中阿含經

7. CHAPTER ON KING DĪRGHĀYU

78. SUTRA ON BRAHMĀ’S INVITATION TO THE BUDDHA^[1]

Thus have I heard:

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

At that time, a certain Brahmā^[02] in the Brahmā heaven gave rise to this wrong view: “This place is everlasting; this place is permanent; this place endures forever; this place is essential^[03]; this place is an imperishable state^[04]; this place is deliverance^[05]. Beyond this deliverance, there is no other deliverance wherein there is one who is Most Excellent, Most Sublime, and Supreme.”

Then the Blessed One, through his knowledge of others’ minds, clearly knew the thought arising in that Brahmā’s mind and immediately entered such a state of concentration^[06]. By means of that concentration, in the brief time it takes a strong man to bend or extend his arm, he disappeared from Anāthapiṇḍika’s Park in Jeta Grove in the country of Śrāvastī and ascended to the Brahmā heaven.

At that time, when Brahmā saw the Blessed One approaching, he greeted him, saying:

“Welcome, Great Seer. This place is permanent; this place is everlasting; this place endures forever; this place is essential; this place is an imperishable state; this place is deliverance. Beyond this deliverance, there is no higher deliverance wherein there is one who is Most Excellent, Most Sublime, and Supreme.”

Then the Blessed One said:

“Brahmā, what is impermanent you call permanent; what is not everlasting you call everlasting; what does not endure forever you say endures forever; what is not essential you call essential; what is subject to destruction you call imperishable; and what is not deliverance you call deliverance, saying that beyond this deliverance there is no other deliverance wherein there is one who is Most Excellent, Most Sublime, and Supreme. Brahmā, such is your ignorance! Brahmā, such is your ignorance!”

At that time, Māra Pāpīyān^[07], who was among the assembly, said to the Blessed One:

“Bhikṣu, do not contradict what Brahmā says; do not oppose what Brahmā says. Bhikṣu, if you contradict what Brahmā says and oppose what Brahmā says, then, Bhikṣu, it is like a man who encounters good fortune but drives it away. The words spoken by the Bhikṣu are likewise.

Therefore, Bhikṣu, I tell you: do not contradict what Brahmā says; do not oppose what Brahmā says. Bhikṣu, if you contradict Brahmā’s words and oppose Brahmā’s doctrine, then, Bhikṣu, it is like a man falling from a high mountain who, though stretching out his arms and legs and grasping at empty space, can find nothing to hold on to. The words spoken by the Bhikṣu are likewise.

Therefore, Bhikṣu, I tell you: do not contradict what Brahmā says; do not oppose what Brahmā says. Bhikṣu, if you contradict what Brahmā says and oppose what Brahmā says, then, Bhikṣu, it is like a man falling from a tall tree who, though stretching out his arms and legs and grasping at leaves and branches, can find nothing to hold on to. The words spoken by the Bhikṣu are likewise.

Therefore, Bhikṣu, I tell you: do not contradict what Brahmā says; do not oppose what Brahmā says. Why is this? Because Brahmā is the Blessed Lord, the Maker, the Most Honored One, the Doer, the Creator, and the Forefather of all beings who have been born and will be born.

All are born from him. Whatever he knows, he knows completely; whatever he sees, he sees completely^[08].

“Great Seer, if any śramaṇa or brahmin detests earth and disparages earth, then after the breakup of the body and the ending of life, he will certainly be born as a musician spirit in the lowliest realm. It is likewise with water, fire, wind, spirits^[09], devas, the Lord of Creation, and Brahmā: if anyone detests Brahmā and disparages Brahmā, then after the breakup of the body and the ending of life, he will certainly be born as a musician spirit in the lowliest realm.

Great Seer, if any śramaṇa or brahmin delights in earth and praises earth, then after the breakup of the body and the ending of life, he will certainly be born as one of the most supremely honored beings in the Brahmā heaven. It is likewise with water, fire, wind, spirits, devas, the Lord of Creation, and Brahmā: if anyone delights in Brahmā and praises Brahmā, then after the breakup of the body and the ending of life, he will certainly be born as one of the most supremely honored beings in the Brahmā heaven.

Great Seer, do you not see Brahmā’s great retinue, such as all of us sitting here?”

Māra Pāpīyān was not Brahmā, nor was he a member of Brahmā’s retinue, yet he claimed to be Brahmā. The Blessed One then thought: “Māra Pāpīyān is not Brahmā, nor is he a member of Brahmā’s retinue, yet he claims to be Brahmā. If it may be said that Māra Pāpīyān exists, then this indeed is Māra Pāpīyān.”

Knowing this clearly, the Blessed One said:

“Māra Pāpīyān, you are not Brahmā, nor are you a member of Brahmā’s retinue, yet you claim, ‘I am Brahmā.’ If it may be said that Māra Pāpīyān exists, then you indeed are Māra Pāpīyān.”

Then Māra Pāpīyān thought: “The Blessed One knows me! The Well-Gone One knows me!” Knowing this, he became deeply sorrowful and suddenly disappeared from that place.

Then that Brahmā again addressed the Blessed One three times, saying:

“Welcome, Great Seer. This place is permanent; this place endures forever; this place is essential; this place is an imperishable state; this place is deliverance. Beyond this deliverance, is there not indeed no higher deliverance wherein there is one who is Most Excellent, Most Sublime, and Most Honored?”

The Blessed One also said to Brahmā three times:

“Brahmā, what is impermanent you call permanent; what is not everlasting you call everlasting; what does not endure forever you say endures forever; what is not essential you call essential; what is subject to destruction you call imperishable; and what is not deliverance you call deliverance, saying that beyond this deliverance there is no other deliverance wherein there is one who is Most Excellent, Most Sublime, and Supreme. Brahmā, such is your ignorance! Brahmā, such is your ignorance!”

Then Brahmā said to the Blessed One:

“Great Seer, in ancient times there were śramaṇas and brahmins whose lifespans were exceedingly long. Great Seer, your lifespan is far too short, not even equal to the time those śramaṇas and brahmins remained seated for a single moment. Why is this?

Because whatever they knew, they knew completely; whatever they saw, they saw completely. If deliverance truly existed, and beyond that deliverance there were no higher deliverance wherein there is one who is Most Excellent, Most Sublime, and Supreme, they would immediately know that it existed, and that beyond that deliverance there was no higher deliverance wherein there is one who is Most Excellent, Most Sublime, and Supreme.

If deliverance truly did not exist, and beyond deliverance there were no higher deliverance wherein there is one who is Most Excellent, Most Sublime, and Supreme, they would immediately know that it did not exist. Great Seer, you regard the place of deliverance as not being deliverance. Conversely, you regard what is not the place of deliverance as being deliverance.

Thus, you will not attain the place of deliverance and will become a great fool. Why is this? Because that realm will never be yours.”

“Great Seer, if any śramaṇa or brahmin delights in earth and praises earth, then he comes under my dominion, acts according to my will, and obeys the commands I give. So too with water, fire, wind, spirits, devas, the Lord of Creation, and Brahmā: if anyone delights in Brahmā and praises Brahmā, then he comes under my dominion, acts according to my will, and obeys the commands I give. Great Seer, if you delight in earth and praise earth, then you too come under my dominion, act according to my will, and obey the commands I give. So too with water, fire, wind, spirits, devas, the Lord of Creation, and Brahmā: if you delight in Brahmā and praise Brahmā, then you too come under my dominion, act according to my will, and obey the commands I give.”

Then the Blessed One said:

“Brahmā, what Brahmā has said is true. If any śramaṇa or brahmin delights in earth and praises earth, he comes under your dominion, acts according to your will, and obeys the commands you give. So too with water, fire, wind, spirits, devas, the Lord of Creation, and Brahmā: if anyone delights in Brahmā and praises Brahmā, then he comes under your dominion, acts according to your will, and obeys the commands you give.

And Brahmā, if I were to delight in earth and praise earth, then I too would come under your dominion, act according to your will, and obey the commands you give. So too with water, fire, wind, spirits, devas, the Lord of Creation, and Brahmā: if I were to delight in Brahmā and praise Brahmā, then I too would come under your dominion, act according to your will, and obey the commands you give.

“But Brahmā, if I were to delight in and praise each of these eight things^[10], the same would still apply. Brahmā, I clearly know whence you came and whither you will go, where you dwell, where you will pass away, and where you will be reborn. If there is a Brahmā, that Brahmā possesses great bases of spiritual power, great majesty, great merit, and great supernatural might.”

Hearing this, Brahmā addressed the Blessed One:

“Great Seer, how do you know what I know and see what I see? How do you clearly know me, who, like the sun, freely shines everywhere and encompasses a thousand-world system? Do you have dominion over that thousand-world system? Do you know which places here and there have neither day nor night? Great Seer, have you ever traveled to and fro through those places? Or have you traveled to and fro through them many times?”

Then the Blessed One said:

“Brahmā, just as the sun freely shines everywhere and encompasses a thousand-world system, so within that thousand-world system I have mastery, and I also know which places here and there have neither day nor night. Brahmā, I have traveled to and fro through those places, and have done so many times. Brahmā, there are three classes of devas: the Radiant Devas, the Devas of Pure Radiance, and the Devas of Pervasive Pure Radiance^[11].

Whatever those three classes of devas know and see, I too know and see. Brahmā, whatever those three classes of devas do not know or see, I alone nevertheless know and see. Brahmā, whatever those three classes of devas and their retinues know and see, I too know and see.

Whatever those three classes of devas and their retinues do not know or see, I alone nevertheless know and see. Brahmā, whatever you know and see, I too know and see. Whatever you do not know or see, I alone nevertheless know and see.

Brahmā, whatever you and your retinue know and see, I too know and see. Whatever you and your retinue do not know or see, I alone nevertheless know and see. Brahmā, you cannot equal me in all respects; you cannot equal me in any way whatsoever.

In relation to you, I am the Supreme Victor; I am the Highest.”

Hearing this, Brahmā addressed the Blessed One:

“Great Seer, how can it be that whatever those three classes of devas know and see, you too know and see, while whatever those three classes of devas do not know or see, you alone nevertheless know and see? How can it be that whatever those three classes of devas and their retinues know and see, you too know and see, while whatever those three classes of devas and their retinues do not know or see, you alone nevertheless know and see?

How can it be that whatever I know and see, you too know and see, while whatever I do not know or see, you alone nevertheless know and see? How can it be that whatever I and my retinue know and see, you too know and see, while whatever I and my retinue do not know or see, you alone nevertheless know and see? Great Seer, is that not mere boasting?

Having asked this, might my delusion not increase still further? Why is that? Because if one knows immeasurable realms, there should be immeasurable knowledge, immeasurable vision, and immeasurable kinds of discrimination.

I, by contrast, know each thing separately. When it is earth, I know it as earth. The same applies to water, fire, wind, spirits, devas, the Lord of Creation, and Brahmā.

When it is Brahmā, I know it as Brahmā.”

Then the Blessed One said:

“Brahmā, if any śramaṇa or brahmin holds a perception of earth regarding earth, thinking, ‘Earth is myself, earth is mine, and I belong to earth,’ then, by identifying earth as himself, he does not clearly know earth. So too with water, fire, wind, spirits, devas, the Lord of Creation, Brahmā, the Untroubled Devas, the Unafflicted Devas, and the Pure Devas^[12]: if he thinks, ‘The Pure is myself, the Pure is mine, and I belong to the Pure,’ then, having identified the Pure as himself, he does not truly know the Pure.

Brahmā, if any śramaṇa or brahmin knows earth as earth, thinking, ‘Earth is not myself, earth is not mine, and I do not belong to earth,’ then, because he does not identify earth as himself, he truly knows earth. So too with water, fire, wind, spirits, the Lord of Creation, devas, Brahmā, the Untroubled Devas, the Unafflicted Devas, and the Pure Devas: if he thinks, ‘The Pure is not myself, the Pure is not mine, and I do not belong to the Pure,’ then, because he does not identify the Pure as himself, he truly knows the Pure.”

Hearing this, Brahmā addressed the Blessed One:

“These beings are all attached to existence, delight in existence, and are habituated to existence. You alone have completely uprooted existence. Why is that? Because you are the Tathagata, the Unattached One, the Perfectly Enlightened One.”

Brahmā then spoke this verse:

In existence, one sees fear;

Without existence, what fear could one see?

Therefore, do not delight in existence;

How else could existence ever cease?^[13]

“Great Seer, I now wish to conceal my form.”

The Blessed One said:

“Brahmā, if you wish to conceal yourself, you may do as you please.”

Brahmā immediately concealed his form right where he stood. The Blessed One saw him clearly and said:

“Brahmā, you are here. You have gone there. Now you are in between.”

Brahmā exerted all his bases of spiritual power, wishing to conceal his form, but he was unable to do so. He therefore reappeared in the midst of the Brahmā heaven.

Then the Blessed One said:

“Brahma, I too wish to conceal myself.”

Brahma said:

“Great Sage, if you wish to conceal yourself, please do as you see fit.”

At that time, the Buddha thought: “I shall manifest such a basis of psychic power^[14] at will, emit an exceedingly brilliant radiance that illuminates the entire Brahma heaven, and then conceal my form within it, so that Brahma and Brahma’s retinue will hear only my voice but not see my form.”

Having thought this, the Blessed One manifested such a basis of psychic power, emitting an exceedingly brilliant radiance that illuminated the entire Brahma heaven. Brahma and his retinue heard only his voice but did not see his form. Then Brahma and his retinue thought: “The ascetic Gautama is truly wondrous, truly extraordinary. He possesses great psychic power, great majestic virtue, great merit and blessings, and great spiritual might. Why is this? Because he has emitted a brilliant radiance that illuminates the entire Brahma heaven, and then concealed his form within it, causing us to hear only his voice but not see his form.”

“At that time, the Blessed One again thought: “I have instructed this Brahma and Brahma’s retinue. Now I shall withdraw my psychic power.”

“The Blessed One then withdrew his psychic power and appeared in the midst of the Brahma heaven. At that time, Mara also appeared among the assembly of Brahmas. Mara then addressed the Blessed One:

“Great Sage, you indeed see well, know well, and comprehend well. Nevertheless, you should not instruct or guide disciples, teach the Dharma to disciples, or become attached to disciples. Do not, through attachment to disciples, be reborn in an inferior realm among the gandharvas when your body breaks up and your life ends.

Abide in non-action and enjoy secure happiness in this present life. Why? Great Sage, because doing otherwise merely brings needless affliction upon yourself.

Great Sage, in the past there were ascetics and brahmins who instructed disciples, guided disciples, taught the Dharma to disciples, and became attached to disciples. Because of their attachment to disciples, when their bodies broke up and their lives ended, they were reborn in inferior realms as gandharvas. Great Sage, therefore I tell you that you should not instruct or guide disciples, teach the Dharma to disciples, or become attached to disciples.

Because of attachment to disciples, when your body breaks up and your life ends, you will be reborn in an inferior realm as a gandharva. Abide in non-action and enjoy happiness in this present life. Why?

Because doing otherwise merely brings needless weariness upon yourself.”

Then the Buddha said:

“Mara Papiyan, you do not say to me, ‘Do not instruct or guide disciples, teach the Dharma to disciples, or become attached to disciples. Why? Because if you become attached to disciples, when your body breaks up and your life ends, you will be reborn in an inferior realm as a gandharva.

Abide and enjoy happiness in this very present life. Why is this? Great Sage, because doing otherwise merely brings needless weariness upon yourself,’ because you seek my welfare, benefit, happiness, or security.

Mara Papiyan, I know that you are thinking: ‘This ascetic Gautama teaches the Dharma to his disciples. After hearing it, those disciples will escape from my domain.’ Mara Papiyan, this is why you say to me: ‘Do not instruct or guide disciples, teach the Dharma to disciples, or become attached to disciples; for when your body breaks up and your life ends, you will be reborn in an inferior realm as a gandharva. Abide in non-action and enjoy secure happiness in this very present life.

Why is this? Great Sage, because doing otherwise merely brings needless affliction upon yourself.’

“Mara Papiyan, if there truly were any ascetic or brahmin who instructed disciples, guided disciples, taught the Dharma to disciples, and became attached to disciples, and who, because of attachment to disciples, was reborn in an inferior realm as a gandharva when his body broke up and his life ended, then that ascetic or brahmin was not an ascetic though he claimed to be an ascetic, was not a brahmin though he claimed to be a brahmin, was not an arhat though he claimed to be an arhat, and was not a Perfectly Enlightened One though he claimed to be a Perfectly Enlightened One.

“Mara Papiyan, I truly am an ascetic, and therefore I call myself an ascetic. I truly am a brahmin, and therefore I call myself a brahmin. I truly am an arhat, and therefore I call myself an arhat. I truly am a Perfectly Enlightened One, and therefore I call myself a Perfectly Enlightened One. Mara Papiyan, whether or not I teach the Dharma to my disciples, you should depart. I myself know whether I should or should not teach the Dharma to my disciples.

“This concerns Brahma’s entreaty, Mara Papiyan’s opposition, and the Blessed One’s teaching of the Dharma in accordance with the request; therefore, this sutra is called ‘Brahma’s Entreaty to the Buddha.’”

Thus spoke the Buddha. Having heard what the Buddha taught, Brahma and Brahma’s retinue rejoiced and respectfully practiced accordingly.

Notes:

^[01] Chinese edition, fascicle 19. Corresponds to Pāli M.49, Brahmanimantaṇika-suttaṃ.

^[02] The Pāli edition says that this Brahma was named Baka.

^[03] Chinese: “This place is essential” 此處是要. Pāli: idaṃ kevalam, “this is absolute, unique, and all-encompassing.”

^[04] Chinese: “This place is not subject to ending” 此處不終法. Pāli: idaṃ acavadhammaṃ, “this is the imperishable Dharma.”

^[05] Chinese: “escape” 出要. Pāli: nissaraṇa, departure, liberation, deliverance.

^[06] As determined according to its form 如其像定.

^[07] Mara Papiyan 魔波旬. Pāli: Māra Papiman.

^[08] Pāli: eso hi bhikkhu brahmā mahābrahmā abhibhū anabhibhūto aññud-atthu-daso vasavattī issaro kattā nimmātā seṭṭho sañjitā vasī pitā bhūtabhavyānaṃ. Bhikkhu, this Brahmā truly is Mahābrahmā, the Great Brahma, the Conqueror, the Unconquered, the All-Seeing, the Almighty, the Sovereign Lord, the Maker, the Creator, the Supreme One, the Master, the Powerful One, and the Father of all that has been and will be born.

^[09] Chinese: spirit 神, here referring to spirits and ghosts; Pāli: bhūta.

^[10] The eight things listed above: the four great elements—earth, water, fire, and wind—and spirits, devas, Pajāpati, and Brahma. Pāli: paihavī, āpa, tejo, vāyo, bhūta, deva, pajāpati, brahmā.

^[11] Devas of Light 光天 (Pāli: Parittābhā); Devas of Pure Light 淨光天 (Pāli: Apramāṇābhā); and Devas of Pervasive Pure Light 遍淨光天 (Pāli: Ābhassara)—all three belong to the second dhyana of the form realm. The Pāli edition lists Ābhassara (Devas of Streaming Radiance, the highest heaven of the second dhyana), Subhakiṇṇa (Devas of Pervasive Pure Light, the highest heaven of the third dhyana), and Vehapphala (Devas of Great Fruit, the lowest heaven of the fourth dhyana). The Brahma heavens belong to the first dhyana.

^[12] Free from Affliction, Free from Heat, and Pure should be understood as the Heaven Free from Affliction, the Heaven Free from Heat, and the Pure Abodes. See note 5 to Sutra 106.

^[13] In the Pāli edition, this verse is spoken by the Buddha.

^[14] A basis of psychic power according with its form 如其像如意足.

79. THE SUTRA ON THE DEVA YŪSHÈNG

Thus have I heard:

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

At that time, the seer Yúcái, the householder,^[02] said to a messenger:

"Go to the Buddha on my behalf, bow your head and pay homage at the feet of the Blessed One, and ask Him: ‘Is the Holy One strong and well, at ease, free from illness, moving about comfortably, and in normal strength?’ Speak thus: ‘The householder Tiên Dư bows at the Buddha’s feet and asks the Blessed One: Is the Holy One strong and well, at ease, free from illness, moving about comfortably, and in normal strength?’ After you have conveyed my salutations to the Buddha, go to the Venerable Anuruddha^[03].

On my behalf, bow at the Venerable One’s feet and ask: ‘The householder Tiên Dư bows at the feet of the Venerable Anuruddha and asks: Is the Venerable One strong and well, at ease, free from illness, moving about comfortably, light and unburdened, and in normal strength? The householder Tiên Dư respectfully invites the Venerable Anuruddha and all four venerable ones to come tomorrow to partake of a meal.’ If he accepts, say further: ‘Venerable Sir, the householder Tiên Dư has much business and many duties, attending to the king’s affairs and managing the work of the royal ministers^[04].

Out of compassion, may the Venerable One and all four venerable ones come tomorrow to the house of the householder Tiên Dư.’"

Having heard the householder Tiên Dư’s instructions, the messenger went to the Buddha, bowed at His feet, stood to one side, and said:

"Blessed One, the householder Tiên Dư bows at the Buddha’s feet and asks the Blessed One: Is the Holy One strong and well, at ease, free from illness, moving about comfortably and lightly, and in normal strength?"

The Blessed One then told the messenger:

"May the householder Tiên Dư be safe and happy. May devas, humans, asuras, gandharvas, rakshasas, and all other beings be safe and happy."

Having heard the Buddha’s words, the messenger carefully remembered them, bowed at the Buddha’s feet, circumambulated Him three times, and withdrew. He then went to the Venerable Anuruddha, bowed at his feet, sat to one side, and said:

"Venerable Anuruddha, the householder Tiên Dư bows at your feet and asks: Is the Venerable One strong and well, at ease, free from illness, moving about comfortably and lightly, and in normal strength? The householder Tiên Dư respectfully invites the Venerable One and the four venerable ones to come tomorrow to partake of a meal."

At that time, not far from the Venerable Anuruddha, the Venerable Chân Ca-chiên-diên^[05] was seated at rest. The Venerable Anuruddha then said:

"Venerable Chân Ca-chiên-diên, this is precisely why I said that tomorrow we would go to Sravasti to seek alms. Today the householder Tiên Dư has sent someone to invite the four of us to partake of a meal tomorrow."

The Venerable Chân Ca-chiên-diên immediately said:

"May the Venerable Anuruddha accept the invitation for his sake. Tomorrow we shall leave this forest and enter the city of Sravasti to seek alms."

For the man’s sake, the Venerable Anuruddha silently accepted the invitation. Knowing that the Venerable One had accepted by remaining silent, the messenger added:

"The householder Tiên Dư says to the Venerable One: ‘The householder Tiên Dư has much business and many duties, attending to the king’s affairs and managing the work of the royal ministers. Out of compassion, may the Venerable One and all four venerable ones come early tomorrow to the house of the householder Tiên Dư.’"

The Venerable Anuruddha told the messenger:

"You may return. I myself know the proper time."

The messenger then rose from his seat, bowed his head in homage, circumambulated him three times, and withdrew.

When the night had ended and dawn came, the Venerable Anuruddha donned his robe, took up his bowl, and together with all four venerable ones went to the house of the householder Tiên Dư. At that time, surrounded by his women attendants, the householder Tiên Dư stood in the gateway awaiting the Venerable Anuruddha.

The householder Tiên Dư saw the Venerable Anuruddha approaching from afar. Upon seeing him, he placed his palms together toward the Venerable Anuruddha and greeted him, saying:

"Welcome, Venerable Anuruddha. It has been a long time since you last came here."

With reverence, the householder Tiên Dư escorted the Venerable Anuruddha into the house and invited him to sit upon a fine couch that had been prepared. The Venerable One sat upon that couch. The householder Tiên Dư bowed at the feet of the Venerable Anuruddha, sat to one side, and said:

"Venerable Anuruddha, I have a matter I wish to ask about. Please hear me."

The Venerable One said:

"Householder, ask whatever you wish. After hearing it, I shall consider it."

The householder Tiên Dư asked the Venerable Anuruddha:

"Some samanas and brahmins come to me and tell me: ‘Householder, you should cultivate the liberation of mind that is great^[06].’ Venerable Sir, other samanas and brahmins come to me and tell me: ‘Householder, you should cultivate the immeasurable liberation of mind^[07].’ Venerable Sir, are the liberation of mind that is great and the immeasurable liberation of mind two liberations that differ both in wording and meaning, or do they have one meaning expressed in different words?"

The Venerable Anuruddha said:

"Householder, since you have asked this question, first give your own answer, and I shall answer afterward."

The householder replied:

"Venerable Sir, the liberation of mind that is great and the immeasurable liberation of mind have the same meaning but differ in wording."

The householder Tiên Dư was unable to answer this matter^[08].

The Venerable Anuruddha said:

"Householder, listen attentively. I shall explain to you the liberation of mind that is great and the immeasurable liberation of mind.

"What is the liberation of mind that is great? If a samana or brahmin dwells in a secluded place, goes to the foot of a tree, or to a quiet place, and, taking a single tree as his basis, opens his mind and pervades it with the liberation of mind that is great, attaining and dwelling therein, then the liberation of mind extends only so far as that boundary and does not pass beyond it^[09]. If he does not take a single tree as his basis, he may take two or three trees as his basis, opening his mind and pervading them with the liberation of mind that is great, attaining and dwelling therein; then the liberation of mind extends only so far as that boundary and does not pass beyond it.

If he does not take two or three trees as his basis, he may take a single forest as his basis. If he does not take a single forest as his basis, he may take two or three forests as his basis. If he does not take two or three forests as his basis, he should take a single village as his basis.

If he does not take a single village as his basis, he should take two or three villages as his basis. If he does not take two or three villages as his basis, he may take a single country as his basis. If he does not take a single country as his basis, he should take two or three countries as his basis.

If he does not take two or three countries as his basis, he may take the great earth, extending as far as the great ocean, as his basis, opening his mind and pervading it with the liberation of mind that is great, attaining and dwelling therein; then the liberation of mind extends only so far as that boundary and does not pass beyond it. This is the liberation of mind that is great.

"Householder, what is the immeasurable liberation of mind? If a samana or brahmin dwells in a secluded place, goes to the foot of a tree, or to a quiet, open place, and with a mind accompanied by loving-kindness pervades one direction, attaining and dwelling therein; likewise, he pervades the second, third, and fourth directions, above, below, and all around. With a mind accompanied by loving-kindness, free from enmity and resentment, without anger or contention, exceedingly vast, exalted, immeasurable, and well cultivated, he pervades the entire world.

In the same way, with a mind accompanied by sympathetic joy, compassion, and equanimity, free from enmity and resentment, without anger or contention, exceedingly vast, exalted, immeasurable, and well cultivated, he pervades the entire world. This is the immeasurable liberation of mind."

The Venerable One asked:

"Householder, are the liberation of mind that is great and the immeasurable liberation of mind two liberations that differ in meaning and wording, or do they have the same meaning and wording?"

The householder Tiên Dư replied:

"From what I have heard from the Venerable One, I understand the meaning. These two liberations differ both in meaning and in wording."

The Venerable Anuruddha said:

“Householder, there are three classes of devas: the Radiant Devas, the Devas of Pure Radiance, and the Devas of Pervasive Purity^[10]. Among them, the devas in the realm of the Radiant Devas are born in one place and do not think: ‘This is mine; that is mine.’ Yet wherever those Radiant Devas dwell, they delight and take pleasure in that place.

“Householder, it is just as a fly on a piece of meat does not think: ‘This is mine; that is mine,’ yet wherever the piece of meat may be, the fly delights and takes pleasure there. So too, the devas in the realm of the Radiant Devas do not think: ‘This is mine; that is mine,’ yet wherever the Radiant Devas dwell, they delight and take pleasure there.

“At times, the devas in the realm of the Radiant Devas gather together in one place. Although their bodies differ, their radiance does not differ.

“Householder, it is just as if someone were to light countless lamps and place them inside a house. Although those lamps differ, their light does not differ. So too, when the devas in the realm of the Radiant Devas gather together in one place, although their bodies differ, their radiance does not differ.

“At other times, those Radiant Devas disperse from one another. When they disperse, their bodies differ and their radiance also differs.

“Householder, it is just as if someone were to take many lamps out of a house and distribute them in various places throughout the house. Those lamps would differ, and their light would also differ. So too, those Radiant Devas sometimes disperse from one another; when they disperse, their bodies differ and their radiance also differs.”

Then Venerable Chân Ca-chiên-diên said:

“Venerable A-na-luật-đà, can those Radiant Devas who are born in one place know distinctions of superior and equal, sublime and not sublime?”

Venerable A-na-luật-đà replied:

“Venerable Ca-chiên-diên, it may be said that those Radiant Devas who are born in one place know distinctions of superior and equal, sublime and not sublime.”

Venerable Chân Ca-chiên-diên again asked:

“Venerable A-na-luật-đà, for what cause and under what conditions do those Radiant Devas, born in one place, know distinctions of superior and equal, sublime and not sublime?”

Venerable A-na-luật-đà replied:

“Venerable Chân Ca-chiên-diên, suppose a śramaṇa or brahmin goes to a secluded place, to the foot of a tree, or to a peaceful and empty place. Taking a single tree as the basis, he directs his mind toward and develops the perception of light, accomplishing and dwelling in it. His mind’s perception of light becomes exceedingly intense, yet his liberation of mind extends only to that limit and does not go beyond it.

Suppose another does not take a single tree as the basis, but instead takes two or three trees as the basis, directs his mind toward and develops the perception of light, and his mind’s perception of light becomes exceedingly intense, yet his liberation of mind extends only to that limit and does not go beyond it. Venerable Chân Ca-chiên-diên, of these two liberations of mind, which liberation is higher, superior, more sublime, and supreme?”

Venerable Chân Ca-chiên-diên replied:

“Venerable A-na-luật-đà, suppose a śramaṇa or brahmin does not take a single tree as the basis, but instead takes two or three trees as the basis, directs his mind toward and develops the perception of light, accomplishing and dwelling in it. His mind’s perception of light becomes exceedingly intense, yet his liberation of mind extends only to that limit and does not go beyond it. Venerable A-na-luật-đà, of these two kinds of liberation, this liberation is higher, superior, more sublime, and supreme.”

Venerable A-na-luật-đà continued:

“Venerable Chân Ca-chiên-diên, suppose one does not take two or three trees as the basis, but instead takes a forest as the basis. If one does not take one forest as the basis, one takes two or three forests as the basis. If one does not take two or three forests as the basis, one takes a village as the basis.

If one does not take one village as the basis, one takes two or three villages as the basis. If one does not take two or three villages as the basis, one takes a country as the basis. If one does not take one country as the basis, one takes two or three countries as the basis.

If one does not take two or three countries as the basis, one takes this entire great earth, extending as far as the great ocean, as the basis, directs the mind toward and develops the perception of light. The mind’s perception of light becomes exceedingly intense, yet the liberation of mind extends only to that limit and does not go beyond it. Venerable Chân Ca-chiên-diên, of those two liberations, which liberation is superior, higher, more sublime, and supreme?”

Venerable Chân Ca-chiên-diên replied:

“Venerable A-na-luật-đà, suppose a śramaṇa or brahmin does not take two or three trees as the basis, but instead takes a forest as the basis. If he does not take one forest as the basis, he takes two or three forests as the basis. If he does not take two or three forests as the basis, he takes a village as the basis.

If he does not take one village as the basis, he takes two or three villages as the basis. If he does not take two or three villages as the basis, he takes a country as the basis. If he does not take one country as the basis, he takes two or three countries as the basis.

If he does not take two or three countries as the basis, he takes this entire great earth, extending as far as the great ocean, as the basis, directs the mind toward and develops the perception of light. His mind’s perception of light becomes exceedingly intense, yet his liberation of mind extends only to that limit and does not go beyond it. Venerable A-na-luật-đà, of these two kinds of liberation, this liberation is higher, superior, more sublime, and supreme.”

Venerable A-na-luật-đà said:

“Chân Ca-chiên-diên, because of that cause and those conditions, those Radiant Devas who are born in one place know distinctions of superior and equal, sublime and not sublime. Why is this? Because people’s minds may be superior or equal, their cultivation may be refined or coarse. Because their cultivation may be refined or coarse, those who attain realization may be superior or equal. Venerable Chân Ca-chiên-diên, the Blessed One has likewise said that among people there are those who are superior and those who are equal.”

Venerable Chân Ca-chiên-diên again asked:

“Venerable A-na-luật-đà, can those Devas of Pure Radiance who are born in one place know distinctions of superior and equal, sublime and not sublime?”

Venerable A-na-luật-đà replied:

“Venerable sir, it may be said that those Devas of Pure Radiance who are born in one place know distinctions of superior and equal, sublime and not sublime.”

Venerable Chân Ca-chiên-diên again asked:

“Venerable A-na-luật-đà, for what cause and under what conditions do those Devas of Pure Radiance, born in one place, know distinctions of superior and equal, sublime and not sublime?”

Venerable A-na-luật-đà replied:

“Venerable Chân Ca-chiên-diên, suppose a śramaṇa or brahmin goes to a secluded place, to the foot of a tree, or to a peaceful and solitary place, directs his mind toward the Devas of Pure Radiance pervading everywhere, and accomplishes and dwells in that attainment. Yet he does not cultivate, practice, develop, or fully perfect this concentration. Afterward, when his body breaks up and his life comes to an end, he is born among the Devas of Pure Radiance. Having been born there, he does not attain the utmost stillness or the utmost tranquility, nor does he live out his full lifespan.

“Venerable Chân Ca-chiên-diên, it is just as blue, yellow, red, and white lotuses are born and grow entirely beneath the surface of the water. At that time, their roots, stalks, leaves, and flowers are all permeated and immersed in water; there is nothing that is not permeated by water. Venerable Chân Ca-chiên-diên, so too, suppose a śramaṇa or brahmin goes to a secluded place, to the foot of a tree, or to a peaceful and solitary place, directs his mind toward the Devas of Pure Radiance pervading everywhere, and accomplishes and dwells in that attainment.

Yet he does not cultivate, practice, expand, or fully perfect this concentration. When his body breaks up and his life comes to an end, he is born among the Devas of Pure Radiance. Having been born there, he does not attain the utmost stillness or the utmost tranquility, nor does he live out his full lifespan.”

“Venerable Channa Kaccāyana, there are also ascetics and brahmins whose minds are liberated and who attain and dwell pervading the Heaven of Radiant Purity. They repeatedly cultivate this concentration, repeatedly practice it, repeatedly develop it, and bring it to the utmost fulfillment. With the breakup of the body, after death, they are reborn in the Heaven of Radiant Purity. Having been reborn there, they attain the utmost stillness and the utmost serenity, and they also live out their full lifespan.

“Venerable Kaccāyana, it is just as blue, yellow, red, and white lotuses are born in the water, grow in the water, and rise above the water, yet the water cannot soak or submerge them. Venerable Kaccāyana, so too, if ascetics or brahmins in a secluded place, or having gone beneath a tree in a quiet and unoccupied place, liberate their minds and attain and dwell pervading the Heaven of Radiant Purity, they repeatedly cultivate this concentration, repeatedly practice it, repeatedly develop it, and bring it to the utmost fulfillment. With the breakup of the body, after death, they are reborn in the Heaven of Radiant Purity. Having been reborn there, they attain the utmost stillness and the utmost serenity, and they also live out their full lifespan.

“Venerable Kaccāyana, because of this cause and this condition, the devas of the Heaven of Radiant Purity, though reborn in the same place, are known to possess superior or equal, subtle or unsubtle qualities. Why is this? Because people’s minds are superior or equal, their cultivation is refined or coarse. Because their cultivation is refined or coarse, their attainments are superior or equal. Venerable Kaccāyana, the Blessed One has also said this: among human beings, some are superior and some are equal.”

Venerable Channa Kaccāyana again asked:

“Venerable Anuruddha, do those devas of the Heaven of Pervasive Radiant Purity, though reborn in the same place, know superior or equal, subtle or unsubtle qualities?”

Venerable Anuruddha replied:

“Venerable Channa Kaccāyana, it may be said that those devas of the Heaven of Pervasive Radiant Purity, though reborn in the same place, know superior or equal, subtle or unsubtle qualities.”

Venerable Channa Kaccāyana again asked:

“Venerable Anuruddha, because of what cause and what condition do those devas of the Heaven of Pervasive Radiant Purity, though reborn in the same place, know superior or equal, subtle or unsubtle qualities?”

Venerable Anuruddha replied:

“Venerable Channa Kaccāyana, suppose ascetics or brahmins in a secluded place, or having gone beneath a tree in a quiet and unoccupied place, liberate their minds and attain and dwell pervading the Heaven of Pervasive Radiant Purity. They do not completely suppress sloth and torpor, nor do they skillfully bring restlessness and remorse to an end. Then, with the breakup of the body, after death, they are reborn in the Heaven of Pervasive Radiant Purity. Having been reborn there, their radiance is not perfectly bright and pure.

“Venerable Channa Kaccāyana, it is just as a lamp burns by means of oil and a wick. If the oil contains sediment and the wick is unclean, the light emitted by the lamp is therefore not bright and clear. Venerable Kaccāyana, so too, suppose ascetics or brahmins in a secluded place, or having gone beneath a tree in a quiet and unoccupied place, liberate their minds and attain and dwell pervading the Heaven of Pervasive Radiant Purity. They do not completely suppress sloth and torpor, nor do they skillfully bring restlessness and remorse to an end. With the breakup of the body, after death, they are reborn in the Heaven of Pervasive Radiant Purity. Having been reborn there, their radiance is not perfectly bright and pure.

“Venerable Channa Kaccāyana, there are also ascetics and brahmins who, in a secluded place, or having gone beneath a tree in a quiet and unoccupied place, liberate their minds and attain and dwell pervading the Heaven of Pervasive Radiant Purity. They completely suppress sloth and torpor and skillfully bring restlessness and remorse to an end. With the breakup of the body, after death, they are reborn in the Heaven of Pervasive Radiant Purity. Having been reborn there, their radiance is perfectly bright and pure.

“Venerable Kaccāyana, it is likewise with a lamp that depends upon oil and a wick. If the oil is perfectly pure and the wick is perfectly clean, the light emitted by it is therefore exceedingly clear and bright. So too, suppose ascetics or brahmins in a quiet, secluded place, having gone beneath a tree, liberate their minds and attain and dwell pervading the Heaven of Pervasive Radiant Purity. They completely suppress sloth and torpor and skillfully bring restlessness and remorse to an end. With the breakup of the body, after death, they are reborn in the Heaven of Pervasive Radiant Purity. Having been reborn there, their radiance is perfectly bright and pure.

“Venerable Channa Kaccāyana, because of this cause and this condition, the devas of the Heaven of Pervasive Radiant Purity, though reborn in the same place, are known to possess superior or equal, subtle or unsubtle qualities. Why is this? Because people’s minds are superior or equal, their cultivation is refined or coarse. Because their cultivation is refined or coarse, their attainments are superior or equal. Venerable Channa Kaccāyana, the Blessed One has also said this: among human beings, some are superior and some are equal.”

Then Venerable Channa Kaccāyana praised the householder Isidatta:

“Excellent! Excellent, householder! You have brought us much benefit. Why is that? Because you first questioned Venerable Anuruddha concerning the superior heavens.^[11] We had never before heard Venerable Anuruddha explain such a meaning, namely: ‘There is that heaven; that heaven is thus.’”

At that time, Venerable Anuruddha said:

“Venerable Channa Kaccāyana, there are many such heavens. Although this sun and moon possess such great bases of spiritual power, great majesty, great blessings, and great divine might, their radiance does not equal the radiance of those heavens. Those devas gathered with me, exchanged greetings with me, held discussions with me, and conversed with me; yet I did not say: ‘There is that heaven; that heaven is thus.’”

When the householder Isidatta knew that Venerable Anuruddha had finished speaking, he rose from his seat, personally fetched water for washing, and with his own hands served exceedingly pure and excellent foods, abundant in all varieties of things to chew and things to eat. He attended to the meal and poured water until they had eaten and drunk their fill.

When the meal was finished, the utensils had been cleared away, and water for washing had been provided, the householder took a low seat and sat to one side to hear the Dharma. After the householder Isidatta had sat down, Venerable Anuruddha taught him the Dharma, inspiring ardent aspiration and bringing him to joy. Using innumerable skillful means, he taught the householder the Dharma, inspiring ardent aspiration and bringing him to joy. Then the Venerable rose from his seat and departed.

Thus spoke Venerable Anuruddha. After the householder Isidatta and the bhikkhus heard what he had said, they rejoiced and respectfully put it into practice.

Notes:

^[01] Corresponds to Pāli M.127, Anuruddha-suttaṃ.

^[02] Isidatta the householder 仙 餘 財 主; in Pāli this may be Isidatta dhanapati (merchant), but it is not the same as the Pāli Pañcakaṅga thapati (the proprietor Pañcakaṅga; see Sūtra 179), a carpenter serving Pasenadi, king of Kosala.

^[03] See Sūtras 72, 74, and 77.

^[04] Ministerial assistant for adjudicating matters 斷 理 臣 佐.

^[05] Channa Kaccāyana 真 迦 旃 延. Pāli: Sabhiya Kaccāna.

^[06] Liberation of mind through greatness 大 心 解 脫. Pāli: mahaggatā cetovimutti.

^[07] Immeasurable liberation of mind 無 量 心 解 脫. Pāli: appamāṇā cetovimutti.

^[08] The Chinese text has probably omitted a sentence spoken by Venerable Anuruddha. According to the Pāli, he does not acknowledge that the two expressions have the same meaning.

^[09] The Pāli text reads: yāvatā ekaṃ rukkhamūlaṃ mahaggan ti pharitvā adhimuccitvā viharati, meaning that he dwells after pervading and resolving: “It is great to the extent of the area beneath a single tree.”

^[10] See note 11, Sūtra 78, and note 2 above.

^[11] Chinese: superior heaven 有 滕 天. The title of the sūtra is also derived from this.

80. THE SŪTRA OF KĀHINA^[1]

Thus have I heard:

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

At that time, Anuruddha was also staying in the country of Sravasti, on Mount Salalayan^[02]. When the night had passed and dawn had come, Venerable Anuruddha put on his robe, took his bowl, and entered the city of Sravasti to seek alms. In the morning, Venerable Ananda likewise put on his robe, took his bowl, and entered the city of Sravasti to seek alms. Venerable Anuruddha encountered Venerable Ananda while they were on their almsround. Upon meeting him, Venerable Anuruddha asked:

“Worthy Ananda, you should know that all three of my robes have become worn and torn. Worthy one, could you now ask the bhiksus to help sew robes for me?”

Venerable Ananda silently consented to Venerable Anuruddha’s request and promised to ask them.

Venerable Ananda then went on his almsround. After entering Sravasti, finishing his meal, and, after midday, washing his hands and feet, he placed his nisidana over his shoulder, took the key to the doors in his hand, and went from room to room to meet the bhiksus, saying:

“Venerable sirs, today let us go to Mount Salalayan to sew robes for Venerable Anuruddha.”

When the bhiksus heard Venerable Ananda’s words, they all went to Mount Salalayan to sew robes for Venerable Anuruddha.

At that time, the Blessed One saw Venerable Ananda holding the key to the doors and going from room to room. Upon seeing him, he asked:

“Ananda, for what reason are you holding the key to the doors and going from room to room?”

Venerable Ananda replied:

“Blessed One, I am now asking the bhiksus to sew robes for Venerable Anuruddha.”

The Blessed One said:

“Ananda, why did you not invite the Tathagata to sew robes for Anuruddha?”

Venerable Ananda then joined his palms toward the Blessed One and said:

“I respectfully beseech the Blessed One to go to Mount Salalayan and sew robes for Venerable Anuruddha.”

The Blessed One silently consented.

The Blessed One then led Venerable Ananda to Mount Salalayan and sat before the assembly of bhiksus. At that time, eight hundred bhiksus were gathered on Mount Salalayan, and the Blessed One also sat among them to sew robes for Venerable Anuruddha.

Venerable Mahamaudgalyayana was also present in the assembly. The Blessed One said:

“Mahamaudgalyayana, I can spread out the pattern of the robe for Anuruddha, cut it into pieces, and then stitch them together to make the robe.”

Venerable Mahamaudgalyayana rose from his seat, bared his right shoulder, joined his palms toward the Blessed One, and said:

“I respectfully beseech the Blessed One to spread out the pattern of the robe. The bhiksus will together cut the cloth into pieces, stitch them, and join them to make the robe.”

The Blessed One then spread out the pattern of the robe for Venerable Anuruddha, and the bhiksus together cut the cloth into pieces, stitched them, and joined them. That very day, they finished making all three robes for Venerable Anuruddha. Knowing that Venerable Anuruddha’s three robes had been completed, the Blessed One said:

“Anuruddha, teach the bhiksus the Dharma concerning the kathina. My back is aching, and I wish to rest for a while.”

Venerable Anuruddha replied:

“Yes, Blessed One.”

The Blessed One then folded his uttarasanga robe into four layers and spread it upon the couch, folded his sanghati robe to serve as a pillow, and lay down on his right side with one foot resting upon the other. He aroused the perception of light and continually maintained right mindfulness and right knowledge.

Venerable Anuruddha then addressed the bhiksus:

“Worthy friends, formerly, before I went forth to train in the Way, I became disenchanted with birth, aging, illness, death, weeping, grief, sorrow, and distress, and wished to bring this great mass of suffering to an end.

“Worthy friends, having become disenchanted, I reflected thus: ‘Household life is exceedingly confined and filled with dust. Going forth to train in the Way is vast and open. Living at home, I am fettered by bonds and cannot practice the holy life perfectly throughout my lifetime. I should abandon both few possessions and many possessions, leave behind both a small circle of relatives and a large circle of relatives, shave off my hair and beard, put on the kasaya robe, and, with perfect faith, leave home for homelessness and go forth to train in the Way.’

“Worthy friends, I subsequently abandoned both few possessions and many possessions, left behind both a small circle of relatives and a large circle of relatives, shaved off my hair and beard, put on the kasaya robe, and, with perfect faith, left home for homelessness and went forth to train in the Way.

“Worthy friends, after I had gone forth to train in the Way and renounced my family lineage, I undertook the Dharma of a bhiksu, practiced the precepts, and guarded the Pratimoksa. I also skillfully restrained myself in all forms of proper conduct and observance. Seeing danger in even the slightest transgression, I always harbored fear and undertook and observed the ten precepts.

“Worthy friends, I abstained from killing and put an end to killing. I cast aside knives and clubs, possessed a sense of shame and moral dread, and maintained a compassionate heart that benefited all beings, even the smallest insects. My mind had abandoned killing living beings.

“Worthy friends, I abstained from taking what was not given and put an end to taking what was not given. I took only what was given and delighted in receiving what had been given. I always took pleasure in giving, was joyful and free from stinginess, and did not seek recompense. My mind had abandoned taking what was not given.

“Worthy friends, I abstained from conduct contrary to the holy life and diligently cultivated the holy life. I was assiduous, pure, and wondrous, clean and undefiled; I departed from desire and put an end to sexual conduct. My mind had abandoned conduct contrary to the holy life.

“Worthy friends, I abstained from false speech and spoke truthful words. I delighted in truth and abided unwaveringly and unchangingly in truth. I was trusted by all and did not deceive the world. My mind had abandoned false speech.

“Worthy friends, I abstained from divisive speech and put an end to divisive speech. I practiced refraining from divisive speech and did not cause discord among others. Having heard something from one person, I did not repeat it to another in order to divide the latter from the former; having heard something from another, I did not repeat it to the former in order to divide the former from the latter. I wished to reconcile those who were divided and brought joy to those who were united. I formed no factions, delighted in no factions, and did not spread factionalism. My mind had abandoned divisive speech.

“Worthy friends, I abstained from harsh speech and put an end to harsh speech. If words were coarse and cruel, fierce and offensive to the ear, displeasing and disagreeable to others, causing them anguish and preventing them from finding composure, I abandoned such words. If words were clear, harmonious, gentle, pleasing to the ear, and agreeable, bringing others peace and happiness, complete and lucid in expression, causing no fear and enabling them to attain tranquility, I spoke such words. My mind had abandoned harsh speech.

“Worthy friends, I abstained from frivolous speech and put an end to frivolous speech. I spoke at the proper time, spoke truthfully, spoke in accordance with the Dharma and its meaning, spoke of serenity, and delighted in speaking of serenity. My speech accorded with the matter and with the occasion; I instructed skillfully and admonished skillfully. My mind had abandoned frivolous speech.

“Worthy friends, I abstained from commerce and put an end to commerce. I cast aside instruments of measurement, bushel measures, and grain measures; I did not receive merchandise, bind people in servitude, seek to falsify measures, or, for the sake of petty gain, encroach upon and deceive others. My mind had abandoned commerce.

“Worthy friends, I abstained from accepting widows and maidens and put an end to accepting widows and maidens. My mind had abandoned accepting widows and maidens.

“Worthy friends, I abstained from accepting male and female servants and put an end to accepting male and female servants. My mind had abandoned accepting male and female servants.”

"Venerable friends, I abstain from accepting elephants, horses, cattle, and goats; I have abandoned the acceptance of elephants, horses, cattle, and goats. My mind has relinquished the acceptance of elephants, horses, cattle, and goats.

"Venerable friends, I abstain from accepting chickens and pigs; I have abandoned the acceptance of chickens and pigs. My mind has relinquished the acceptance of chickens and pigs.

"Venerable friends, I abstain from accepting fields, gardens, shops, and establishments; I have abandoned the acceptance of fields, gardens, shops, and establishments. My mind has relinquished the acceptance of fields, gardens, shops, and establishments.

"Venerable friends, I abstain from accepting uncooked, unprepared rice, sesame, and beans; I have abandoned the acceptance of uncooked, unprepared rice, sesame, and beans. My mind has relinquished the acceptance of uncooked, unprepared rice, sesame, and beans.

"Venerable friends, I abstain from intoxicating liquor; I have abandoned intoxicating liquor. My mind has relinquished the drinking of intoxicating liquor.

"Venerable friends, I abstain from large, high, and spacious beds; I have abandoned large, high, and spacious beds. My mind has relinquished large, high, and spacious beds.

"Venerable friends, I abstain from garlands, necklaces, powders, perfumes, and anointing the body; I have abandoned garlands, necklaces, powders, perfumes, and anointing the body. My mind has relinquished garlands, necklaces, powders, perfumes, and anointing the body.

"Venerable friends, I abstain from dancing, singing, music, and attending entertainments; I have abandoned dancing, singing, music, and attending entertainments. My mind has relinquished dancing, singing, music, and attending entertainments.

"Venerable friends, I abstain from accepting precious gold and silver; I have abandoned the acceptance of precious gold and silver. My mind has relinquished the acceptance of precious gold and silver.

"Venerable friends, I abstain from eating after midday; I have abandoned eating after midday. I eat once a day, do not eat at night, and train in eating at the proper time. My mind has relinquished eating after midday.

"Venerable friends, having accomplished this noble aggregate of virtue, I further train in the practice of utmost contentment: robes suffice merely to cover my body, and food merely to sustain it. Wherever I go, I take my robes and bowl with me and depart without attachment, like a hawk that carries its two wings as it soars through the sky. Venerable friends, so too, wherever I go, I take my robes and bowl with me, without attachment.

"Venerable friends, having accomplished this noble aggregate of virtue and utmost contentment, I further train in guarding the sense faculties. I am constantly mindful of their restraint, intent upon clear understanding, guarding and perfecting mindfulness of mind, and ever resolved to arouse right intention. When the eye sees a form, I do not grasp its characteristics or become attached to its savor.

To ward off agitation^[03], I guard the faculty of the eye so that greed, sorrow, and evil unwholesome states do not arise in my mind; because they tend toward that^[04], I guard the faculty of the eye. Likewise, when the ear, nose, tongue, and body encounter their objects, and when the mind cognizes a dharma, I do not grasp the characteristics of that dharma or become attached to its savor. To ward off agitation, I guard the faculty of the mind so that greed, sorrow, and evil unwholesome states do not arise in my mind; because they tend toward that, I guard the faculty of the mind.

"Venerable friends, having accomplished this noble aggregate of virtue, utmost contentment, and restraint of the sense faculties, I further train in clear comprehension when going out and returning^[05], skillfully observing and discerning^[06]. In bending and stretching, lowering and raising my head, my deportment is dignified; I skillfully carry the sanghati and the other robes and bowl. In walking, standing, sitting, lying down, sleeping, waking, speaking, or remaining silent, I act with clear comprehension.

"Venerable friends, having accomplished this noble aggregate of virtue, utmost contentment, restraint of the sense faculties, and clear comprehension in going out and returning, I further train in the practice of seclusion. Alone and solitary, I dwell in a place free from disturbance: beneath a tree, in a peaceful and empty place, deep in the mountains, in a rocky cave, on open ground, in a mountain forest, or in a secluded hollow.

"Venerable friends, after reaching a place free from disturbance, beneath a tree, or in a peaceful and unoccupied place, I spread out my nisidana, sit cross-legged, hold my body upright and establish right resolve^[07], directing mindfulness inward^[08]. I abandon covetousness, with a mind free from contention^[09]. On seeing another's property and necessities of life, I do not give rise to a covetous desire to make them my own. My mind has been purified of covetousness. Likewise, it has been purified of ill will, sloth and torpor, restlessness and remorse; I have severed doubt and dispelled perplexity, without hesitation regarding wholesome dharmas. My mind has been purified of doubt and perplexity.

"Venerable friends, having abandoned the five hindrances that defile the mind and weaken wisdom, secluded from sensual desires and secluded from evil unwholesome states, I attain through to the Fourth Dhyana, which I accomplish and in which I abide.

"Venerable friends, when my concentrated mind has thus become purified and undefiled, free from distress, pliant, well established, and imperturbable, I train in realizing the supernormal knowledge of the bases of spiritual power.

"Venerable friends, I attain immeasurable spiritual powers: I multiply one into many and unite many into one; at one moment I remain as one, possessing knowledge and vision. I pass unhindered through stone walls as though moving through empty space; I enter the earth as though entering water and walk upon water as though walking upon land; seated cross-legged, I rise into the sky like a bird in flight. Even this sun and moon, so mighty in spiritual power, so majestic, so greatly blessed, and so awe-inspiring, I touch and stroke with my hand; my body reaches as high as the Brahma heaven.

"Venerable friends, when my concentrated mind has thus become purified and free from defilement, free from distress, pliant, well established, and imperturbable, I train in realizing the supernormal knowledge of the divine ear. Venerable friends, with the divine ear I hear sounds both human and nonhuman, near and far, pleasant and unpleasant.

"Venerable friends, when my concentrated mind has thus become purified and undefiled, pliant, well established, and imperturbable, I train in realizing the supernormal knowledge of others' minds. Venerable friends, with the knowledge of others' minds, I know, just as they truly are, the thoughts and mental activities of other beings. I know a mind with desire just as it truly is: a mind with desire.

I also know a mind without desire just as it truly is: a mind without desire. Whether there is anger or doubt, no anger or no doubt, defilement or no defilement, concentration or distraction, loftiness or baseness, greatness or smallness, development or lack of development, composure or lack of composure, I know each just as it truly is. I know a mind that is not liberated as a mind that is not liberated.

I also know a liberated mind just as it truly is: a liberated mind.

"Venerable friends, when my concentrated mind has thus become purified and undefiled, free from distress, pliant, well established, and imperturbable, I train in the supernormal knowledge of recollecting former lives. Venerable friends, I recollect the activities, karma, and characteristics of immeasurable former lives: one life, two lives, a hundred lives, a thousand lives, eons of formation, eons of dissolution, and countless eons of formation and dissolution.

Beings went there and were born in such a place; they had such a family name and such a personal name; they lived in such a way, ate and drank in such a way, experienced such suffering and happiness, had such a lifespan, and after living that long, died in such a way. Dying here, they were born there; dying there, they were born here. I was born in such a place, had such a family name and such a personal name, lived in such a way, ate and drank in such a way, experienced such suffering and such happiness, had such a lifespan, and after living that long, died in such a way."

"Venerable friends, with my mind thus concentrated, purified, free from defilement, free from distress, pliant, well established, and having attained imperturbability, I cultivated the knowledge of the passing away and rebirth of beings. Venerable friends, with the purified divine eye, surpassing that of humans, I saw beings passing away and being reborn, fair and ugly, refined and coarse, going to good and bad destinations; and I understood, in accordance with the karma they had created, how they fared, just as it truly was.

If beings engaged in evil bodily conduct, evil verbal conduct, and evil mental conduct, reviled the Noble Ones, held wrong views, and performed karma rooted in wrong view, then, because of these causes and conditions, upon the breakup of the body and the end of life, they certainly went to an evil destination and were reborn in hell. If beings engaged in excellent bodily conduct, excellent verbal conduct, and excellent mental conduct, did not revile the Noble Ones, held right view, and performed karma rooted in right view, then, because of these causes and conditions, upon the breakup of the body and the end of life, they certainly were reborn in a good destination, in a heavenly realm.

"Venerable friends, with my mind thus concentrated, purified, free from defilement, free from affliction, pliant, well established, and having attained imperturbability, I directed it toward the realization of the knowledge of the exhaustion of the taints. I then knew as it truly was: ‘This is suffering,’ ‘This is the arising of suffering,’ ‘This is the cessation of suffering,’ and ‘This is the path leading to the cessation of suffering.’ I also knew as it truly was: ‘These are the taints,’ ‘This is the arising of the taints,’ ‘This is the cessation of the taints,’ and ‘This is the path leading to the cessation of the taints.’ Having known and seen thus, my mind was liberated from the taint of sensual desire, the taint of existence, and the taint of ignorance.

Once liberated, I knew that I was liberated, and I knew as it truly was: ‘Birth has been ended, the holy life has been established, what had to be done has been done, and there will be no further rebirth.’

"Venerable friends, if a bhikkhu violates the precepts, so that his virtue is broken, defective, perforated, sullied, and dark, and yet wishes to rely upon virtue, to be established in virtue, and to use virtue as a ladder by which to ascend the mansion of unsurpassed wisdom and the lofty pavilion of the true Dharma, that is certainly impossible.

"Venerable friends, suppose that not far from a village there were large houses and small houses, high pavilions and low pavilions, and among them there was a ladder. If a person came wishing to ascend one of those pavilions, yet without climbing the first rung wished to climb the second rung, that would be impossible. If, without climbing the second, third, and fourth rungs, he wished to reach the pavilion, that too would be impossible.

Venerable friends, in the same way, if a bhikkhu violates the precepts, so that his virtue is broken, defective, perforated, sullied, and dark, and yet wishes to rely upon virtue, to be established in virtue, and to use virtue as a ladder by which to ascend the mansion of unsurpassed wisdom and the lofty pavilion of the true Dharma, that is certainly impossible.

"Venerable friends, if a bhikkhu does not violate the precepts, so that his virtue is unbroken, without defect, without perforation, unsullied, and not dark, and he wishes to rely upon virtue, to be established in virtue, and to use virtue as a ladder by which to ascend the mansion of unsurpassed wisdom and the lofty pavilion of the true Dharma, that is certainly possible.

"Venerable friends, suppose that not far from a village there were a pavilion with a ladder in it, having perhaps ten or twelve rungs. If a person wished to ascend that pavilion and, having climbed the first rung of the ladder, wished to climb the second, he certainly could do so. Having climbed the second rung, if he wished to climb the third and fourth, he certainly could do so. Venerable friends, in the same way, if a bhikkhu does not violate the precepts, so that his virtue is unbroken, without defect, without perforation, unsullied, and not dark, and he wishes to rely upon virtue, to be established in virtue, and to use virtue as a ladder by which to ascend the mansion of unsurpassed wisdom and the lofty pavilion of the true Dharma, that is certainly possible.

"Venerable friends, relying upon virtue, established in virtue, and using virtue as a ladder by which to ascend the mansion of unsurpassed wisdom and the lofty pavilion of the true Dharma, with only slight effort I can contemplate a thousand worlds.

"Venerable friends, just as a person with good eyesight, standing upon a high pavilion, can with little effort look down upon the open ground below and see a thousand earthen mounds, so too, venerable friends, relying upon virtue, established in virtue, and using virtue as a ladder by which to ascend the mansion of unsurpassed wisdom and the lofty pavilion of the true Dharma, with little effort I can see a thousand worlds.

"Venerable friends, just as a king’s great elephant, adorned perhaps with seven precious ornaments, or fewer than eight, may be concealed beneath tala leaves, so have I kept these six superknowledges concealed.

"Venerable friends, if you have any doubts concerning my attainment of the superknowledge of the bases of spiritual power, ask me, and I shall answer.

"Venerable friends, if you have any doubts concerning my divine-ear superknowledge, ask me, and I shall answer.

"Venerable friends, if you have any doubts concerning my superknowledge of others’ minds, ask me, and I shall answer.

"Venerable friends, if you have any doubts concerning my superknowledge of the recollection of past lives, ask me, and I shall answer.

"Venerable friends, if you have any doubts concerning my superknowledge of the passing away and rebirth of beings, ask me, and I shall answer.

"Venerable friends, if you have any doubts concerning my superknowledge of the exhaustion of the taints, ask me, and I shall answer."

Then the Venerable Ananda said:

"Venerable Anuruddha, gathered here and seated upon Mount Salalā Rock are eight hundred bhikkhus and the Blessed One, sewing a robe for the Venerable Anuruddha. If anyone has any doubts concerning the Venerable Anuruddha’s attainment of the superknowledge of the bases of spiritual power, let him ask, and the Venerable Anuruddha will answer. If anyone has any doubts concerning the Venerable Anuruddha’s attainment of the superknowledge of the divine eye, let him ask, and the Venerable Anuruddha will answer.

If anyone has any doubts concerning the Venerable Anuruddha’s superknowledge of others’ minds, let him ask, and the Venerable Anuruddha will answer. If anyone has any doubts concerning the Venerable Anuruddha’s superknowledge of the recollection of past lives, let him ask, and the Venerable Anuruddha will answer. If anyone has any doubts concerning the superknowledge of the passing away and rebirth of beings, let him ask, and the Venerable Anuruddha will answer.

If anyone has any doubts concerning the superknowledge of the exhaustion of the taints, let him ask, and the Venerable Anuruddha will answer. Yet for a long time we have known the mind of the Venerable Anuruddha with our own minds, precisely as the Venerable Anuruddha has said: he possesses great spiritual power, great majesty, great merit, and great supernatural might."

At that time, the Blessed One’s pain had subsided and he had regained his ease. He then rose and sat cross-legged. Once seated, the Blessed One praised the Venerable Anuruddha:

"Excellent! Excellent, Anuruddha! You have expounded the Dharma concerning the kathina for the bhikkhus. Anuruddha, expound the Dharma concerning the kathina for the bhikkhus again. Anuruddha, you should often expound the Dharma concerning the kathina for the bhikkhus."

Then the Blessed One addressed the bhikkhus:

“Bhikkhus, you should receive and uphold the Kathina Dharma, recite it, cultivate it, and carefully preserve it. Why is this? Because the Kathina Dharma accords with the Dharma, is the foundation of the holy life, and leads to penetration, awakening, and nirvana.

If a son of good family shaves off his beard and hair, dons the kasaya robe, and, with resolute faith, leaves the household life for homelessness and goes forth to train in the Way, he should wholeheartedly receive and uphold the Kathina Dharma. Why is this? Because I do not see among the bhikkhus of the past anyone who made a robe in this manner, as Bhikkhu Anuruddha does.

Nor among the bhikkhus of the future or the present will anyone make a robe in this manner, as Bhikkhu Anuruddha does. Why is this? Because today eight hundred bhikkhus are seated together on the rocky Mount Sālarāla, with the Blessed One also among them, making a robe for Bhikkhu Anuruddha.

Thus Bhikkhu Anuruddha possesses great bases of spiritual power, great majestic virtue, great merit and blessings, and great spiritual might.”

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

Notes:

^[01] Ca-hi-na, according to the Pāli or Sanskrit pronunciation, kaṭṭhina, should be read as ca-thi-na, but here it is read according to customary usage.

^[02] Mount Sālarāla, 娑 羅 邏 巖 山. The identity of this place is uncertain.

^[03] Vị phẫn tránh cố 謂 忿 諍 故: because of anger and contention. Pāli: yatvādhikaraṇam enam…, for what reason… In the Chinese version, adhikaraṇa, “cause” or “reason,” is understood as “contention.”

^[04] Thú hướng bỉ cố 趣 向 彼 故; Pāli: (akusalā dhammā) anvāssaveyyṃ, (unwholesome states) might arise (flow into the mind).

^[05] Chánh tri xuất nhập 正 知 出 入; Pāli: abhikkante paṭikkante saṃpajānakārī, clearly comprehending (knowing what one is doing) when going forward and returning.

^[06] Thiện quán phân biệt; Pāli: ālokite vilokite saupajānakārī, clearly comprehending when looking ahead and looking behind.

^[07] Chánh thân chánh nguyện 正 身 正 願; Pāli: ujuṃ kāyaṃ paṇidhāya, sitting with the back upright. In the Chinese version, paṇidhāya, “having positioned,” is understood as paṇidhāna: aspiration.

^[08] Phản niệm bất hướng 反 念 不 向; Pāli: parimukhaṃ satiṃ upaṭṭhapetvā, establishing mindfulness directly before oneself (maintaining mindfulness in front).

^[09] Tâm vô hữu tránh 心 無 有 諍; Pāli: vigatābhijjhena cetasā vharati, dwelling with a mind free from covetousness.