中阿含經

3. THE CHAPTER CONNECTED WITH ŚĀRIPUTRA

21. THE DISCOURSE ON EQUAL-MINDEDNESS^[01]

Thus have I heard:

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

At that time the Venerable Śāriputra^[02] assembled with the community of bhikkhus in the lecture hall^[03] during the night and explained to the bhikkhus the meaning of the internal fetters^[04] and the external fetters^[05].

“Venerable friends, there are indeed two kinds of persons in the world. What are the two? They are a person with internal fetters, who is a non-returner and will not return to this world, and a person with external fetters, who is not a non-returner and will return to this world.

“Venerable friends, what is a person with internal fetters, who is a non-returner and will not return to this world?

“Suppose there is a person who cultivates the precepts so that they are unbroken, untorn, unstained, and unblemished, entirely beyond reproach, praised by the noble ones, well cultivated, and fully perfected. Because that person cultivates the precepts so that they are unbroken, untorn, unstained, and unblemished, entirely beyond reproach, praised by the noble ones, well cultivated, and fully perfected, that person further trains in disenchantment with sensual desire, freedom from sensual desire, and the abandoning of sensual desire.

Through training in disenchantment with sensual desire, freedom from sensual desire, and the abandoning of sensual desire, that person attains the peaceful liberation of mind^[06]. Having attained it, however, that person cherishes the pleasant feeling and is unwilling to relinquish it. Not attaining ultimate knowledge in the present life, at the breakup of the body and the end of life, that person passes beyond the heavens of beings sustained by solid food^[07] and is reborn in other mind-made realms^[08].

Having been reborn there, that person reflects: ‘Formerly, when I was still a human being^[09], I cultivated the precepts so that they were unbroken, untorn, unstained, and unblemished, entirely beyond reproach, praised by the noble ones, well cultivated, and fully perfected. Because I cultivated the precepts so that they were unbroken, untorn, unstained, and unblemished, entirely beyond reproach, praised by the noble ones, well cultivated, and fully perfected, I further trained in disenchantment with sensual desire, freedom from sensual desire, and the abandoning of sensual desire.

Through training in disenchantment with sensual desire, freedom from sensual desire, and the abandoning of sensual desire, I attained the peaceful liberation of mind. Having attained it, however, I cherished the pleasant feeling and was unwilling to relinquish it. Not attaining ultimate knowledge in the present life, at the breakup of the body and the end of life, I passed beyond the heavens of beings sustained by solid food, was reborn in other mind-made realms, and am now dwelling here.^[10]’

“Venerable friends, there is another kind of person who cultivates the precepts so that they are undamaged, unbroken, untorn, unstained, and unblemished, entirely beyond reproach, praised by the noble ones, well cultivated, and fully perfected. Because that person cultivates the precepts so that they are unbroken, untorn, unstained, and unblemished, entirely beyond reproach, praised by the noble ones, well cultivated, and fully perfected, that person further trains in the practice of eliminating existence in the form realm and eliminating craving^[11], and trains in relinquishing sensual desire.

Through training in the practice of eliminating existence in the form realm and eliminating craving, and in relinquishing sensual desire, that person attains the peaceful liberation of mind. Having attained it, however, that person cherishes the pleasant feeling and is unwilling to relinquish it. Not attaining ultimate knowledge in the present life, at the breakup of the body and the end of life, that person passes beyond the heavens of beings sustained by solid food and is reborn in other mind-made realms.

Having been reborn there, that person reflects: ‘Formerly, when I was still a human being, I cultivated the precepts so that they were unbroken, untorn, unstained, and unblemished, entirely beyond reproach, praised by the noble ones, well cultivated, and fully perfected. Because I cultivated the precepts so that they were unbroken, untorn, unstained, and unblemished, entirely beyond reproach, praised by the noble ones, well cultivated, and fully perfected, I further trained in the practice of eliminating existence in the form realm and eliminating craving; I trained in relinquishing sensual desire.

Through training in the practice of eliminating existence in the form realm and eliminating craving, and in relinquishing sensual desire, I attained the peaceful liberation of mind. Having attained it, however, I cherished the pleasant feeling and was unwilling to relinquish it. Not attaining ultimate knowledge in the present life, at the breakup of the body and the end of life, I passed beyond the heavens of beings sustained by solid food, was reborn in other mind-made realms, and am now dwelling here.’

“Venerable friends, what is a person with external fetters, who is not a non-returner and will return to this world? Suppose there is a person who cultivates the precepts, guards the discipline of individual liberation^[12], is well restrained in deportment and observances^[13], constantly gives rise to a fearful concern upon seeing even the slightest faults, and undertakes and trains in the precepts. Venerable friends, this is a person with external fetters, who is not a non-returner and will return to this world.”

At that time a great assembly of Equal-Minded devas^[14], sublime in form and radiantly luminous, approached the Buddha as the night was nearing its end. They bowed their heads in homage and then stood to one side, saying:

“World-Honored One, last night the Venerable Śāriputra assembled with the community of bhikkhus in the lecture hall and explained to them the meaning of the internal fetters and the external fetters as follows: ‘Venerable friends, there are indeed two kinds of persons in the world: a person with internal fetters and a person with external fetters.’ World-Honored One, the great assembly rejoiced. We humbly beseech the World-Honored One, out of kindness and compassion, to come to the lecture hall.”

The World-Honored One then silently accepted the invitation of the Equal-Minded devas. Knowing that the World-Honored One had silently accepted, the Equal-Minded devas bowed their heads at the Buddha’s feet, circumambulated him three times, and disappeared from that place.

Not long after the Equal-Minded devas had departed, the World-Honored One went to the lecture hall, prepared a seat, and sat before the community of bhikkhus. After sitting down, the World-Honored One praised him, saying:

“Excellent, excellent, Śāriputra! You are indeed most skillful. Why is this? Because last night you assembled with the community of bhikkhus in the lecture hall and explained to them the meaning of the internal fetters and the external fetters as follows: ‘Venerable friends, there are indeed two kinds of persons in the world: a person with internal fetters and a person with external fetters.’

“Śāriputra, as the night was nearing its end, the Equal-Minded devas approached me, bowed their heads in homage, and then stood to one side, saying:

“‘World-Honored One, last night the Venerable Śāriputra assembled with the community of bhikkhus in the lecture hall and explained to them the meaning of the internal fetters and the external fetters as follows: “Venerable friends, there are indeed two kinds of persons in the world: a person with internal fetters and a person with external fetters.” World-Honored One, the great assembly rejoiced. We humbly beseech the World-Honored One, out of kindness and compassion, to come to the lecture hall.’

“Śāriputra, I silently accepted the invitation of the Equal-Minded devas. Knowing that I had silently accepted, the Equal-Minded devas bowed their heads at my feet, circumambulated me three times, and disappeared from that place.

"Sariputra, those devas of harmonious mind may number ten or twenty, thirty or forty, or fifty or sixty, yet they can stand together on the tip of an awl without obstructing one another. Sariputra, those devas of harmonious mind did not develop this in that realm; rather, because they had cultivated a benevolent mind of immense breadth and greatness, ten or twenty, thirty or forty, or fifty or sixty of them can stand together on the tip of an awl without obstructing one another.

Sariputra, it was not only after being born in this heavenly realm that those devas of harmonious mind began cultivating a benevolent mind of surpassing breadth and greatness, thereby enabling them to stand together on the tip of an awl without obstructing one another. Sariputra, formerly, when those devas of harmonious mind were still human beings, they cultivated a benevolent mind of immense breadth and greatness. Therefore, ten or twenty, thirty or forty, or fifty or sixty of them can stand together on the tip of an awl without obstructing one another.

"Therefore, Sariputra, you should train in serenity: serenity of the faculties, serenity of mind and thought, and serenity in the three kinds of karma—bodily, verbal, and mental—toward the Blessed One and the wise practitioners of the holy life. Sariputra, deceitful followers of other teachings continually decline and suffer loss, remaining forever astray. Why is this? Because they do not hear such a wondrous Dharma."

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

22. DISCOURSE ON THE FULFILLMENT OF VIRTUE^[01]

Thus have I heard:

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

At that time, the Venerable Sariputra said to the bhikkhus:

"If a bhikkhu has fulfilled virtue, fulfilled concentration, and fulfilled wisdom, it is possible that in this very life he may enter and emerge from the concentration of the cessation of perception and cognition^[02]. If in this very life he does not attain ultimate knowledge^[03], then, with the breakup of the body at the end of life, he may pass beyond the devas sustained by material food^[04] and be reborn among the mind-born devas^[05], where he may enter and emerge from the concentration of the cessation of perception and cognition. Such a case is possible."

At that time, the Venerable Udayin^[06] was also present in the assembly. The Venerable Udayin said:

"Venerable Sariputra, it is utterly impossible for a bhikkhu who has been reborn among other mind-born devas to enter and emerge from the concentration of the cessation of perception and cognition."

Three times the Venerable Sariputra repeated to the bhikkhus:

"If a bhikkhu has fulfilled virtue, fulfilled concentration, and fulfilled wisdom, it is possible that in this very life he may enter and emerge from the concentration of the cessation of perception and cognition. If in this very life he does not attain ultimate knowledge, then, with the breakup of the body at the end of life, he may pass beyond the devas sustained by material food and be reborn among the mind-born devas, where he may enter and emerge from the concentration of the cessation of perception and cognition. Such a case is possible."

The Venerable Udayin likewise repeated three times:

"Venerable Sariputra, it is utterly impossible for a bhikkhu who has been reborn among other mind-born devas to enter and emerge from the concentration of the cessation of perception and cognition."

The Venerable Sariputra then thought: "This bhikkhu has contradicted what I said as many as three times, and no other bhikkhu has voiced approval of my words. I should therefore go to the Blessed One."

The Venerable Sariputra then went to the Buddha, bowed his head at his feet, and sat down to one side.

Not long after the Venerable Sariputra had departed, the Venerable Udayin also went to the Buddha, bowed his head at his feet, and sat down to one side.

There, the Venerable Sariputra again said to the bhikkhus:

"If a bhikkhu has fulfilled virtue, fulfilled concentration, and fulfilled wisdom, it is possible that in this very life he may enter and emerge from the concentration of the cessation of perception and cognition. If in this very life he does not attain ultimate knowledge, then, with the breakup of the body at the end of life, he may pass beyond the devas sustained by material food and be reborn among the mind-born devas, where he may enter and emerge from the concentration of the cessation of perception and cognition. Such a case is possible."

The Venerable Udayin again said:

"Venerable Sariputra, it is utterly impossible for a bhikkhu who has been reborn among other mind-born devas to enter and emerge from the concentration of the cessation of perception and cognition."

Three times the Venerable Sariputra repeated to the bhikkhus:

"If a bhikkhu has fulfilled virtue, fulfilled concentration, and fulfilled wisdom, it is possible that in this very life he may enter and emerge from the concentration of the cessation of perception and cognition. If in this very life he does not attain ultimate knowledge, then, with the breakup of the body at the end of life, he may pass beyond the devas sustained by material food and be reborn among the mind-born devas, where he may enter and emerge from the concentration of the cessation of perception and cognition. Such a case is possible."

The Venerable Udayin likewise repeated three times:

"Venerable Sariputra, it is utterly impossible for a bhikkhu who has been reborn among other mind-born devas to enter and emerge from the concentration of the cessation of perception and cognition."

The Venerable Sariputra thought: "In the presence of the Blessed One, this bhikkhu has contradicted what I said three times, and no other bhikkhu has voiced approval of my words. I should therefore remain silent."

The Blessed One then asked:

"Udayin, do you regard the mind-born devas as possessing form?"^[07]

The Venerable Udayin said to the Blessed One:

"Indeed I do, Blessed One."

The Blessed One immediately rebuked him:

"You are foolish and benighted, without vision. On what grounds could you discuss the profound Abhidharma^[08]?"

After being rebuked by the Blessed One, the Venerable Udayin became sorrowful and dejected. He lowered his head and remained silent, unable to offer any argument, as though absorbed in thought.

After rebuking the Venerable Udayin, the Blessed One said to the Venerable Ananda:

"When a senior bhikkhu of renowned virtue and supreme dignity was being challenged by another, why did you abandon him and show him no consideration? You are foolish and without loving-kindness, turning your back on a senior of supreme dignity and renowned virtue."

Then, after rebuking the Venerable Udayin and the Venerable Ananda, the Blessed One said to the bhikkhus:

"If a bhikkhu has fulfilled virtue, fulfilled concentration, and fulfilled wisdom, it is possible that in this very life he may enter and emerge from the concentration of the cessation of perception and cognition. If in this very life he does not attain ultimate knowledge, then, with the breakup of the body at the end of life, he may pass beyond the devas sustained by material food and be reborn among the mind-born devas, where he may enter and emerge from the concentration of the cessation of perception and cognition. Such a case is possible."

Having spoken thus, the Blessed One entered his secluded chamber and sat silently in meditation. At that time, the Venerable Baiting^[09] was present in the assembly. The Venerable Ananda said to the Venerable Baiting:

"Another person did this, yet I was rebuked. Venerable Baiting, in the late afternoon the Blessed One will leave his secluded chamber, come before the assembly of bhikkhus, prepare his seat, and sit down to discuss this matter. Venerable Baiting, you should answer concerning this matter. I am deeply ashamed before the Blessed One and the practitioners of the holy life."

In the late afternoon, the Blessed One emerged from his meditation chamber, went before the assembly of bhikkhus, prepared his seat, and sat down. He then said:

"Baiting, how many qualities must a senior bhikkhu possess to be cherished and respected by the practitioners of the holy life?"

The Venerable Baiting replied:

"Blessed One, if a senior bhikkhu possesses five qualities, he will be respected and cherished by the other practitioners of the holy life."

"What are the five?

"Blessed One, an elder bhikkhu cultivates the precepts, guards the disciplinary restraint of the Pratimoksha^[10], and skillfully maintains proper deportment and observances^[11]. Seeing even the slightest fault, he is constantly apprehensive and undertakes the training precepts. Blessed One, such a venerable elder bhikkhu endowed with moral discipline will be cherished, honored, and respected by his fellow practitioners of the holy life.

"Furthermore, Blessed One, an elder bhikkhu is widely learned, has heard much, remembers without forgetting, and accumulates extensive knowledge. Those teachings that are excellent in the beginning, excellent in the middle, and excellent in the end, endowed with meaning and expression, and that reveal the holy life in its complete purity—he is widely learned and well versed in such teachings, has studied and mastered them a thousand times, has contemplated and examined them in his mind, and has seen them clearly and penetrated them deeply. Blessed One, such a venerable elder bhikkhu of great learning will be cherished, honored, and respected by his fellow practitioners of the holy life.

"Furthermore, Blessed One, a venerable elder bhikkhu possesses the four higher states of mind^[12], pleasant abidings in the present life^[13], which he obtains easily and without difficulty. Blessed One, such a venerable elder bhikkhu devoted to meditation will be cherished, honored, and respected by his fellow practitioners of the holy life.

"Furthermore, Blessed One, an elder bhikkhu cultivates wisdom, contemplating the arising and passing away of phenomena^[14]. He attains knowledge in accordance with reality^[15], gains the clarity of noble wisdom, discerns distinctly, and rightly brings suffering to an end. Blessed One, such a wise and venerable elder bhikkhu will be cherished, honored, and respected by his fellow practitioners of the holy life.

"Furthermore, Blessed One, an elder bhikkhu has completely destroyed the taints and is free of fetters. Through liberation of mind and liberation by wisdom, here and now he knows for himself, awakens for himself, directly realizes, attains, and abides in it: ‘Birth is ended, the holy life has been established, what had to be done has been done, and there will be no further rebirth.’ Blessed One, such a venerable elder bhikkhu who has destroyed the taints will be cherished, honored, and respected by his fellow practitioners of the holy life."

The Blessed One asked:

"Bach Tinh, if a venerable elder bhikkhu does not possess these five qualities, on what grounds would his fellow practitioners of the holy life cherish, honor, and respect him?"

Venerable Bach Tinh replied:

"Blessed One, if a venerable elder bhikkhu does not possess these qualities, there is truly no other reason for his fellow practitioners of the holy life to cherish, honor, and respect him. All that remains is his old age: his hair has turned white, his teeth have fallen out, his strength declines day by day, his body is emaciated and his legs bent, his frame is heavy, his breath labored, and he walks with the support of a staff. His flesh has withered, his skin is wrinkled and rough like a thorn tree, his faculties have deteriorated, and his appearance is unsightly. It is on account of these things that his fellow practitioners of the holy life cherish, honor, and respect him."

The Blessed One said:

"Indeed it is so, indeed it is so. If a venerable elder bhikkhu does not possess these five qualities, there is truly no other condition for his fellow practitioners of the holy life to cherish, honor, and respect him. All that remains is his old age: his hair has turned white, his teeth have fallen out, his strength declines day by day, his body is emaciated and his legs bent, his frame is heavy, his breath labored, and he walks with the support of a staff. His flesh has withered, his skin is wrinkled and rough like a thorn tree, his faculties have deteriorated, and his appearance is unsightly. It is on account of these things that his fellow practitioners of the holy life cherish, honor, and respect him.

"Bach Tinh, the bhikkhu Sariputta fully possesses these five qualities; you should cherish, honor, and respect him. Why is that?

"Bach Tinh, the bhikkhu Sariputta cultivates the precepts, guards the disciplinary restraint of the Pratimoksha, and skillfully maintains proper deportment and observances. Seeing even the slightest fault, he is constantly apprehensive and undertakes the training precepts.

"Furthermore, Bach Tinh, the bhikkhu Sariputta is widely learned, has heard much, remembers without forgetting, and accumulates extensive knowledge. Those teachings that are excellent in the beginning, excellent in the middle, and excellent in the end, endowed with meaning and expression, and that reveal the holy life in its complete purity—he is widely learned and well versed in such teachings, has studied and mastered them a thousand times, has contemplated and examined them in his mind, and has seen them clearly and penetrated them deeply.

"Furthermore, Bach Tinh, the bhikkhu Sariputta possesses the four higher states of mind, pleasant abidings in the present life, which he obtains easily and without difficulty.

"Furthermore, Bach Tinh, the bhikkhu Sariputta cultivates wisdom, contemplating the arising and passing away of phenomena. He attains knowledge in accordance with reality, gains the clarity of noble wisdom, discerns distinctly, and rightly brings suffering to an end.

"Furthermore, Bach Tinh, the bhikkhu Sariputta has completely destroyed the taints and is free of fetters. Through liberation of mind and liberation by wisdom, here and now he knows for himself, awakens for himself, directly realizes, attains, and abides in it: ‘Birth is ended, the holy life has been established, what had to be done has been done, and there will be no further rebirth.’

"Bach Tinh, the bhikkhu Sariputta has accomplished these five qualities; you should cherish, honor, and respect him."

Thus spoke the Buddha. After Venerable Bach Tinh and the bhikkhus heard what the Buddha had taught, they rejoiced and respectfully put it into practice.

23. THE DISCOURSE ON KNOWLEDGE^[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 bhikkhu Mauliphalgunaka^[02] renounced the precepts and abandoned the path. When the bhikkhu Black Tooth^[03] heard that the bhikkhu Mauliphalgunaka had renounced the precepts and abandoned the path, he went to Venerable Sariputta, bowed his head at his feet, and sat down to one side. When seated, he said:

"Venerable Sariputta, you should know that the bhikkhu Mauliphalgunaka has renounced the precepts and abandoned the path."

Venerable Sariputta said:

"Did the bhikkhu Mauliphalgunaka have any delight in this teaching?"

Venerable Black Tooth asked in return:

"Does Venerable Sariputta have any delight in this teaching?"

Venerable Sariputta replied:

"Black Tooth, I have no doubt whatsoever concerning this teaching."

The bhikkhu Black Tooth asked again:

"Venerable Sariputta, what about matters in the future?"

Venerable Sariputta replied:

"Regarding matters in the future, I likewise have no uncertainty."

When the bhikkhu Black Tooth heard this, he rose from his seat, went to the Buddha, bowed his head at the Buddha’s feet, and sat down to one side. He said:

"Blessed One, Venerable Sariputta has just personally declared that he has attained knowledge^[04], knowing in accordance with reality: ‘Birth is ended, the holy life has been established, what had to be done has been done, and there will be no further rebirth.’"

After hearing this, the Blessed One told a bhikkhu:

"Go to Sariputta and say, ‘The Blessed One summons you.’"

That bhikkhu accepted the Buddha’s instruction, rose from his seat, bowed to the Buddha, and went to Venerable Sariputta. He said:

"The Blessed One summons Venerable Sariputta."

When Venerable Sariputta heard this, he went before the Buddha, bowed his head in homage, and sat down to one side. The Blessed One asked:

"Sariputta, is it true that you have just personally declared that you have attained knowledge, knowing in accordance with reality: ‘Birth is ended, the holy life has been established, what had to be done has been done, and there will be no further rebirth’?"

Venerable Sariputta replied:

"Blessed One, it was not with those words and not in that phrasing that I expressed that meaning."

The Blessed One said:

"Sariputta, however a son of good family may declare it according to the occasion^[05], if he has attained knowledge, then he declares that he has attained knowledge."

Venerable Sariputta replied:

“Blessed One, what I just said was not expressed in those words or in that phrasing, though that was the meaning I intended.”

The Blessed One asked:

“Sariputra, if a practitioner of the holy life were to come and ask you: ‘Venerable Sariputra, knowing what and seeing what can one personally declare the attainment of knowledge, knowing in accordance with reality: “Birth has been ended, the holy life has been established, what had to be done has been done, and there will be no further existence”?’ Sariputra, hearing this, how would you answer?”

Venerable Sariputra replied:

“Blessed One, if a practitioner of the holy life were to come and ask me: ‘Venerable Sariputra, knowing what and seeing what can one personally declare the attainment of knowledge, knowing in accordance with reality: “Birth has been ended, the holy life has been established, what had to be done has been done, and there will be no further existence”?’ Blessed One, if a practitioner of the holy life were to ask me this, I would answer: ‘Venerable friends, birth has a cause.

When the cause of that birth has been completely extinguished, one knows that the cause of birth has been completely extinguished; I personally declare the attainment of knowledge, knowing in accordance with reality: “Birth has been ended, the holy life has been established, what had to be done has been done, and there will be no further existence.”’ Blessed One, if a practitioner of the holy life were to ask me this, I would answer in that way.”

The Blessed One praised him, saying:

“Excellent! Excellent! If practitioners of the holy life ask you this, you should answer in that way. Why is this? Because by speaking thus, one may know that this is the meaning.”

The Blessed One asked:

“Sariputra, if a practitioner of the holy life were to come and ask you: ‘Venerable Sariputra, from what cause and condition does birth arise, from what does it originate, and what is its basis^[06]?’ Upon hearing these questions, how would you answer?”

Venerable Sariputra replied:

“Blessed One, if practitioners of the holy life were to come and ask me: ‘Venerable Sariputra, from what cause and condition does birth arise, from what does it originate, and what is its basis?’ Upon hearing this, I would answer: ‘Venerable friends, birth has becoming as its cause, becoming as its condition, originates from becoming, and has becoming as its basis.’ Blessed One, if practitioners of the holy life were to ask me this, I would answer in that way.”

The Blessed One praised him:

“Excellent! Excellent! Sariputra, if practitioners of the holy life ask you this, you should answer in that way. Why is this? Because by speaking thus, one may know that this is the meaning.”

The Blessed One asked:

“Sariputra, if practitioners of the holy life were to come and ask you: ‘Venerable Sariputra, from what cause and condition does becoming arise, from what does it originate, and what is its basis?’ Upon hearing these words, how would you answer?”

Venerable Sariputra replied:

“Blessed One, if practitioners of the holy life were to come and ask me: ‘Venerable Sariputra, from what cause and condition does becoming arise, from what does it originate, and what is its basis?’ Blessed One, upon hearing this, I would answer: ‘Venerable friends, becoming has clinging^[07] as its cause, clinging as its condition, originates from clinging, and has clinging as its basis.’ Blessed One, if practitioners of the holy life were to ask me this, I would answer in that way.”

The Blessed One praised him, saying:

“Excellent! Excellent! Sariputra, if practitioners of the holy life ask you this, you should answer in that way. Why is this? Because by speaking thus, one may know that this is the meaning.”

The Blessed One asked:

“Sariputra, if practitioners of the holy life were to come and ask you: ‘Venerable Sariputra, from what cause and condition does clinging arise, from what does it originate, and what is its basis?’ Upon hearing these words, how would you answer?”

Venerable Sariputra replied:

“Blessed One, if practitioners of the holy life were to come and ask me: ‘Venerable Sariputra, from what cause and condition does clinging arise, from what does it originate, and what is its basis?’ Blessed One, upon hearing this, I would answer: ‘Venerable friends, clinging has craving as its cause, craving as its condition, originates from craving, and has craving as its basis.’ Blessed One, if practitioners of the holy life were to ask me this, I would answer in that way.”

The Blessed One praised him, saying:

“Excellent! Excellent! Sariputra, if practitioners of the holy life ask you this, you should answer in that way. Why is this? Because by speaking thus, one may know that this is the meaning.”

The Blessed One asked:

“Sariputra, if practitioners of the holy life were to come and ask you: ‘Venerable Sariputra, what is craving?’ Upon hearing these words, how would you answer?”

Venerable Sariputra replied:

“Blessed One, if practitioners of the holy life were to come and ask me: ‘Venerable Sariputra, what is craving?’ Blessed One, upon hearing this, I would answer: ‘Venerable friends, there are three kinds of feeling^[08]: pleasant feeling, painful feeling, and neither-pleasant-nor-painful feeling. Desire for and attachment to these are called craving.’ Blessed One, if practitioners of the holy life were to ask me this, I would answer in that way.”

The Blessed One praised him, saying:

“Excellent! Excellent! Sariputra, if practitioners of the holy life ask you this, you should answer in that way. Why is this? Because by speaking thus, one may know that this is the meaning.”

The Blessed One asked:

“Sariputra, if practitioners of the holy life were to come and ask you: ‘Venerable Sariputra, knowing what and seeing what does one cease to desire and become attached to the three kinds of feeling?’ Upon hearing this, how would you answer?”

Venerable Sariputra replied:

“Blessed One, if practitioners of the holy life were to ask: ‘Venerable Sariputra, knowing what and seeing what does one cease to desire and become attached to the three kinds of feeling?’ Upon hearing this, I would answer: ‘Venerable friends, these three kinds of feeling are impermanent phenomena, suffering phenomena, and phenomena subject to cessation. What is impermanent is suffering; having seen suffering, one no longer desires or becomes attached to the three kinds of feeling.’ Blessed One, if practitioners of the holy life were to ask me this, I would answer in that way.”

The Blessed One praised him, saying:

“Excellent! Excellent! Sariputra, if practitioners of the holy life ask you this, you should answer in that way. Why is this? Because by speaking thus, one may know that this is the meaning.”

The Blessed One then said:

“Sariputra, this statement has yet another meaning by which it may be answered briefly. Sariputra, whatever is felt and whatever is conditioned—all of it is suffering^[09]. Sariputra, this is called another meaning by which that statement may be answered briefly.”

The Blessed One asked:

“Sariputra, if practitioners of the holy life were to come and ask you: ‘Venerable Sariputra, through what kind of relinquishment^[10] can one personally declare the attainment of knowledge, knowing in accordance with reality: “Birth has been ended, the holy life has been established, what had to be done has been done, and there will be no further existence”?’”

Venerable Sariputra replied: “Blessed One, if a practitioner of the holy life were to come and ask me: ‘Venerable Sariputra, through what kind of relinquishment can one personally declare the attainment of knowledge, knowing in accordance with reality: “Birth has been ended, the holy life has been established, what had to be done has been done, and there will be no further existence”?’ Upon hearing this, I would answer: ‘Venerable friends, through inward relinquishment^[11], I completely extinguished all craving^[12]. Free from alarm, fear, doubt, and perplexity, I practiced such vigilance. Having maintained such vigilance, unwholesome taints^[13] did not arise.’ Blessed One, if practitioners of the holy life were to ask me this, I would answer in that way.

The Blessed One praised him, saying:

“Excellent! Excellent! Sariputra, if practitioners of the holy life ask you this, you should answer in that way. Why is this? Because by speaking thus, one may know that this is the meaning.”

The Buddha said:

“Śāriputra, this statement has yet another meaning by which it may be answered briefly: ‘As for the fetters spoken of by the ascetic^[14], those fetters do not exist in me. Thus I practice guarding; having guarded myself in this way, no further unwholesome taints arise.’ Śāriputra, this is called yet another meaning by which that statement may be answered briefly.”

When the Blessed One had spoken thus, he rose from his seat and entered his secluded chamber to sit quietly. Not long after the Blessed One had entered his secluded chamber, the Venerable Śāriputra said to the bhikkhus:

“Venerable friends, at first, before I had even received a hint, the Blessed One asked me about that meaning, and I thought that I might be unable to answer. Venerable friends, when I stated the first meaning and was immediately praised by the Blessed One, I then thought: ‘If the Blessed One were to question me about this meaning for one day and one night, using different words and different phrases, I could still answer the Blessed One concerning that meaning for one day and one night, using different words and different phrases.

If the Blessed One were to question me about this meaning for two, three, or four days, up to seven days and seven nights, using different words and different phrases, I could still answer the Blessed One concerning that meaning for two, three, or four days, up to seven days and seven nights, using different words and different phrases.’”

Having heard the Venerable Śāriputra speak these words, the bhikkhu Black Tooth rose from his seat, hurried to the Buddha, and said:

“Not long after the Blessed One entered his secluded chamber, the Venerable Śāriputra spoke loudly, like the roar of a lion, saying: ‘Venerable friends, at first, before I had even received a hint, the Blessed One asked me about that meaning, and I thought that I might be unable to answer. Venerable friends, when I stated the first meaning and was immediately praised by the Blessed One, I then thought: If the Blessed One were to question me about this meaning for one day and one night, using different words and different phrases, I could still answer the Blessed One concerning that meaning for one day and one night, using different words and different phrases.

If the Blessed One were to question me about this meaning for two, three, or four days, up to seven days and seven nights, using different words and different phrases, I could still answer the Blessed One concerning that meaning for two, three, or four days, up to seven days and seven nights, using different words and different phrases.’”

The Blessed One said:

“Black Tooth, it is indeed so! It is indeed so! If I were to question the bhikkhu Śāriputra about this meaning for one day and one night, using different words and different phrases, the bhikkhu Śāriputra could still answer me concerning that meaning for one day and one night, using different words and different phrases. Black Tooth, if I were to question the bhikkhu Śāriputra about this meaning for two, three, or four days, up to seven days and seven nights, using different words and different phrases, the bhikkhu Śāriputra could still answer me concerning that meaning for two, three, or four days, up to seven days and seven nights, using different words and different phrases. Why is this? Black Tooth, it is because the bhikkhu Śāriputra has deeply penetrated the Dharma realm^[15].”

Thus spoke the Buddha. After the Venerable Śāriputra and the bhikkhus had heard what the Buddha said, they rejoiced and respectfully practiced accordingly.

24. THE SUTRA ON THE LION’S ROAR^[01]

Thus have I heard:

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

At that time, the Blessed One and the community of great bhikkhus observed the rains retreat in the country of Śrāvastī. The Venerable Śāriputra also observed the rains retreat in Śrāvastī. When the Venerable Śāriputra had completed the three-month rains retreat in Śrāvastī and had finished mending his robes, he folded his robes, took up his bowl, and went to the Buddha. He bowed his head at the Buddha’s feet, withdrew to one side, and said:

“Blessed One, I have just completed the rains retreat in the country of Śrāvastī. Blessed One, I now wish to journey among the people.”

The Buddha said:

“Śāriputra, go wherever you wish. Cause those who have not yet been guided to be guided. Cause those who have not yet been liberated to attain liberation. Cause those who have not yet realized nirvana to realize nirvana. Śāriputra, go wherever you wish.”

Having heard the Buddha’s words and carefully retained them, the Venerable Śāriputra rose from his seat, bowed his head at the Buddha’s feet, circumambulated him three times, and departed. Returning to his own room, he put his bed and seat in order, folded his robes, took up his bowl, and set out to journey among the people.

Not long after the Venerable Śāriputra had departed, a fellow practitioner of the holy life brought a charge against him before the Buddha^[02], saying to the Blessed One:

“Today, after treating me with contempt, the Venerable Śāriputra departed to journey among the people.”

Having heard this, the Blessed One said to a bhikkhu:

“Go and find Śāriputra, and tell him: ‘The Blessed One summons you. Not long after you departed, a fellow practitioner of the holy life brought a charge against you before me, saying: “Blessed One, today, after treating me with contempt, the Venerable Śāriputra departed to journey among the people.”’”

Having received the Buddha’s instruction, that bhikkhu rose from his seat, paid homage to the Buddha, and departed. At that time, the Venerable Ānanda was standing behind the Blessed One, holding a fan and attending upon the Buddha.

Not long after that bhikkhu had departed, the Venerable Ānanda took the door key and went throughout all the rooms. Whenever he encountered bhikkhus, he said:

“Excellent, venerable ones! Quickly come to the assembly hall, for today the Venerable Śāriputra will utter a lion’s roar before the Buddha. Whatever the Venerable Śāriputra says is profound, peaceful amid peaceful things, and subtle amid subtle things. After you and I have heard such words, we should recite them well and remember them well.”

When the bhikkhus heard the Venerable Ānanda speak thus, they all went to the assembly hall.

That bhikkhu then went to the Venerable Śāriputra and said:

“The Blessed One summons you. Not long after you departed, a fellow practitioner of the holy life brought a charge against you before the Blessed One, saying: ‘Blessed One, today, after treating me with contempt, the Venerable Śāriputra departed to journey among the people.’”

Having heard this, the Venerable Śāriputra rose from his seat and went to the Buddha. He bowed his head in homage and withdrew to one side. The Buddha then said:

“Śāriputra, not long after you departed, a fellow practitioner of the holy life brought a charge against you before me, saying: ‘Blessed One, today, after treating me with contempt, the Venerable Śāriputra departed to journey among the people.’ Śāriputra, is it true that, after treating a fellow practitioner of the holy life with contempt, you departed to journey among the people?”

The Venerable Śāriputra replied:

“Blessed One, only one who does not practice mindfulness of the body as body^[03] would treat a fellow practitioner of the holy life with contempt and then depart to journey among the people. Blessed One, I thoroughly practice mindfulness of the body as body; why, then, would I treat a fellow practitioner of the holy life with contempt and depart to journey among the people?”

“Blessed One, just as an ox with broken horns^[04] is exceedingly yielding, gentle, easily directed, and easily controlled. It goes from one village to another, from one hamlet to another, and wherever it passes, it harms nothing. Blessed One, I am likewise. My mind is like that ox with broken horns: free from enmity, resentment, anger, and harmfulness; vast, boundless, well cultivated, pervading the entire world, accomplished and abiding therein. Blessed One, only one who does not maintain mindfulness of the body as body would disdain a fellow practitioner of the holy life and then journey among the people. Blessed One, I properly maintain mindfulness of the body as body; why, then, would I disdain a fellow practitioner of the holy life and journey among the people?

“Blessed One, just as the son of a Chandala^[05], whose two hands have been cut off, is exceedingly humble in mind. He goes from one village to another, from one hamlet to another, and wherever he passes, he harms nothing. Blessed One, I am likewise.

My mind is like that of the son of a Chandala whose two hands have been cut off: free from enmity, resentment, anger, and harmfulness; vast, boundless, well cultivated, pervading the entire world, accomplished and abiding therein. Blessed One, only one who does not maintain mindfulness of the body as body would disdain a fellow practitioner of the holy life and then journey among the people. Blessed One, I properly maintain mindfulness of the body as body; why, then, would I disdain a fellow practitioner of the holy life and journey among the people?

“Blessed One, just as the earth receives all things, clean and unclean—feces, urine, mucus, and spittle—yet the earth does not thereby give rise to affection or aversion, nor regard this as humiliating or foul, nor feel shame or embarrassment. Blessed One, I am likewise. My mind is like that earth: free from aversion, resentment, anger, and harmfulness; vast, boundless, well cultivated, pervading the entire world, accomplished and abiding therein. Blessed One, only one who does not maintain mindfulness of the body as body would disdain a fellow practitioner of the holy life and then journey among the people. Blessed One, I properly maintain mindfulness of the body as body; why, then, would I disdain a fellow practitioner of the holy life and journey among the people?

“Blessed One, just as flowing water washes away all things, clean and unclean—feces, urine, mucus, and spittle—yet that water does not thereby feel affection or aversion, nor regard this as humiliating or foul, nor feel shame or embarrassment. Blessed One, I am likewise. My mind is like that water: free from aversion, resentment, anger, and harmfulness; vast, boundless, well cultivated, pervading the entire world, accomplished and abiding therein. Blessed One, only one who does not maintain mindfulness of the body as body would disdain a fellow practitioner of the holy life and then journey among the people. Blessed One, I properly maintain mindfulness of the body as body; why, then, would I disdain a fellow practitioner of the holy life and journey among the people?

“Blessed One, just as fire burns all things, clean and unclean—feces, urine, mucus, and spittle—yet the fire does not thereby feel affection or aversion, nor regard this as humiliating or foul, nor feel shame or embarrassment. Blessed One, I am likewise. My mind is like that fire: free from aversion, resentment, anger, and harmfulness; vast, boundless, well cultivated, pervading the entire world, accomplished and abiding therein. Blessed One, only one who does not maintain mindfulness of the body as body would disdain a fellow practitioner of the holy life and then journey among the people. Blessed One, I properly maintain mindfulness of the body as body; why, then, would I disdain a fellow practitioner of the holy life and journey among the people?

“Blessed One, just as the wind blows away things clean and unclean—feces, urine, mucus, and spittle—yet the wind does not thereby feel affection or aversion, nor regard this as humiliating or foul, nor feel shame or embarrassment. Blessed One, I am likewise. My mind is like that wind: free from aversion, resentment, anger, and harmfulness; vast, boundless, well cultivated, pervading the entire world, accomplished and abiding therein. Blessed One, only one who does not maintain mindfulness of the body as body would disdain a fellow practitioner of the holy life and then journey among the people. Blessed One, I properly maintain mindfulness of the body as body; why, then, would I disdain a fellow practitioner of the holy life and journey among the people?

“Blessed One, just as a broom sweeps away things unclean and clean—feces, urine, mucus, and spittle—yet the broom does not thereby feel affection or aversion, nor regard this as humiliating or foul, nor feel shame or embarrassment. Blessed One, I am likewise. My mind is like that broom: free from aversion, resentment, anger, and harmfulness; vast, boundless, well cultivated, pervading the entire world, accomplished and abiding therein. Blessed One, only one who does not maintain mindfulness of the body as body would disdain a fellow practitioner of the holy life and then journey among the people. Blessed One, I properly maintain mindfulness of the body as body; why, then, would I disdain a fellow practitioner of the holy life and journey among the people?

“Blessed One, just as a Bo-chien-ni^[06] wipes away all things, unclean and clean—feces, urine, mucus, and spittle—yet the Bo-chien-ni does not thereby feel affection or aversion, nor regard this as humiliating or foul, nor feel shame or embarrassment. Blessed One, I am likewise. My mind is like that Bo-chien-ni: free from aversion, resentment, anger, and harmfulness; vast, boundless, well cultivated, pervading the entire world, accomplished and abiding therein. Blessed One, only one who does not maintain mindfulness of the body as body would disdain a fellow practitioner of the holy life and then journey among the people. Blessed One, I properly maintain mindfulness of the body as body; why, then, would I disdain a fellow practitioner of the holy life and journey among the people?

“Blessed One, just as an oil jar^[07], cracked in many places, is filled with fat and placed beneath the sunlight, so that it leaks everywhere and becomes saturated throughout. Any person with eyes, wherever they might stand, would see that jar cracked in many places, filled with fat and placed beneath the sunlight, leaking everywhere and saturated throughout. Blessed One, I am likewise.

I constantly contemplate this body as having nine orifices, with impurities leaking everywhere and permeating it throughout. Blessed One, only one who does not maintain mindfulness of the body as body would disdain a fellow practitioner of the holy life and then journey among the people. Blessed One, I properly maintain mindfulness of the body as body; why, then, would I disdain a fellow practitioner of the holy life and journey among the people?”

“Blessed One, suppose a man who delights in his youth has bathed and cleansed himself, perfumed his body with fragrant ointments, dressed in white garments, and adorned himself with jeweled ornaments; he has shaved his beard, arranged his hair, and placed a floral wreath upon his head. If three corpses—the corpse of a snake, the corpse of a human being, and the corpse of a dog—were then wrapped around his neck, their blood congealed and blue, their bodies swollen, exceedingly foul-smelling and putrefying, with filthy fluids streaming forth, that man would be filled with shame and would utterly loathe those impurities.

Blessed One, I am likewise: I constantly contemplate the foul and impure places within this body, and my heart is filled with shame and utter loathing for these defilements. Blessed One, only one who has no mindfulness of the body as body would disdain a fellow practitioner of the holy life and then journey among the people. Blessed One, I am well established in mindfulness of the body as body; how, then, could I disdain a fellow practitioner of the holy life and journey among the people?”

At that time, the bhikkhu rose from his seat, bowed his head at the Buddha’s feet, and said:

“Blessed One, I confess my transgression. Well-Gone One, I confess my transgression. I was like a fool, like a deluded man, like one who is unstable, like one who is unwholesome. Why is that? Because I falsely slandered the bhikkhu Śāriputra, a pure practitioner of the holy life. Blessed One, I now confess this offense and ask that you accept my confession. Having disclosed it, I shall not commit such an offense again.”

The Blessed One said:

“Indeed, bhikkhu, you were truly like a fool, like a deluded man, like one who is unstable, like one who is unwholesome. Why is that? Because with utterly false and untruthful words you slandered the bhikkhu Śāriputra, a pure practitioner of the holy life. You may confess this offense, and having disclosed it, you shall not commit such an offense again. If anyone confesses an offense, discloses it, and thereafter does not commit it again, that person will grow in the noble Dharma and discipline and will not decline.”

Then the Blessed One said to the Venerable Śāriputra:

“You should quickly accept the confession of that foolish man’s offense, lest this bhikkhu’s head split at once into seven pieces before you.”

Out of compassion for that bhikkhu, the Venerable Śāriputra immediately accepted his confession.

Thus spoke the Buddha. After hearing what the Buddha had taught, the Venerable Śāriputra and the bhikkhus rejoiced and respectfully put it into practice.

25. THE DISCOURSE ON THE SIMILE OF WATER^[01]

Thus have I heard:

At one time, the Buddha was dwelling in the country of Śrāvastī, in Jeta Grove, Anāthapiṇḍika’s Park.

At that time, the Venerable Śāriputra said to the bhikkhus:

“Venerable friends, today I shall teach you five methods for removing vexation.^[02] Listen closely and reflect well.”

The bhikkhus respectfully listened.

The Venerable Śāriputra said:

“What are the five? Venerable friends, there may be a person whose bodily conduct is impure but whose verbal conduct is pure.^[03] If a wise person, upon seeing him, should give rise to anger, that anger ought to be removed.^[04]

“Furthermore, venerable friends, there may be a person whose verbal conduct is impure but whose bodily conduct is pure. If a wise person, upon seeing him, should give rise to anger, that anger ought to be removed.

“Furthermore, venerable friends, there may be a person whose bodily conduct is impure and whose verbal conduct is impure, but whose mind possesses a little purity. If a wise person, upon seeing him, should give rise to anger, that anger ought to be removed.

“Furthermore, venerable friends, there may be a person whose bodily conduct is impure and whose verbal and mental conduct is impure. If a wise person, upon seeing him, should give rise to anger, that anger ought to be removed.

“Furthermore, venerable friends, there may be a person whose bodily conduct is pure and whose verbal and mental conduct is pure. If a wise person, upon seeing him, should give rise to anger, that anger ought to be removed.

“Venerable friends, there may be a person whose bodily conduct is impure but whose verbal conduct is pure. If a wise person, upon seeing him, should give rise to anger, how should that anger be removed?^[05] Venerable friends, it is just as a forest-dwelling bhikkhu^[06] who observes the practice of wearing a robe made from discarded rags.^[07] Upon seeing a piece of worn cloth cast upon a rubbish heap, soiled with feces, urine, mucus, saliva, or other impurities, he picks it up with his left hand and spreads it out with his right.

If a part of it is not soiled with feces, urine, mucus, saliva, or other impurities and is not torn or full of holes, he folds that part and keeps it. So too, venerable friends, when a person’s bodily conduct is impure but his verbal conduct is pure, do not attend to the impurity of his bodily conduct; attend only to the purity of his verbal conduct. If a wise person, upon seeing him, should give rise to anger, that anger should be removed in this way.

“Venerable friends, there may be a person whose verbal conduct is impure but whose bodily conduct is pure. If a wise person, upon seeing him, should give rise to anger, how should that anger be removed? Venerable friends, suppose that not far from a village there is a very deep pond covered with moss and grass.

A person comes along, oppressed by intense heat, distressed, hungry, thirsty, weary, and tormented by a hot wind. Upon reaching the pond, he removes his clothes and leaves them on the bank, then immediately jumps into the pond. With both hands he parts the moss and freely bathes in comfort, dispelling the heat, distress, hunger, thirst, and weariness.

So too, venerable friends, when a person’s verbal conduct is impure but his bodily conduct is pure, do not attend to the impurity of his verbal conduct; attend instead to the purity of his bodily conduct. If a wise person, upon seeing him, should give rise to anger, that anger should be eliminated in this way.

“Venerable friends, there may be a person whose bodily conduct is impure and whose verbal conduct is impure, but whose mind possesses a little purity. If a wise person, upon seeing him, should give rise to anger, how should that anger be removed? Venerable friends, suppose there is some water in a cow’s hoofprint at a crossroads.

A person comes along, oppressed by intense heat, distressed, hungry, thirsty, weary, and tormented by a hot wind. He thinks: ‘Although there is only a little water in this cow’s hoofprint at the crossroads, if I scoop it up with my hand or with a leaf, I will stir it and make it muddy, and it will not be able to relieve my intense heat, distress, hunger, thirst, and weariness. I should kneel down, place my hands and knees upon the ground, and drink the water with my mouth.’ He then kneels down at full length, places his hands and knees upon the ground, and drinks the water with his mouth.

He thereby dispels his intense heat, distress, hunger, thirst, and weariness. So too, venerable friends, when a person’s bodily conduct is impure and his verbal conduct is impure, but his mind possesses a little purity, do not attend to the impurity of his bodily conduct or the impurity of his verbal conduct; attend only to the little purity present in his mind. Venerable friends, if a wise person, upon seeing him, should give rise to anger, that anger should be eliminated in this way.”

“Venerable friends, suppose a person’s bodily conduct is impure, and their verbal and mental conduct are impure. If a wise person sees this and anger arises, how should it be removed? Venerable friends, it is just as if a person traveling far along a long road were to fall ill midway, becoming extremely distressed, emaciated, alone, and without companions; the village behind grows ever farther away, while the village ahead has not yet been reached.

If another person were to come and stand nearby, seeing that this traveler, journeying far along a long road, had fallen ill midway and was extremely distressed, emaciated, alone, and without companions, while the village behind grew ever farther away and the village ahead had not yet been reached, and if this traveler could obtain someone to care for them, lead them from that remote wilderness to a village, give them good medicinal decoctions to drink, nourish them with fine and delicious food, and tend them carefully, then that person would certainly recover.

Thus, the other person has compassion and loving-kindness toward this sick person. So too, venerable friends, suppose a person’s bodily conduct is impure, and their verbal and mental conduct are impure. If a wise person sees this, they should think: ‘This person’s bodily conduct is impure, and their verbal and mental conduct are impure.

May this person not, because of their impure bodily, verbal, and mental conduct, go directly to an evil destination and be reborn in hell when the body breaks up and life ends. If this person encounters a good spiritual friend, they will abandon impure bodily conduct and cultivate pure bodily conduct; they will relinquish impure verbal and mental conduct and cultivate pure verbal and mental conduct. Therefore, because of their pure bodily, verbal, and mental conduct, when the body breaks up and life ends, they will certainly be reborn in a good destination, even in a heavenly realm.’ Thus, one has compassion and loving-kindness toward that person.

If anger arises in a wise person, it should be removed in this way.

“Venerable friends, suppose a person’s bodily conduct is pure, and their verbal and mental conduct are pure. If a wise person sees this and anger arises, how should it be removed? Venerable friends, it is just as if, not far outside a village, there were a fine lake whose water was clear and sweet, with a deep, level bottom, full to the brim, green grass covering its banks, and trees and plants on all four sides.

If a person were to arrive, exceedingly hot, distressed, hungry, thirsty, and weary, oppressed by the scorching wind, then upon reaching the shore, they would remove their clothes and leave them on the bank, plunge into the lake, and bathe freely and blissfully, dispelling their heat, distress, hunger, thirst, and weariness. So too, venerable friends, suppose a person’s bodily conduct is pure, and their verbal and mental conduct are pure.

One should always recollect that person’s pure bodily, verbal, and mental conduct. If a wise person sees them and anger arises, it should be removed in this way.

“Venerable friends, the five methods for removing vexation that I have just taught were spoken for this very reason.”

The Venerable Śāriputra spoke thus. Having heard the Venerable’s teaching, the bhikkhus rejoiced and respectfully put it into practice.

Notes:

^[01] Chinese text, fascicle 5. Pāli parallel: A.II. 46, Samacittā.

^[02] Śāriputra 舍 梨 子. Pāli: Sāriputta.

^[03] Pāli text: Pubbārāme Migāramātupāsāde, in Lady Migāramātu’s hall in the Eastern Park (the Hall of Migāra’s Mother in the Eastern Park).

^[04] Chinese: internal fetter 內 結. Pāli: ajjhattasaṃyojana, an inward mental bond.

^[05] Chinese: external fetter 外 結. Pāli: bahiddhāsaṃyojana.

^[06] Chinese: tranquil liberation of mind 息 心 解 脱. Pāli: santacitovimutti, liberation through a peaceful and tranquil mind.

^[07] Deities who subsist on material food 摶 食 天. Pāli: Kabaliṃkārahārabhakkha-deva. This refers to the heavenly realms belonging to the Desire Realm, where beings must still sustain themselves with material food.

^[08] Mind-born deities 意 生 天, deities born by mind, referring to the deities of the Form Realm among whom a non-returner is reborn. The parallel Pāli text, however, reads: aññataṛau devanikāyaṃ upajjati, “that person is reborn among another order of deities.”

^[09] That is, still within the Desire Realm.

^[10] An upstream-bound non-returner, after having eliminated the five lower fetters, is nevertheless successively reborn—because of the gratification found in the pleasant feelings of the meditative absorptions of the Form Realm—from the Brahmā heaven of the First Dhyāna until being reborn in Akaniṣṭha, the highest realm of the Fourth Dhyāna, where that person enters nirvana. (See the Mahāvibhāṣā, fascicle 17, Taishō 27, p. 875c.)

^[11] This refers only to eliminating the craving that leads to rebirth in the Form Realm.

^[12] Chinese: protected through liberation 守 護 從 解 脫, commonly called the disciplinary restraint of individual liberation. Pāli: pātimokkhasaṃsarasaṃvuto, protected by the restraint of the Pātimokkha.

^[13] Chinese: well restrained in deportment and ceremonial observances 善 攝 威 儀 禮 節. Pāli: ācāragocarasampanno, endowed with proper conduct and deportment.

^[14] Deities of Equal Mind 等 心 天. Pāli: Samacittādevartā.

^[01] Pāli parallel: A. V.166, Nirodha.

^[02] Attainment of the cessation of perception and cognition 想 知 滅 定. Pāli: sañīavedayitanirodha-samāpatti. Also called the attainment of the complete cessation of perception and feeling, or the attainment of cessation.

^[03] Chinese: attaining ultimate knowledge 得 究 竟 智, referring to the attainment of arhatship. Pāli: aññā-ārādhānā.

^[04] Deities who subsist on material food 摶 食 天. Pāli: Kabalīkārāhārabhakkha-devatā.

^[05] Mind-born deities 意 生 天. Pāli: manomaya-kāya-devatā.

^[06] Udāyin 烏 陀 夷. Pāli: Udayī.

^[07] Pāli: Bhagavā (...): kaṃ pana tvaṃ Udāyi manomayaṃ kāyaṃ paccesī ti? Ye te bhante devā ārupino saññāmayā ti. The Blessed One asked: “Udāyi, what do you understand the mind-made body to be?”—“Venerable Sir, it is those formless deities made of perception.”

^[08] Profound Abhidharma 甚 深 阿 毗 曇; the parallel Pāli text does not mention this idea.

^[09] Upavāṇa 白 淨. Pāli: Upavāṇa.

^[10] See note 12 to discourse 21.

^[11] Chinese: well restrained in deportment and ceremonial observances 善 攝 威 儀 禮 節. Pāli: ācāragocarasampanno, endowed with proper conduct and deportment.

^[12] Four higher states of mind 四 增 上 心. Pāli: catunnaṃ jhānānaṃābhicetasikānaṃ, the four dhyānas, belonging to the higher mind.

^[13] Chinese: dwelling happily in the present life 現 法 樂 居. Pāli: diṭṭhadhammasukhavihāra.

^[14] Chinese: contemplating the arising and decline of phenomena 觀 興 衰 法.

^[15] Chinese: attaining such knowledge 得 如 是 智.

^[01] Pāli parallel: S. XII.32, Kalāra-suttam.

^[02] Moliyaphagguna 牟 利 破 群 [劣-力+兔]. Pāli: Moliyaphagguna.

^[03] Kalārakhattiya 黑 齒. Pāli: Kalārakhattiya.

^[04] Pāli: aññā vyākatā, a declaration of ultimate knowledge.

^[05] Chinese: by whatever expedient means 隨 其 方 便. Pāli: yena kenaci pariyāyena, by whatever Dharma approach or method.

^[06] Pāli: kiṃ-nidānā kiṃ-samudayā kiṃ-jātikā kiṃ-bhavā, “What is its cause, what is its arising, what is its kind, and what is its intrinsic nature?”

^[07] Chinese: thọ 受; the commonly used translation is “clinging.” Pāli: upādāna.

^[08] Chinese: giác 覺; the commonly used term is “feeling.” Pāli: vedāna.

^[09] Pāli: yaṃ kiñci vedayitaṃ taṃ dukkhasmiṃ ti, “Whatever is felt is within suffering.”

^[10] Chinese: turning away and not facing 背 而 不 向, also called relinquishment through turning away. It is commonly called liberation; there are eight gateways, of which the attainment of the cessation of perception and feeling is the highest. Pāli: vimokkha.

^[11] Chinese: inwardly turning away and not facing 內 背 而 不 向. Pāli: ajjhattaṃ vimokkhā, inward or internal liberation.

^[12] Pāli: sabbupādānakkhayā, the complete cessation of all clinging.

^[13] Pāli: yathā sataṃ viharantaṃ āsavā ānussavanti, “By dwelling mindfully in this way, the taints no longer flow.”

^[14] Pāli: ye āsavā samanena vuttā, “the taints spoken of by the ascetic.”

^[15] Chinese: “profoundly penetrating the Dharma realm” 深 達 法 界. Pāli: Dhammadhātu-suppaṭividha, a profound understanding of the Dharma realm.

^[01] Pāli parallel: A.IX.11, Vūttha (titled Sīhanāḍa-Sutta in the Devanagari edition).

^[02] Chinese: “committing an act of opposition” 犯 相 違 法. Perhaps Pāli: khīyadhammu āpanna (āpajjati): falling into a state of dejection; being in a fit of indignation. This refers only to that bhikkhu harboring dissatisfaction or resentment toward the Venerable Sāriputta.

^[03] Chinese: “mindfulness of the body in the body” 身 身 念. Pāli: kāye kāyagatā-sati anupaṭṭhitā, mindfulness of bodily activity (the movements of the body) is established upon the body.

^[04] Chinese: “an ox with severed horns” 巀 角 牛. Pāli: usabho chinnavisāṇo, a lordly buffalo (a bull) whose two horns have been cut off.

^[05] Chinese: Caṇḍāla 旃 陀 羅, a person belonging to the outcaste class. Pāli: caṇḍāla.

^[06] Chinese: puñchanī 晡 旃 尼. Pāli: puñchanī, a wiping cloth.

^[07] Chinese: “a jar of fat” 膏 瓶. Pāli: medakathālikaṃ; a jar or vessel containing oil or fat for cooking.

^[01] The simile of water. Pāli parallel: A.V.162, Āghātavinaya (the restraint of resentment).

^[02] “Five dharmas for dispelling affliction” 五 除 惱 法. Pāli: pañca āghātapaṭivinayā, five factors for restraining resentment.

^[03] Chinese: “bodily conduct impure, verbal conduct pure” 身 行 不 淨 口 行 淨. Pāli: aprisuḍhakāyasamācāro hoti parisuddhavacīsamācāro, one whose bodily conduct is impure but whose verbal conduct is pure.

^[04] Pāli: evārupe... puggale āghāto paṭivinetabbo, resentment should be restrained toward such a person.

^[05] That is, how one may avoid giving rise to resentment toward such a person.

^[06] Forest-dwelling bhikkhu 阿 練 若 毗 丘. Pāli: araññaka-bhikkhu, a bhikkhu who lives in a secluded forest and does not dwell in monasteries.

^[07] Chinese: “wearing a refuse-rag robe” 持 糞 掃 衣. Pāli: paṃsakulika, one who undertakes the ascetic practice of wearing only robes made from cloth discarded as refuse.