[05]. When no rain falls, all trees and every variety of grain wither, decay, and perish; they cannot endure forever. Therefore, all conditioned phenomena are impermanent. They do not endure forever, are subject to rapid change, and cannot be relied upon. Such conditioned phenomena should not be craved or clung to, but should be regarded with revulsion and dread. One should seek relinquishment and liberation.

“Furthermore, there comes a time when two suns appear together. When two suns appear, all the channels, streams, and rivers dry up entirely; they cannot endure forever. Therefore, all conditioned phenomena are impermanent. They do not endure forever, are subject to rapid change, and cannot be relied upon. Such conditioned phenomena should not be craved or clung to, but should be regarded with revulsion and dread. One should seek relinquishment and liberation.

“Furthermore, there comes a time when three suns appear together. When three suns appear, all the great rivers^[06] dry up entirely; they cannot endure forever. Therefore, all conditioned phenomena are impermanent. They do not endure forever, are subject to rapid change, and cannot be relied upon. Such conditioned phenomena should not be craved or clung to, but should be regarded with revulsion and dread. One should seek relinquishment and liberation.”

"Furthermore, there comes a time when four suns appear together. When four suns appear, the great springs from which the five great rivers of Jambudvipa arise—the first being the Ganges; the second, the Yamuna; the third, the Sarabhu; the fourth, the Aciravati; and the fifth, the Mahi^[07]—all dry up completely in their lower reaches and cannot endure forever. Therefore, all conditioned phenomena are impermanent; they are not enduring phenomena, but phenomena subject to rapid change and phenomena that cannot be relied upon. One should not cling to conditioned phenomena such as these, but should become disenchanted with and apprehensive of them, seek relinquishment, and seek liberation.

"Furthermore, there comes a time when five suns appear together. When five suns appear together, the water in the great ocean recedes by one hundred yojanas^[08], then gradually recedes by as much as seven hundred yojanas. When five suns appear in this way, an ocean seven hundred yojanas deep gradually recedes until it is only one hundred yojanas deep.

When five suns appear together, the water in the great ocean recedes by the height of one tala tree, then gradually by as much as seven tala trees^[09]. When five suns appear together, oceans seven tala trees deep gradually recede until they are only one tala tree deep. When five suns appear together, the ocean water recedes until it is ten persons deep^[10], then gradually until it is seven persons deep.

When five suns appear together, oceans seven persons deep gradually recede to shoulder depth, waist depth, hip depth, knee depth, and ankle depth, until at last the ocean water is so utterly exhausted that it is not deep enough to immerse even a single toe. Therefore, all conditioned phenomena are impermanent; they are not enduring phenomena, but phenomena subject to rapid change and phenomena that cannot be relied upon.

One should not cling to conditioned phenomena such as these, but should become disenchanted with and apprehensive of them, seek relinquishment, and seek liberation.

"Furthermore, there comes a time when six suns appear. When six suns appear together, the entire great earth and Mount Sumeru, king of mountains^[11], all begin to smoke, forming a single mass of smoke. It is like a potter's kiln when it is first kindled: everything begins to smoke, forming a single mass of smoke. Therefore, all conditioned phenomena are impermanent; they are not enduring phenomena, but phenomena subject to rapid change and phenomena that cannot be relied upon. One should not cling to conditioned phenomena such as these, but should become disenchanted with and apprehensive of them, seek relinquishment, and seek liberation.

"Furthermore, there comes a time when seven suns appear. When seven suns appear, the entire great earth and Mount Sumeru, king of mountains, all burst fiercely into flames, forming a single brilliant blaze. Thus, when seven suns appear together, the entire great earth and Mount Sumeru, king of mountains, all burst fiercely into flames, forming a single conflagration.

The wind drives those flames as high as the Brahma heaven^[12]. At that time, the devas of Abhassara^[13] who have only recently been born in that realm do not understand the formation and destruction of the world. Because they do not understand the formation and destruction of the world, when they see the immense conflagration, they become terrified, with their hair standing on end, and think: 'Surely the fire will not reach here?

Surely the fire will not reach here?' The devas who were born there earlier clearly understand the formation and destruction of the world and have already witnessed the world's formation and destruction. Because they understand the formation and destruction of the world, when they see the immense conflagration, they reassure those devas, saying: 'Do not be afraid. The fire will burn only as high as that point; it cannot reach up here.'

"When seven suns appear together, Mount Sumeru, king of mountains, collapses, disintegrates, and is destroyed—one hundred yojanas, two hundred yojanas, three hundred yojanas, and so on up to seven hundred yojanas. When seven suns appear together, Mount Sumeru, king of mountains, and this great earth are consumed by fire and destroyed, leaving neither ash nor charcoal behind. It is just as when ghee is burned and entirely consumed, leaving no black smoke^[14].

In the same way, when seven suns appear together, Mount Sumeru, king of mountains, and this realm of the great earth burn without leaving any ash or charcoal behind. Therefore, all conditioned phenomena are impermanent; they are not enduring phenomena, but phenomena subject to rapid change and phenomena that cannot be relied upon. One should not cling to conditioned phenomena such as these, but should become disenchanted with and apprehensive of them, seek relinquishment, and seek liberation.

"Now I tell you: who could believe that 'Mount Sumeru, king of mountains, will collapse'? Only those who have seen the truth^[15]. Now I tell you: who could believe that 'All the water in the great ocean will dry up'? Only those who have seen the truth. Now I tell you: who could believe that 'The entire great earth will be completely consumed by fire'? Only those who have seen the truth. Why is this so?

"Bhikkhus, in the past there was a great teacher named Sunetta^[16], whom the non-Buddhist seers revered as their teacher^[17]. He had abandoned sensual desire^[18] and attained the bases of spiritual power^[19]. The great teacher Sunetta had countless hundreds of thousands of disciples. The great teacher Sunetta taught his disciples the Dharma leading to the Brahma world^[20]. When the great teacher Sunetta taught his disciples the Dharma leading to the Brahma world, some among his disciples did not practice that Dharma fully. After death, such a person was reborn either among the devas of the Four Great Kings, the Thirty-Three, Yama, Tusita, the devas who delight in creating, or the devas who wield power over the creations of others^[21].

"When the great teacher Sunetta taught the Dharma leading to the Brahma world, anyone who practiced that Dharma fully cultivated the four brahmaviharas^[22] and abandoned sensual pleasures; after death, that person was reborn in the Brahma heaven. At that time, the great teacher Sunetta thought: 'I should not be reborn in the same place as my disciples in a future life. I shall now further cultivate the supreme development of loving-kindness^[23]. Having cultivated the supreme development of loving-kindness, after death I shall be reborn among the devas of Abhassara^[24].'

"The great teacher Sunetta then further cultivated the supreme development of loving-kindness. Having cultivated the supreme development of loving-kindness, after death he was reborn among the devas of Abhassara. The great teacher Sunetta and his disciples did not train in the path in vain; they obtained a great fruit of recompense.

"Bhikkhus, what do you think? Do you suppose that the great teacher Sunetta of the past—whom the non-Buddhist seers revered as their teacher, who had abandoned sensual desire and attained the bases of spiritual power—was someone else? You should not think so.

You should know that he was none other than I. At that time, I was the great teacher Sunetta, whom the non-Buddhist seers revered as their teacher; I had abandoned sensual desire and attained the bases of spiritual power. At that time, I had countless hundreds of thousands of disciples.

I taught my disciples the Dharma leading to the Brahma world. When I taught the Dharma leading to the Brahma world, some among my disciples did not practice that Dharma fully. After death, such a person was reborn either among the devas of the Four Great Kings, the Thirty-Three, Yama, Tusita, or the devas who delight in creating.

When I taught the Dharma leading to the Brahma world, anyone who practiced that Dharma fully cultivated the four brahmaviharas and abandoned sensual pleasures; after death, that person was reborn in the Brahma heaven. At that time, I thought: 'I should not be reborn in the same place as my disciples in a future life. I shall now further cultivate the supreme development of loving-kindness.

Having cultivated the supreme development of loving-kindness, after death I shall be reborn among the devas of Abhassara.' Thereafter, I further cultivated that supreme development. Having cultivated the supreme development of loving-kindness, after death I was reborn among the devas of Abhassara. At that time, my disciples and I did not train in the path in vain; we obtained a great fruit of recompense."

“At that time, I personally practiced this path for my own benefit and for the benefit of others, benefiting all people, out of compassion for the world, seeking meaning and benefit, security and happiness, for devas and humans. At that time, the Dharma I taught had not yet reached the ultimate; it was not ultimately pure, nor was the holy life ultimate. Because the holy life was not ultimate, I had not yet become free from birth, aging, illness, death, lamentation, and sorrow; nor had I yet been able to escape all suffering and affliction.

“Bhikkhus, I have now appeared in the world as the Tathagata, the Unattached One, the Perfectly Enlightened One, Perfect in Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Guide of Those to Be Tamed^[25], the Teacher of Devas and Humans, called the Buddha, the Blessed One^[26].

“I have now benefited myself and also benefited others, benefiting all people, out of compassion for the world, seeking meaning and benefit, security and happiness, for devas and humans. The Dharma I now teach has attained the ultimate: it is ultimately pure, and the holy life is ultimate. Because the holy life is ultimate, I am now free from birth, aging, illness, death, lamentation, and sorrow. I have now been liberated from all suffering and affliction.”

Thus did the Buddha teach. Having heard what the Buddha taught, the bhikkhus rejoiced and faithfully practiced it.

9. THE DISCOURSE ON THE SEVEN RELAY CHARIOTS^[01]

Thus have I heard:

At one time, the Buddha was sojourning at Rajagriha, in the Bamboo Grove Monastery^[03], where he was spending the rains retreat together with a community of great bhikkhus.

Venerable Purna Maitrayaniputra^[04] was also spending the rains retreat in his native district. At that time, after the local bhikkhus had completed the three-month rains retreat^[05] and finished mending their robes, they folded their robes, took up their bowls, and departed from their native district toward Rajagriha. Traveling onward by stages, they reached Rajagriha and stayed at the Bamboo Grove Monastery in Rajagriha.

The local bhikkhus then approached the Blessed One, bowed their heads in homage, and sat to one side. The Blessed One asked:

“Bhikkhus, from where have you come? Where did you spend the rains retreat?”

Those local bhikkhus replied:

“Blessed One, we have come from our native district, where we spent the rains retreat.”

The Blessed One asked:

“Among the bhikkhus of your district, is there a bhikkhu whom the bhikkhus praise, saying: ‘He himself has few desires and is content, and he praises having few desires and being content^[06]; he himself dwells in seclusion^[07] and praises dwelling in seclusion; he himself is diligent and praises diligence; he himself possesses right mindfulness and praises right mindfulness; he himself has one-pointedness of mind and praises one-pointedness of mind; he himself possesses wisdom and praises wisdom; he himself has exhausted the taints and praises the exhaustion of the taints; he himself inspires, arouses aspiration, and brings joy to fulfillment^[08], and praises inspiring, arousing aspiration, and bringing joy to fulfillment’?”

The local bhikkhus replied:

“Blessed One, in his native district Venerable Purna Maitrayaniputra is praised by the bhikkhus, who say: ‘He himself has few desires and is content, and he praises having few desires and being content; he himself dwells in seclusion and praises dwelling in seclusion; he himself is diligent and praises diligence; he himself possesses right mindfulness and praises right mindfulness; he himself has one-pointedness of mind and praises one-pointedness of mind; he himself possesses wisdom and praises wisdom; he himself has exhausted the taints and praises the exhaustion of the taints; he himself inspires, arouses aspiration, and brings joy to fulfillment, and praises inspiring, arousing aspiration, and bringing joy to fulfillment.’”

At that time, Venerable Shariputra^[09] was seated among the great assembly. Venerable Shariputra thought: “The Blessed One has rightly questioned those local bhikkhus. The local bhikkhus have greatly praised the worthy Purna Maitrayaniputra as one who ‘himself has few desires and is content, and praises having few desires and being content; himself dwells in seclusion and praises dwelling in seclusion; himself is diligent and praises diligence; himself possesses right mindfulness and praises right mindfulness; himself has one-pointedness of mind and praises one-pointedness of mind; himself possesses wisdom and praises wisdom; himself has exhausted the taints and praises the exhaustion of the taints;

himself inspires, arouses aspiration, and brings joy to fulfillment, and praises inspiring, arousing aspiration, and bringing joy to fulfillment.’”

Venerable Shariputra further thought: “When might I meet the worthy Purna Maitrayaniputra so that I may ask him about certain principles? Perhaps that worthy one will listen to my questions and answer them.”

Then, after spending the three-month rains retreat at Rajagriha and finishing the mending of his robes, the Blessed One folded his robes, took up his bowl, and departed from Rajagriha for the country of Shravasti. Traveling onward by stages, he reached Shravasti and stayed in Jeta Grove, Anathapindika’s Park.

Venerable Shariputra and the local bhikkhus remained in Rajagriha for several days. They then folded their robes, took up their bowls, and departed for the country of Shravasti. Traveling onward by stages, they reached Shravasti and stayed together in Jeta Grove, Anathapindika’s Park.

At that time, after spending the three-month rains retreat in his native district and finishing the mending of his robes, Venerable Purna Maitrayaniputra folded his robes, took up his bowl, and departed from his native district for the country of Shravasti. Traveling onward by stages, he reached Shravasti and likewise stayed in Jeta Grove, Anathapindika’s Park.

Venerable Purna Maitrayaniputra approached the Blessed One, bowed his head in homage, spread his sitting cloth before the Tathagata, and sat cross-legged.

Venerable Shariputra then asked the bhikkhus:

“Worthy friends, which one is the worthy Purna Maitrayaniputra?”

The bhikkhus said to Venerable Shariputra:

“Venerable sir, it is the fair-complexioned one seated before the Tathagata, whose prominent nose resembles the beak of a parrot.”

Venerable Shariputra, having correctly recognized Purna Maitrayaniputra’s face, carefully committed it to memory. After the night had passed and dawn had broken, Venerable Purna Maitrayaniputra arranged his robes, took up his bowl, and entered Shravasti to seek alms. After returning from his midday meal, he put away his robes and bowl, washed his hands and feet, draped his sitting cloth over his shoulder, and went to Andha Grove^[10], to the place for walking meditation.

Likewise, after the night had passed and dawn had broken, Venerable Shariputra arranged his robes, took up his bowl, and entered Shravasti to seek alms. After returning from his midday meal, he put away his robes and bowl, washed his hands and feet, draped his sitting cloth over his shoulder, and went to Andha Grove, to the place for walking meditation.

Venerable Purna Maitrayaniputra then arrived at Andha Grove, spread his sitting cloth beneath a tree, and sat cross-legged. Venerable Shariputra also arrived at Andha Grove and, not far from Venerable Purna Maitrayaniputra, spread his sitting cloth beneath a tree and sat cross-legged.

In the late afternoon, Venerable Shariputra rose from meditation and approached Purna Maitrayaniputra. After they exchanged greetings, he sat to one side and asked Venerable Purna Maitrayaniputra:

“Worthy friend, do you practice the holy life under the ascetic Gautama?”

He replied:

“Yes.”

“Worthy friend, for what reason? Is it for the sake of purification of virtue^[11] that you practice the holy life under the ascetic Gautama?”

He replied:

“No, venerable sir, it is not.”

“Is it for the sake of purification of mind^[12], purification of view^[13], purification through overcoming doubt^[14], purification of knowledge and vision regarding what is and is not the path^[15], purification of knowledge and vision of the course of the path^[16], or purification of knowledge and vision through the abandonment attained on the course of the path^[17] that you practice the holy life under the ascetic Gautama?”

He replied: “No, it is not.”

He asked again:

"I have just asked the Venerable: ‘Is it true that the Venerable practices the holy life under the ascetic Gautama?’ The Venerable replied: ‘Yes.’ Then I asked the Venerable: ‘Is it for the sake of purification of virtue that the Venerable practices the holy life under the ascetic Gautama?’ and the Venerable replied: ‘It is not so.’ ‘Is it for the sake of purification of mind, purification of view, purification through overcoming doubt, purification of knowledge and vision concerning what is and is not the path, purification of knowledge and vision of the path and its course, or purification of knowledge of abandoning on the path and its course that the Venerable practices the holy life under the ascetic Gautama?’ And the Venerable again replied: ‘It is not so.’ For what purpose,

then,^[18] does the Venerable practice the holy life under the ascetic Gautama?"

He replied: "Venerable, it is for the sake of nirvana without remainder.^[19]"

He further asked:

"What do you think, Venerable? Is it on account of purification of virtue that the ascetic Gautama establishes nirvana without remainder?"

"He replied: "It is not so."

He further asked:

"Is it on account of purification of mind, purification of view, purification through overcoming doubt, purification of knowledge and vision concerning what is and is not the path, purification of knowledge and vision of the path and its course, or purification of knowledge of abandoning on the path and its course that the ascetic Gautama establishes nirvana without remainder?"

"He replied: "It is not so."

He further asked:

"I have just asked the Venerable: ‘What do you think, Venerable? Is it on account of purification of virtue that the ascetic Gautama establishes nirvana without remainder?^[20]’ The Venerable replied: ‘It is not so.’ ‘Is it on account of purification of mind, purification of view, purification through overcoming doubt, purification of knowledge and vision concerning what is and is not the path, purification of knowledge and vision of the path and its course, or purification of knowledge of abandoning on the path and its course that the ascetic Gautama establishes nirvana without remainder?’ What, then, is the meaning of the Venerable’s words? How is this to be understood?"

He replied:

"Venerable, if it were on account of purification of virtue that the Blessed One, the ascetic Gautama, established nirvana without remainder, that would be calling what has a remainder ‘without remainder.’ If it were on account of purification of mind, purification of knowledge and vision, purification through overcoming the hindrance of doubt, purification of knowledge and vision concerning what is and is not the path, purification of knowledge and vision of the path and its course, or purification of knowledge of abandoning on the path and its course that the Blessed One, the ascetic Gautama, established nirvana without remainder, that would likewise be calling what has a remainder ‘without remainder.’^[21]

"Venerable, if the Blessed One established nirvana without remainder apart from those qualities,^[22] then ordinary people too would attain parinirvana, for ordinary people are also apart from those qualities.^[23]

"Venerable, rather, because of purification of virtue there is purification of mind; because of purification of mind there is purification of view; because of purification of view there is purification through overcoming the hindrance of doubt; because of purification through overcoming the hindrance of doubt there is purification of knowledge and vision concerning what is and is not the path; because of purification of knowledge and vision concerning what is and is not the path there is purification of knowledge and vision of the path and its course; and because of purification of knowledge and vision of the path and its course there is purification of knowledge of abandoning on the path and its course. Therefore the Blessed One, the ascetic Gautama, establishes nirvana without remainder.

"Venerable, please listen further. Formerly, King Prasenajit^[24] of Kosala, while residing in the country of Sravasti, had business in Saketa.^[25] The king thought: ‘By what means can I travel from Sravasti to Saketa in a single day?’ He further thought: ‘Now, along the road from Sravasti to Saketa, I should station seven chariots.’ Then, along the road from Sravasti to Saketa, the king stationed seven chariots. Having stationed the seven chariots, the king departed from Sravasti and went to the first chariot.

Riding in the first chariot, he went to the second chariot. Then, leaving the first chariot, he mounted the second and went to the third; leaving the second chariot, he mounted the third and went to the fourth; leaving the third chariot, he mounted the fourth and went to the fifth; leaving the fourth chariot, he mounted the fifth and went to the sixth; leaving the fifth chariot, he mounted the sixth and went to the seventh; leaving the sixth chariot, he mounted the seventh, and within a single day he arrived at Saketa.

"After completing his business in Saketa, he sat in the royal audience hall surrounded by his chief ministers. The ministers addressed him:

"‘Your Majesty, did Your Majesty travel from Sravasti to Saketa in only a single day?’

"The king said: ‘Yes.’

"‘Your Majesty, was it by riding the first chariot that Your Majesty traveled from Sravasti to Saketa in a single day?’

"The king said:

"‘It was not so.’

"‘Was it by riding the second chariot, the third chariot, and so forth through the seventh chariot that you traveled from Sravasti to Saketa?’

"‘It was not so.’

"What do you think, Venerable? If the ministers questioned him further, how would Prasenajit, King of Kosala, reply? Would the king answer his ministers in this way:

"‘While I was in Sravasti, I had business in Saketa. I thought: “By what means can I travel from Sravasti to Saketa in a single day?” I further thought: “Now, along the road from Sravasti to Saketa, I should station seven chariots.” Then, along the road from Sravasti to Saketa, I stationed seven chariots. Having stationed the seven chariots, I departed from Sravasti and went to the first chariot.

Riding in the first chariot, I went to the second chariot. Then, leaving the first chariot, I mounted the second and went to the third; leaving the second chariot, I mounted the third and went to the fourth; leaving the third chariot, I mounted the fourth and went to the fifth; leaving the fourth chariot, I mounted the fifth and went to the sixth; leaving the fifth chariot, I mounted the sixth and went to the seventh; leaving the sixth chariot, I mounted the seventh, and within a single day I arrived at Saketa.’

"Indeed, Venerable, Prasenajit, King of Kosala, would answer his ministers’ question in this way.

"So too, Venerable, because of purification of virtue there is purification of mind; because of purification of mind there is purification of knowledge and vision; because of purification of knowledge and vision there is purification through overcoming the hindrance of doubt; because of purification through overcoming the hindrance of doubt there is purification of knowledge and vision concerning what is and is not the path; because of purification of knowledge and vision concerning what is and is not the path there is purification of knowledge and vision of the path; because of purification of knowledge and vision of the path and its course there is purification of knowledge of abandoning on the path and its course;

and because of purification of knowledge of abandoning on the path and its course, the Blessed One establishes nirvana without remainder."

Then Venerable Sariputra asked Venerable Purnamaitrayaniputra:

"What is the Venerable’s name? By what name do your companions in the holy life^[26] call you?"

Venerable Purnamaitrayaniputra replied:

"Venerable, my given name^[27] is Purna. My mother’s name is Maitrayani; therefore my companions in the holy life call me Purnamaitrayaniputra."

Venerable Sariputra praised him, saying:

"Excellent! Excellent, Venerable Purnamaitrayaniputra! As a disciple of the Tathagata, you possess perfect discerning wisdom,^[28] are intelligent and resolute, dwell at ease and without fear, have accomplished self-mastery, attained great eloquence, obtained the banner of the deathless,^[29] and have personally realized, accomplished, and dwelt within the realm of the deathless.^[30] For when the Venerable was questioned about these exceedingly profound meanings, he answered them all.

Venerable Purnamaitrayaniputra, companions in the holy life would gain great benefit if they were to meet Venerable Purnamaitrayaniputra, visit him at suitable times, and pay homage to him at suitable times. I too have now gained such benefit by visiting him at a suitable time and paying homage to him at a suitable time. Companions in the holy life ought to wrap their robes around their heads and carry Venerable Purnamaitrayaniputra upon them, for thereby they would gain great benefit.

I too have now gained great benefit by visiting him at a suitable time and paying homage to him at a suitable time."

Venerable Purnamaitrayaniputra asked Venerable Sariputra:

"What is the Venerable’s name? By what name do your companions in the holy life call you?"

Venerable Sariputra replied:

"My personal name is Upatissa.^[31] My mother is Sari;^[32] therefore my companions in the holy life call me Sariputra."

Venerable Purnamaitrayaniputra praised him, saying:

"Today I discussed matters with a disciple equal to the Blessed One^[33] without knowing it; I discussed matters with the second-honored one^[34] without knowing it; I discussed matters with the second-honored one^[35] without knowing it; and I discussed matters with the disciple who continues to turn the Dharma wheel that has already been set in motion^[36] without knowing it. Had I known that you were Shariputra, I would not have been able to answer even a single question, much less engage in such a profound discussion.

Excellent! Excellent! Venerable Shariputra is a disciple of the Tathagata, perfect in wisdom and eloquence, intelligent, resolute, serene and fearless, accomplished in self-mastery, possessed of great eloquence, having obtained the banner of the deathless, and having personally realized, accomplished, and abided in the realm of the deathless.

For the Worthy One has asked about exceedingly profound meanings. Worthy Shariputra, practitioners of the holy life will gain many benefits if they visit Venerable Shariputra at suitable times and pay homage to him at suitable times. Today I too have gained benefit by visiting him at a suitable time and paying homage to him at a suitable time.

Practitioners of the holy life should wrap their robes around their heads and bear Worthy Shariputra upon them, so that they may gain many benefits. Today I too have gained many benefits by visiting him at a suitable time and paying homage to him at a suitable time."

Thus the two Worthy Ones praised one another. Having praised one another in this way, they rejoiced and respectfully put the teaching into practice. They then rose from their seats and returned to their respective lodgings.

10. SUTRA ON THE DESTRUCTION OF THE TAINTS^[01]

Thus have I heard:

At one time the Buddha was journeying among the Kurus^[02], in the Kuru capital of Kammassadhamma^[03].

At that time the Blessed One said to the bhikkhus:

"It is through knowing and seeing^[04] that the taints are destroyed, not through failing to know and see.

"What does it mean that the taints are destroyed through knowing and seeing? It is through right attention and improper attention^[05]. When there is improper attention, an unarisen taint of sensual desire arises, and once arisen it increases; unarisen taints of existence and ignorance arise, and once arisen they increase^[06]. When there is right attention, an unarisen taint of sensual desire does not arise, and one that has arisen is eliminated. Unarisen taints of existence and ignorance do not arise, and those that have arisen are eliminated.

"Ignorant ordinary people who have not heard the true Dharma, have not encountered a true spiritual friend, do not understand the noble Dharma, are not disciplined in the noble Dharma^[07], and do not know phenomena as they truly are—if they lack right attention, an unarisen taint of sensual desire will arise, and once arisen it will increase; unarisen taints of existence and ignorance will arise, and once arisen they will increase.

If they have right attention, an unarisen taint of sensual desire will not arise, and one that has arisen will be eliminated; unarisen taints of existence and ignorance will not arise, and those that have arisen will be eliminated. Because they do not know phenomena as they truly are, they attend to what should not be attended to and fail to attend to what should be attended to. Because they attend to what should not be attended to and fail to attend to what should be attended to, an unarisen taint of sensual desire arises, and once arisen it increases; unarisen taints of existence and ignorance arise, and once arisen they increase.

"A well-learned noble disciple who has heard the noble Dharma, has encountered a true spiritual friend, is disciplined in the noble Dharma, and knows phenomena as they truly are—if that disciple lacks right attention, an unarisen taint of sensual desire will arise, and once arisen it will increase; unarisen taints of existence and ignorance will arise, and once arisen they will increase. If that disciple has right attention, an unarisen taint of sensual desire will not arise, and one that has arisen will be eliminated; unarisen taints of existence and ignorance will not arise, and those that have arisen will be eliminated.

After knowing phenomena as they truly are, that disciple does not attend to what should not be attended to and attends to what should be attended to. Because that disciple does not attend to what should not be attended to and attends to what should be attended to, an unarisen taint of sensual desire will not arise, and one that has arisen will be eliminated; unarisen taints of existence and ignorance will not arise, and those that have arisen will be eliminated.

"There are seven ways of abandoning the taints, afflictions, and states of sorrow. What are the seven? Some taints are abandoned through seeing, some through guarding, some through avoidance, some through use, some through endurance, some through removal, and some through cultivation.

"What are the taints abandoned through seeing^[08]? An ordinary person who has not heard the true Dharma, has not encountered a true spiritual friend, does not understand the noble Dharma, is not disciplined in the noble Dharma, does not know phenomena as they truly are, and lacks right attention thinks: 'Did I exist in the past?^[09] Did I not exist in the past? Through what causes and conditions did I exist in the past?

What was I like in the past? Will I exist in the future? Will I not exist in the future?

Through what causes and conditions will I exist in the future? What will I be like in the future?' That person entertains doubts about himself^[10]: 'What is this self of mine, and what is it like?^[11] Where have these beings now come from, and where will they go? Through what cause did they exist before, and through what cause will they exist in the future?' After giving rise to such improper attention, one of six wrong views arises: 'There truly is a spiritual self^[12].' Or the wrong view arises: 'There truly is no spiritual self.' Or the wrong view arises: 'The spiritual self perceives the spiritual self^[13].' Or the wrong view arises: 'The spiritual self perceives what is not the spiritual self^[14].' Or the wrong view arises: 'That very spiritual self can see, know, act,

cause actions to be performed, rise, cause rising, be born here and there, and receive good and evil recompense; it certainly comes from nowhere, certainly did not exist, and certainly will not exist^[15].' This is the calamity of views^[16]: being shaken by views and tightly bound by the fetter of views.

Because of this, the ignorant ordinary person must undergo the suffering of birth, aging, illness, and death.

"A well-learned noble disciple who has heard the noble Dharma, has encountered a true spiritual friend, is disciplined in the noble Dharma, and knows phenomena as they truly are, knows suffering as it truly is, knows the arising of suffering, knows the cessation of suffering, and knows the path to the cessation of suffering as it truly is. Having known these things as they truly are, that disciple completely eliminates the three fetters.

When the three fetters—identity view, attachment to precepts and observances, and doubt—have been completely eliminated, that disciple realizes the fruit of stream-entry, will no longer fall into evil states, is certain to advance toward perfect awakening, and will undergo at most seven more births among gods and humans. After going back and forth seven times, that disciple will realize the truth of suffering. Without knowledge and vision, affliction and sorrow arise; with knowledge and vision, affliction and sorrow do not arise.

These are the taints abandoned through seeing.

"What are the taints abandoned through guarding^[17]? When a bhikkhu sees forms with the eye, if the faculty of the eye is guarded, then through right attention he contemplates them as impure; if the faculty of the eye is not guarded, then through improper attention he regards them as pure. If it is not guarded, affliction and sorrow arise.

If it is guarded, affliction and sorrow do not arise. So too, when the ear, nose, tongue, and body encounter their objects, and when the mind cognizes mental phenomena, if the faculty of the mind is guarded, then through right attention the bhikkhu contemplates them as impure; if the faculty of the mind is not guarded, then through improper attention he regards them as pure. If it is not guarded, affliction and sorrow arise; if it is guarded, affliction and sorrow do not arise.

These are the taints abandoned through guarding."

“What are the taints to be abandoned through avoidance^[18]? When a bhikkhu sees a dangerous elephant, he should avoid it; likewise, a dangerous horse, a dangerous ox, a dangerous dog, a venomous snake, a perilous road, a privy, pits, rivers and streams, deep pools, cliffs, evil acquaintances, evil friends, evil heterodox teachers, evil doctrines, bad neighborhoods, and bad dwelling places. Or, if a bhikkhu dwells together with fellow practitioners of the holy life in circumstances that cause those who had no doubts to become doubtful, these are situations that should be avoided^[19].

He should avoid all evil acquaintances, evil friends, evil non-Buddhist teachers, evil doctrines, bad neighborhoods, and bad dwelling places; or dwelling together with fellow practitioners of the holy life in circumstances that cause those who had no doubts to become doubtful. If he does not avoid them, affliction and sorrow arise. If he avoids them, affliction and sorrow do not arise.

These are the taints to be abandoned through avoidance.

“What are the taints to be abandoned through proper use^[20]? When a bhikkhu uses robes, it is not to seek gain, not out of pride, and not for adornment, but for protection from mosquitoes and gnats, wind and rain, cold and heat, and for the sake of modesty. When he consumes food and drink, it is not for the pursuit of gain, not for adornment, and not to grow fat, but to sustain the body and keep it alive, to dispel affliction and sorrow, to practice the holy life, to cause old ailments to disappear without giving rise to new ailments, and to live long in peace, security, and freedom from illness.

When he uses a dwelling, rooms, beds, cushions, and bedding, it is not out of pride and not for adornment, but so that when weary he has a place to rest and may sit quietly in meditation. When he uses medicines, it is not for the pursuit of gain, not out of pride, and not to grow fat, but solely to dispel illness, sustain the life faculty, and dwell in peace, security, and freedom from illness. If he does not use these things, affliction and sorrow will arise; when he uses them, affliction and sorrow do not arise.

These are the taints to be abandoned through proper use.

“What are the taints to be abandoned through endurance^[21]? A bhikkhu diligently abandons evil and unwholesome states and cultivates wholesome qualities. He should always arouse his resolve^[22] and apply himself wholeheartedly and diligently.

Though his body, skin, flesh, sinews, bones, blood, and marrow should all dry up, he would rather let this happen than relinquish his diligence. Only upon attaining the goal he seeks should he relinquish that exertion. A bhikkhu must also endure hunger and thirst, cold and heat, mosquitoes and gnats, flies, fleas, and lice.

Whether oppressed by wind or scorching sun, subjected to harsh words, or beaten, he is able to endure them all. Even when bodily illness causes such severe pain that his life is nearly extinguished, and when he encounters things in which no delight can be found, he is able to endure them all. If he does not endure them, affliction and sorrow arise; if he endures them, affliction and sorrow do not arise.

These are the taints to be abandoned through endurance.

“What are the taints to be abandoned through removal^[23]? If a bhikkhu gives rise to a thought of sensual desire, he does not fail to abandon and relinquish it; if he gives rise to a thought of anger or a thought of harming, he does not fail to abandon and relinquish it. If he does not remove and extinguish them, affliction and sorrow arise; if he removes and extinguishes them, affliction and sorrow do not arise. These are the taints to be abandoned through removal.

“What are the taints to be abandoned through cultivation^[24]? A bhikkhu cultivates the first factor of awakening, mindfulness, which is based upon seclusion, based upon dispassion, based upon cessation, and leads directly to deliverance. He cultivates investigation of Dharma, energy, joy, tranquility^[25], concentration, and, up to the seventh factor of awakening, equanimity, which is based upon seclusion, based upon dispassion, based upon cessation, and leads directly to deliverance. If he does not cultivate them, affliction and sorrow arise; if he cultivates them, affliction and sorrow do not arise. These are the taints to be abandoned through cultivation.

“If there is a bhikkhu who, through seeing, abandons the taints to be abandoned through seeing; through guarding, abandons the taints to be abandoned through guarding; through avoidance, abandons the taints to be abandoned through avoidance; through proper use, abandons the taints to be abandoned through proper use; through endurance, abandons the taints to be abandoned through endurance; through removal, abandons the taints to be abandoned through removal; and through cultivation, abandons the taints to be abandoned through cultivation—he is called a bhikkhu who has abandoned all taints, dissolved all fetters, and is able through right knowledge to realize the Truth of Suffering.”

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

Notes:

^[01] The Chinese text begins fascicle 2 here. Corresponds to Pāli: A. VII.52 Purisagati. The sūtra title according to the Song, Yuan, and Ming editions is “Sūtra on the Going and Coming of Good Persons.” Abhidharmakośa 24 (Taishō 29, p. 124b, 125a): destinations of good persons 善士趣.

^[02] Nirvana without remainder, also translated as nirvana without residual support 無餘衣涅槃 (Pāli: anupādisesa-nibbāna), in contrast to nirvana with residual support, which is the realization of nirvana while the five skandhas continue to exist.

^[03] Chinese: ngã giả vô ngã, diệc vô ngã sở 我者無我亦無我所. Pāli: no cassa no ca me siyā, “It would not exist, and it would not be mine.” The Chinese version understands no as a first-person pronoun.

^[04] Chinese: dĩ hữu tiện đoạn 已有便斷. Pāli: yadatthi yaṃ bhūtaṃ taṃ pahajāmi, “Whatever exists, whatever has come into being, that I abandon.”

^[05] Chinese: hữu lạc bất nhiễm, hiệp hội bất trước 有樂不染合會不著. Pāli: so bhave na rajjati, sambahave na rajjati, “He does not delight in existence—he takes no pleasure in what exists—and does not delight in birth—he takes no pleasure in what is coming into being.”

^[06] Chinese: vô thượng tức tích 無上息跡. Pāli: atthuttariṃ padaṃ santaṃ sammapaññāya passati, “Through right wisdom, he sees the peaceful path leading to the supreme goal.”

^[07] Pāli: taṃ ca khvassa padaṃ na sabbena sabbaṃ sacchikataṃ hoti, “But he has not completely realized that path.”

^[08] Chinese: thiểu mạn vị tận 少慢未盡. Pāli: na sabbena sabbaṃ mānānusayo pahīno hoti, na sabbena sabbaṃ bhavarāgānusayo pahīno hoti, na sabbena sabbaṃ avijjānusayo pahīno hoti, “The latent tendency toward conceit has not been completely abandoned; the latent tendency toward craving for existence has not been completely abandoned; the latent tendency toward ignorance has not been completely abandoned.”

^[09] Chinese: ngũ hạ phần kiết 五下分結. Pāli: pañca orambhāgiya saṃyojana.

^[10] Intermediate parinirvana 中般涅槃: the case in which a non-returning noble disciple, after dying in the Realm of Sensual Desire and before being reborn in the Realm of Form, enters nirvana in the intermediate state. See Abhidharmakośa, fascicle 24 (Taishō 29, p. 124b). Pāli: antarā-parinibbāna.

^[11] The three similes above correspond to the three degrees of intermediate parinirvana: swift, not swift, and protracted; see Abhidharmakośa 24 (Taishō 29, p. 125a).

^[12] Parinirvana after birth 生般涅槃: a non-returner who, not long after being reborn in the Realm of Form, enters nirvana without remainder. See Saṅgītiparyāya 14 (Taishō 26, p. 426a); Abhidharmakośa 24 (Taishō 29, p. 124b). Pāli: upahacca-parinibbāna, entering nirvana by shortening the lifespan after birth in the Realm of Form. The Pāli word upahacca means “causing harm.” The Chinese version follows the Sanskrit root upapadya (Pāli: upapajja), meaning “birth.”

^[13] Parinirvana through exertion, or parinirvana with exertion 有行般涅槃: a non-returner who, after being born in the Realm of Form, undergoes a further period of strenuous cultivation before entering nirvana. Pāli: sasaṃkhāra-parinibbāna. Abhidharmakośa 24 (Taishō 29, p. 124b); Saṅgītiparyāya 14 (Taishō 26, p. 426b).

^[14] Effortless parinirvana 無行般涅槃: after being reborn in the Form Realm, one enters nirvana without exerting effort in cultivation. Abhidharmakośa 24 (Taishō 29, p. 124b) states that, in the Sutra Piṭaka, the effortless type is listed before the type requiring effort, which is more reasonable. See also Saṅgītiparyāya 14 (Taishō 26, p. 426b). Pāli likewise lists the effortless type before the type requiring effort. Pāli: asaṃkhāra-parinibbāna.

^[15] Upstream-going parinirvana in Akaniṣṭha 上流阿迦吒涅槃, also called upstream-going parinirvana in the Ultimate Form Realm 上流色究竟涅槃: one is successively reborn—“flows upward”—from the heavens of the First Dhyāna as far as the highest heaven of the Fourth Dhyāna, and then enters nirvana in that state. Abhidharmakośa 24 (Taishō 29, p. 124c); Saṅgītiparyāya 14 (Taishō 26, p. 416b). Pāli: uddhaṃsoto akaniṭṭhagāmin.

^[16] Chinese: “in the present life” 於現法中. Pāli: diṭṭtheva dhamme.

^[17] Chinese: “the traces cease and extinction is attained” 息跡滅度.

^[01] No Pāli equivalent has been identified. Separate translation: No. 125 (40.7), Ekottarika Āgama 34, “Chapter on the Seven Suns, Sutra No. 7” (Taishō 2, p. 741).

^[02] Câu-xá-di 拘舍彌, also transliterated Kiều-thưởng-di 憍賞彌. Pāli: Kosambī.

^[03] Ghosita’s Park 瞿沙羅, the park donated to the Buddha by the householder Ghosita. Pāli: Ghositārāma.

^[04] Chinese: “late afternoon” 晡時; according to the traditional Chinese division of the day, approximately the hour of the monkey.

^[05] Mahācunda 摩訶周那, the name of a bhikṣu. Pāli: Mahācunda.

^[06] Chinese: “sitting in repose” 宴坐, sitting alone at rest and practicing meditation; solitary meditation. Pāli: paṭisallāna.

^[07] Chinese: “man of good family, woman of good family” 族姓男族姓女, commonly expressed as “son or daughter of a good family,” or “good man, good woman” 善男子善女人—persons born into one of the four classes. Pāli: kulaputta, kuladuhitā.

^[08] Chinese: gardeners 園民.

^[09] This passage collectively enumerates four things: the two meals, the gardener, and provisions during wind and rain.

^[10] Hằng-già 恒伽, commonly called the Ganges River. Pāli: Gaṃgā.āāa

^[11] This passage collectively enumerates all five things: visiting, paying homage, making offerings, undertaking the Three Refuges, and undertaking the Five Precepts.

^[12] The five rivers 五河流: Hằng-già 恒伽 (Pāli: Gaṃga), Dao-vưu-na 揺尤那

(Pāli: Yamunā), Xá-lao-phu 舍勞浮 (Pāli: Sarabhū), A-di-la-bà-đề 阿夷羅婆提 (Pāli: Aciravatī), and Ma-xí 摩企 (Pāli: Mahī).

^[01] On the appearance of the seven suns. Pāli equivalent: A. VII. 62 Suriya (Satta-suriya). Separate translations: No. 30, Sutra Spoken by the Buddha on Saptasūryodaya, translated by Faxian in the Song dynasty (Taishō 1, p. 811); No. 125 (40.1), Ekottarika Āgama 34, “Chapter on the Seven Suns, Sutra No. 1.”

^[02] Vaiśālī; Pāli: Vesali. The capital of the Licchava clan.

^[03] Nại Family Grove 柰氏樹園, the grove belonging to the Nại family, namely the Mango Grove. Pāli: Ambapālivāna, donated to the Buddha by the courtesan Ambapāli.

^[04] Chinese: impermanent 無常, not enduring for long 不久住法, subject to rapid change 速變易法, and undependable 不可依法. Pāli: anicca, adhuva, anassāsika.

^[05] Chinese: “at times there is no rain” 有時不雨; this refers to the great drought at the end of the world. Pāli: hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena bahūni vassāni bahūni vassatāni bahūni vassasahassāni bahūni vassasatasahassāni devo na vassati, “Bhikṣus, there comes a time when, for many years, many hundreds of years, and many thousands of years, no rain falls from the sky.”

^[06] The Pāli version lists four great rivers: Gaṃgā, Yamunā, Aciravatī, and Sarabhū.

^[07] The five rivers of Jambudvīpa 閻浮洲五河: Hằng-già 恒伽 (Pāli: Gaṃga), Dao-vưu-na 搖尤那 (Pāli: Yamunā), Xá-lao-phù 舍勞浮 (Pāli: Sarabhū), A-di-la-bà-đề 阿夷羅婆提 (Pāli: Aciravatī), and Ma-xí 摩企 (Pāli: Mahī). The Pāli version lists the great lakes from which the great rivers originate. The great lakes are Anotattā, Sihapapātā, Rathakārā, Kannamunda, Kunalā, Chaḍantā, and Mandakinī.

^[08] Chinese: yojana 由延, also written 由旬. Pāli: yojana, approximately seven English miles in length.

^[09] Chinese: palmyra tree 多羅樹. A type of sugar palm or palm tree, used as a unit for measuring height.

^[10] The Song, Yuan, and Ming editions read “ten ren” 十忍; the Korean edition reads “one person” 一人. It means the height of an average person.

^[11] Chinese: King of Mount Sumeru 須彌山王. Pāli: Sineru pabbatarājā.

^[12] Chinese: Brahmā Heaven 梵天, the first level belonging to the First Dhyāna. Pāli: Brāhma-loka, the Brahmā Realm. No. 30: The fire burns throughout the heaven of the First Dhyāna, and its flames reach as high as the heaven of the Second Dhyāna.

^[13] Chinese: Radiant Gods 晃昱諸天, also called the Ābhāsvara Heaven 光音天 or the Heaven of Ultimate Radiance 極光天. The third level belonging to the Second Dhyāna. Pāli: Ābhassarā.

^[14] Chinese: yên mặc 熛墨. The Song, Yuan, and Ming editions read “smoke and flame” 煙焰. No. 30: A lamp fueled with clarified butter burns until the fuel is exhausted; when the lamp goes out, the oil has likewise been completely consumed.

^[15] Chinese: “only those who have seen the truth.” Pāli: aññatra diṭṭhapadehi, except for those who have seen it with their own eyes.

^[16] Thiện Nhãn 善眼. Pāli: Sunetta.

^[17] Pāli: satthā... titthakaro, a teacher belonging to a non-Buddhist tradition.

^[18] Pāli: kāmesu vītarāgo, no longer possessing desire for sensual pleasures.

^[19] That is, he possessed supernormal powers. The Pāli contains no such detail.

^[20] Pāli: Brahmalokasahavyatāya dhammaṃ desesi, “he taught the Dharma for companionship in the Brahmā Realm.”

^[21] Heaven of the Four Great Kings 四王天 (Pāli: Cātummahārājikā devā), Heaven of the Thirty-Three 三十三天 (Tāvatiṃsa), Yāma Heaven 閻摩天 (Pāli: Yāma), Tuṣita Heaven 兜率多天 (Tusita), Heaven of Delight in Creation 他化天 (Nimmānarati), and Heaven of Mastery over Others’ Creations 他化樂天 (Paranimmita-vasavatin).

^[22] Chinese: the four Brahmā abodes 梵室, also called Brahmā dwellings 梵住 or Brahmā halls 梵堂, namely the four immeasurable states of mind: loving-kindness, compassion, sympathetic joy, and equanimity. Pāli: Brahmavihāra.

^[23] Chinese: higher loving-kindness 增上慈. Pāli: uttari mettā, higher loving-kindness.

^[24] See note 13.

^[25] Chinese: Charioteer of the Dharma Path 道法御, commonly rendered “Tamer of Persons” 調御丈夫. Pāli: purisadammasārathi.

^[26] Chinese: Benefactor of Beings 眾佑, namely the Blessed One. Pāli: Bhagavant.

^[01] Pāli equivalent: M. 24 Rathavinīta-suttam. Separate translation: No. 125 (39.10), Ekottarika Āgama 33, “Chapter on Equal Dharma, Sutra No. 10” (Taishō 2, p. 733).

^[02] City of Rājagṛha 王舍城. Pāli: Rājagaha. Transliterated La-duyệt (-kỳ) 羅閱衹, the capital of Magadha (Ma-kiệt-đà).

^[03] Bamboo Grove Monastery 竹林精舍. Pāli: Veluvana; a park near Rājagṛha that King Bimbisāra (Tần-bà-sa-la) donated to the Buddha when the Buddha first visited him after attaining awakening. Śāriputra and Maudgalyāyana went forth at this time. The Pāli version gives the detail: Rājagahe viharati Veluvane Kalandakanivāpe, “dwelling at Rājagaha, in the Bamboo Grove, at the Squirrels’ Feeding Ground” (commonly called in Chinese: the Kalandaka Bamboo Grove).

^[04] Mãn Từ Tử 滿慈子. Pāli: Puṇṇa Mantāṇiputta.

^[05] Pāli: sambahulā jātibhūmakā bhikkhū jātibhūmiyaṃ vassaṃ vutthā, “a large number of local bhikṣus, after completing the rains retreat in their native region.”

^[06] Pāli: attanā appiccho appicchakathañ ca bhikkūnaṃ kattā, “he himself had few desires and taught the bhikṣus about having few desires...”

^[07] Chinese: dwelling in seclusion 閑居. Pāli: pavivitta, living alone, in seclusion.

^[08] Chinese: “personally encouraging and inspiring them, causing them to yearn, attain fulfillment, and rejoice” 自勸發渴仰成就歡喜. Pāli: ovādako viññāpako sandassako samādapako samuttejako sampahaṃsako sabrahmacārīnan: one who admonishes, instructs, reveals, exhorts and inspires, and brings joy to his companions in the holy life.

^[09] Venerable Xá-lê Tử 尊者舍梨子, that is, Venerable Xá-lợi-phất 尊者舍利弗. Pāli: Sāriputta.

^[10] An-đà Grove 安陀林. Pāli: Andhavana.

^[11] Chinese: giới tịnh cố 戒淨故. Pāli: sīlavisuddhattham: the purpose is the purification of moral virtue.

^[12] Chinese: tâm tịnh 心淨. Pāli: cittavisuddha.

^[13] Chinese: kiến tịnh 見淨. Pāli: diṭṭhivisuddha.

^[14] Chinese: nghi cái tịnh 疑蓋淨. Pāli: kaṅkhāvitaraṇavisuddha, purification through the removal of doubt: “purification through overcoming doubt.” The Chinese version reads kaṅkhāvaraṇavisuddha, “purification regarding the covering of doubt.”

^[15] Chinese: đạo phi đạo tri kiến tịnh 道非道知見淨. Pāli: maggāmaggañāṇa-dassanavisuḍha, purification through knowledge and vision of the path and what is not the path.

^[16] Chinese: đạo tích tri kiến tịnh 道跡知見淨. Pāli: paṭipadāñāṇadassanavisuddha, purification through knowledge and vision of the method of practice (the course of the path).

^[17] Chinese: đạo tích đoạn trí tịnh 道跡斷智淨, purification through comprehensive knowledge of the course of practice. Pāli: ñāṇadassanavisuddha, purification through knowledge and vision.

^[18] Chinese: dĩ hà nghĩa 以何義. Pāli: kim attham, for what purpose?

^[19] Chinese: Nirvana without remainder 無餘涅槃. Pāli: anupādā nparinibbāna, nirvana in which no clinging remains.

^[20] The Chinese version skips a passage found in the Pāli version: kin nu kho āvuso sīlavisuddhi anupādā parinibbānan ti, “Friend, is purification of moral virtue nirvana without clinging (nirvana without remainder)?”

^[21] Compare the Pāli version: sīlavisuddhiñ ce āvuso Bhagavā anupādā parinibbānaṃ paññāpessa, sa-upādānaṃ yeva samānaṃ anupādā parinibbānaṃ paññāpessa, ... “If, friend, the Blessed One were to designate purification of moral virtue as nirvana without remainder, then he would also designate nirvana without remainder as being identical with nirvana with remainder...”

^[22] That is, apart from the qualities already enumerated: purification of moral virtue, through to purification of knowledge and vision.

^[23] This means that ordinary worldlings do not possess purification of moral virtue, through to purification of knowledge and vision.

^[24] King Ba-tư-nặc of Câu-tát-la 拘薩羅王婆斯匿. Pāli: rajā Pasenadi Kosalo.

^[25] Sa-kê-đế 娑雞帝; all Chinese editions write Bà-kê-đế 婆雞帝. It has now been emended according to the equivalent Pāli pronunciation. Pāli: Sakēta, a city in northern Kosala.

^[26] Chinese: phạm hạnh nhân 梵行人. Pāli: Sabrahmacarī, a companion in the holy life, a fellow practitioner.

^[27] Chinese: ngã hiệu 我號; the Song edition reads ngã phụ hiệu 我父號, one’s father’s name. Pāli: Puṇṇo... me... Nāmaṃ, my name is Puṇṇa.

^[28] Chinese: sở tác trí biện 所作智辯.

^[29] Chinese: cam lộ tràng 甘露幢. Pāli: amataketu (?); this word is not found in Pāli dictionaries.

^[30] Chinese: cam lộ giới 甘露界, referring to the deathless realm; synonymous with the nirvana-dhatu. Pāli: amatadhātu.

^[31] Ưu-ba-đề-xá 優波鞮舍. Pāli: Upatissa.

^[32] Xá-lê 舍梨. Pāli: Sāri.

^[33] The Song, Yuan, and Ming editions all print: Thế Tôn đẳng đệ tử 世尊等弟子. Pāli: satthukappena vata kira bho sāvakena, “(together with) the disciple regarded as equal to the Teacher.”

^[34] Second Venerable One 弟二尊. He is so called because Venerable Sāriputta ranked only one degree below the Buddha in esteem.

^[35] General of the Dharma 法將, the general of the true Dharma. Pāli: dhammasnapāti.

^[36] Chinese: chuyển pháp luân phục chuyển đệ tử 轉法輪復轉弟子, meaning that he assisted the Buddha in turning the Dharma wheel.

^[01] Corresponding Pāli text: M.2. Sabbāsava-sutta (Discourse on All the Taints). Separate translations: No. 31, the Buddha’s Discourse on the Causes for Restraining and Controlling All the Taints, translated by An Shigao in the Later Han dynasty, Taishō 1, p. 813; No. 125 (40.6), Ekottarika Āgama, “Seven-Day Chapter, Discourse No. 6.”

^[02] Câu-lâu-sấu 拘樓瘦, that is, Pāli: Kurusu, among the people of (the country of) Kuru. However, Pāli M.2 has: Sāvatthiyaṃ viharati Jetavane..., dwelling at Śrāvastī, in Jeta’s Grove... No. 125 (40.6) likewise has Śrāvastī, at Anāthapiṇḍika’s Park in Jeta’s Grove. No. 31 states that the Buddha was in Kuru, where an assembly had gathered to deliberate upon the Dharma.

^[03] Kiếm-ma-sắt-đàm, a principal city of Kuru 劍磨瑟曇拘樓都邑. Pāli: Kammāsa-dhamma, the capital of the Kurus. See also note 2.

^[04] Because of knowing and seeing 以知以見故. Pāli: jānato... passato āsavānaṃ khayaṃ vadāmi, “I declare the destruction of the taints to be through knowing and seeing.”

^[05] Right reflection and wrong reflection 正思惟不正思惟. No. 31: fundamental contemplation and non-fundamental contemplation 本觀非本觀, proper reflection and improper reflection. Pāli: yoniso ca manasikāraṃ ayoniso ca manasikāraṃ, wise attention and unwise attention (methodical and unmethodical reflection).

^[06] The three taints: the taint of sensual desire 欲漏 (Pāli: kāmāsava): all afflictions in the realm of sensual desire, except ignorance. The taint of existence 有漏 (Pāli: bhavāsava): all afflictions in the form realm, except ignorance. The taint of ignorance 無明漏 (Pāli: avijjāsava): ignorance throughout the three realms. The Pāli version states only in general: anuppannā c'eva āsavā... taints that have not yet arisen.

^[07] Chinese: not trained in the noble Dharma 不調御聖法, meaning not trained or disciplined in accordance with the noble Dharma.

^[08] Taints to be abandoned through seeing 漏從見斷. Pāli: āsavā dassanā pahātabbā.

^[09] Pāli: ahosiṃ nu kho ahaṃ atītam addhānaṃ, “Did I exist in the past?”

^[10] Chinese: self-doubt 自疑; here, doubt concerning one’s own existence in the present life. Pāli: paccupānnaṃ addhānaṃ kathaṃkathī hoti.

^[11] Chinese: kỷ thân hà vị thị, vân hà thị 己身何謂是云何是. Pāli: kin nu kho 'smi, kathan nu kho 'smi, “Why do I exist? How do I exist?”

^[12] Chinese: truly possessing a spirit 真有神, the self understood as a soul or spirit. Pāli: atthi me attā ti, “I have a self.”

^[13] The spirit sees the spirit 神見神. No. 31: reckoning the body as self, the view of the body as self 自計身身見. Pāli: attanā vā attānaṃ saṃjānāmīti, “Through the self, I know that there is a self.”

^[14] Chinese: the spirit sees what is not spirit 神見非神. Pāli: attanā va anattānaṃ saṃjānāmīti, “Through the self, I know what is not self.”

^[15] Chinese: certainly coming from nowhere..., 定無所從來. Pāli: so kho pana me ayaṃ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tath'eva ṭhassatīti, “This self of mine is permanent, stable, eternal, not subject to change, and will endure forever.”

^[16] Chinese: the affliction of views 見之弊... Pāli: Idaṃ vuccati... Diṭṭhigataṃ diṭṭthigahanaṃ diṭṭhikantāraṃ diṭṭhivisūkaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ, “This is called the course of wrong views, the thicket of wrong views, the wilderness of wrong views, the contention of wrong views, the agitation of wrong views, and the fetter of wrong views.”

^[17] Taints to be abandoned through restraint 漏從護斷. Pāli: āsavā saṃvarā pahātabbā, the taints are abandoned through restraint.

^[18] Chinese: taints to be abandoned through avoidance 漏漏從離斷. Pāli: āsavā parivajjanā pahātabbā, the taints are abandoned through avoidance.

^[19] This means avoiding those bhikkhus who associate with bad companions and so forth, causing their fellow practitioners to become suspicious.

^[20] Chinese: taints to be abandoned through use 漏從用斷. Pāli: āsavā paṭisevanā pahātabbā, the taints are abandoned through proper use.

^[21] Chinese: taints to be abandoned through endurance 漏從忍斷. Pāli: āsavā adhivāsanā pahātabbā, the taints are abandoned through the power of endurance.

^[22] Chinese: always maintaining the perception of arousing oneself 常有起想, always sustaining the thought of wakefulness and not delighting in sleep.

^[23] Chinese: taints to be abandoned through removal 漏從除斷. Pāli: āsavā vinodā pahātabbā.

^[24] Chinese: taints to be abandoned through cultivation 漏從思惟斷. Pāli: āsavā bhāvanā pahātabbā, the taints are abandoned through cultivation.

^[25] Chinese: 息, rest; but it is commonly rendered as tranquility. Pāli: passaddhi.

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Translation source: Linh Sơn Pháp Bảo Đại Tạng KinhLicense: Linh Sơn Pháp Bảo Đại Tạng Kinh (Việt dịch) · nguồn: rongmotamhon.net (Liên Phật Hội) · EN: AI translation from Vietnamese source, awaiting source English

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