Mahāyāna — Northern Canon · Linh Sơn Vietnamese Mahāyāna Canon

中阿含經

Chinese title:中阿含經

📖15,081 words · ~60 min read

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2. CHAPTER ON DEEDS

18. THE SUTRA OF SĪHA

Thus have I heard:

At one time the Buddha was traveling in the country of Vesālī^[02], staying by the Monkey Pond^[03], in the Pavilion of the Lofty Mansion^[04].

At that time, a large number of Licchavis^[05] of Vesālī had assembled in the council hall^[06], repeatedly praising the Buddha, repeatedly praising the Dharma, and repeatedly praising the Sangha of bhikshus. At that time the minister Sīha, a disciple of the Nigaṇṭhas^[07], was also among that assembly. Then the minister Sīha wished to visit the Buddha in order to make offerings and pay homage. The minister Sīha first went to the Nigaṇṭhas and said to them:

“Venerable Ones, I wish to visit the ascetic Gotama.”

The Nigaṇṭhas then rebuked Sīha, saying:

“You must not visit the ascetic Gotama. Why is that? The ascetic Gotama teaches the doctrine of non-action^[08] and also expounds the Dharma of non-action^[09] to others. Sīha, visiting one who teaches the doctrine of non-action will bring no good fortune; making offerings and paying homage to him will likewise bring no good fortune.”

On three occasions, a large number of Licchavis of Vesālī assembled in the council hall and repeatedly praised the Buddha, repeatedly praised the Dharma, and repeatedly praised the Sangha of bhikshus. On those occasions, the minister Sīha, a disciple of the Nigaṇṭhas, was also among the assembly all three times. And on all three occasions, the minister Sīha again wished to visit the Buddha, make offerings, and pay homage.

Then the minister Sīha, without again taking leave of the Nigaṇṭhas, went directly to the Buddha. After exchanging greetings with him, he sat down to one side and said:

“I have heard that the ascetic Gotama teaches the doctrine of non-action and also expounds the Dharma of non-action to others. Gotama, if someone were to say, ‘The ascetic Gotama teaches the doctrine of non-action and also expounds the Dharma of non-action to others,’ would that person not be slandering the ascetic Gotama? Would he be speaking truthfully? Would his statement accord with the Dharma? Would he be speaking according to the Dharma and in conformity with the Dharma^[10]? Would such a statement, being in conformity with the Dharma, be free from error and beyond reproach?”

The Blessed One replied:

“Sīha, if someone were to say, ‘The ascetic Gotama teaches the doctrine of non-action and also expounds non-action to others,’ that person would not be slandering the ascetic Gotama. He would be speaking truthfully, speaking according to the Dharma, and speaking of the Dharma in conformity with the Dharma. His statement, being in conformity with the Dharma, would be free from error and beyond reproach. Why is that? Sīha, there is one circumstance on account of which^[11], in speaking of the Dharma as it truly is, one could not be accused of slander when saying, ‘The ascetic Gotama teaches the doctrine of non-action and also expounds that Dharma of non-action to others.’

“Sīha, there is also another circumstance on account of which, in speaking of the Dharma as it truly is, one could not be accused of slander when saying, ‘The ascetic Gotama teaches the doctrine of action^[12] and also expounds that Dharma of action to others.’

“Sīha, there is also another circumstance on account of which, in speaking of the Dharma as it truly is, one could not be accused of slander when saying, ‘The ascetic Gotama teaches the doctrine of annihilation^[13] and also expounds that repugnant Dharma to others.’

“Sīha, there is also another circumstance on account of which, in speaking of the Dharma as it truly is, one could not be accused of slander when saying, ‘The ascetic Gotama teaches the doctrine of repugnance^[14] and also expounds that Dharma of repugnance to others.’

“Sīha, there is also another circumstance on account of which, in speaking of the Dharma as it truly is, one could not be accused of slander when saying, ‘The ascetic Gotama teaches the doctrine of Dharma and discipline^[15] and also expounds that Dharma concerning Dharma and discipline to others.’

“Sīha, there is also another circumstance on account of which, in speaking of the Dharma as it truly is, one could not be accused of slander when saying, ‘The ascetic Gotama teaches the doctrine of ascetic practice^[16] and also expounds that Dharma of ascetic practice to others.’

“Sīha, there is also another circumstance on account of which, in speaking of the Dharma as it truly is, one could not be accused of slander when saying, ‘The ascetic Gotama teaches the doctrine of not entering a womb^[17] and also expounds that Dharma of not entering a womb to others.’

“Sīha, there is also another circumstance on account of which, in speaking of the Dharma as it truly is, one could not be accused of slander when saying, ‘The ascetic Gotama teaches the doctrine of security^[18] and also expounds that Dharma of security to others.’

“Sīha, what is meant by ‘There is one circumstance on account of which, in speaking of the Dharma as it truly is, one could not be accused of slander when saying, “The ascetic Gotama teaches the doctrine of non-action and also expounds that Dharma of non-action to others”’? Sīha, I say that evil bodily conduct should not be done and that evil verbal and mental conduct should likewise not be done. Sīha, if there are immeasurable defiled and unwholesome states of a similar kind that form the root of future existence, cause painful and burning retribution, and are causes of birth, aging, illness, and death, then, Sīha, I say that none of those states should be cultivated.

Sīha, this is what is meant by ‘There is one circumstance on account of which, in speaking of the Dharma as it truly is, one could not be accused of slander when saying, “The ascetic Gotama teaches the doctrine of non-action and also expounds that Dharma of non-action to others.”’

“Sīha, what is meant by ‘There is one circumstance on account of which, in speaking of the Dharma as it truly is, one could not be accused of slander when saying, “The ascetic Gotama teaches the doctrine of action and also expounds that doctrine of action to others”’? Sīha, I say that excellent bodily conduct should be cultivated and that excellent verbal and mental conduct should be cultivated. Sīha, if there are immeasurable wholesome states of a corresponding kind that will bring the fruit of happiness, result in the experience of pleasant retribution, and lead to birth in a good destination where one will enjoy long life, then, Sīha, I say that all those states should be cultivated.

Sīha, this is what is meant by ‘There is one circumstance on account of which, in speaking of the Dharma as it truly is, one could not be accused of slander when saying, “The ascetic Gotama teaches the doctrine of action and also expounds that Dharma of action to others.”’

“Sīha, what is meant by ‘There is one circumstance on account of which, in speaking of the Dharma as it truly is, one could not be accused of slander when saying, “The ascetic Gotama teaches the doctrine of annihilation and also expounds that Dharma of annihilation to others”’? Sīha, I say that evil bodily conduct should be annihilated and that evil verbal and mental conduct should be annihilated. Sīha, if there are immeasurable defiled and unwholesome states of this kind that form the root of future existence, cause painful and burning retribution, and lead to birth, aging, illness, and death, then, Sīha, I say that all those states should be annihilated.

Sīha, this is what is meant by ‘There is one circumstance on account of which, in speaking of the Dharma as it truly is, one could not be accused of slander when saying, “The ascetic Gotama teaches the doctrine of annihilation and also expounds that Dharma of annihilation to others.”’

Sīha, if there are immeasurable defiled and unwholesome states of a similar kind that form the root of future existence, cause painful and burning retribution, and lead to birth, aging, illness, and death, then, Sīha, I say that all those states should be regarded with repugnance. Sīha, this is what is meant by ‘There is one circumstance on account of which, in speaking of the Dharma as it truly is, one could not be accused of slander when saying, “The ascetic Gotama teaches the doctrine of repugnance and also expounds that Dharma of repugnance to others.”’

“Sīha, what is the circumstance on account of which, speaking in accordance with the truth, it cannot be denied that: ‘The ascetic Gautama holds a doctrine of discipline and teaches that doctrine of discipline to others’? Sīha, it is for the purpose of abandoning sensual desire that I teach the doctrine of discipline. It is for the purpose of abandoning anger and delusion that I teach the doctrine of discipline.

Sīha, likewise, there are immeasurable defiled and unwholesome states that form the root of future existence, cause painful retribution and affliction, and lead to birth, aging, sickness, and death. It is for the purpose of abandoning these things that I teach the doctrine of discipline. Sīha, this is the circumstance on account of which, speaking in accordance with the truth, it cannot be denied that: ‘The ascetic Gautama holds a doctrine of discipline and teaches that doctrine of discipline to others.’

“Sīha, what is the circumstance on account of which, speaking in accordance with the truth, it cannot be denied that: ‘The ascetic Gautama holds a doctrine of ascetic practice and teaches that doctrine of ascetic practice to others’? Sīha, there are ascetics and brahmins who go naked and wear no clothing^[19]; who use their hands as clothing, leaves as clothing, or beads as clothing; who do not draw water with a vessel or with a dipper; who do not eat food brought on the point of a knife or stick; who do not eat food obtained through deception; who do not approach when someone comes in person, do not accept food as invited guests^[20], do not accept food as welcomed guests^[21], and do not accept food as guests asked to remain^[22]; who do not eat from between two people who are eating;

who do not eat at a house where there is a pregnant woman^[23], at a house where dogs are kept, or at a house where bluebottle flies swarm; who do not eat fish or meat, drink liquor or vinegar-water^[24], or drink anything at all, training in the practice of abstaining from drink; who eat one morsel and regard one morsel as sufficient^[25], or eat two, three, four, up to seven morsels and regard seven morsels as sufficient; who eat from a single offering received^[26] and regard a single offering as sufficient, or eat from two, three, four, up to seven offerings received and regard seven offerings as sufficient; who eat once a day and regard that as sufficient, or eat once every two, three, four, five, six, or seven days, once every half-month, or once a month and regard that as sufficient;

who eat grass^[27], wild grain^[28], panic seed, bran, đầu-đầu-la rice^[29], or coarse food; who go to a secluded place^[30] and dwell in a secluded place; who eat roots, fruit, or fruit that has fallen by itself; who wear robes sewn from various kinds of cloth^[31], garments of hair, đầu-xá cloth^[32], đầu-xá cloth made of hair, whole hides, perforated hides, or hides entirely covered with holes; who wear their hair loose, braided, or partly loose and partly braided; who shave only the hair of the head, only the beard, or both beard and hair; who pluck out the hair of the head, the beard, or both beard and hair; who remain standing upright and never sit; who move about squatting; who lie upon thorns and make thorns their bed; who lie upon fruit^[33] and make fruit their bed;

who worship water, immersing their hands in it day and night; who worship fire, keeping it burning day and night; or who worship the sun, the moon, or the Great and Venerable Lord of Blessings, facing them with palms joined.

In such ways they undergo immeasurable suffering and train in painful, exhausting practices.

“Sīha, such ascetic practices do exist; I do not say that they do not. Yet such ascetic practices are base deeds, exceedingly painful and distressing, practices of ordinary people, and not the Noble Path. Sīha, if any ascetic or brahmin fully understands these practices of suffering, abandons and utterly destroys them, and uproots them completely so that they will never arise again, I call that person an ascetic practitioner^[34].

Sīha, the Tathagata, the Unattached, the Perfectly Enlightened One, has fully understood these practices of suffering, abandoned and utterly destroyed them, and uprooted them completely so that they will never arise again. Therefore, I am an ascetic practitioner. Sīha, this is the circumstance on account of which, speaking in accordance with the truth, it cannot be denied that: ‘The ascetic Gautama holds a doctrine of ascetic practice and teaches that doctrine of ascetic practice to others.’

“Sīha, what is the circumstance on account of which, speaking in accordance with the truth, it cannot be denied that: ‘The ascetic Gautama holds a doctrine of no longer entering a womb and teaches that doctrine of no longer entering a womb to others’? Sīha, if any ascetic or brahmin fully understands future birth in a womb, abandons and utterly destroys it, and uproots it completely so that it will never arise again, I say that person will no longer enter a womb.

Sīha, the Tathagata, the Unattached, the Perfectly Enlightened One, has fully understood future birth in a womb, abandoned and utterly destroyed it, and uprooted it completely so that it will never arise again. Therefore, I will no longer enter a womb. Sīha, this is the circumstance on account of which, speaking in accordance with the truth, it cannot be denied that: ‘The ascetic Gautama holds a doctrine of no longer entering a womb and teaches that doctrine of no longer entering a womb to others.’

“Sīha, what is the circumstance on account of which, speaking in accordance with the truth, it cannot be denied that: ‘The ascetic Gautama holds a doctrine of peace and security and teaches that doctrine of peace and security to others’? Sīha, a certain clansman shaves off his hair and beard, dons the kāṣāya robe, and, with sincere faith, leaves the household life for the homeless life, going forth to train in the Way solely for the purpose of perfecting the unsurpassed holy life.

Here and now, through his own knowledge, awakening, and realization, he attains and abides in it, knowing in accordance with the truth: ‘Birth is ended, the holy life has been established, what had to be done has been done, and there will be no further rebirth.’ I myself dwell in peace and security, and I also bring peace and security to other bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās. Having attained peace and security, I enable beings subject to birth to be liberated from birth; beings subject to aging, sickness, death, sorrow, and defilement to be liberated from aging, sickness, death, sorrow, and defilement.

Sīha, this is the circumstance on account of which, speaking in accordance with the truth, it cannot be denied that: ‘The ascetic Gautama holds a doctrine of peace and security and teaches that doctrine of peace and security to others.’”

The minister Sīha said to the Blessed One:

“Venerable Gautama, I now know. Well-Gone One, I now understand. Venerable Gautama, it is just as if a person with clear sight were to set upright what had been overturned, uncover what had been concealed, show the way to one who was lost, or bring a lamp into the darkness so that those with eyes might see forms. In the same way, the ascetic Gautama has, through immeasurable skillful means, taught me the Dharma, revealed its meaning and principles, and explained the various paths^[35].

“Venerable Gautama, I now take refuge in the Buddha, the Dharma, and the Sangha of bhikṣus. May the Blessed One accept me as an upāsaka. From this day forth, for the rest of my life and until the end of my life, I take refuge.”

"Blessed One, it is just as if someone were to raise an ill-tempered horse, hoping to gain some benefit, but would merely labor in vain without gaining any benefit at all. Blessed One, I am the same. Those foolish Niganthas—I lacked proper understanding, could not discern for myself, and did not recognize where the good field was. Yet I continued to honor, make offerings to, and pay homage to them, hoping to gain benefit, only to labor fruitlessly. Blessed One, I now once again take refuge in the Buddha, the Dharma, and the Sangha of bhikkhus. May the Blessed One accept me as a lay disciple who, from this day forth and for the rest of my life until its end, takes refuge.

"Blessed One, because I formerly did not understand, I placed faith in and showed respect toward those foolish Niganthas, but from now on that has ended. Why is this? Because they deceived me. Blessed One, I now take refuge for the third time in the Buddha, the Dharma, and the Sangha of bhikkhus. May the Blessed One accept me as a lay disciple who, from this day forth and for the rest of my life until its end, takes refuge."

Thus spoke the Buddha. After the minister Siha and the bhikkhus heard what the Buddha had taught, they rejoiced and respectfully practiced it.

19. THE DISCOURSE ON THE NIGANTHAS

Thus have I heard:

At one time, the Buddha was journeying among the Sakyans^[02], in the township of Deva^[03].

At that time, the Blessed One addressed the bhikkhus:

"The Niganthas^[04] hold this view and make this assertion: ‘Whatever a person experiences^[05] is entirely caused by what was done in the past^[06]. If their old karma is extinguished through ascetic practice and no new karma is created, that karma will be completely exhausted. When karma is completely exhausted, suffering is completely exhausted. When suffering is completely exhausted, the end of suffering has been reached^[07].’

"I then went to them, and upon arriving, I asked:

"—Niganthas, is it true that you hold this view and make this assertion: ‘Whatever a person experiences is entirely caused by what was done in the past. If their old karma is extinguished through ascetic practice and no new karma is created, that karma will be completely exhausted. When karma is completely exhausted, suffering is completely exhausted. When suffering is completely exhausted, the end of suffering has been reached’?

"They replied:

"—That is so, Gotama.

"I further asked those Niganthas:

"—Do you yourselves possess purified knowledge by which you know: ‘Did I exist or not exist in the past? Did I commit evil or not commit evil in the past? Has this much suffering of mine been completely extinguished, or has this much suffering not yet been completely extinguished; and if it has been extinguished, will it remain extinguished forever^[08]? Do I, in this very life, abandon unwholesome states and produce wholesome states, cultivate them, and personally realize them?’

"They replied:

"—No, Gotama!

"I further asked those Niganthas:

"—You yourselves do not possess purified knowledge by which you know: ‘Did I exist or not exist in the past? Did I commit evil or not commit evil in the past? Has this much suffering of mine been completely extinguished, or has this much suffering not yet been completely extinguished; and if it has been extinguished, will it remain extinguished forever?

Do I, in this very life, abandon unwholesome states and produce wholesome states, cultivate them, and personally realize them?’ Yet you assert: ‘Whatever a person experiences is entirely caused by what was done in the past. If their old karma is extinguished through ascetic practice and no new karma is created, that karma will be completely exhausted. When karma is completely exhausted, suffering is completely exhausted.

When suffering is completely exhausted, the end of suffering has been reached.’

"—Niganthas, if you yourselves possessed purified knowledge by which you knew: ‘Did I exist or not exist in the past? Did I commit evil or not commit evil in the past? Has this much suffering of mine been completely extinguished, or has this much suffering not yet been completely extinguished; and if it has been extinguished, will it remain extinguished forever?

Do I, in this very life, abandon unwholesome states and produce wholesome states, cultivate them, and personally realize them?’ then, Niganthas, you could make this assertion: ‘Whatever a person experiences is entirely caused by what was done in the past. If their old karma is extinguished through ascetic practice and no new karma is created, that karma will be completely exhausted. When karma is completely exhausted, suffering is completely exhausted.

When suffering is completely exhausted, the end of suffering has been reached.’

"—Niganthas, it is just as if a person’s body were struck by a poisoned arrow. Because he had been struck by a poisoned arrow, he suffered intense pain. His relatives, who loved and pitied him and wished to bring him welfare and safety, immediately summoned a physician skilled in extracting arrows^[09].

The physician took a sharp knife and cut open the wound; because the wound was cut open, the man again suffered intense pain. After cutting open the wound, the physician probed for the arrowhead^[10]; while he probed for the arrowhead, the man suffered still more intense pain. Upon finding the arrowhead, the physician immediately pulled it out; as it was being pulled out, the man’s pain grew even more intense.

After removing the arrowhead, the physician closed and bandaged the wound. As the wound was bandaged, the man again suffered still more intense pain. After the arrowhead had been removed, however, the man became healthy and free from illness, his faculties unimpaired, and recovered his former condition.

"—Niganthas, because that person possessed wisdom, he then reflected: ‘Formerly I was struck by a poisoned arrow. Because I had been struck by a poisoned arrow, I suffered intense pain. My relatives, who loved and pitied me and wished to bring me welfare and safety, immediately summoned a physician skilled in extracting arrows.

The physician took a sharp knife and cut open the wound; because the wound was cut open, I again suffered intense pain. After cutting open the wound, he probed for the arrowhead; while he probed for the arrowhead, I suffered still more intense pain. Upon finding the arrowhead, he immediately pulled it out; as it was being pulled out, my pain grew even more intense.

After removing the arrowhead, he closed and bandaged the wound. As the wound was bandaged, I again suffered still more intense pain. After the arrowhead had been cut out, however, I became healthy and free from illness, my faculties unimpaired, and returned to my former condition.’

"—In the same way, Niganthas, if you possessed purified knowledge by which you knew: ‘Did I exist or not exist in the past? Did I commit evil or not commit evil in the past? Has this much suffering of mine come to an end, or has this much suffering of mine not yet come to an end?

If it has ended, will my suffering remain forever ended? Do I, in this very life, abandon unwholesome states and produce wholesome states, cultivate them, and personally realize them?’ then, Niganthas, you could make this assertion: ‘Whatever a person experiences is entirely caused by what was done in the past. If their old karma is extinguished through ascetic practice and no new karma is created, that karma will come to an end.

When karma has come to an end, suffering will come to an end. When suffering has come to an end, the end of suffering has been reached.’

"When I questioned them in this way, I did not see any Nigantha capable of answering me, ‘Gotama, that is so,’ or ‘That is not so.’

"Furthermore, I asked the Niganthas:

"—If you Niganthas exert yourselves to the highest degree and undertake ascetic practices to the highest degree^[11], does suffering of the highest degree then arise in you Niganthas^[12]?

"They replied to me:

"—That is so, Gotama.

"—If you exert yourselves to a middling degree and undertake ascetic practices to a middling degree, does suffering of a middling degree then arise in you Niganthas?

"They replied to me:

"—That is so, Gotama.

"—If you exert yourselves to a lesser degree and undertake ascetic practices to a lesser degree, does suffering of a lesser degree then arise in you Niganthas?

"They replied to me:

"—That is so, Gotama."

“Thus, if the Niganthas exert supreme effort and practice supreme austerity, then supreme suffering arises in them. If they exert moderate effort and practice moderate austerity, then moderate suffering arises in them. If they exert inferior effort and practice inferior austerity, then inferior suffering arises in them.

“If, supposing that the Niganthas exert supreme effort and practice supreme austerity, they thereby extinguish supreme suffering; if they exert moderate effort and practice moderate austerity, they thereby extinguish moderate suffering; and if they exert inferior effort and practice inferior austerity, they thereby extinguish inferior suffering—whether they act in this way or do not act in this way, if they extinguish extreme suffering and the most grievous pains, it should be understood that the Niganthas bring suffering upon themselves in this very life.

Yet, obscured by delusion and bound by delusion, the Niganthas say: ‘Whatever a person experiences is entirely caused by what was done in the past. If old karma is destroyed through austerity and no new karma is created, then that karma will come to an end. When karma has ended, suffering will end; when suffering has ended, the end of suffering has been reached.’

“When I questioned them in this way, I did not see any Nigantha able to answer me: ‘Gotama, it is so,’ or ‘It is not so.’

“Again, I asked the Niganthas:

“‘Niganthas, if there is karma that brings a pleasant result^[13], can that karma, through effort and austerity, be transformed into one that brings a painful result?’ They answered me:

“‘It cannot, Gotama!’

“‘Niganthas, if there is karma that brings a painful result^[14], can that karma, through effort and austerity, be transformed into one that brings a pleasant result?’

“They answered me:

“‘It cannot, Gotama!’

“‘Niganthas, if there is karma whose result is experienced in the present life^[15], can that karma, through such effort and austerity, be transformed into one whose result is experienced in a future life?’

“They answered me:

“‘It cannot, Gotama!’

“‘Niganthas, if there is karma whose result is experienced in a future life^[16], can that karma, through effort and austerity, be transformed into one whose result is experienced in the present life?’

“They answered me:

“‘It cannot, Gotama!’

“‘Niganthas, if there is karma whose result has not ripened^[17], can that karma, through effort and austerity, be transformed into one whose result has ripened^[18]?’

“They answered me:

“‘It cannot, Gotama!’

“‘Niganthas, karma that brings a pleasant result cannot, through effort and austerity, be transformed into karma that brings a painful result. Niganthas, karma that brings a painful result cannot, through effort or austerity, be transformed into karma that brings a pleasant result. Niganthas, karma whose result is experienced in the present life cannot, through exertion and austerity, be transformed into karma whose result is experienced afterward.

Niganthas, karma whose result is experienced in a future birth cannot, through effort and austerity, be transformed into karma whose result is experienced in the present life. Niganthas, karma whose result has not ripened cannot, through effort and austerity, be transformed into karma whose result has ripened. Niganthas, karma whose result has ripened cannot, through effort and austerity, be transformed into something else.

Therefore, Niganthas, your striving is futile^[19]; your effort is empty and accomplishes nothing whatsoever^[20].’

“Those Niganthas then answered me:

“‘Gotama, we have a teacher named Nigantha Nataputta^[21], who has said: “Niganthas, if you formerly committed evil karma, all that karma can be completely destroyed through this practice of austerity. If you now guard body, speech, and mind, then because of this you will create no further evil karma.”’

“I again asked those Niganthas:

“‘Do you believe your teacher, Nigantha Nataputta, without the slightest doubt?’

“They answered me:

“‘Gotama, we believe our teacher, Nigantha Nataputta, and have no doubts whatsoever.’

“I again asked those Niganthas:

“‘There are five things that bring two kinds of result in this life: faith, preference, learning, reflection, and a view formed through careful contemplation^[22]. Niganthas, is it not possible for a person to be mistaken and yet say: “This is worthy of belief, worthy of being followed, worthy of reflection, and worthy of careful contemplation^[23]”?’ They answered me:

“‘It is so, Gotama!’

“I again told those Niganthas:

“‘That is a falsehood. How could it be worthy of belief, worthy of being followed, worthy of reflection, or worthy of contemplation? That is, a person may himself be mistaken and yet say: “This is worthy of belief, worthy of being followed, worthy of reflection, and worthy of careful contemplation.”

“‘If the Niganthas speak in this way, then, concerning the Dharma as it truly is, there are five grounds for reproach^[24], questioning, and condemnation^[25]. What are the five?

“‘The suffering and pleasure experienced by these sentient beings now are entirely due to their former actions^[26]. If this is true, then the Niganthas formerly committed evil karma. For this reason, the Niganthas must now undergo exceedingly grievous suffering. This is the first ground for condemning the Niganthas.

“‘Furthermore, the suffering and pleasure experienced by sentient beings are entirely due to conjunction^[27]. If this is true, then you were formerly conjoined with evil conditions. For this reason, the Niganthas must now undergo exceedingly grievous suffering. This is the second ground for condemning the Niganthas.

“‘Furthermore, the suffering and pleasure experienced by sentient beings are entirely due to destiny^[28]. If this is true, then the Niganthas have an evil destiny. For this reason, the Niganthas must now undergo exceedingly grievous suffering. This is the third ground for condemning the Niganthas.

“‘Furthermore, the suffering and pleasure experienced by sentient beings are entirely due to views^[29]. If this is true, then the Niganthas formerly held evil views. For this reason, the Niganthas must now undergo exceedingly grievous suffering. This is the fourth ground for condemning the Niganthas.

“‘Furthermore, the suffering and pleasure experienced by sentient beings are entirely created by a Supreme Lord^[30]. If this is true, then the Niganthas have a cruel Supreme Lord. For this reason, the Niganthas must now undergo extreme suffering. This is the fifth ground for condemning the Niganthas.

“‘If it is because the Niganthas formerly created evil karma, encountered evil conjunctions, had an evil destiny, held evil views, and had an evil Supreme Lord that they must now undergo exceedingly grievous suffering, then it is on account of these things that the Niganthas are worthy of condemnation.

“‘The Dharma that I have known and awakened to for myself and teach to you cannot be vanquished or overcome by any ascetic or brahmin, any deva, Mara, Brahma, or anyone else in the world.

“‘What is the Dharma that I have known and awakened to for myself and teach to you, which cannot be vanquished by any ascetic or brahmin, any deva, Mara, Brahma, or anyone else in the world? Can it be defiled, and can it be overcome?’

"If a bhikkhu abandons unwholesome bodily action and cultivates wholesome bodily action; abandons unwholesome verbal and mental action and cultivates wholesome verbal and mental action, he then knows for himself regarding future suffering: ‘I shall have no suffering in the future.’ He attains happiness in accordance with the Dharma without relinquishing it^[31]. He may wish to eliminate the cause of suffering through exertion motivated by desire, or he may wish to strive to eliminate the cause of suffering through exertion based on relinquishing desire^[32].

If he wishes to strive to eliminate the cause of suffering through exertion motivated by desire, he cultivates that exertion motivated by desire^[33], and after his striving has achieved its purpose^[34], the suffering ceases. If he wishes to eliminate the cause of suffering through exertion based on relinquishing desire, he cultivates that exertion based on relinquishing desire, and after his striving has achieved its purpose, the suffering ceases.

"Then that bhikkhu may think: ‘According to what one does and how one practices, unwholesome qualities arise and wholesome qualities disappear. If, by personally undertaking diligent austerity^[35], unwholesome qualities disappear and wholesome qualities arise, then I shall personally undertake that diligent austerity^[36].’ He then personally undertakes diligent austerity. After he has diligently practiced austerity, unwholesome qualities disappear and wholesome qualities arise. At that point he no longer undertakes diligent austerity. Why is this? Bhikkhus, what previously had to be done has now achieved its purpose; that he should continue undertaking diligent austerity is not possible.

"Bhikkhus, it is just as an arrow-maker uses tongs to straighten an arrow^[37]. Once the arrow shaft is straight, he no longer uses the tongs. Why is this? Because what previously had to be done has now been completed; that he should continue using the tongs would not be appropriate.

"In the same way, a bhikkhu thinks: ‘According to what one does and how one practices, unwholesome qualities arise and wholesome qualities disappear. If, by personally undertaking diligent austerity, unwholesome qualities disappear and wholesome qualities arise, then I shall personally undertake that diligent austerity.’ He then personally undertakes diligent austerity. After he has diligently practiced austerity, unwholesome qualities disappear and wholesome qualities arise. At that point he no longer undertakes diligent austerity. Why is this? Bhikkhus, what previously had to be done has now achieved its purpose; that he should continue undertaking diligent austerity would not be appropriate.

"Bhikkhus, suppose a man dearly loved, was infatuated with, longed for, and ardently pursued a certain woman, but that woman conversed with another man, exchanged greetings with him, and associated intimately with him. Would that man consequently experience bodily and mental anguish and sorrow?"

The bhikkhus replied:

"Indeed he would, Blessed One!"

"Why is this? Because that man dearly loves and is infatuated with the woman, longing for and ardently pursuing her, while she converses with another man, exchanges greetings with him, and associates intimately with him. How could he avoid experiencing bodily and mental anguish and sorrow?

"Bhikkhus, suppose that man were to think: ‘I merely love and pursue that woman, yet she converses with another man, exchanges greetings with him, and associates intimately with him. Should I now, on account of this, cause myself anguish and grief and thereby eliminate my love and infatuation for that woman?’ Thereafter, by causing himself anguish and grief, he eliminates his love and infatuation for her. If that woman continued to converse with another man, exchange greetings with him, and associate intimately with him, would that man thereafter still experience anguish and great sorrow?"

The bhikkhus replied:

"No longer, Blessed One."

"Why is this? Because that man no longer feels love or infatuation for the woman. Even if she continued to converse with another man, exchange greetings with him, and associate intimately with him, it would not be correct to say that he would consequently still experience bodily and mental anguish and great sorrow.

"In the same way, the bhikkhu then thinks: ‘According to what one does and how one practices, unwholesome qualities arise and wholesome qualities disappear. If, by personally undertaking diligent austerity, unwholesome qualities disappear and wholesome qualities arise, then I shall personally undertake that diligent austerity.’ He then personally undertakes diligent austerity. After he has diligently practiced austerity, unwholesome qualities disappear and wholesome qualities arise. At that point he no longer undertakes diligent austerity. Why is this? Bhikkhus, what previously had to be done has now achieved its purpose; that he should continue undertaking diligent austerity would not be appropriate.

"He further thinks: ‘Whatever causes there were for eliminating those afflictions, I have already eliminated them; yet my sensual desire remains as before and has not been eliminated. I shall now seek a way to eliminate sensual desire.’ In order to eliminate sensual desire, he dwells alone and secluded in a deserted forest, or goes beneath a tree, to a solitary place, a mountainside, a rocky cave, open ground, a thicket, deep into a forest, or amid a charnel ground.

Once he is dwelling in a deserted forest, or has gone beneath a tree to a solitary and quiet place, he spreads out his nisidana, sits cross-legged, holds his body erect, and recollects inwardly without directing his thoughts outward^[38]. He abandons covetousness^[39], and his mind is no longer afflicted by malice^[40]. On seeing the wealth and requisites of others, covetousness no longer arises in him, nor does he wish to obtain them for himself.

He purifies his mind of covetousness. Likewise, regarding ill will, sloth and torpor, restlessness and remorse, he abandons doubt, passes beyond perplexity, and no longer wavers concerning wholesome qualities. He purifies his mind of doubt.

"Having abandoned the five hindrances^[41], which defile the mind and weaken wisdom, secluded from sensual desire and secluded from evil and unwholesome qualities, he proceeds until he attains the fourth jhana, in which he dwells accomplished and established.

"Having thus attained a purified and immaculate mind, free from defilement and weariness, pliant, skillful, well established, and imperturbable, he directs it straight toward the higher knowledge of the destruction of the taints. He knows as it really is: ‘This is suffering,’ ‘this is the arising of suffering,’ ‘this is the cessation of suffering,’ and he knows as it really is: ‘This is the path leading to the cessation of suffering.’ He also knows as it really is: ‘This is the taint, this is the arising of the taint, this is the cessation of the taint,’ and he knows as it really is: ‘This is the path leading to the cessation of the taint.’ Knowing and seeing thus, his mind is liberated from the taint of sensual desire, from the taint of existence, and from the taint of ignorance.

When liberated, he knows that it is liberated, and he knows as it really is: ‘Birth is ended, the holy life has been established, what had to be done has been done, and there will be no further existence.’

"The Tathagata, having thus attained right liberation of mind, receives five lawful praises that are indisputable, pleasing, and worthy of respect. What are the five?

"Those beings experience suffering and happiness entirely because of actions performed in the past. If this is so, then the Tathagata must formerly have performed sublime karma. For that reason, the Tathagata now possesses the undefiled happiness of a Noble One—peaceful, tranquil, stilled, and experiencing bliss. This is the first praise attained by the Tathagata.

"Furthermore, beings experience suffering and happiness entirely because of conjunction. If this is so, then the Tathagata must formerly have had a sublime conjunction. For that reason, the Tathagata now possesses sublime conjunction and the undefiled happiness of a Noble One—peaceful, tranquil, stilled, and experiencing bliss. This is the second praise attained by the Tathagata."

"Furthermore, all the suffering and pleasure experienced by sentient beings are due to predetermined destiny. If this is so, then the Tathagata formerly possessed a wondrous predetermined destiny. Therefore, the Tathagata now has the undefiled bliss of the Noble Ones—quiescent, tranquil, stilled, and experienced as happiness. This is the third praise attained by the Tathagata.

"Furthermore, all the suffering and pleasure experienced by sentient beings are due to views. If this is so, then the Tathagata formerly possessed a wondrous view. Therefore, the Tathagata now has the undefiled bliss of the Noble Ones—quiescent, tranquil, stilled, and experienced as happiness. This is the fourth praise attained by the Tathagata.

"Furthermore, all the suffering and pleasure experienced by sentient beings are created by the Venerable Lord. If this is so, then the Tathagata formerly had a wondrous Venerable Lord. Therefore, the Tathagata now has the undefiled bliss of the Noble Ones—quiescent, tranquil, stilled, and experienced as happiness. This is the fifth praise attained by the Tathagata.

"Thus, the Tathagata formerly possessed wondrous karma, wondrous conjunction, wondrous predetermined destiny, wondrous view, a wondrous Venerable Lord, and the wondrous creative activity of that Venerable Lord. For these reasons, the Tathagata receives five praises.

"There are five causes and conditions through which sorrow and suffering arise in the mind. What are the five? They are the hindrance of sensual desire: because one is tightly bound by sensual desire, sorrow and suffering arise in the mind. It is likewise with ill will, sloth and torpor, restlessness and remorse, and doubt. Because one is tightly bound by doubt, sorrow and suffering arise in the mind. These are the five causes and conditions through which sorrow and suffering arise in the mind.

"There are five causes and conditions through which sorrow and suffering in the mind are extinguished. What are the five? Just as sorrow and suffering arise in the mind because of the hindrance of sensual desire, when the hindrance of sensual desire has been eliminated, sorrow and suffering are immediately extinguished.

When sorrow and suffering have arisen in the mind because of the hindrance of sensual desire, one attains the ultimate in this very life: free from affliction, free from fever, abiding constantly and unchanging. This is known by the Noble Ones and seen by the Noble Ones. It is likewise with the hindrances of ill will, sloth and torpor, and doubt.

Because one is tightly bound by doubt, sorrow and suffering arise in the mind. If the hindrance of doubt is eliminated, sorrow and suffering are immediately extinguished. When sorrow and suffering have arisen in the mind because one is tightly bound by doubt, one attains the ultimate in this very life: free from affliction, free from fever, abiding constantly and unchanging.

This is known by the Noble Ones and seen by the Noble Ones. These are the five causes and conditions through which sorrow and suffering in the mind are extinguished.

"Furthermore, there is another Dharma through which one attains the ultimate in this very life: free from affliction, free from fever, abiding constantly and unchanging. It is known by the Noble Ones and seen by the Noble Ones. What is this other Dharma through which one attains the ultimate in this very life—free from affliction, free from fever, abiding constantly and unchanging—and which is known by the Noble Ones and seen by the Noble Ones? It is the Noble Eightfold Path, from right view through right concentration. This is the other Dharma through which one attains the ultimate in this very life: free from affliction, free from fever, abiding constantly and unchanging. It is known by the Noble Ones and seen by the Noble Ones.

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

20. THE PARALAO SUTRA

Thus have I heard:

At one time, the Buddha was traveling through the land of the Kuru people^[02] together with a community of senior bhiksus. They came to the Northern Village^[03] and stayed north of the village in the Sisapavana Grove^[04].

At that time, Paralao Gamini^[05] heard: "The ascetic Gautama of the Sakya clan has renounced the Sakya clan and gone forth to train in the Way. While traveling through the land of the Kuru people together with a community of senior bhiksus, he has come to the Northern Village and is staying north of the village in the Sisapavana Grove. That ascetic Gautama has great renown, proclaimed throughout the ten directions: ‘The ascetic Gautama is the Tathagata, the Unattached One, the Perfectly Enlightened One, perfect in knowledge and conduct, the Well-Gone One, knower of the world, the unsurpassed person, the guide in the Dharma, teacher of gods and humans, the Buddha, the Blessed One.

In this world with its gods, Maras, Brahmas, ascetics, brahmins, humans, and heavenly beings, he has himself known, himself awakened, and himself realized; he has attained and abides therein. The Dharma he teaches is good in the beginning, good in the middle, and good in the end; it possesses meaning and expression and reveals the holy life, entirely complete and pure.’ If one could meet the Tathagata, the Unattached One, the Perfectly Enlightened One, and honor, pay homage, make offerings to, and attend upon him, one would gain many wholesome benefits." He thought: "I should go to see the ascetic Gautama, pay homage to him, and make offerings to him."

Having heard this, Paralao Gamini left the Northern Village and traveled northward to the Sisapavana Grove, wishing to see the Blessed One, pay homage to him, and make offerings to him. From afar, Paralao Gamini saw the Blessed One within the grove, dignified and beautiful, shining radiantly like the moon amid the host of stars, resplendent like a mountain of gold. He was endowed with the excellent marks, majestic and awe-inspiring; his faculties were tranquil and unobstructed, his discipline perfected, and his mind serene and still. Having seen the Blessed One from afar, Paralao Gamini approached him, exchanged greetings with him, sat down to one side, and said to the Blessed One:

"I have heard that the ascetic Gautama knows the art of illusion and is an illusionist^[06]. Gautama, if someone were to say, ‘The ascetic Gautama knows the art of illusion and is an illusionist,’ would that person not be slandering the ascetic Gautama? Would that person be speaking the truth? Would that person be speaking in accordance with the Dharma? Would that person’s words accord with the Dharma and conform to the Dharma^[07]? With regard to what accords with the Dharma, would there be no error and no grounds for reproach?"

The Blessed One replied:

"Gamini, if someone were to say, ‘The ascetic Gautama knows the art of illusion and is an illusionist,’ that person would not be slandering the ascetic Gautama; that person would be speaking truthfully, speaking in accordance with the Dharma, and speaking the Dharma in conformity with the Dharma. With regard to the Dharma, there would be no error and no grounds for reproach. Why is this? Gamini, I know that art of illusion, but I myself am not an illusionist."

Gamini said:

"What those ascetics and brahmins said was true, but I did not believe them when they said, ‘The ascetic Gautama knows the art of illusion and is an illusionist.’"

The Blessed One said:

"Gamini, is everyone who knows the art of illusion therefore an illusionist?"

Gamini replied:

"Indeed, Blessed One. Indeed, Well-Gone One."

The Blessed One said:

"Gamini, do not delude yourself and slander me. If you slander me, you will only bring harm upon yourself; there will be distress and offense, something abhorred by the Noble Ones, and you will incur grave wrongdoing. Why is this? Gamini, the matter is not in fact as you say. Gamini, have you heard that the Kuru people have soldiers^[08]?"

Gamini replied:

"I have heard that they do."

"Gamini, what do you think? For what purpose do the Kuru people maintain those soldiers?"

Gamini replied:

"Gautama, they serve as messengers and kill bandits and enemies. It is for these purposes that the Kuru people maintain those soldiers."

"Gamini, what do you think? Do the soldiers of the Kuru people observe the precepts, or do they not observe the precepts?"

Gamini replied:

"Gautama, if there are people in this world who do not observe the precepts, none could surpass the soldiers of the Kuru people. Why is this? Because the soldiers of the Kuru people violate a great many precepts and commit only evil deeds."

He further asked:

“What you have seen and known in this way is not what I ask you about. If someone else were to ask you, ‘Because Gāmini knows that the Koliyan soldier violates many precepts and practices only evil deeds, on account of that, Gāmini also violates many precepts and practices only evil deeds.’ Would such a statement be true?”

Gāmini replied:

“No, Gotama. Why is that? Because the Koliyan soldier has a different view and different aspirations, the Koliyan soldier violates many precepts and practices only evil deeds. As for me, I carefully observe the precepts and do not practice evil deeds.”

He asked again:

“Gāmini, you know that the Koliyan soldier violates many precepts and practices only evil deeds, yet you do not thereby violate the precepts or practice only evil deeds. Why, then, could it not be that the Tathagata knows the art of illusion while not himself being an illusionist? Why is that? I know the art of illusion, know the illusionist, know the karmic result of the art of illusion, and know the abandoning of the art of illusion.

“Gāmini, I also know killing, know one who kills, and know the abandoning of killing. Gāmini, I know taking what is not given, know one who takes what is not given, know the karmic result of taking what is not given, and know the abandoning of taking what is not given. Gāmini, I know false speech, know one who speaks falsely, know the karmic result of false speech, and know the abandoning of false speech. Gāmini, I know thus and see thus. If anyone says, ‘Since the ascetic Gotama knows the art of illusion, he is therefore an illusionist,’ and that person does not abandon this assertion but retains that thought, desire, aspiration, expression, recollection, and contemplation, then, as swiftly as one might bend or extend an arm, at the breakup of the body that person will be reborn in hell.”

When Gāmini heard this, he became terrified and horrified, and the hairs on his body stood on end. He immediately rose from his seat, bowed at the Buddha’s feet, knelt prostrate, joined his palms toward the Blessed One, and said:

“Gotama, I repent of my offense. Well-Gone One, I confess it.^[09] I was like a fool, like one deluded, like one irresolute, like one unskillful. Why is that? Because I falsely said that the ascetic Gotama was an illusionist. May the Well-Gone One permit me to repent of my offense and, seeing my transgression, to disclose it. Having repented of my offense, I shall guard myself and not commit it again.”

The Blessed One said:

“Indeed, Gāmini, you truly were foolish, deluded, irresolute, and unskillful. Why is that? Because you falsely called the Tathagata, the Unattached One, the Perfectly Enlightened One, an illusionist. But you are able to repent of your offense; seeing your transgression, you should disclose it and guard yourself so as not to commit it again. Thus, Gāmini, if a person repents of an offense, sees the transgression and discloses it, and guards against committing it again, that person fosters the noble Dharma and will no longer fall into error.”

Then Gāmini joined his palms toward the Blessed One and said:

“Gotama, there are ascetics and brahmins who hold this view and make this assertion: ‘Whoever kills living beings will invariably experience the result in this very life, and because of it sorrow and suffering will arise. Whoever takes what is not given or speaks falsely will invariably experience the result, and because of it sorrow and suffering will arise.’ Ascetic Gotama, what do you think of this?”

The Blessed One said:

“Gāmini, I shall now ask you a question. Answer according to your understanding. Gāmini, what do you think?

Suppose that in a village there is a man wearing a garland upon his head, anointed with many kinds of perfume, while music is played and songs and dances are performed. He indulges himself, delights and makes merry with women, and enjoys himself like a king. If someone were to ask, ‘What did this man formerly do that he now wears a garland upon his head, is anointed with many kinds of perfume, while music is played and songs and dances are performed, indulges himself, delights and makes merry with women, and enjoys himself like a king?’ Someone might answer, ‘That man killed an enemy on behalf of the king.

The king was pleased and afterward rewarded him. Therefore, that man wears a garland upon his head, is anointed with many kinds of perfume, while music is played and songs and dances are performed, indulges himself, delights and makes merry with women, and enjoys himself like a king.’ Gāmini, have you seen and heard of such a thing?”

Gāmini replied:

“I have seen and heard of such a thing, Gotama. I have heard of it and shall hear of it again.”

“Gāmini, suppose you then see the king arrest a criminal, bind his hands behind his back, beat a drum and proclaim the order, drag him out through the southern gate of the city, seat him beneath a tall execution post, and then behead him and expose his head. If someone were to ask, ‘What crime did this man commit that he was killed by the king?’ Someone might answer, ‘This man mistakenly killed an innocent person of the royal household, and therefore the king ordered him to be executed in this way.’ Gāmini, have you seen and heard of such a thing?”

Gāmini replied:

“I have seen such a thing, Gotama. I have heard of it and shall hear of it again.”

“Gāmini, if ascetics or brahmins hold this view and make this assertion: ‘Whoever kills living beings must invariably experience the result in this very life, and because of it sorrow and suffering will arise,’ is that statement true or false?”

Gāmini replied:

“That statement is false, Gotama.”

“If that person speaks falsely, would you believe him?”

Gāmini replied:

“I would not believe him, Gotama.”

The Blessed One praised him, saying:

“Good, Gāmini. I shall ask you again. What do you think?

Suppose that in a village there is a man wearing a garland upon his head, anointed with many kinds of perfume, while music is played and songs and dances are performed. He indulges himself, delights and amuses himself with women, and enjoys himself like a king. If someone were to ask, ‘What did this man formerly do that he now wears a garland upon his head, is anointed with many kinds of perfume, while music is played and songs and dances are performed, indulges himself, delights and amuses himself with women, and enjoys himself like a king?’ Someone might answer, ‘That man took what was not given in another country.

Therefore, he wears a garland upon his head, is anointed with many kinds of perfume, while music is played and songs and dances are performed, indulges himself, delights and amuses himself with women, and enjoys himself like a king.’ Gāmini, have you seen and heard of such a thing?”

Gāmini said:

“I have seen such a thing, Gotama. I have heard of it and shall hear of it again.”

“Gāmini, suppose you then see the king arrest a criminal, bind his hands behind his back, beat a drum and proclaim the order, drag him out through the southern gate, seat him beneath a tall execution post, and then behead him and expose his head. If someone were to ask, ‘What crime did this man commit that he was killed by the king?’ Someone might answer, ‘That man took what was not given from the royal household, and therefore the king ordered him to be executed in this way.’ Gāmini, have you seen and heard of such a thing?”

Gāmini replied:

“I have seen such a thing, Gotama. I have heard of it and shall hear of it again.”

“Gāmini, if ascetics or brahmins hold this view and make this assertion: ‘Whoever takes what is not given must invariably experience the result in this very life, and because of it sorrow and suffering will arise,’ is that statement true or false?”

Gāmini replied:

“That statement is false, Gotama.”

“If that person speaks falsely, would you believe him?”

Gāmini replied:

“I would not believe him, Gotama!”

The Blessed One praised him, saying:

“Good! Good, Gāmini!”

He again asked Gāmini:

“Gāmin, what do you think? Suppose that in a village there is a man wearing a garland upon his head, anointed with various fragrances, while music is played and songs and dances are performed. He freely delights in the pleasures of women, enjoying himself like a king.

If someone were to ask, ‘What deeds did this man formerly perform, such that he now wears a garland upon his head, is anointed with various fragrances, has music played and songs and dances performed, freely delights in the pleasures of women, and enjoys himself like a king?’ Someone might answer, ‘This man sang and danced for amusement, jesting and laughing. With false words he pleased the king. After the king was pleased, he bestowed a reward upon him.

Therefore, this man wears a garland upon his head, is anointed with various fragrances, has music played and songs and dances performed, freely delights in the pleasures of women, and enjoys himself like a king.’ Gāmin, have you seen or heard of such a thing?”

Gāmin replied:

“I have seen such a thing, Gautama; I have heard of it and shall hear of it again.”

“Gāmin, suppose you then see the king arrest a criminal, beat him to death with clubs, place him among firewood, carry him on an open cart through the northern gate of the city, and cast him into a drainage ditch. If someone were to ask, ‘What offense did this man commit that caused the king to put him to death?’ Someone might answer, ‘Before the king, this man falsely claimed to have attained realization. Because he deceived the king with false words, the king ordered that he be arrested and treated in this manner.’ Gāmin, have you seen or heard of such a thing?”

Gāmin replied:

“I have seen such a thing, Gautama; I have heard of it and shall hear of it again.”

“Gāmin, what do you think? If a śramaṇa or brahmin, having seen this, were to declare, ‘Whoever speaks falsely must invariably experience the result in this very present life and thereby give rise to sorrow and suffering,’ would that statement be true or false?”

Gāmin replied:

“That statement would be false, Gautama.”

“If he spoke falsely, would you believe him?”

Gāmin replied:

“I would not believe him, Gautama.”

The Blessed One praised him, saying:

“Excellent! Excellent, Gāmin!”

Then Gāmin rose from his seat, bared one shoulder and adjusted his robe, joined his palms toward the Blessed One, and said:

“Wonderful indeed! What Gautama has said is exceedingly subtle and marvelous, skillful in analogy and skillful in illustration. Venerable Gautama, in the northern village I have built a tall and spacious house, furnished it with beds and mattresses, prepared vessels of water, and lit great lamps.

If any diligent śramaṇa or brahmin comes to lodge in that tall and spacious house, I shall provide whatever he requires to the best of my ability. Four disputants holding different views once gathered together in that tall and spacious house. One of those disputants held this view and made this assertion^[10]: ‘There is no giving, no sacrificial offering, no ritual invocation; there are no wholesome or unwholesome deeds and no karmic results of wholesome or unwholesome deeds; there is no present world or future world; there is no father and no mother;

and in the world there are no true persons who have gone to a good destination, who have gone well and proceeded well^[11], and who, through their own knowledge, awakening, and realization, directly know this world and the other world^[12], attaining and abiding therein.’

“The second disputant held a view contrary to that of the first. He held this view and made this assertion: ‘There is giving, there are sacrificial offerings and ritual invocations; there are wholesome and unwholesome deeds and karmic results of wholesome and unwholesome deeds; there is this world and the next world; there are fathers and mothers; and in this world there are true persons who have gone to a good destination, who have gone well and proceeded well, and who, through their own knowledge, awakening, and realization, directly know this world and the other world, attaining and abiding therein.’

“The third disputant^[13] held this view and made this assertion: ‘Whether one acts oneself or orders others to act; whether one cuts down and kills oneself or orders others to cut down and kill; whether one cooks oneself or orders others to cook; whether one causes sorrow^[14], distress, anxiety, beating of the breast, anguish, weeping, or delusion; whether one kills living beings, takes what is not given, engages in sexual misconduct, speaks falsely, or drinks intoxicants; whether one breaks through walls, opens storehouses, goes to other alleys to commit robbery^[15], destroys villages and harms settlements, razes cities, or annihilates countries—acting in these ways is not doing evil.

Furthermore, if a man were to use a sharp iron discus like a razor upon all living beings on this earth, and in the course of a single day split, cut, slash, chop, flay, carve their flesh into pieces, and slice them into portions and lumps, there would still be no evil karma and no karmic result of evil. If, on the southern bank of the Ganges, one were to kill, cut apart, and have others cook, and on the northern bank of the Ganges one were to practice giving, make sacrificial offerings, and recite ritual invocations, these acts would produce neither demerit nor merit, nor any result of demerit or merit.

Giving, self-restraint, protection, discipline, praise, benefiting others, affectionate speech, and beneficial conduct produce no merit and no karmic result of merit.’

“The fourth disputant held a view contrary to that of the third disputant. He held this view and made this assertion: ‘Whether one acts oneself or orders others to act; whether one cuts down and kills oneself or orders others to cut down and kill; whether one cooks oneself or orders others to cook; whether one causes sorrow, distress, anxiety, beating of the breast, anguish, weeping, or delusion; whether one kills living beings, takes what is not given, engages in sexual misconduct, speaks falsely, or drinks intoxicants; whether one breaks through walls, opens storehouses, goes to other alleys to commit robbery, destroys villages and harms settlements, razes cities, or annihilates countries—acting in these ways is indeed doing evil.

Furthermore, if a man were to use a sharp iron discus like a razor upon all living beings on this earth, and in the course of a single day split, cut, slash, chop, flay, carve their flesh into pieces, and slice them into portions and lumps, there would still be no evil karma and no karmic result of evil. If, on the southern bank of the Ganges, one were to kill, cut apart, and have others cook, and on the northern bank of the Ganges one were to practice giving, make sacrificial offerings, and recite ritual invocations, these acts would produce demerit and merit and would produce the karmic results of demerit and merit.

Giving, self-restraint, protection, discipline, praise, benefiting others, affectionate speech, and beneficial conduct would thereby produce the karmic results of demerit and merit.’

“Gautama, when I heard this, doubt arose within me: ‘Among these śramaṇas and brahmins, who speaks truthfully, and who speaks falsely?’”

The Blessed One replied:

“Gāmin, do not give rise to doubt. Why is that? Because doubt gives rise to uncertainty. Gāmin, you yourself do not possess the purified knowledge by which to know whether there is a future life or no future life. Gāmin, neither do you possess the purified knowledge by which to know whether an action performed is unwholesome or wholesome. Gāmin, there is a samādhi practice^[16] called ‘Seclusion.’ Through that samādhi, you will be able to establish right mindfulness and attain one-pointedness of mind. Thus, in this very present life, you will eliminate doubt and make further progress^[17].”

Then Gāmin rose from his seat, bared one shoulder and adjusted his robe, joined his palms toward the Blessed One, and said:

“Gautama, what is this samādhi practice called ‘Seclusion’? Through that samādhi, how shall I be able to establish right mindfulness and attain one-pointedness of mind, so that in this very present life I may eliminate doubt and make further progress^[18]?”

The Blessed One said:

"The well-learned noble disciple abstains from killing and has abandoned killing; he has abandoned taking what is not given, sexual misconduct, false speech, and so on, up to abandoning wrong view and attaining right view. By day he plows the fields and sows seeds; in the evening he rests, enters his dwelling, and sits in meditation. When the night has passed and dawn breaks, he reflects thus: 'I abstain from killing and have abandoned killing;

I have abandoned taking what is not given, sexual misconduct, false speech, and so on, up to abandoning wrong view and attaining right view.' He then sees for himself: 'I have abandoned the ten unwholesome courses of karma and am mindful of the ten wholesome courses of karma.' Having seen for himself, 'I have abandoned the ten unwholesome courses of karma and am mindful of the ten wholesome courses of karma,' gladness arises in him.

When gladness has arisen, joy arises; when joy has arisen, his body becomes tranquil; when his body has become tranquil, he experiences bodily bliss. When his body experiences bliss, his mind becomes unified. Gāmini, when the well-learned noble disciple has attained unification of mind, with a mind imbued with loving-kindness he pervades one direction, accomplishing and dwelling therein.

Likewise, he pervades the second, third, and fourth directions, the four intermediate directions, above and below—everywhere and in all respects. With a mind imbued with loving-kindness, free from enmity, hostility, anger, ill will, and harmfulness, vast, boundless, and immeasurable, well cultivated, he pervades the entire world, accomplishing and dwelling therein.

"He reflects thus: 'If there are ascetics or brahmins who hold this view and say: “There is no giving, no sacrifice, no ritual offering; there is no wholesome or unwholesome karma, no result of wholesome or unwholesome karma; there is no present world or world hereafter; there is no father or mother in the world; there are no virtuous persons who reach a good destination, who have practiced well and followed the right course, and who, having directly known, awakened to, and personally realized this world and the world beyond, accomplish and dwell therein.” If what those ascetics or brahmins say is true, I do not harm the world, whether there is fear or no fear^[19], and I always cherish the entire world.

My mind does not contend with the world, nor does it possess coarse exultation. I have now attained the Dharma of the Unsurpassed One and advanced to a peaceful dwelling. This is the meditative concentration of seclusion.

As for what those ascetics or brahmins say, I affirm it neither as right nor as wrong.' Having affirmed it neither as right nor as wrong, he attains inner tranquility.

"Gāmini, this is the meditative concentration called seclusion. Through this concentration you can attain right mindfulness and unification of mind. In this way, you can completely abandon doubt in the present life and attain advancement.

"Furthermore, Gāmini, the well-learned noble disciple abstains from killing and has abandoned killing; he has abandoned taking what is not given, sexual misconduct, false speech, and so on, up to abandoning wrong view and attaining right view. By day he plows the fields and sows seeds; in the evening he rests, enters his dwelling, and sits in meditation. When the night has passed and dawn breaks, he reflects thus: 'I abstain from killing and have abandoned killing;

When gladness has arisen, joy arises; when joy has arisen, his body becomes tranquil; when his body has become tranquil, he experiences bodily bliss. When his body experiences bliss, his mind becomes unified. Gāmini, when the well-learned noble disciple has attained unification of mind, with a mind imbued with compassion he pervades one direction, accomplishing and dwelling therein.

Likewise, he pervades the second, third, and fourth directions, the four intermediate directions, above and below—everywhere and in all respects. With a mind imbued with compassion, free from enmity, hostility, anger, ill will, and harmfulness, vast, boundless, and immeasurable, well cultivated, he pervades the entire world, accomplishing and dwelling therein.

"He reflects thus: 'If there are ascetics or brahmins who hold this view and say: “There is giving, there is sacrifice, there is ritual offering; there is wholesome and unwholesome karma, there is the result of wholesome and unwholesome karma; there is this world and the world hereafter; there is a father and a mother in the world; there are virtuous persons who reach a good destination, who have practiced well and followed the right course, and who, having directly known, awakened to, and personally realized this world and the world beyond, accomplish and dwell therein.” If what those ascetics or brahmins say is true, I do not harm the world, whether there is fear or no fear, and I always cherish the entire world.

As for what those ascetics or brahmins say, I affirm it neither as right nor as wrong.' Having affirmed it neither as right nor as wrong, he attains inner tranquility.

When gladness has arisen, joy arises; when joy has arisen, his body becomes tranquil; when his body has become tranquil, he experiences bodily bliss. When his body experiences bliss, his mind becomes unified. Gāmini, when the well-learned noble disciple has attained unification of mind, with a mind imbued with sympathetic joy he pervades one direction, accomplishing and dwelling therein.

Likewise, he pervades the second, third, and fourth directions, the four intermediate directions, above and below—everywhere and in all respects. With a mind imbued with sympathetic joy, free from enmity, hostility, anger, ill will, and harmfulness, vast, boundless, and immeasurable, well cultivated, he pervades the entire world, accomplishing and dwelling therein."

"He reflects thus: ‘One acts oneself and commands others to act; one slaughters oneself and commands others to slaughter; one cooks oneself and commands others to cook; one causes sorrow, distress, anxiety, beating of the breast, anguish, weeping, and delusion; one kills living beings, takes what is not given, engages in sexual misconduct, speaks falsely, and drinks intoxicants; one breaks through walls, opens storehouses, goes to other alleys to plunder, ravages villages and harms settlements, destroys cities, and annihilates countries—yet in acting thus, one does no evil.

Moreover, using an iron wheel as sharp as a razor, if one were in the course of a single day to cleave, cut, slash, chop, flay, slice the flesh from, and carve into pieces and chunks all the living beings upon this earth, no evil karma would thereby be committed, nor would any evil karmic result thereby arise. On the southern bank of the Ganges, one may kill, cut up, and have beings cooked; and on the northern bank of the Ganges, one may give alms, perform sacrificial rites, and recite incantations.

From these there is neither sin nor merit; from these there is no result of sin or merit. Giving, self-restraint, guarding, maintaining, praising, benefiting others, affectionate speech, and beneficial conduct produce no merit, nor do they produce any karmic result of merit.’ If what that ascetic or brahmin says is true, I do no injury to the world and, whether fearful or fearless, I always cherish the whole world. My mind does not contend with the world, nor does it possess coarse elation.

I have now attained the Dharma of the unsurpassed ones and advanced to a dwelling of peace and happiness. This is the meditative state of seclusion. As for what that ascetic or brahmin says, I do not declare it right or declare it wrong.

Having declared it neither right nor wrong, I then attain inner stillness.

"Gāminī, this is a meditative state called seclusion. Through this meditative state, you can attain right mindfulness and one-pointedness of mind. Thus, you can completely sever your doubts in this present life and make progress.

"Furthermore, Gāminī, a well-learned noble disciple abstains from killing and abandons killing; abandons taking what is not given, sexual misconduct, and false speech; and, continuing through the rest, abandons wrong view and attains right view. During the day, he plows the fields and sows seed; in the evening, he rests and enters his dwelling to sit in meditation. When the night has passed and dawn arrives, he reflects thus: ‘I abstain from killing and have abandoned killing; I have abandoned taking what is not given, sexual misconduct, and false speech;

and, continuing through the rest, I have abandoned wrong view and attained right view.’ He then sees for himself: ‘I have abandoned the ten unwholesome courses of karma and am mindful of the ten wholesome courses of karma.’ Having seen for himself, ‘I have abandoned the ten unwholesome courses of karma and am mindful of the ten wholesome courses of karma,’ gladness arises in him.

When gladness has arisen, joy arises; when joy has arisen, his body becomes tranquil; when his body has become tranquil, he experiences happiness. When his body experiences happiness, he attains one-pointedness of mind. Gāminī, after the well-learned noble disciple has attained one-pointedness of mind, with a mind accompanied by equanimity, he pervades one direction, consummates it, and abides therein; likewise the second, third, and fourth directions, the four intermediate directions, above and below, pervading everywhere.

With a mind accompanied by equanimity—free from fetters, enmity, anger, and harmfulness; vast, immeasurable, and boundless; well cultivated—he pervades the entire world, consummates it, and abides therein.

Moreover, using an iron wheel as sharp as a razor, if one were in the course of a single day to cleave, cut, slash, chop, flay, slice the flesh from, and carve into pieces and chunks all the living beings upon this earth, evil karma would thereby be committed, and an evil karmic result would thereby arise. On the southern bank of the Ganges, one may kill, cut up, and have beings cooked; and on the northern bank of the Ganges, one may give alms, perform sacrificial rites, and recite incantations.

From these there is sin or merit; from these there is the result of sin or merit. Giving, self-restraint, guarding, maintaining, praising, benefiting others, affectionate speech, and beneficial conduct produce merit, and they produce the karmic result of merit.’ If what that ascetic or brahmin says is true, I do no injury to the world and, whether fearful or fearless, I always cherish the whole world. My mind does not contend with the world, nor does it possess coarse elation.

Having declared it neither right nor wrong, I then attain inner stillness.

When the Buddha had finished teaching this Dharma discourse, Gāminī became free from dust and defilement, and the pure Dharma eye arose in him, clearly seeing all dharmas. At that time, Gāminī saw the Dharma, realized the Dharma, awakened to the pure Dharma, severed doubt, transcended perplexity^[20], no longer revered another, no longer depended upon another, and no longer hesitated. Established in declaring the fruit he had realized, he attained fearlessness regarding the Blessed One’s teaching. He then rose from his seat, bowed his head at the Buddha’s feet, and addressed him, saying:

"Blessed One, from this day forward I take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha of bhikshus. May the Blessed One accept me as an upāsaka. Beginning today, for the rest of my life, I shall take refuge until the end of my life."

Thus spoke the Buddha. After the Pārājika Gāminī and the bhikshus heard what the Buddha had taught, they rejoiced and respectfully practiced it.

Notes:

^[01] Chinese edition, fascicle 4. Corresponds to Pāli: A. VIII. 12, Sīha-sutta. Compare Dharmaguptaka Vinaya 42 (Taishō 22, p. 871); Pāli: Mahāvagga VI.31.10–11.

^[02] Beishe-luo 鞞舍羅; the customary transcription is Piyeli 毗耶離. Pāli: Vesālī, the capital of the Licchavi clan, north of the Ganges, on the opposite bank from Magadha.

^[03] Chinese: “Beside the Monkey Waters” 彌猴水邊. This place-name is not found in the Pāli. The Pāli text reads: Vesāliyaṃ viharati Mahāvane Kūṭāgārasālāyaṃ, dwelling at Vesālī in the Hall with the Peaked Roof, in the Mahāvana (Great Wood).

^[04] Chinese: “a lofty storied pavilion” 高樓臺觀. Pāli: kūṭāgārasālā, a storied building commonly called the “Hall with the Peaked Roof” 重閣講堂.

^[05] Liche 麗掣, also transcribed as Liche 離車 or Liche 梨車. Pāli: Licchavi.

^[06] Chinese: “audience hall” 聽堂, a great hall. Pāli: santhāgāra, an assembly hall, meeting hall, or council house.

^[07] Chinese: “General Sīha, disciple of the Nigaṇṭhas” 尼乾弟子師子大臣. Pāli: Sīho senāpati Nigaṇṭha-sāvaka.

^[08] Chinese: “the fundamental doctrine that deeds cannot be performed” 宗本不可作. Pāli: akiriyavāda, the doctrine of non-action or the denial of efficacious action and practice. In the sutra, it implies “what ought not to be done” or “having no effect,” namely, the doctrine of non-action.

^[09] Chinese: “the Dharma of non-action” 不可作法. Pāli: akiriyāya dhammam.

^[10] Chinese: “Dharma in accordance with Dharma” 法如法. Pāli: dhammassa cānudhamma, “and the Dharma that follows upon the Dharma,” referring to matters related to the Dharma.

^[11] Pāli: atthi ... pariyāyo, yena... pariyāyena: there is a method of teaching, by means of that method...

^[12] Chinese: 宗本可作 (doctrinal basis: action can be performed). Pāli: kiriyavāda.

^[13] Chinese: 宗本斷滅 (doctrinal basis: annihilation). Pāli: ucchedavāda.

^[14] Chinese: 宗本可(憎)惡 (doctrinal basis: reprehensible). Pāli: ucchedavāda, that is, the doctrine advocating ascetic practices.

^[15] Chinese: 宗本法律 (doctrinal basis: discipline). Pāli: venayika, restraint.

^[16] Chinese: 宗本苦行 (doctrinal basis: ascetic practice). Pāli: tapassī.

^[17] Chinese: 宗本不入胎 (doctrinal basis: not entering the womb). Pāli:

^[18] Chinese: 宗本安隠 (doctrinal basis: security). Pāli: assattha, rest.

^[19] The passage presenting these modes of ascetic practice resembles Sūtra 104 below. The corresponding Pāli version does not contain this passage. The notes below refer to D.XXV, Udumbarika-sīhanāda-suttanta.

^[20] Chinese: 不來尊. Pāli: na-ehi-bhadantika, “not a Venerable One who is called: ‘Come here!’”

^[21] Chinese: 不善尊. No Pāli equivalent has been found. Perhaps: na-sādhu-bhadantika, “not a Venerable One who is welcomed: ‘Excellent, Venerable Sir!’”

^[22] Chinese: 不住尊. Pāli: na-tiṭṭha-bhadantika, “not a Venerable One who is invited: ‘Stay here, Venerable Sir!’”

^[23] Chinese: 不懷妊家食. Pāli: na gabbhiniyā (paṭiganṇhāti), does not (accept food) from a pregnant woman.

^[24] Chinese: 惡水. Pāli: thusodaka, fermented water.

^[25] Pāli: ekāgāriko vā hoti ekālopiko, from each house he accepts only one morsel of food.

^[26] Chinese: 食一得. Pāli: ekissāpi dattiyā yāpeti, he subsists on only one thing given.

^[27] Chinese: 菜茹. Pāli: sāka-bhakkho.

^[28] Chinese: 稗子, a kind of grass resembling rice. Pāli: sāmāka.

^[29] Chinese: 頭頭邏. Pāli: daddula.

^[30] Chinese: 至無事處, going to a secluded forest place? No Pāli equivalent has been found. Cf. vana-mla-palāhāro yāpeti.

^[31] Chinese: 連合衣. Pāli: masāṇāni, hempen cloth mixed with other fabrics.

^[32] Chinese: 頭舍衣. Pāli: dussa, coarse, undyed cloth.

^[33] Chinese: 臥果. Pāli: phalaka, (lying on) a plank. The Chinese version understands phala(ka) as fruit.

^[34] Pāli: yassa... Tapaniyā pāpakā akusalā dhammā pahīnā... tam ahaṃ ‘tapassī’ ti vadāmi, “Those who, through ascetic practice, abandon evil, unwholesome states—I call such a person an ‘ascetic practitioner.’”

^[35] Chinese: 隨其諸道. Pāli: ?

^[01] Pāli parallel: M.101, Devadaha-sutta.

^[02] The Sakyans, see note 192 to Sūtra 12.

^[03] Heavenly Township 天邑, the native place of the Blessed One’s mother; Lumbinī Grove was also nearby. Pāli: Devadahaṃ nāma Sakyānaṃ nigamo, in a settlement of the Sakyans named Devadaha (“Divine Arm”).

^[04] Nigaṇṭha, Pāli: Nigaṇṭha; see note? The Pāli version reads: santi... eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino... evaṃvādino... Nigaṇṭhā, “There are certain ascetics and brahmins who maintain such a doctrine and hold such a view... The Nigaṇṭhas maintain such a doctrine.”

^[05] Pāli: yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkham asukhaṃ vā, whatever a person experiences as painful, pleasant, or neither painful nor pleasant.

^[06] Chinese: 因本作 (caused by former action). Pāli: pubbekatahetu, a cause produced in a previous life.

^[07] Pāli: dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavisatī ti, “With the complete cessation of suffering comes the complete cessation of feeling; with the complete cessation of feeling, all suffering will be utterly extinguished.”

^[08] Chinese: 若盡已便得盡. With suffering extinguished to this extent, all suffering will be extinguished.

^[09] Chinese: 拔箭金醫. Pāli: bhisakko sallakatto, a physician who extracts arrows, or a surgeon.

^[10] Chinese: 箭金.

^[11] Chinese: 上斷上苦行, where “abandonment” is understood to mean exertion. Pāli: tibbo uppakkamo, tibbaṃ padhānaṃ, “to undertake intensely, to strive intensely.” In the Chinese version, padhāna (striving) was read as pahāna (abandonment).

^[12] Chinese: 生上苦, experiencing supremely painful feeling. Pāli: tibbā opakkamikā dukkhā, sudden and intense painful (feelings).

^[13] Chinese: 樂報業. Pāli: kammaṃ sukhavedanīyaṃ, karma leading to pleasant feeling.

^[14] Chinese: 苦報業. Pāli: kammaṃ dukkhavedanīyaṃ, karma leading to painful feeling.

^[15] Chinese: 現法報業. Pāli: diṭṭhadhammavedanīya kamma.

^[16] Chinese: 候生報業. Pāli: samparāyavedanṭya kamma.

^[17] Chinese: 不熟報業. Pāli: aparipakkavedanīya kamma.

^[18] Chinese: 熟報業. Pāli: paripakkavedanīya kamma.

^[19] Chinese: 虚妄方便. Pāli: aphalo upakkamo, fruitless effort.

^[20] Chinese: 空斷無獲. Pāli: aphalaṃ padhānaṃ, fruitless striving.

^[21] Chinese: 親子尼乾. Pāli: Nigaṇṭha Nātaputta.

^[22] Faith 信 (saddhā), approval 樂 (ruci: delight), oral tradition 聞 (anussava: what has been handed down, hearing a report), reflection 念 (ākārāparivitakka: reflection upon aspects, consideration of signs, conditions, or reasons), and acceptance of a view after contemplation 見善觀 (diṭṭhinijhānakhanti: acquiescence in a view).

^[23] Chinese: the five things—faith, approval, oral tradition, reflection, and acceptance of a view after contemplation. The Pāli version reads: “What is the faith of the venerable Nigaṇṭhas regarding their former teacher? What are their approval, oral tradition, reflection, and acquiescence?” (an exposition of the five qualities mentioned above).

^[24] Chinese: five interrogations. Pāli: dasa vādānuvādā, ten propositions (of the doctrines).

^[25] Chinese: 可橧惡 (reprehensible).

^[26] Chinese: 因本作 (caused by former action). Pāli: pubbekatahetu.

^[27] Chinese: 因合會 (caused by conjunction). Pāli: saṅgātibhava.

^[28] Chinese: 因為命 (caused by destiny). Pāli: abhijātihetu, the cause is one’s class of rebirth; that is, differences of skin color or lineage.

^[29] Chinese: 因見 (caused by what is seen). Pāli: diṭṭhadhammupakkamahetu, the cause is effort in the present life. The Chinese version seems to have read only diṭṭha-hetu.

^[30] Chinese: 尊佑造 (created by the Venerable Protector). Pāli: Issaranimmānahetu, the cause is creation by the Supreme God (Īśvara-deva).

^[31] Pāli: dhammikaṃ ca sukhaṃ na pariccajati, tasmiṃ ca sukhe anadhimucchito, he does not relinquish pleasure that accords with the true Dharma, yet neither is he bound to that pleasure.

^[32] Chinese: 彼或欲斷苦因行欲或欲斷苦因行捨欲. The endeavor motivated by the desire to abandon is the aspiration to eliminate the unwholesome through exertion in ascetic practice. This desire to abandon is developed through energy, tranquility, mindfulness, right understanding, and contemplation of equanimity.

In this Chinese version there are two methods of cultivation: either the endeavor motivated solely by the desire to abandon, or the endeavor motivated by the desire to abandon together with equanimity. Pāli: imassa kho me dukkhanidānassa saṃkhāraṃ padahato saṃkhātappadhānā virāgo hoti; imassa pana me dukkha-nidānassa ajjhupekkhato upekhaṃ bhāvayato virago hoti, “Regarding this cause of my suffering, I strive in activity; through striving in activity, dispassion arises.

Again, regarding this cause of my suffering, I remain equanimous (unconcerned); through cultivating equanimity, dispassion arises.” (That is, exertion in ascetic practice is no longer necessary; suffering is abandoned by oneself.)

^[33] Chinese: 修其行欲. Pāli: saṃkhāraṃ tattha padahati, there he directs his effort toward the activity.

^[34] Chinese: 已斷, striving to the utmost.

^[35] Chinese: self-imposed suffering 自斷苦. Pāli: dukkhāya attānaṃ padahato, directing oneself toward the practice of suffering.

^[36] The general meaning of this passage according to the Pāli: while living with pleasant feeling, a bhikkhu observes that wholesome qualities decline and unwholesome qualities increase; he then undertakes the practice associated with painful feeling (that is, he adopts ascetic practice). At that time, wholesome qualities increase and unwholesome qualities decline.

^[37] Chinese: using pincers to straighten an arrow 用檢撓箭. Pāli: tejanaṃ dvisu alātesu ātāpitaṃ, heating an arrow shaft between two flames.

^[38] Chinese: turning one’s mindfulness back without directing it outward 反念不向. Pāli: parimukhaṃ satiṃ upaṭṭhapetvā, having established mindfulness directly before oneself (maintaining mindfulness in the foreground).

^[39] Chinese: covetous reflection 貪伺; Pāli: abhijjhaṃ loke, worldly desire.

^[40] Chinese: the mind is without contention 心無有諍.

^[41] Chinese: the five hindrances 五蓋, just enumerated in the preceding passage. Pāli: pañca nivāraṇā.

^[01] Pāli parallel: S.42.13, Pāṭali-sutta.

^[02] Koliya 拘麗瘦. Pāli: Koliyesu, among the Koliyans, a tribe governed as a republic during the Buddha’s time. They lived in the village of Rāmagama on the bank of the Ganges, while another group lived at Devadaha. Their territory and that of the Sakya clan were divided by the Rohiṇī River, and a bloody war would have broken out had the Buddha not intervened.

^[03] Northern Village 北村. Pāli: Uttara, the name of a village among the Koliyans.

^[04] Śi-nhiếp-hòa Grove 尸攝惒林. Pāli: Simsapavana.

^[05] Pātaliya-gāminī 波羅牢伽彌尼. Pāli: Pātaliya-gāminī, the village headman Pātaliya.

^[06] Chinese: knowing illusion is illusion 知幻是幻. Pāli: (...) māyaṃ jānatī ti (...) māyavī ti, (the ascetic Gotama) knows the art of illusion; (therefore Gotama is) an illusionist.

^[07] Chinese: Dharma in accordance with Dharma 法如法. Pāli: dhammassa cānudhamma, and that which accords with the Dharma, referring only to matters related to the Dharma.

^[08] Chinese: servant 卒. Pāli: lambacūlake bhaṭte, a hired worker with a lock of hair hanging down.

^[09] Chinese: confessing oneself 自首. The Korean edition reads: from former times 自昔.

^[10] The doctrine of annihilationism (uccheda-vāda) taught by Ajita Kesa-kambāli. See D.2, Sāmaññaphala-sutta; No. 1⁽²¹⁾, Dīrgha Āgama, “Sūtra No. 14, Brahmajāla,” Taishō 1, p. 88.

^[11] Chinese: well-gone, well-directed 善去善向. Pāli: sammagata, sammā-paṭippanna, practicing rightly (the Noble Eightfold Path), rightly directed toward the goal (aiming for nirvana).

^[12] Pāli: na (...) ye imañ ca lokaṃ parañ ca lokaṃ sayaṃ abhiñīa saccchikatvā pavedenti, “There are no beings who, having directly known and realized this world and the other world for themselves, then proclaim them.”

^[13] The doctrine of the inefficacy of action (akiriya-vāda) taught by Pūraṇa Kassapa. Pāli: D.2, Sāmaññaphala-sutta; No. 1⁽²¹⁾, Dīrgha Āgama, “Sūtra No. 14, Brahmajāla,” Taishō 1, p. 88.

^[14] Whether one does it oneself or causes another to do it; the passages that follow have a similar wording and meaning.

^[15] Chinese: arriving at another’s lanes and roads 至他巷陌. (The Korean edition reads: plunder 劫.) This is perhaps the Pāli: paripanthe (Chinese reading: parapanthe) tiṭihato, standing in the road to commit robbery.

^[16] Chinese: there is a concentration of the Dharma 有法之定. Pāli: atthi... Dhammasamādhi.

^[17] Compare the Pāli: atthi gāmaṇi dhammasamādhi tatra ce tvaṃ cittasamādhiṃ paṭilabeyyāsi evaṃ tvaṃ imaṃ kaṅkhādhammam pajaheyyāsi, “Village headman, there is concentration upon the Dharma; if within it you could attain such concentration of mind, you could abandon this state of doubt.”

^[18] Chinese: ascending and advancing 昇進. Pāli: sagga, being born above; being reborn in heaven.

^[19] Chinese: the fearful and the fearless 怖與不怖, referring to the trembling, namely the weak, and the steadfast, namely the strong. Pāli: tasaṃ vā thāvaraṃ.

^[20] Chinese: cutting off doubt and crossing beyond delusion 斷疑度惑. Pāli: tiṇṇa-vicikiccho vigata-kathaṃkatho, having crossed beyond doubt and eliminated uncertainty.

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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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