Mahāyāna — Northern Canon · Linh Sơn Vietnamese Mahāyāna Canon

中阿含經

Chinese title:中阿含經

📖12,959 words · ~52 min read

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4. CHAPTER ON UNPRECEDENTED DHARMAS

36. DISCOURSE ON EARTHQUAKES^[01]

Thus have I heard:

At one time, the Buddha was traveling through the country of Kim-cang, in the city of Viết-địa^[03].

At that time, the earth there shook violently^[04]. When the earth shook violently, great winds arose on all four sides, and comets appeared in the four directions; houses and walls all collapsed.

Then Venerable Ananda saw the earth shaking violently. As the earth shook violently, great winds arose on all four sides, and comets appeared in the four directions; houses and walls all collapsed. Having seen this, Ananda became frightened, and the hairs all over his body stood on end. He went to the Buddha, bowed his head at the Buddha’s feet, stood to one side, and said:

“Blessed One, today the earth shook violently. When the earth shook violently, great winds arose on all four sides, and comets appeared in the four directions; houses and walls all collapsed.”

The Blessed One then said to Ananda:

“So it is, Ananda. Today the earth shook violently. So it is, Ananda. When the earth shook violently, great winds arose on all four sides, and comets appeared in the four directions; houses and walls all collapsed.”

Ananda said:

“Blessed One, how many causes are there for the earth to shake violently? When the earth shakes violently, great winds arise on all four sides, and comets appear in the four directions; houses and walls all collapse.”

The Blessed One replied:

“Ananda, there are three causes that make the earth shake violently. When the earth shakes violently, great winds arise on all four sides, and comets appear in the four directions; houses and walls all collapse. What are the three?

“Ananda, this earth rests upon water; water rests upon wind; and wind rests upon empty space. Ananda, there are times when great winds arise in empty space. When the winds arise, the water is stirred. When the water is stirred, the earth quakes. This is the first cause that makes the earth shake violently. When the earth shakes violently, great winds arise on all four sides, and comets appear in the four directions; houses and walls all collapse.

“Furthermore, Ananda, a bhikkhu may possess great bases of spiritual power, great majestic virtue, great merit and blessings, great spiritual might, and mastery of mind through the bases of spiritual power. He gives rise to a limited perception of earth and an immeasurable perception of water^[05]. For this reason, in accordance with his wish and in accordance with his perception, the earth turns and turns again, shakes and shakes again.

A deva who attends and protects that bhikkhu may likewise possess great bases of spiritual power, great majestic virtue, great merit and blessings, great spiritual might, and mastery of mind through the bases of spiritual power. That deva gives rise to a limited perception of earth and an immeasurable perception of water. For this reason, in accordance with that deva’s wish and in accordance with that deva’s perception, the earth turns and turns again, shakes and shakes again.

This is the second cause that makes the earth shake violently. When the earth shakes violently, great winds arise on all four sides, and comets appear in the four directions; houses and walls all collapse.

“Furthermore, Ananda, in no more than three months, the Tathagata will enter nirvana. For this reason, the earth shakes violently. When the earth shakes violently, great winds arise on all four sides, and comets appear in the four directions; houses and walls all collapse. This is the third cause that makes the earth shake violently. When the earth shakes violently, great winds arise on all four sides, and comets appear in the four directions; houses and walls all collapse.”

When Venerable Ananda heard this, he grieved and wept, his face streaming with tears. With palms joined toward the Buddha, he said:

“Blessed One, it is truly marvelous, truly extraordinary! The Tathagata, the Arhat, the Fully Enlightened One, is accomplished in merit and virtue and possesses many unprecedented dharmas. Why is this? Because before long, in three months, the Tathagata will enter nirvana; at that time, the earth will shake violently. When the earth shakes violently, great winds arise on all four sides, and comets appear in the four directions; houses and walls all collapse.”

The Blessed One said to Venerable Ananda:

“So it is, Ananda! So it is, Ananda! It is truly marvelous, truly extraordinary! The Tathagata, the Arhat, the Fully Enlightened One, is accomplished in merit and virtue and possesses many unprecedented dharmas. Why is this? Because before long, in three months, the Tathagata will enter nirvana; at that time, the earth will shake violently. When the earth shakes violently, great winds arise on all four sides, and comets appear in the four directions; houses and walls all collapse^[06].

“Furthermore, Ananda, I have gone among innumerable hundreds of thousands of assemblies of kshatriyas and conversed with them so as to delight them. After sitting down together and becoming settled, My appearance was like their appearance; My voice was like their voices; and My deportment and observances were like their deportment and observances. Whatever meaning they asked about, I answered them concerning that meaning.

Moreover, I taught them the Dharma, inspiring and encouraging them, arousing their aspiration, and bringing them to rejoice. After employing innumerable skillful means to inspire and encourage them, arouse their aspiration, and bring them to rejoice, I disappeared from that place. After I had disappeared, they did not know who I was, whether a human or a nonhuman being.

“Ananda, I have gone among innumerable hundreds of thousands of assemblies of devas in the Heaven of the Four Great Kings and conversed with them so as to delight them. After sitting down together and becoming settled, My appearance was like their appearance; My voice was like their voices; and My deportment and observances were like their deportment and observances. Whatever meaning they asked about, I answered them concerning that meaning.

Ananda, this is truly marvelous, truly extraordinary! The Tathagata, the Arhat, the Fully Enlightened One, accomplished in merit and virtue, possesses this unprecedented dharma. It is likewise so among the assemblies of devas in the Heaven of the Thirty-three, the Yama Heaven, the Tusita Heaven, the Heaven of Delight in Creation, the Heaven of Mastery over Others’ Creations, the Heaven of Brahma’s Retinue, the Heaven of Brahma’s Ministers, the Heaven of Lesser Light, the Heaven of Immeasurable Light, the Heaven of Radiant Light, the Heaven of Lesser Purity, the Heaven of Immeasurable Purity, the Heaven of Universal Purity, the Heaven Without Hindrance, the Heaven of Meritorious Birth, the Heaven of Abundant Fruit, the Heaven Free from Affliction, the Heaven Free from Heat,

the Heaven of Excellent Vision, and the Heaven of Excellent Manifestation^[07].”

"Ananda, I went and sat amid countless hundreds of thousands of devas of the Akanishtha Heaven^[08], conversing with them and bringing them satisfaction. Once we were seated together, as their physical appearance was, so too was mine; as their voices were, so too was mine; as their deportment and observances were, so too were mine. Whatever meaning they asked about, I answered them concerning that meaning.

Moreover, I taught them the Dharma, exhorting and inspiring them, arousing their aspiration, and bringing them joy. After, through countless skillful means, I had exhorted and inspired them, aroused their aspiration, and brought them joy, I vanished from that place. After I had vanished, they did not know who I was, whether a human or a non-human being.

Ananda, such indeed is wondrous and extraordinary: the Tathagata, the Arhat, the Fully Enlightened One, endowed with merit, possesses such an unprecedented quality."

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

37. THE DISCOURSE AT CHAMPA^[01]

Thus have I heard:

At one time, the Buddha was traveling in Champa and staying beside Lake Gaggara^[02].

It was then the fifteenth day of the month, the day on which the Blessed One was to recite the Pratimoksha^[03]. He spread out his seat and sat before the assembly of bhikkhus. When the Blessed One had taken his seat, he entered concentration and, with his knowledge of others’ minds, examined the minds of the assembly. Having examined the minds of the assembly, he remained seated in silence until the end of the first watch of the night.

Then a bhikkhu^[04] rose from his seat, bared one shoulder, adjusted his robe, joined his palms toward the Buddha, and said:

"Blessed One, the first watch of the night has ended. The Buddha and the assembly of bhikkhus have been gathered and seated here for a long time. May the Blessed One recite the Pratimoksha."

The Blessed One remained silent and gave no reply.

Then, until the middle watch of the night, the Blessed One continued to sit in silence. That bhikkhu again rose from his seat, bared one shoulder, adjusted his robe, joined his palms toward the Buddha, and said:

"Blessed One, the first watch of the night has passed, and the middle watch is also nearing its end. The Buddha and the assembly of bhikkhus have been gathered and seated here for a long time. May the Blessed One recite the Pratimoksha."

Once again, the Blessed One gave no reply.

Then, until the final watch of the night, the Blessed One continued to sit in silence. For a third time, that bhikkhu rose from his seat, bared one shoulder, adjusted his robe, joined his palms toward the Blessed One, and said:

"Blessed One, the first watch of the night has passed, the middle watch has also ended, and now the final watch is nearing its end. Dawn is approaching, and before long the sun will rise. The Buddha and the assembly of bhikkhus have been gathered and seated here for far too long. May the Blessed One recite the Pratimoksha."

The Blessed One then said to that bhikkhu:

"Within this assembly there is a bhikkhu who has committed an impure deed^[05]."

At that time, the Venerable Mahamaudgalyayana was also present in the assembly. The Venerable Mahamaudgalyayana then thought: "On account of which bhikkhu did the Blessed One say that within this assembly there is a bhikkhu who has committed an impure deed? I should enter an appropriate state of concentration^[06] and, by means of that concentration, examine the thoughts of the assembly with my knowledge of others’ minds."

The Venerable Mahamaudgalyayana entered such a state of concentration and, by means of that concentration, examined the thoughts of the assembly with his knowledge of others’ minds.

The Venerable Mahamaudgalyayana then knew the bhikkhu on whose account the Blessed One had said that within the assembly there was a bhikkhu who had committed an impure deed.

The Venerable Mahamaudgalyayana then emerged from concentration, went before that bhikkhu, seized him by the hand and pulled him away, opened the door, dragged him outside, and said:

"Foolish man, go far away! Do not remain here^[07]. You may no longer rejoin the assembly of bhikkhus. From this day onward, you are no longer a bhikkhu."

He closed the door, secured the bolt, and then returned to the Buddha. Bowing his head at the Buddha’s feet, he sat to one side and said:

"I have expelled the bhikkhu on whose account the Blessed One said that within this assembly there was a bhikkhu who had committed an impure deed. Blessed One, the first watch of the night has passed, the middle watch has also ended, and now the final watch is nearing its end. Dawn is approaching, and before long the sun will rise. The Buddha and the assembly of bhikkhus have been gathered and seated here for far too long. May the Blessed One recite the Pratimoksha^[08]."

The Blessed One said:

"Mahamaudgalyayana, that foolish man would incur a grave offense by troubling the Blessed One and the assembly of bhikkhus. Mahamaudgalyayana, if the Tathagata were to recite the Pratimoksha amid an impure assembly, that man’s head would split into seven pieces. Therefore, Mahamaudgalyayana, from now onward, you yourselves shall recite the Pratimoksha; the Tathagata will no longer recite the Pratimoksha^[09]. Why is this^[10]?

"Mahamaudgalyayana, just as the great ocean, from its depths upward, gradually broadens in circumference and rises in a gradual slope to form the seashore, while its waters always remain full and never overflow; so too is my true Dharma and discipline: it involves gradual practice, gradual training, gradual abandonment, and gradual instruction. Mahamaudgalyayana, that my true Dharma involves gradual practice, gradual training, gradual abandonment, and gradual instruction—this is the first unprecedented quality of my true Dharma and discipline.

"Furthermore, Mahamaudgalyayana, just as the tides of the great ocean never fail to come at the proper time, so too is my true Dharma and discipline. The precepts established for bhikkhus, bhikkhunis, upasakas, and upasikas are not transgressed by those virtuous men and women even at the cost of their lives. Mahamaudgalyayana, that in my true Dharma and discipline the precepts established for bhikkhus, bhikkhunis, upasakas, and upasikas are not transgressed by those virtuous men and women even at the cost of their lives—this is the second unprecedented quality of my true Dharma and discipline.

"Furthermore, Mahamaudgalyayana, just as the waters of the great ocean are exceedingly deep, with no bottom to be found, and exceedingly vast, with no shore to be seen, so too is my true Dharma and discipline: its teachings are exceedingly deep, with no bottom to be found, and exceedingly vast, with no shore to be seen. Mahamaudgalyayana, that my true Dharma and discipline is exceedingly deep, with no bottom to be found, and exceedingly vast, with no shore to be seen—this is the third unprecedented quality of my true Dharma and discipline.

"Furthermore, Mahamaudgalyayana, just as the waters of the great ocean have a single taste, the taste of salt, so too does my true Dharma have a single taste: the taste of dispassion, the taste of awakening, the taste of tranquility, and the taste of the path. Mahamaudgalyayana, that my true Dharma and discipline has a single taste—the taste of dispassion, the taste of awakening, the taste of tranquility, and the taste of the path—this is the fourth unprecedented quality of my true Dharma and discipline."

“Furthermore, Great Maudgalyayana, just as the great ocean contains many treasures, immeasurable precious and wondrous objects, and is filled with all kinds of rare treasures—the names of those treasures being gold, silver, crystal, lapis lazuli, mani gems, pearls, emeralds, white conch, spiral shells, coral, amber, agate, tortoiseshell, red stones, and flawless pearls—so too is My true Dharma and discipline. It contains many treasures, immeasurable precious and wondrous things, and is filled with all kinds of rare treasures.

Those treasures of the Dharma are the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path. Bà-la-la, if My true Dharma and discipline likewise contains many treasures, immeasurable precious and wondrous things, and is filled with all kinds of rare treasures—those treasures of the Dharma being the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path—then this is the fifth wonderful and unprecedented quality of My true Dharma and discipline.

“Furthermore, Great Maudgalyayana, just as the great ocean is the dwelling place of mighty deities—those mighty deities being called asuras, gandharvas, rakshasas, whales, turtles, crocodiles, Bà-lưu-nê, Đế-nghê, Đế-nghê-già-la, and Đề-đế-nghê-già-la—and, moreover, within the great ocean there are most wondrous and extraordinary beings whose bodies measure one hundred yojanas, two hundred yojanas, even three hundred or seven hundred yojanas, yet whose bodies still remain within the great ocean, so too is My true Dharma and discipline.

Mighty spiritual beings, the Noble Sangha, dwell within it. The names of those mighty spiritual beings are arhats, those progressing toward arhatship, non-returners, those progressing toward non-returning, once-returners, those progressing toward once-returning, stream-enterers, and those progressing toward stream-entry. Great Maudgalyayana, if mighty spiritual beings, the Noble Sangha, dwell within My true Dharma and discipline—the names of those mighty spiritual beings being arhats, those progressing toward arhatship, non-returners, those progressing toward non-returning, once-returners, those progressing toward once-returning, stream-enterers, and those progressing toward stream-entry—then this is the sixth wonderful and unprecedented quality of My true Dharma and discipline.

“Furthermore, Great Maudgalyayana, just as the great ocean is pure and does not harbor a corpse—if anyone dies in the sea, after one night the wind will cast the corpse ashore—so too is My true Dharma and discipline. The Noble Sangha is pure and does not harbor a corpse. If anyone is not diligent, gives rise to evil, is not living the holy life yet claims to live the holy life, and is not a śramaṇa yet claims to be a śramaṇa, then although that person is among the Noble Sangha, he is very far from the Noble Sangha, and the Noble Sangha is likewise very far from him.

Great Maudgalyayana, if it is likewise so in My true Dharma and discipline—the Noble Sangha being pure and not harboring a corpse; and if anyone is not diligent, gives rise to evil, is not living the holy life yet claims to live the holy life, and is not a śramaṇa yet claims to be a śramaṇa, then although that person is among the Noble Sangha, he is very far from the Noble Sangha, and the Noble Sangha is likewise very far from him—then this is the seventh wonderful and unprecedented quality of My true Dharma and discipline.

“Furthermore, Great Maudgalyayana, just as the great ocean belonging to the continent of Jambudvipa receives five great rivers—the Ganges, Yamuna, Xa-lao-phù, A-di-la-ba-đề, and Ma-xí—all of which flow into the great ocean, while rainwater poured down from the heavens by dragons falls into the great ocean in drops as large as cartwheels, yet this water cannot cause the great ocean either to increase or decrease, so too is it in My true Dharma and discipline.

A clansman of the kshatriya lineage shaves off his hair and beard, dons the kasaya robe, and, with perfect faith, leaves the household life, goes forth into homelessness, and trains in the Way; he personally realizes, accomplishes, and abides in the unshakable liberation of mind.^[11] Great Maudgalyayana, the unshakable liberation of mind in My true Dharma and discipline neither increases nor decreases. Likewise, clansmen from brahmin, householder, and artisan lineages shave off their hair and beards, don the kasaya robe, and, with perfect faith, leave the household life, live without a home, go forth, and train in the Way; they personally realize, accomplish, and abide in the unshakable liberation of mind.

Great Maudgalyayana, the unshakable liberation of mind in My true Dharma and discipline neither increases nor decreases. Great Maudgalyayana, if, in My true Dharma and discipline, a clansman of the kshatriya lineage shaves off his hair and beard, dons the kasaya robe, and, with perfect faith, leaves the household life, lives without a home, goes forth, and trains in the Way, personally realizing, accomplishing, and abiding in the unshakable liberation of mind;

and likewise, if clansmen from brahmin, householder, and artisan lineages shave off their hair and beards, don the kasaya robe, and, with perfect faith, leave the household life, live without a home, go forth, and train in the Way, personally realizing, accomplishing, and abiding in the unshakable liberation of mind—Great Maudgalyayana, the unshakable liberation of mind in My true Dharma and discipline neither increases nor decreases—then this is a wonderful and unprecedented quality of My true Dharma and discipline.”

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

38. DISCOURSE TO THE HOUSEHOLDER UGGA (I) ^[01]

Thus have I heard:

At one time, the Buddha was journeying in Vesali, in the Great Wood.^[02]

At that time, the householder Ugga^[03], attended by only a few women and walking before them, departed from Vesali. In the region between the Great Wood and Vesali,^[04] he was taking pleasure with courtesans like a king.

Then the householder Ugga became thoroughly intoxicated with wine, left the women there, and entered the Great Wood. While still deeply intoxicated, the householder Ugga saw the Blessed One from afar in the midst of the grove, upright and beautiful like the moon among the stars, shining with brilliant radiance, glowing like a mountain of gold, endowed with the auspicious marks, majestic in spiritual bearing, his faculties tranquil and unobstructed, accomplished in self-mastery, and his mind serene and silent. When the householder saw the Buddha, he immediately became sober. Having regained his sobriety, the householder Ugga approached the Buddha, bowed his head at the Buddha’s feet, and sat down to one side.

The Blessed One then taught him the Dharma, instructing, encouraging, and gladdening him. After teaching him the Dharma in countless ways, instructing, encouraging, and gladdening him, the Blessed One followed the customary practice of all Buddhas by first teaching the excellent Dharma that delights the listener: he spoke on generosity and morality, taught the Dharma concerning rebirth in the heavens, denounced sensual desire as perilous and birth and death as defiling, praised freedom from desire as sublime, and extolled the pure and immaculate factors of the Path.

After the Blessed One had taught him these things, he knew that Ugga’s mind was joyful, fulfilled, gentle, patient, uplifted, unified, free from doubt, and unobscured, and that he possessed the ability, strength, and capacity to receive the true Dharma. Then, following the customary practice of all Buddhas, the Blessed One taught him the essential true Dharma:^[05] he expounded suffering, its origin, its cessation, and the Path.

At that time, the householder Ugga, while still seated, saw the Four Noble Truths: suffering, its arising, its cessation, and the path. Just as a white cloth readily takes dye, so too did the householder Ugga, while still seated, see the Four Noble Truths: suffering, its arising, its cessation, and the path.

Then the householder Ugga saw the Dharma and attained the Dharma, awakened to the pure Dharma, cut off doubt, passed beyond perplexity, no longer revered another, no longer followed another, and was no longer hesitant. Having become established in the fruit of realization, he attained fearlessness with regard to the Blessed One’s teaching. He then rose from his seat, bowed in homage, and said:

“Blessed One, I now personally take refuge in the Buddha, the Dharma, and the Sangha of bhikkhus. May the Blessed One accept me as a lay disciple. From this day until the end of my life, I take refuge until my life comes to an end. Blessed One, from this day onward, I shall follow the Blessed One for the rest of my life, placing the holy life foremost^[06] and undertaking the Five Precepts.”

After the householder Ugga had vowed to follow the Blessed One for the rest of his life, placing the holy life foremost and undertaking the Five Precepts, he bowed his head at the Buddha’s feet, circumambulated him three times, and departed.

He then returned home, summoned his wives^[07], and said:

“Do you understand? I have undertaken to follow the Blessed One for the rest of my life, placing the holy life foremost and observing the Five Precepts. If you still wish to live here, you may remain and perform deeds of giving to create merit. If you do not wish to remain, each of you may return to her own family. If any of you wishes to have a husband, I shall give you in marriage.”

The chief wife then said to the householder Ugga:

“If you, honored sir, have undertaken to follow the Buddha for the rest of your life, placing the holy life foremost and observing the Five Precepts, then you should give me in marriage to that man.”

The householder Ugga summoned that man. With his left hand he took the hand of his chief wife, and with his right hand he held a golden vessel of water. He said to the man:

“I now give you this chief wife of mine to be your wife.”

When the man heard this, he became so terrified that all the hairs on his body stood on end, and he said to the householder Ugga:

“Householder, do you intend to kill me? Do you intend to kill me?”

The householder replied:

“I shall not kill you. Because I have undertaken to follow the Buddha for the rest of my life, placing the holy life foremost and observing the Five Precepts, I therefore give you this chief wife of mine to be your wife.”

When the householder Ugga gave away his chief wife, he felt no regret whatsoever, either then or afterward.

At that time, surrounded by an immeasurable assembly of hundreds of thousands, the Blessed One praised and commended the householder Ugga before them, saying that the householder Ugga possessed eight unprecedented qualities.

Then, after the night had passed, at daybreak, a certain bhikkhu donned his robe, took up his alms bowl, and went to the house of the householder Ugga.

Seeing the bhikkhu approaching from afar, the householder Ugga rose from his seat, adjusted his robe over one shoulder, joined his palms toward the bhikkhu, and said:

“Welcome, Venerable Sir. It has been a long time since you last came here. Please sit upon this couch.”

The bhikkhu then sat down upon that couch. The householder Ugga bowed at the bhikkhu’s feet and sat to one side. The bhikkhu said:

“Householder, you have gained great benefit and possess great merit. Why is that? Surrounded by an immeasurable assembly of hundreds of thousands, the Blessed One praised and commended the householder Ugga before them, saying that the householder Ugga possessed eight unprecedented qualities. Householder, what are those qualities that you possess?”

The householder Ugga replied to the bhikkhu:

“The Blessed One never speaks falsely, but I do not know why the Blessed One said this. Nevertheless, may the Venerable Sir listen as I describe the qualities that I possess.

“At one time, the Buddha was wandering in Vesali and staying in the Great Wood. At that time, I was attended by a group of women. With those women before me, I departed from Vesali.

When I reached a place midway between the Great Wood and Vesali, I sought only pleasure with the courtesans, like a king. Then, Venerable Sir, I became thoroughly intoxicated with liquor. Leaving those women there, I entered the Great Wood.

Venerable Sir, while I was deeply intoxicated, I saw the Blessed One from afar among the trees. He was upright and beautiful, like the moon amid the stars, shining with brilliant radiance, like a mountain of gold. He was endowed with the auspicious marks, majestic in spiritual power, his faculties serene and unobstructed, accomplished in self-mastery, and his mind tranquil and silent.

As soon as I saw the Buddha, my intoxication vanished. Venerable Sir, this is one quality that I possess.”

The bhikkhu praised him, saying:

“Householder, if you possess such a quality, it is truly marvelous and truly rare.”

“Venerable Sir, this is not the only quality I possess. Furthermore, Venerable Sir:

“After my intoxication had vanished, I went to the Buddha, bowed my head at his feet, and sat to one side. The Blessed One then taught me the Dharma, instructing, encouraging, and gladdening me. After teaching me the Dharma in countless skillful ways, instructing, encouraging, and gladdening me, he followed the customary practice of the Buddhas and first taught the excellent teachings that bring joy to the listener.

That is, he spoke of giving and morality, and taught the way to rebirth in heaven. He denounced sensual desire as perilous and birth and death as defiling; he praised freedom from desire as sublime and the factors of the path as pure and stainless. After the Blessed One had taught me these things, the Buddha knew that my mind was joyful, fulfilled, gentle, patient, uplifted, concentrated, free from doubt, and unobscured, and that I possessed the ability and strength to receive the True Dharma.

Then, in accordance with the customary practice of the Buddhas, he taught the essential true Dharma. The Blessed One taught me suffering, its arising, its cessation, and the path. At that time, while still seated, I saw the Four Noble Truths: suffering, its arising, its cessation, and the path.

Just as a white cloth readily takes dye, so too, while still seated, I saw the Four Noble Truths: suffering, its arising, its cessation, and the path. Venerable Sir, this is another quality that I possess.”

The bhikkhu praised him, saying:

“Householder, if you possess such a quality, it is truly marvelous and truly rare.”

“Venerable Sir, these are not the only qualities I possess. Furthermore, Venerable Sir, I saw the Dharma, awakened to the Dharma, attained the pure Dharma, cut off doubt, passed beyond perplexity, no longer revered another, no longer followed another, and was no longer hesitant. Having become established in the fruit of realization, I attained fearlessness with regard to the Blessed One’s teaching.

Venerable Sir, at that time I rose from my seat, bowed my head at the Buddha’s feet, and said: ‘Blessed One, today I personally take refuge in the Buddha, the Dharma, and the Sangha of bhikkhus. May the Blessed One accept me as a lay disciple. From this day until the end of my life, I personally take refuge until my life comes to an end.

Blessed One, from now onward, I shall follow the Blessed One for the rest of my life, placing the holy life foremost and undertaking the Five Precepts.’ Venerable Sir, since I undertook to follow the Blessed One for the rest of my life, placing the holy life foremost and observing the Five Precepts, I have never known myself to have violated a precept. Venerable Sir, this is another quality that I possess.”

The bhikkhu praised him, saying:

“Householder, if you possess such a quality, it is truly marvelous and truly rare.”

"Venerable sir, I possess not only this quality. Furthermore, Venerable sir, after I had undertaken before the Blessed One to maintain the holy life foremost for the rest of my life and had received and undertaken the five precepts, I bowed my head, circumambulated the Buddha three times, and departed. Upon returning home, I gathered all the women together and said:

"‘Do you understand? I have undertaken before the Blessed One to maintain the holy life foremost for the rest of my life and have received and undertaken the five precepts. If you still wish to live here, you may remain and perform acts of giving to create merit. If you do not wish to remain, each of you may return to her own home. If any of you wishes to have a husband, I shall arrange a marriage for her.’

"Then my chief wife said to me:

"‘Since my lord has undertaken before the Buddha to maintain the holy life foremost for the rest of his life and has received and undertaken the five precepts, he should give me in marriage to that man.’

"I then summoned that man. With my left hand I held the hand of my chief wife, and with my right hand I held a golden basin of water. I said to him:

"‘I now give you this chief wife of mine to be your wife.’

"When the man heard this, he was so frightened that all the hair on his body stood on end, and he said to me:

"‘Householder, do you intend to kill me? Do you intend to kill me?’

"I said to him:

"‘I shall not kill you. Because I have undertaken before the Buddha to maintain the holy life foremost for the rest of my life and have received and undertaken the five precepts, I shall give you this chief wife of mine to be your wife.’

"Venerable sir, I gave away this chief wife of mine, and while giving her away I had no regret whatsoever."

The bhikkhu praised him, saying:

"Householder, if you possess such a quality, it is indeed marvelous and exceedingly rare."

"Venerable sir, I possess not only this quality. Furthermore, Venerable sir, when I go to the assembly garden^[08], if I first encounter any bhikkhu, I immediately pay homage to him. If that bhikkhu is walking in meditation, I also walk in meditation. If he is seated, I sit to one side and, once seated, listen to the Dharma. That venerable one expounds the Dharma to me, and I also expound the Dharma to that venerable one. That venerable one questions me on matters, and I also question that venerable one on matters. That venerable one answers my questions, and I also answer that venerable one. I do not recall ever treating with contempt any bhikkhu, whether a highly venerated elder, one of middle standing, or a junior. Venerable sir, I possess this quality."

The bhikkhu praised him, saying:

"Householder, if you possess such a quality, it is indeed marvelous and exceedingly rare."

"Venerable sir, I possess not only this quality. Furthermore, Venerable sir, while I am among the community of bhikkhus performing acts of giving, devas dwelling in the air tell me: ‘Householder, this one is an arhat; this one is practicing toward arhatship; this one is a non-returner; this one is practicing toward non-returning; this one is a once-returner; this one is practicing toward once-returning; this one is a stream-enterer; this one is practicing toward stream-entry. This one is diligent; this one is not diligent.’ Venerable sir, when I make offerings to the great community of bhikkhus, I do not recall ever harboring any thought of discrimination. Venerable sir, I possess this quality."

The bhikkhu praised him, saying:

"Householder, if you possess such a quality, it is indeed marvelous and exceedingly rare."

"Venerable sir, I possess not only this quality. Furthermore, Venerable sir, while I am among the community of bhikkhus performing acts of giving, devas in the air tell me: ‘Householder, there is the Tathagata, the Unattached One, the Perfectly Enlightened One; the Dharma has been well expounded by the Blessed One; and the Tathagata’s noble community is well established on the path.’ Venerable sir, it is not because of those devas that I possess faith, nor because of those devas that I take delight, nor do I merely follow what they say.

Rather, I myself possess pure knowledge by which I know the Tathagata, the Unattached One, the Perfectly Enlightened One; that the Dharma has been well expounded by the Blessed One; and that the Tathagata’s noble community is well established on the path. Venerable sir, I possess this quality."

The bhikkhu praised him, saying:

"Householder, if you possess such a quality, it is indeed marvelous and exceedingly rare."

"Venerable sir, I possess not only this quality. Furthermore, Venerable sir, the Buddha has spoken of the five lower fetters, namely sensual desire, ill will, identity view, attachment to precepts and observances, and doubt. When I examine those five fetters, I see that not a single one remains to bind me to rebirth in a womb and a return to this world. Venerable sir, I possess this quality."

The bhikkhu praised him, saying:

"Householder, if you possess such a quality, it is indeed marvelous and exceedingly rare."

The householder then said to the bhikkhu:

"May the Venerable One remain here and accept a meal."

The bhikkhu silently consented. Knowing that the bhikkhu had silently consented, Householder Ugga rose from his seat, personally poured water for the washing of hands, and then, with his own hands, served many kinds of exquisite, pure, and delicious hard and soft foods, allowing the bhikkhu to eat his fill. When the meal was finished, the utensils had been cleared away, and water had been used, he took a low seat and sat apart to listen to the Dharma.

The bhikkhu expounded the Dharma to the householder, instructing, encouraging, and gladdening him. After expounding the Dharma to him in countless ways, instructing, encouraging, and gladdening him, the bhikkhu rose from his seat and departed. He went to the Buddha, bowed his head at the Buddha’s feet, and sat to one side. He then reported to the Buddha in full the discussion between himself and Householder Ugga.

The Blessed One then said to the bhikkhus:

"It was for this reason that I praised and extolled Householder Ugga as possessing eight unprecedented qualities."

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

39. DISCOURSE TO HOUSEHOLDER UGGA (II) ^[01]

Thus have I heard:

At one time, not long after the Buddha had entered nirvana, a large number of highly venerated elder bhikkhus were traveling through Vesali and staying beside the Monkey River in the lofty hall.

At that time, Householder Ugga^[02] was conducting a great act of giving as follows: he provided meals for guests arriving from distant regions, meals for travelers, for the sick, and for those tending the sick; he regularly provided gruel and rice, and supplied provisions to the caretakers of the Sangha’s monastery; he regularly invited a community of twenty bhikkhus to receive a meal, and every five days he invited the community of bhikkhus to eat. Such was the great act of giving he conducted.

Moreover, at sea, a great sailing ship laden with merchandise worth hundreds of thousands had just sunk and been lost.

The large number of highly venerated elder bhikkhus heard that Householder Ugga was conducting a great act of giving as follows: he provided meals for guests arriving from distant regions, meals for travelers, for the sick, and for those tending the sick; he regularly provided gruel and rice, and supplied provisions to the caretakers of the Sangha’s monastery; he regularly invited a community of twenty bhikkhus to receive a meal, and every five days he invited the community of bhikkhus to eat.

Having heard this, they discussed among themselves:

"Venerable friends, who is able to go and tell Householder Ugga: ‘Householder, you should stop and make no further gifts. Later you will understand for yourself’?"

They then thought: "The Venerable Ananda was the Buddha’s attendant and received instruction from the Blessed One; he was praised by the Buddha and by wise companions in the holy life. The Venerable Ananda is able to go and tell Householder Ugga: ‘Householder, you should stop and make no further gifts. Later you will understand for yourself.’"

“Venerable friends, we should go together to Venerable Ananda and present the matter to him in this way.” Then a large number of senior elder bhikkhus went to Venerable Ananda. After exchanging greetings with him, they sat to one side and said:

“Venerable friend Ananda, do you know that the householder Ugga has established a great offering as follows? He provides food for guests arriving from distant places, travelers, the sick, and attendants of the sick; he regularly provides gruel and rice and supplies provisions for the caretaker of the Sangha monastery. He regularly invites a community of twenty bhikkhus to receive a meal, and every five days he invites the community of bhikkhus to eat.

Such is the great offering he has established. Moreover, a great sailing vessel laden with merchandise worth a hundred thousand was returning across the sea and has just sunk. We discussed among ourselves: ‘Who could go and tell the householder Ugga, “Householder, you should stop and give no more.

In time, you will understand for yourself”?’ Then we thought: ‘Venerable Ananda is the Buddha’s attendant and has received instruction from the Blessed One; he is praised by the Buddha and by his wise companions in the holy life. Venerable Ananda could go and tell the householder Ugga, “Householder, you should stop and give no more. In time, you will understand for yourself.”’ Venerable friend Ananda, could you go and tell the householder Ugga, ‘Householder, you should stop and give no more.

In time, you yourself will understand’?”

Venerable Ananda said to the senior elder bhikkhus:

“Venerable sirs, the householder Ugga is stern by nature. If I were to say this on my own initiative, I might displease him. Venerable sirs, on whose behalf should I speak?”

The senior elder bhikkhus replied:

“Venerable friend, you should say that the community of bhikkhus has told you to speak thus. Once you say that the community of bhikkhus has told you so, he will have nothing further to say.”

Venerable Ananda silently consented to the request of the senior elder bhikkhus. Knowing that Venerable Ananda had consented in silence, the senior elder bhikkhus rose from their seats, circumambulated Venerable Ananda, and each returned to his own dwelling. When the night had passed and dawn arrived, Venerable Ananda put on his robe, took his bowl, and went to the house of the householder Ugga. Seeing Venerable Ananda approaching from afar, the householder Ugga rose from his seat, arranged his robe over one shoulder, joined his palms toward Venerable Ananda, and said:

“Welcome, Venerable Ananda. It has been a long time since you last came here. Please sit upon this couch.”

Venerable Ananda sat upon that couch. The householder Ugga bowed at Venerable Ananda’s feet and then sat to one side. Venerable Ananda said:

“Householder, do you know that you have established a great offering as follows? You provide food for guests arriving from distant places, travelers, the sick, and attendants of the sick; you regularly provide gruel and rice and supply provisions for the caretaker of the Sangha monastery. You regularly invite a community of twenty bhikkhus to receive a meal, and every five days you invite the community of bhikkhus to eat. Such is the great offering you have established. Moreover, a great sailing vessel laden with merchandise worth a hundred thousand was returning across the sea and has just sunk. Householder, you should stop and give no more. In time, you will understand for yourself.”

The householder said:

“Venerable Ananda, whose words are these?”

Venerable Ananda replied:

“Householder, I am conveying the words of the community of bhikkhus.”

The householder said:

“If Venerable Ananda is conveying the words of the community of bhikkhus, there is nothing to dispute. But if you were saying this on your own, it could greatly displease me. Venerable Ananda, if through such relinquishment and generosity all my wealth were utterly exhausted, it would only fulfill my aspiration. It is like the aspiration of a Wheel-Turning King.”

Venerable Ananda asked:

“Householder, what is the aspiration of a Wheel-Turning King?”

The householder replied:

“Venerable Ananda, a poor man in a village thinks: ‘May I become the wealthiest person in the village.’ That is his aspiration. A wealthy man in the village thinks: ‘May I become the wealthiest person in the township.’ That is his aspiration. A wealthy man in the township thinks: ‘May I become the wealthiest person in the city.’ That is his aspiration.

A wealthy man in the city thinks: ‘May I become the chief magistrate of the city.’ That is his aspiration. The chief magistrate of the city thinks: ‘May I become the chief minister of the realm.’ That is his aspiration. The chief minister thinks: ‘May I become a lesser king.’ That is his aspiration.

The lesser king thinks: ‘May I become a Wheel-Turning King.’ That is his aspiration. The Wheel-Turning King thinks: ‘May I do what a clansman^[03] is capable of doing: shave off my hair and beard, put on the ochre robe, and, out of resolute faith, leave the household life for homelessness, go forth to train in the Way, fulfill the unsurpassed holy life, and, having known, awakened to, and directly realized it for myself, attain and dwell in it, knowing as it truly is: “Birth is ended, the holy life has been established, what had to be done has been accomplished, and there will be no further rebirth.”’ That is the aspiration of a Wheel-Turning King.

“Venerable Ananda, if through such relinquishment and generosity all my wealth were utterly exhausted, it would only fulfill my aspiration, which is like the aspiration of a Wheel-Turning King. Venerable Ananda, I possess this quality.”

Venerable Ananda praised him, saying:

“Householder, if you possess this quality, it is truly wonderful and extraordinary.”

“Venerable sir, this is not the only quality I possess. Furthermore, Venerable Ananda, when I go to the community’s park, if I first encounter a bhikkhu, I bow to him. If that bhikkhu is walking in meditation, I also walk in meditation. If he is seated, I sit to one side, and once seated, I listen to the Dharma. That venerable one teaches the Dharma to me, and I also speak of the Dharma to that venerable one. That venerable one asks me questions, and I also ask questions of him. That venerable one answers my questions, and I also answer his. I do not recall ever treating any bhikkhu—whether a senior elder, one of middle standing, or a junior—with contempt. Venerable Ananda, I possess this quality.”

Venerable Ananda praised him, saying:

“Householder, if you possess this quality, it is truly wonderful and extraordinary.”

“Venerable Ananda, this is not the only quality I possess. Furthermore, Venerable Ananda, when I practice generosity among the community of bhikkhus, devas dwelling in the sky tell me: ‘Householder, this one is an arhat; this one is practicing toward the attainment of arhatship; this one is a non-returner; this one is practicing toward the attainment of non-returning; this one is a once-returner; this one is practicing toward the attainment of once-returning; this one is a stream-enterer; this one is practicing toward the attainment of stream-entry. This one is diligent; this one is not diligent.’ Venerable sir, when I make offerings to the community of bhikkhus, I do not recall ever entertaining a thought of discrimination. Venerable Ananda, I possess this quality.”

Venerable Ananda praised him, saying:

“Householder, if you possess such a quality, it is truly marvelous and exceedingly rare.”

“Venerable Ananda, this is not the only quality I possess. Furthermore, Venerable Sir, when I practice giving among the community of bhikkhus, devas in the sky tell me: ‘Householder, there is the Tathagata, the Worthy One, the Perfectly Enlightened One; there is the Dharma well proclaimed by the Blessed One; and there is the noble community of the Tathagata’s disciples who have entered upon the good path.’ Venerable Sir, my faith does not arise because of those devas, nor does my aspiration arise because of those devas, nor do I accept this merely upon hearing it from them.

Rather, I myself possess purified knowledge whereby I know the Tathagata, the Worthy One, the Perfectly Enlightened One; the Dharma well proclaimed by the Blessed One; and the noble community of the Tathagata’s disciples who have entered upon the good path. Venerable Sir, I possess this quality.”

The Venerable Ananda praised him, saying:

“Householder, if you possess such a quality, it is truly marvelous and exceedingly rare.”

“Venerable Ananda, this is not the only quality I possess. Furthermore, Venerable Ananda, secluded from sensual desire and secluded from evil, unwholesome qualities, and so forth, up to attaining and dwelling therein^[01]. Venerable Ananda, I possess this quality.”

The Venerable Ananda praised him, saying:

“Householder, if you possess such a quality, it is truly marvelous and exceedingly rare.”

Then the householder Ugga said to the Venerable Ananda:

“Venerable Ananda, please remain here and partake of a meal.”

The Venerable Ananda silently accepted the householder Ugga’s invitation. Knowing that the Venerable Ananda had silently accepted, the householder Ugga rose from his seat, personally poured water for washing the hands, and then, with his own hands, served the Venerable Ananda an abundance of exquisite, pure, and delicious solid and soft foods until he had eaten his fill. When the meal was finished, the utensils had been removed, and water had been served, he took a low seat and sat to one side to listen to the Dharma.

The Venerable Ananda taught the Dharma to the householder, instructing, encouraging, and delighting him. After teaching him the Dharma in countless ways, instructing, encouraging, and delighting him, the Venerable One rose from his seat and departed.

Thus did the Venerable Ananda teach the Dharma. Having heard the Dharma taught by the Venerable Ananda, the householder Ugga rejoiced and respectfully put it into practice.

40. DISCOURSE TO THE HOUSEHOLDER HATTHAKA (I) ^[01]

Thus have I heard:

At one time the Buddha was traveling at Alavi, in the Aggalava Grove^[02].

At that time the householder Hatthaka^[03], together with five hundred eminent householders, went to the Buddha, bowed his head at the Buddha’s feet, and sat to one side. The five hundred householders also bowed their heads at the Buddha’s feet and sat to one side.

The Blessed One said:

“Householder Hatthaka, you now have this large assembly. Householder, by what means do you embrace and guide this great assembly?”

The householder Hatthaka then replied:

“Blessed One, there are four bases of embracing and guiding others^[04], as taught by the Blessed One. The first is generosity, the second is loving speech, the third is beneficial conduct, and the fourth is impartiality^[05]. Blessed One, I use these four means to embrace and guide my followers: sometimes generosity, sometimes loving speech, sometimes beneficial conduct, and sometimes impartiality.”

The Blessed One praised him, saying:

“Excellent! Excellent! Householder Hatthaka, you are able to embrace and guide a great assembly by such a method, to embrace and guide a great assembly through such an approach, and to embrace and guide a great assembly through such causes and conditions^[06].

Householder Hatthaka, whatever ascetics or brahmins^[07] in the past embraced and guided a great assembly in accordance with the Dharma, all such means of embracing and guiding were entirely^[08] contained within these four bases. Householder Hatthaka, whatever ascetics or brahmins in the future will embrace and guide a great assembly in accordance with the Dharma, all such means of embracing and guiding will be entirely contained within these four bases.

Householder Hatthaka, whatever ascetics or brahmins in the present embrace and guide a great assembly in accordance with the Dharma, all such methods are entirely contained within these four bases.”

The Blessed One then taught the Dharma to the householder Hatthaka, instructing, encouraging, and delighting him. After teaching him the Dharma in countless ways, instructing, encouraging, and delighting him, the Blessed One sat in silence.

After the Blessed One had taught him the Dharma, instructing, encouraging, and delighting him, the householder Hatthaka rose from his seat, paid homage to the Buddha, circumambulated him three times, and departed.

Upon returning home, beginning at the outer gate, whenever he encountered anyone, he taught that person the Dharma, instructing, encouraging, and delighting them. When he reached the middle gateway, the small inner gate of the house, and the interior of the house, whenever he encountered anyone, he taught that person the Dharma, instructing, encouraging, and delighting them. After entering the house, he spread out a seat, sat cross-legged, and, with a mind imbued with loving-kindness, pervaded one direction, attaining and dwelling therein.

In the same way, he pervaded the second, third, and fourth directions, the four intermediate directions, above and below—everywhere and throughout all—with a mind imbued with loving-kindness, free from fetters, ill will, enmity, and contention, vast, exalted, immeasurable, and well cultivated; he pervaded the entire world, attaining and dwelling therein. In the same way, he practiced with compassion and sympathetic joy; with a mind imbued with equanimity, free from fetters, enmity, ill will, and contention, vast and exalted, and well cultivated, he pervaded the entire world, attaining and dwelling therein.

At that time, the devas of the Heaven of the Thirty-Three gathered in the Dharma hall and exclaimed in praise of the householder Hatthaka:

“Worthy ones, the householder Hatthaka has gained great benefit and possesses great merit. Why is this? Worthy ones, after the Buddha had taught him the Dharma, instructing, encouraging, and delighting him, the householder Hatthaka rose from his seat, paid homage to the Buddha, circumambulated him three times, and departed.

Then, as the night drew toward dawn, the Great Heavenly King Vessavana, majestic in appearance and radiant with brilliant light, went to the house of the householder Hatthaka and said:

"Householder Thủ, you have gained great benefit and possess great merit. Why is this? Today, in the Heaven of the Thirty-three, the devas assembled in the Dharma hall on your account and praised you with admiration: ‘That Householder Thủ has gained great benefit and possesses great merit.

Why is this? Worthy ones, after the Buddha had taught the Dharma to Householder Thủ, instructed, encouraged, and gladdened him, he rose from his seat, bowed at the Buddha’s feet, circumambulated him three times, and departed. Upon returning home, if he encountered anyone after passing through the outer gate, he taught that person the Dharma, instructed, encouraged, and gladdened them.

Upon reaching the middle gateway, the inner gate of the house, and the interior of the house, if he encountered anyone, he taught that person the Dharma, instructed, encouraged, and gladdened them. After entering his home, he prepared a seat, sat cross-legged, and, with a mind imbued with loving-kindness, pervaded one direction, accomplished and abided therein. Likewise, he pervaded the second, third, and fourth directions, the four intermediate directions, above and below—everywhere in all directions—with a mind imbued with loving-kindness, free from fetters, anger, enmity, and contention, vast, expansive, immeasurable, well cultivated, pervading the entire world, accomplished and abiding therein.

Likewise with compassion and sympathetic joy; with a mind imbued with equanimity, free from fetters, enmity, anger, and contention, vast and expansive, well cultivated, he pervaded the entire world, accomplished and abiding therein.’"

At that time, Householder Thủ remained silent and said nothing; he neither gazed at nor looked upon the Great Heavenly King Vaiśravaṇa. Why was this? Out of respect for mental concentration and in order to preserve his own concentration.

At that time, in the midst of an immeasurable assembly of hundreds of thousands, the Blessed One praised Householder Thủ:

"Householder Thủ possesses seven rare qualities. After I had taught the Dharma to Householder Thủ, instructed, encouraged, and gladdened him, he rose from his seat, bowed at my feet, circumambulated me three times, and departed. Upon returning home, if he encountered anyone after passing through the outer gate, he taught that person the Dharma, instructed, encouraged, and gladdened them.

"Today, the devas in the Heaven of the Thirty-three assembled in the Dharma hall on that householder’s account and praised him: ‘Householder Thủ has gained great benefit and possesses great merit. Why is this? Worthy ones, after the Buddha had taught the Dharma to Householder Thủ, instructed, encouraged, and gladdened him, he rose from his seat, bowed at the Buddha’s feet, circumambulated him three times, and departed.

Upon returning home, if he encountered anyone after passing through the outer gate, he taught that person the Dharma, instructed, encouraged, and gladdened them. Upon reaching the middle gateway, the inner gate of the house, and the interior of the house, if he encountered anyone, he taught that person the Dharma, instructed, encouraged, and gladdened them. After entering his home, he prepared a seat, sat cross-legged, and, with a mind imbued with loving-kindness, pervaded one direction, accomplished and abided therein.

Likewise, he pervaded the second, third, and fourth directions, the four intermediate directions, above and below—everywhere in all directions—with a mind imbued with loving-kindness, free from fetters, anger, enmity, and contention, vast, expansive, immeasurable, well cultivated, pervading the entire world, accomplished and abiding therein. Likewise with compassion and sympathetic joy; with a mind imbued with equanimity, free from fetters, enmity, anger, and contention, vast and expansive, well cultivated, he pervaded the entire world, accomplished and abiding therein.’

"Today, near daybreak, the Great Heavenly King Vaiśravaṇa, majestic in appearance and radiant with brilliant light, came to Householder Thủ’s home and said:

"—Householder, you have gained great benefit and possess great merit. Why is this? Today, in the Heaven of the Thirty-three, the devas assembled in the Dharma hall on your account and praised you with admiration: ‘That Householder Thủ has gained great benefit and possesses great merit.

Then, when the night had passed, early in the morning, a bhikshu donned his robes, took up his bowl, and went to Householder Thủ’s home. Seeing the bhikshu approaching from afar, Householder Thủ rose from his seat, joined his palms toward the bhikshu, and said:

"Welcome, Venerable One! It has been a long time since the Venerable One last came here. Please sit upon this seat."

The bhikshu then sat upon that seat. Householder Thủ bowed at the bhikshu’s feet and sat to one side. The bhikshu said:

"Householder, you have gained great benefit and possess great merit. Why is this? In the midst of an immeasurable assembly of hundreds of thousands, the Blessed One praised you, saying: ‘Householder Thủ possesses seven rare qualities.

After I had taught the Dharma to Householder Thủ, instructed, encouraged, and gladdened him, he rose from his seat, bowed at my feet, circumambulated me three times, and departed. Upon returning home, if he encountered anyone after passing through the outer gate, he taught that person the Dharma, instructed, encouraged, and gladdened them. Upon reaching the middle gateway, the inner gate of the house, and the interior of the house, if he encountered anyone, he taught that person the Dharma, instructed, encouraged, and gladdened them.

After entering his home, he prepared a seat, sat cross-legged, and, with a mind imbued with loving-kindness, pervaded one direction, accomplished and abided therein. Likewise, he pervaded the second, third, and fourth directions, the four intermediate directions, above and below—everywhere in all directions—with a mind imbued with loving-kindness, free from fetters, anger, enmity, and contention, vast, expansive, immeasurable, well cultivated, pervading the entire world, accomplished and abiding therein.

"Today the devas of the Heaven of the Thirty-three assembled in the Dharma hall on account of that householder and praised him, saying: ‘Householder Hatthaka possesses great benefit and great merit. Why is this? Worthy ones, after the Buddha had taught the Dharma to Householder Hatthaka, instructed, encouraged, and gladdened him, he rose from his seat, bowed at the Buddha’s feet, circumambulated him three times, and departed.

On returning home, beginning at the outer gate, whenever he encountered anyone, he taught that person the Dharma, instructing, encouraging, and gladdening them. Upon reaching the middle gateway, the small inner gate of the house, and then the interior of the house, whenever he encountered anyone, he taught that person the Dharma, instructing, encouraging, and gladdening them. After entering the house, he spread out a seat, sat cross-legged, and, with a mind imbued with loving-kindness, pervaded one direction, accomplished it, and abided therein.

In the same way, he pervaded the second, third, and fourth directions, the four intermediate directions, above and below, everywhere and throughout all. With a mind imbued with loving-kindness, free from fetters, anger, enmity, and contention, vast, expansive, and immeasurable, well cultivated, he pervaded the entire world, accomplished it, and abided therein. So too with compassion and sympathetic joy; with a mind imbued with equanimity, free from fetters, enmity, anger, and contention, vast and expansive, well cultivated, he pervaded the entire world, accomplished it, and abided therein.’

"Today, near the end of the night, the Great Heavenly King Vaiśravaṇa, majestic in appearance and radiant with brilliant light, came to Householder Hatthaka’s home and said:

"‘Householder, you possess great benefit and great merit. Why is this? Today, in the Heaven of the Thirty-three, the devas assembled in the Dharma hall on your account and praised you with admiration, saying: “Householder Hatthaka possesses great benefit and great merit.

Why is this? Worthy ones, after the Buddha had taught the Dharma to Householder Hatthaka, instructed, encouraged, and gladdened him, he rose from his seat, bowed at the Buddha’s feet, circumambulated him three times, and departed. On returning home, beginning at the outer gate, whenever he encountered anyone, he taught that person the Dharma, instructing, encouraging, and gladdening them.

Upon reaching the middle gateway, the small inner gate of the house, and then the interior of the house, whenever he encountered anyone, he taught that person the Dharma, instructing, encouraging, and gladdening them. After entering the house, he spread out a seat, sat cross-legged, and, with a mind imbued with loving-kindness, pervaded one direction, accomplished it, and abided therein. In the same way, he pervaded the second, third, and fourth directions, the four intermediate directions, above and below, everywhere and throughout all.

With a mind imbued with loving-kindness, free from fetters, anger, enmity, and contention, vast, expansive, and immeasurable, well cultivated, he pervaded the entire world, accomplished it, and abided therein. So too with compassion and sympathetic joy; with a mind imbued with equanimity, free from fetters, enmity, anger, and contention, vast and expansive, well cultivated, he pervaded the entire world, accomplished it, and abided therein.”’

"At that time, Householder Hatthaka remained silent, saying nothing, and neither gazed at nor looked upon the Great Heavenly King Vaiśravaṇa. Why was this? It was because he esteemed his concentrated mind and wished to guard his concentration."

Householder Hatthaka then asked the bhikkhu:

"Venerable sir, at that time were there no laypeople present?"

The bhikkhu replied:

"There were no laypeople present."

He then asked in return:

"If laypeople had been present, what fault would there have been?"

The householder replied:

"Venerable sir, some might not believe the words of the Blessed One; such people would forever be without righteousness and without acceptance^[09], would be reborn in an extremely evil destination, and would undergo immeasurable suffering. If anyone believed the words of the Blessed One, because of this they would honor and pay homage to me. Venerable sir, I do not wish for that either. Venerable sir, please remain here and accept a meal."

The bhikkhu silently accepted the invitation. Knowing that the bhikkhu had silently accepted, Householder Ugga rose from his seat, personally poured water for washing the hands, and then, with his own hands, served an abundance of exceptionally fine, pure, and delicious foods, both hard and soft, allowing the bhikkhu to eat his fill. When the meal was finished, the utensils had been cleared away, and water had been used, he took a low seat and sat to one side to hear the Dharma.

The bhikkhu taught the Dharma to the householder, instructing, encouraging, and gladdening him. After teaching him the Dharma by innumerable skillful means, instructing, encouraging, and gladdening him, the bhikkhu rose from his seat and departed. He went to the Buddha, bowed his head at the Buddha’s feet, and sat to one side. He then fully related to the Buddha the discussion between himself and Householder Hatthaka.

The Blessed One then said to the bhikkhus:

"For this reason I praised Householder Hatthaka as possessing seven marvelous and extraordinary qualities. Furthermore, Householder Hatthaka possesses an eighth marvelous and extraordinary quality: he is free from seeking and free from desire.

Thus spoke the Buddha. Having heard what the Buddha said, the bhikkhus rejoiced and respectfully put it into practice.

41. DISCOURSE ON HOUSEHOLDER HATTHAKA (II)^[1]

Thus have I heard:

At one time the Buddha was traveling in A-la-bệ Già-la, in Hòa Grove.

The Blessed One then said to the bhikkhus:

"Householder Hatthaka possesses eight marvelous and extraordinary qualities. What are the eight? Householder Hatthaka has few desires, has faith, has moral shame, has moral dread, has diligence, has mindfulness, has concentration, and has wisdom.

"Why is it said that Householder Hatthaka has few desires? Householder Hatthaka himself has few desires and does not wish others to know that he has few desires. As for his having faith, moral shame, moral dread, diligence, mindfulness, and wisdom, Householder Hatthaka himself possesses wisdom but does not wish others to know that he possesses wisdom. For this reason it is said that Householder Hatthaka has few desires.

"Why is it said that Householder Hatthaka has faith? Householder Hatthaka has firm faith and profound confidence in the Tathagata. His faculty of faith is established, and he never follows any śramaṇa, brahmin, non-Buddhist teacher, deva, Māra, Brahmā, or any other person in the world. For this reason it is said that Householder Hatthaka has faith.

"Why is it said that Householder Hatthaka has moral shame? Householder Hatthaka continually practices moral shame. He feels shame regarding what is shameful; he feels shame regarding evil and unwholesome qualities and defiled afflictions that lead one to undergo evil retribution and create the root of birth and death. For this reason it is said that Householder Hatthaka has moral shame.

"Why is it said that Householder Hatthaka has moral dread? Householder Hatthaka continually practices moral dread. He dreads what is dreadful; he dreads evil and unwholesome qualities and defiled afflictions that lead one to undergo evil retribution and create the root of birth and death. For this reason it is said that Householder Hatthaka has moral dread.

"Why is it said that Householder Hatthaka has diligence? Householder Hatthaka continually practices diligence, abandons evil and unwholesome qualities, and cultivates wholesome qualities. He has the intention to rouse himself^[02], is single-minded and steadfast, establishes roots of goodness, and never relinquishes diligent effort^[03]. For this reason it is said that Householder Hatthaka has diligence.

"Why is it said that Householder Hatthaka has mindfulness? Householder Hatthaka contemplates the body internally as body, contemplates feelings internally as feelings, mind internally as mind, and dharmas internally as dharmas^[04]. For this reason it is said that Householder Hatthaka has mindfulness.

"Why is it said that Householder Hatthaka has concentration? Householder Hatthaka, secluded from sensual desire and secluded from evil and unwholesome qualities, attains as far as the fourth dhyāna, accomplishes it, and abides therein. For this reason it is said that Householder Hatthaka has concentration.

"Why is it said that Householder Hatthaka has wisdom? Householder Hatthaka cultivates wisdom and contemplates the arising and decline of all dharmas. Having attained such wisdom—the luminous wisdom of the noble ones, clearly discerning—he completely escapes suffering. For this reason it is said that Householder Hatthaka has wisdom.

“It is said that the householder Hatthaka possessed eight unprecedented qualities; it was on account of these that this discourse was spoken.”

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

Notes:

^[01] Chinese version, fascicle 9. Corresponds to Pāli, A. VIII, Bhūmicāla; compare, in part, D.16 Mahā-Parinibbāna-suttanta. Separate translation, No.125 (42.5), Ekottarika-āgama 37, “Chapter 8: The Eight Difficulties,” discourse no. 5; compare No.1⁽²⁾, Dīrgha-āgama, “Discourse on the Journey I.”

^[02] Vajra 金剛. Pāli: Vajirā; this place-name is not found in the Pāli. It may be Vajjī. In No.125(42-5), the location is Śrāvastī. In the Pāli version: Vesāli.

^[03] Viết địa 日地. In Pāli, this may be a transcription of Vajjī (also translated as Bạt-kỳ), the name of a people as well as a kingdom; however, no corresponding city-name has been found.

^[04] Compare D.16: the event occurred at Cāpāla, after the Blessed One accepted Māra’s request and relinquished the life-force. Compare No.1⁽²⁾, p.15b ff.

^[05] There are four perceptions: perception of the small, perception of the great, perception of the immeasurable, and perception of nothingness (Saṅgītiparyāya 6, Taishō 26, p.492a).

^[06] The other versions give eight occasions that cause an earthquake, as above, and additionally enumerate the time when the bodhisattva descends into the womb, when the bodhisattva is born, when the Tathagata attains awakening, when the Tathagata turns the Dharma wheel, when the Tathagata relinquishes the life-force, and when the Tathagata enters nirvana.

^[07] Heaven of the Four Great Kings 四王天 (Pāli: Catummahārājikā devā), Heaven of the Thirty-three 三十三天 (Tāvatiṃsā), Yāma Heaven 焰摩天 (Yāmā), Tuṣita Heaven 兜率哆天 (Tusitā), Heaven of Delight in Creation 化樂天 (Nimmānarati), Heaven of Mastery over Others’ Creations 他化樂天 (Paranimmitavasavatti), Brahmā’s Retinue Heaven 梵身天 (Brahmakāyikā), Brahmā’s Ministers Heaven 梵富樓天 (Brahmapurohītā), Heaven of Limited Radiance 少光天 (Parittābhā), Heaven of Immeasurable Radiance 無量光天 (Appamāṇābhā), Heaven of Streaming Radiance 晃昱天 (Ābhassarā), Heaven of Limited Glory 少淨天 (Parittasubhā), Heaven of Immeasurable Glory 無量淨天 (Appamāṇasubhā), Heaven of Universal Glory 遍淨天

(Subhakiṇṇā), Cloudless Heaven 無罫礙天 (Anabhrakā), Heaven of the Production of Merit 受福天 (Puṇyaprasavā), Heaven of Abundant Fruit 果實天 (Vehapphalā), Heaven of Those Free from Affliction 無煩天 (Avihā), Heaven of Those Free from Heat 無熱天 (Atappā), Heaven of Clear Vision 善見天 (Sudassā), and Heaven of Clear Manifestation 善現天 (Sudassī). Pāli: the eight assemblies (aṭṭha parisā), representing the Tathagata’s eight unprecedented qualities among gods and humans: kṣatriyas, brahmins, householders, ascetics, the Four Great Kings, the gods of the Thirty-three, Māra’s assembly, and Brahmā’s assembly.

^[08] Akaniṣṭha 色究竟, the highest level of the fourth plane of the Form Realm.

^[01] Compare Pāli: A. VIII.20 Uposatha; Vin. Cv. IX.1. Compare Chinese: No.1421, Mahīśāsaka Vinaya 28 (Taishō 22, p.180); No.1428, Dharmaguptaka Vinaya 47 (Taishō 22, pp.914c–915). No.33, Discourse on the Waters of the Ganges, translated by Dharmarakṣa (Taishō 1, p.817); No.34, Discourse on the Ocean of Dharma, translated by Dharmarakṣa (Taishō 1, p.818); No.34, Discourse on the Ocean’s Eight Qualities, translated by Kumārajīva (Taishō 1, p.819).

^[02] Campā, the Ganges Pond 瞻波恆伽池; Pāli: the Gaggarā Lotus Pond at Campā. Mahīśāsaka Vinaya 28 (Taishō 22, p.180c): the country of Campā, beside the waters of the Ganges. Dharmaguptaka Vinaya 36 (Taishō 22, p.824a): the country of Campā, beside the Gaggarā River. However, A. VIII.20 states: Sāvatthiyaṃ viharati Pubbārame Migāramātupāsāde—dwelling at Sāvatthi, in the mansion of Migāramātu (Visākhā), in the Eastern Park.

^[03] In the Chinese version: “On the fifteenth day of the month, recite the code leading to liberation” 月十五日說從解脫. Prātimokṣa (Pāṭimokkha) is translated here as “leading to liberation”; it is commonly translated as “individual liberation” and denotes the categories of precepts established by the Buddha for the assemblies of disciples. Pāli version: tena samayena... tadahuposathe, on that observance day.

^[04] All the Chinese versions say Venerable Ānanda. A. VIII.20 does likewise.

^[05] The previously cited Dharmaguptaka Vinaya states: “There is no possibility that the Tathagata would perform the formal act of reciting the precepts amid an assembly that is impure.”

^[06] Chinese: “as though absorbed in concentration like an elephant.” See note 25 to discourse no. 33.

^[07] Chinese: “Do not remain here” 莫於此住. Mahīśāsaka Vinaya 28, cited above, p.181a: “Go away; depart; do not remain here” 汝出去滅去莫此中住. Pāli: natthi te bhikkhūhi saddhiṃ saṃvāso, “You no longer live in communion with the bhikkhus.” According to the versions, Venerable Mahā-Moggallāna expelled this bhikkhu from the Sangha. The Pāli saṃvāso means living together or sharing a communal life; the Chinese versions use “remain.”

^[08] Dharmaguptaka Vinaya 36 (Taishō 22, p.824b): “The great assembly is now pure; may the Blessed One recite the precepts.”

^[09] Dharmaguptaka Vinaya 36 (Taishō 22, p.824b): the Buddha reproached Venerable Mahā-Moggallāna and established “adjudication by admission” as one of the seven methods for settling disputes.

^[10] From this point onward, the extraordinary qualities of the great ocean are praised, as in discourse 35 above.

^[11] Unshakable liberation of mind 不移動心解脫. Pāli: akuppā cetovimutti, liberation of mind that can no longer be shaken.

^[01] Corresponds to Pāli: A. VIII.21–22 Ugga. The householder Ugga: Ugga gahapati. There were two persons with the same name. The householder of Vesāli (Pāli: Ugga-gahapati Vesālika) is praised in discourse 39 below. According to the content, this Ugga (Pāli: Ugga-gahapati

^[02] “Traveling in Vesāli, dwelling in the Great Wood” 遊鞞舍離住大林中. Pāli: Vesāliyaṃ viharati Mahāvane Kūṭāgārasālāyaṃ, dwelling at Vesāli, in the Hall with the Peaked Roof, in the Great Wood. According to the content, however, the Buddha was probably dwelling in Hatthigāma among the Vajjis.

^[03] The householder Ugga 郁伽長者. Pāli: Ugga-gahapati.

^[04] Pāli version: at Nāgavana, his pleasure park near Hatthigāma.

^[05] Chinese: “the essential true Dharma taught by the Buddhas” 諸佛說正法要. Pāli: Buddhānaṃ sāmukkaṃsikā dhammadesanā, the most distinctive Dharma teaching of the Buddhas.

^[06] He vowed to abstain from sexual relations. Chinese version: “with celibacy foremost, he undertook and observed the five precepts” 梵行為首受持五戒. Pāli version: brahmacariyapañcamāni ca sikkhāpādāni samādiyiṃ, “and I undertook the training rule whose fifth is celibacy.”

^[07] Chinese: “the women” 諸婦人. Pāli: catasso komāriyo pajāpatiyo, four young wives.

^[08] Chinese: “the assembly’s park” 眾園. Pāli: saṃghārāma, the Sangha’s park or monastery park.

^[01] No Pāli parallel has been found. See note 1 to discourse no. 38 above.

^[02] Probably Pāli: Ugga-gahapati Vesālika, the householder Ugga of Vesāli.

^[03] Chinese: “son of good family” 族姓子. Pāli: kulaputta.

^[01] Corresponds to Pāli: A. VIII.24 Hatthaka.

^[02] Āḷavī Aggaḷava 阿邏鞞伽邏. Pāli: Āḷaviyaṃ viharati Aggaḷave cetiye, dwelling at Āḷavī, at the Aggaḷava shrine. Aggaḷava was a shrine at Āḷavī where the Buddha often stayed; it was also there that the Buddha established several provisions in the bhikkhus’ code of discipline. Āḷavī was a town thirty yojanas from Sāvatthi.

^[03] The householder Hatthaka 手長者. Pāli: Hatthaka, also called Āḷavaka, son of the king of Āḷavī.

^[04] The four means of embracing 四事攝, also called the four means of embracing 四攝法. Pāli: Cattāri saṅgahavatthūni: dānaṃ, peyyavajjaṃ, atthacariyā, samānattatā.

^[05] Generosity, affectionate speech, beneficial conduct, and impartiality 惠施愛言以利等利. Commonly expressed as giving, loving speech, beneficial conduct, and cooperation. See the explanation in Saṅgītiparyāya 9 (DTK 1536, p.402c).

^[06] Chinese: “in accordance with the Dharma, in accordance with the method, and in accordance with causes and conditions” 如法如門如因緣.

^[07] Pāli: ye hi keci… “whoever…”

^[08] Chinese: “or there are others” 或有餘.

^[09] Chinese: “without benefit, without peace”; it should probably be understood as: gaining no benefit and gaining no security. Pāli: na attha, na khema.

^[01] Pāli parallel: A. VIII.23. Hatthaka. See Discourse 40 above.

^[02] Cultivation of the perception of light.

^[03] Chinese: not abandoning the means 不捨方便.

^[04] Contemplation of the four foundations of mindfulness: contemplation of the body, contemplation of feelings, contemplation of mind, and contemplation of dharmas. Pāli: kāye kayānupasī viharati, vedanāsu vedanānupassī viharati, citte cittanupassī viharati, dhammesu dhammānupassī viharati—one dwells contemplating the body in the body, contemplating feelings in feelings, contemplating mind in mind, and contemplating dharmas in dharmas.

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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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