中阿含經

8. CHAPTER ON DEFILEMENT

89. THE DISCOURSE ON A BHIKKHU'S REQUEST^[1]

Thus have I heard.

At one time, the Buddha was journeying in the city of Rajagriha, in the Bamboo Grove, the Kalandaka Garden, together with the community of great bhikkhus, where they were observing the rains retreat^[02].

At that time, Venerable Mahamaudgalyayana^[03] said to the bhikkhus:

“Venerable friends, if a bhikkhu makes a request^[04] of the bhikkhus, saying: ‘May you speak to me, instruct me, and admonish me; please do not treat me with hostility.’ Why is this? Venerable friends, a certain person may be difficult to address^[05], possessing a nature that makes him difficult to address; and because of this nature, his fellow practitioners in the holy life do not speak to him, instruct him, or admonish him, but instead treat him with hostility^[06].

“Venerable friends, what is the nature that makes one difficult to address, such that, when someone possesses it, his fellow practitioners in the holy life do not speak to him, instruct him, or admonish him, but instead treat him with hostility?

“Venerable friends, herein a person has evil desires and entertains thoughts of desire^[07]. Venerable friends, if a person has evil desires and entertains thoughts of desire, this is a nature that makes him difficult to address. Likewise, he is defiled and acts out of defilement^[08]; he deliberately conceals his faults^[09]; he is deceitful and fraudulent, miserly, envious, shameless, without moral dread, angry, corrupt, and malicious^[10]; he speaks wrathful words; when admonished by a bhikkhu, he reproaches the admonishing bhikkhu^[11]; when admonished by a bhikkhu, he disparages the admonishing bhikkhu^[12]; when admonished by a bhikkhu, he exposes the admonishing bhikkhu’s faults; he evades the matter by speaking irrelevantly; he conceals things and harbors resentment;

he seethes with hatred; he has evil friends and evil companions; he is ungrateful and does not acknowledge kindness.

Venerable friends, if anyone is ungrateful and does not acknowledge kindness, that person possesses a nature that makes him difficult to address. Venerable friends, these are the traits that make one difficult to address. If anyone possesses a nature that makes him difficult to address, his fellow practitioners in the holy life do not speak to him, instruct him, or admonish him, but instead treat him with hostility.

“Venerable friends, a bhikkhu should reflect upon himself^[13]: ‘Venerable friends, if anyone has evil desires and entertains thoughts of desire, I do not find that person agreeable; and if I have evil desires and entertain thoughts of desire, that person likewise will not find me agreeable.’ A bhikkhu should contemplate in this way and neither act upon evil desires nor entertain thoughts of desire. Thus should he train.

“Likewise, consider one who is defiled and acts out of defilement; who deliberately conceals his faults; who is deceitful and fraudulent, miserly, envious, shameless, without moral dread, angry, corrupt, and malicious; who speaks wrathful words; who, when admonished by a bhikkhu, reproaches the admonishing bhikkhu; who, when admonished by a bhikkhu, disparages the admonishing bhikkhu; who, when admonished by a bhikkhu, exposes the admonishing bhikkhu’s faults; who evades the matter by speaking irrelevantly; who conceals things and harbors resentment; who seethes with hatred; who has evil friends and evil companions; and who is ungrateful and does not acknowledge kindness. ‘Venerable friends, if anyone is ungrateful and does not acknowledge kindness, I do not find that person agreeable;

and if I am ungrateful and do not acknowledge kindness, that person likewise will not find me agreeable.’ A bhikkhu should contemplate in this way and refrain from ingratitude and failure to acknowledge kindness.

Thus should he train.

“Venerable friends, even if a bhikkhu does not make a request of the bhikkhus, saying: ‘May you speak to me, instruct me, and admonish me; do not treat me with hostility,’ why is this? Venerable friends, a certain person may be easy to address and fully possess a nature that makes him easy to address^[14]; and because he fully possesses such a nature, his fellow practitioners in the holy life speak to him well, instruct him well, admonish him well, and do not treat him with hostility.

“Venerable friends, what is the nature that makes one easy to address, such that, when someone fully possesses it, his fellow practitioners in the holy life speak to him well, instruct him well, admonish him well, and do not treat him with hostility? Venerable friends, a certain person has no evil desires and entertains no thoughts of desire; this is a nature that makes him easy to address. Likewise, he is not defiled and does not act out of defilement; he does not deliberately conceal his faults; he is not deceitful or fraudulent, not miserly or envious, not shameless or without moral dread, not angry, corrupt, or malicious; he does not speak wrathful words; when admonished by a bhikkhu, he does not reproach the admonishing bhikkhu;

when admonished by a bhikkhu, he does not disparage the admonishing bhikkhu; when admonished by a bhikkhu, he does not expose the admonishing bhikkhu’s faults; he does not evade the matter by speaking irrelevantly; he does not conceal things or harbor resentment; he does not seethe with hatred; he does not have evil friends or evil companions; and he is not ungrateful or unmindful of kindness.

Venerable friends, if anyone is not ungrateful or unmindful of kindness, that person possesses a nature that makes him easy to address. Venerable friends, these are the traits that make one easy to address. If anyone fully possesses a nature that makes him easy to address, his fellow practitioners in the holy life speak to him well, instruct him well, admonish him well, and do not treat him with hostility.

“Venerable friends, a bhikkhu should reflect upon himself: ‘Venerable friends, if a person has no evil desires and entertains no thoughts of desire, I find that person agreeable; and if I have no evil desires and entertain no thoughts of desire, that person likewise will find me agreeable.’ A bhikkhu should contemplate in this way and neither act upon evil desires nor entertain thoughts of desire. Thus should he train.

Likewise, he should not be defiled or act out of defilement; he should not deliberately conceal his faults; he should not be deceitful or fraudulent, miserly or envious, shameless or without moral dread, angry, corrupt, or malicious; he should not speak wrathful words; when admonished by a bhikkhu, he should not reproach the admonishing bhikkhu; when admonished by a bhikkhu, he should not disparage the admonishing bhikkhu; when admonished by a bhikkhu, he should not expose the admonishing bhikkhu’s faults; he should not evade the matter by speaking irrelevantly; he should not conceal things or harbor resentment; he should not seethe with hatred; he should not have evil friends or evil companions;

and he should not be ungrateful or unmindful of kindness. ‘Venerable friends, if a person is not ungrateful or unmindful of kindness, I find that person agreeable; and if I am not ungrateful or unmindful of kindness, that person likewise will find me agreeable.’ A bhikkhu should contemplate in this way and be neither ungrateful nor unmindful of kindness.

Thus should he train.

“Venerable friends, if a bhikkhu examines himself in this way^[15]: ‘Do I have evil desires and entertain thoughts of desire, or do I have no evil desires and entertain no thoughts of desire?’ he will certainly derive great benefit.

“Venerable friends, if, upon examining himself, a bhikkhu knows that he has evil desires and entertains thoughts of desire, he cannot rejoice. He therefore aspires to eliminate desire.

“Venerable friends, if, upon examining himself, a bhikkhu knows that he has no evil desires and entertains no thoughts of desire, he immediately rejoices, thinking: ‘I myself am purified and seek to train in the noble Dharma’; therefore, he rejoices.”

“Venerable friends, just as a person with good eyesight, looking at himself in a mirror, sees whether his face is clean or dirty. Venerable friends, if a person with good eyesight sees that his face is dirty, he is not pleased and wishes to wash it clean. Venerable friends, if a person with good eyesight sees that his face is not dirty, he is pleased, thinking, ‘My face is clean,’ and therefore rejoices.

Venerable friends, in the same way, if, upon examining himself, a bhikkhu knows, ‘I have evil desires and thoughts of desire,’ he is not pleased and seeks to eliminate those desires. Venerable friends, if, upon examining himself, a bhikkhu knows that he has no evil desires or thoughts of desire, he rejoices, thinking, ‘I am pure within myself and seek to learn the noble Dharma,’ and therefore is pleased. Likewise, am I defiled and do I act in a defiled manner, or am I undefiled and do I act without defilement?

Do I deliberately conceal things, or do I not deliberately conceal them? Am I deceitful and fraudulent, or am I not deceitful and fraudulent? Am I miserly and jealous, or am I not miserly and jealous?

Am I without moral shame and moral dread, or am I not without moral shame and moral dread? Am I wrathful, corrupt, and malicious, or am I not wrathful, corrupt, and malicious? Do I speak angry words, or do I not speak angry words?

When reproved by a bhikkhu, do I reprove him in return, or do I not reprove the bhikkhu who reproves me? Do I scorn the bhikkhu who reproves me, or do I not scorn the bhikkhu who reproves me? Do I expose the faults of the bhikkhu who reproves me, or do I not expose the faults of the bhikkhu who reproves me?

Do I speak irrelevantly and stray from the subject in order to evade the issue, or do I not speak irrelevantly and stray from the subject in order to evade the issue? Do I conceal things and harbor resentment, or do I not conceal things and harbor resentment? Do I blaze with hatred, or do I not blaze with hatred?

Do I have evil friends and evil companions, or do I not have evil friends and evil companions? Am I ungrateful and do I fail to recognize kindness, or am I not ungrateful and do I recognize kindness? Venerable friends, if, upon examining himself, a bhikkhu knows, ‘I am ungrateful and fail to recognize kindness,’ he is not pleased and wishes to eliminate this fault.

Venerable friends, if, upon examining himself, a bhikkhu knows that he is not ungrateful and does recognize kindness, he rejoices, thinking, ‘I am pure within myself and seek to learn the noble Dharma,’ and therefore is pleased.

“Venerable friends, just as a person with good eyesight, looking at himself in a mirror, sees whether his face is clean or dirty. Venerable friends, if a person with good eyesight sees that his face is dirty, he is not pleased and wishes to wash it clean. Venerable friends, if a person with good eyesight sees that his face is not dirty, he rejoices, thinking, ‘My face is clean,’ and therefore is pleased.

Venerable friends, in the same way, if a bhikkhu knows that he is ungrateful and fails to recognize kindness, he is not pleased and wishes to eliminate this fault. Venerable friends, if, upon examining himself, a bhikkhu knows that he is not ungrateful and does recognize kindness, he rejoices, thinking, ‘I am pure within myself and seek to learn the noble Dharma,’ and therefore is pleased. Because he is pleased, gladness arises; because of gladness, his body becomes tranquil; because his body is tranquil^[16], he experiences bliss; and because he experiences bliss, his mind becomes concentrated.

“Venerable friends, because the learned noble disciple’s mind is concentrated, he sees things as they truly are and knows them as they truly are. Because he sees and knows things as they truly are, he becomes disenchanted. Because of disenchantment, he becomes free from desire. Because he is free from desire, he is liberated. Through liberation, the knowledge of liberation arises, and he knows as it truly is: ‘Birth is ended, the holy life has been established, what had to be done has been done, and there will be no further rebirth.’”

The Venerable Mahā Moggallāna spoke thus. Having heard what the Venerable Mahā Moggallāna said, the bhikkhus rejoiced and respectfully put it into practice.

Notes:

^[01] Chinese edition, fascicle 23. Corresponds to Pāli M.15, Anumāna-suttaṃ. For the Chinese, see also No. 50.

^[02] The corresponding Pāli version does not contain this passage.

^[03] Pāli: āyasmā moggallāno bhaggesu viharati suṃsumāragire; at that time the Venerable Mahā Moggallāna was dwelling among the Bhaggas on Mount Suṃsumāra.

^[04] Chinese: thỉnh 請. Pāli: pavāreti: invitation for admonition.

^[05] Chinese: lệ ngữ, lệ ngữ pháp 戾 語 法. Pāli: dubbaca, dovacassakaraṇa dhamma.

^[06] There is perhaps a detail here relating to the bhikkhus’ discipline: one subjected to a formal act of exclusion because he is described as “of evil nature, refusing to accept others’ words” (stubbornly refusing to heed the bhikkhus’ counsel) would therefore not be accepted by the bhikkhus for the invitation ceremony. Pāli: pavāreti... Bhikkhu vadantu maṃ āyasmanto vacanīyomhi āyasmantehi...atha kho naṃ sabrahmacārī na ceva vattabbaṃ maññanti; the bhikkhu makes an invitation: “Let the venerable ones speak to me; I need to be admonished by the venerable ones”... but his companions in the holy life think that he should not be admonished.

^[07] Evil desires and thoughts of desire 惡 欲 欲 念. Pāli: pāpiccho hoti pāpikānaṃ icchānaṃ vasaṃgato; he has evil desires and is controlled by evil desires.

^[08] Defiled and acting with defilement 染 行 染; perhaps Pāli: attukkaṃsako paravambhī, praising oneself and disparaging others.

^[09] Refusing to speak and harboring resentment 不 語 結 住; perhaps Pāli: makkhata (see Discourse 122).

^[10] Wrathful, corrupt, and malicious 瞋 弊 惡 意; perhaps Pāli: kodhahetu upanāhī, harboring hatred because of anger.

^[11] Reproving the bhikkhu who reproves one 訶 比 丘 訶. Pāli: codito codakena codakṃ paṭipphareti, when accused of an offense, he attacks the accuser in return.

^[12] Scorning the bhikkhu who reproves one 訶 比 丘 輕 慢. The Chinese translation perhaps reverses the syntax and should therefore be understood in the opposite order. Pāli: codakaṃ apasādeti, disparaging the one who accuses him of an offense.

^[13] Pāli: attanāva attānaṃ evaṃ anuminitabbaṃ, one should examine oneself in this way.

^[14] Amenable to speech and possessing the qualities that make one amenable to speech 善 語 成 就 善 語 法. Pāli: so ca sovaco hoti, sovacassakaraṇehi samannāgato.

^[15] Pāli: attanāva attānaṃ evaṃ paccavekkhitabbaṃ, one should reflect upon oneself in this way.

^[16] Chinese: the body becomes still 止 身.

90. THE DISCOURSE ON KNOWING THE DHARMA^[1]

Thus have I heard:

At one time the Buddha was traveling in Kauśāmbī and staying in Ghoṣita’s Park^[02].

At that time the Venerable Cunda said to the bhikkhus:

“If a bhikkhu were to say, ‘I know the dharmas; among the dharmas I know, there is no greed,’ yet evil greed^[04] has arisen and persists in that venerable one’s mind.

“In the same way, there are contentiousness, resentment, the bondage of anger, the fetter of concealment, stinginess, jealousy, deception, flattery, lack of moral shame, lack of moral dread, evil desires, and wrong views^[05]. Yet evil desires and wrong views have arisen and persist in that venerable one’s mind. His companions in the holy life know that this venerable one does not know the dharmas—the dharmas known to be free from greed.

Why is this? Because greed has arisen and persists in that venerable one’s mind. The same applies to contentiousness, resentment, the bondage of anger, the fetter of concealment, stinginess, jealousy, deception, flattery, lack of moral shame, lack of moral dread, evil desires, and wrong views.

Why is this? Because evil desires and wrong views have arisen and persist in that venerable one’s mind.”

“Venerable friends, suppose a man who is not wealthy claims to be wealthy; though he has no fief, he says he has a fief; and though he has no livestock, he says he has livestock. When he wishes to spend, he has no gold, silver, pearls, beryl, crystal, or amber; no livestock or grain; nor any male or female servants. His friends and acquaintances come to his house and say: ‘You are truly not wealthy, yet you claim to be wealthy; you have no fief, yet you say you have a fief; and you have no livestock, yet you say you have livestock.

When you wish to spend, you have no gold, silver, pearls, beryl, crystal, or amber; no livestock or grain; nor any male or female servants.’ In the same way, venerable friends, a bhikkhu may say: ‘I know the phenomena that should be known, without greed,’ yet greed has arisen and persists in that venerable one’s mind. Likewise, contentiousness, resentment, the fetter of anger, the bond of concealment, stinginess, jealousy, deceit, flattery, shamelessness, lack of moral dread, evil desire, and wrong view have arisen and persist.

His companions in the holy life know that this venerable one does not know the phenomena that should be known, without greed. Why is that? Because his mind does not incline toward the complete destruction of greed, toward nirvana without remainder.

The same applies to contentiousness, resentment, the fetter of anger, the bond of concealment, stinginess, jealousy, deceit, flattery, shamelessness, lack of moral dread, evil desire, and wrong view. Why is that? Because his mind does not incline toward the complete destruction of evil and resentment, toward nirvana without remainder.

“Venerable friends, a bhikkhu may not say: ‘I know the phenomena that should be known, without greed,’ yet greed has not arisen and does not persist in that venerable one’s mind. Likewise, with regard to contentiousness, resentment, the fetter of anger, the bond of concealment, stinginess, jealousy, deceit, flattery, shamelessness, lack of moral dread, evil desire, and wrong view: evil desire and wrong view have not arisen and do not persist in that venerable one’s mind.

His companions in the holy life know that this venerable one truly knows the phenomena that should be known, without greed. Why is that? Because evil greed has not arisen and does not persist in that venerable one’s mind.

The same applies to contentiousness, resentment, the fetter of anger, the bond of concealment, stinginess, jealousy, deceit, flattery, shamelessness, lack of moral dread, evil desire, and wrong view. Why is that? Because evil desire and wrong view have not arisen and do not persist in that venerable one’s mind.

“Venerable friends, suppose a very wealthy man says that he is not wealthy; though he has a fief, he says that he has no fief; and though he has livestock, he says that he has no livestock. When he wishes to spend, gold, silver, pearls, beryl, crystal, and amber are readily available; he has livestock and grain, as well as male and female servants. His friends and acquaintances come to his house and say: ‘You are truly very wealthy, yet you say that you are not wealthy; you have a fief, yet you say that you have no fief; and you have livestock, yet you say that you have no livestock. But when you wish to spend, gold, silver, pearls, beryl, crystal, and amber are readily available; you have livestock and grain, as well as male and female servants.’

“In the same way, venerable friends, a bhikkhu may not say: ‘I know the phenomena that should be known, without greed,’ yet evil greed has not arisen and does not persist in that venerable one’s mind.

“Likewise, with regard to contentiousness, resentment, the fetter of anger, the bond of concealment, stinginess, jealousy, deceit, flattery, shamelessness, lack of moral dread, evil desire, and wrong view: evil desire and wrong view have not arisen and do not persist in that venerable one’s mind.

“His companions in the holy life know that this venerable one truly knows the phenomena that should be known, without greed. Why is that? Because his mind inclines toward the complete destruction of greed, the fetter of anger, the bond of concealment, stinginess, jealousy, deceit, flattery, shamelessness, lack of moral dread, evil desire, and wrong view. Why is that? Because his mind inclines toward the complete destruction of wrong view, toward nirvana without remainder.”

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

Notes:

^[01] Corresponds to the Pāli A.10.24, Mahā-cunda-suttam.

^[02] Kausambi, Ghosita’s Park 拘 舍 彌 瞿 師 羅 園. See Discourse 72. In the Pāli version, Mahā-Cunda was then dwelling among the Cetis.

^[03] Cunda 周 那. Pāli: Mahā-Cunda. See Discourse No. 196 and note ⁽³⁾.

^[04] Evil covetousness 惡 增 伺. Pāli: lobha. Elsewhere, Chinese: 增伺; Pāli: abhijjhā.

^[05] For the Chinese enumeration, see Discourses 183 and 196. The Pāli enumeration is: lobha (greed), moha (delusion), kodha (anger), upanāha (resentment), makkha (deceit or concealment), palāsa (malice or ill will), macchariya (avarice or stinginess), pāpikā issā (evil jealousy), pāpikā ichā (evil desire).

91. THE DISCOURSE ON CUNDA’S QUESTION ABOUT VIEWS^[1]

Thus have I heard:

At one time the Buddha was journeying in Kausambi and staying in Ghosita’s Park^[02]. Then, late in the afternoon, the Venerable Mahā-Cunda rose from his secluded meditation and went to the Buddha. He bowed at the Buddha’s feet, sat down to one side, and said:

“Blessed One, various views arise and proliferate in the world, namely, the doctrines that there is a self, a being, a person, one who experiences, a life principle, and a world^[03]. Blessed One, how should one know and how should one see so that these views may be eliminated and relinquished, and so that other wrong views neither continue nor are grasped?”

The Blessed One then said:

“Cunda, various views arise and proliferate in the world, namely, the doctrines that there is a self, a being, a person, one who experiences, a life principle, and a world. Cunda, if one wishes to bring these phenomena to complete destruction without remainder, one must know and see in such a way that these views are eliminated and relinquished, while other views neither continue nor are grasped. One should train in the Dharma of gradual effacement^[04].

“Cunda, in the Noble Dharma and discipline, what is gradual effacement? A bhikkhu, secluded from sensual desire and secluded from evil, unwholesome states, attains and dwells in the four jhānas. He thinks: ‘I have practiced gradual effacement.’ Cunda, in the Noble Dharma and discipline, this alone is not gradual effacement^[05].

“There are four higher states of mind that are pleasant dwellings in the present life^[06]. A practitioner emerges from them and then enters them again. He thinks: ‘I practice this gradual effacement.’ Cunda, in the Noble Dharma and discipline, this alone is not gradual effacement.

“A bhikkhu completely transcends all perceptions of form and proceeds until he attains and dwells in the sphere of neither perception nor non-perception. He thinks: ‘I practice gradual effacement.’ Cunda, in the Noble Dharma and discipline, this alone is not gradual effacement.

“There are four peaceful liberations^[07], transcending form and attaining the formless. After emerging from them, a practitioner may tell others about them. He thinks: ‘I practice gradual effacement.’ Cunda, in the Noble Dharma and discipline, this alone is not gradual effacement.

“Cunda, train in gradual effacement thus: ‘Others may have evil desires and thoughts of sensual desire; I shall have no evil desires or thoughts of sensual desire.’^[08]

“Cunda, train in gradual effacement thus: ‘Others may harbor angry and harmful intentions^[09]; I shall harbor no angry or harmful intentions.’

“Cunda, train in gradual effacement thus: ‘Others may kill living beings, take what is not given, and engage in conduct contrary to the holy life; I shall not engage in conduct contrary to the holy life.’

“Cunda, train in gradual effacement thus: ‘Others may be greedy^[10], harbor harmful thoughts^[11], be bound by sloth and torpor^[12], be restless^[13], arrogant, and doubtful^[14]; I shall be free from doubt.’”

"Cunda, 'Others have the fetter of anger,^[15] are obsequious, deceitful, shameless, and without moral dread; we have a sense of shame and moral dread.' Thus should you train in gradual effacement.

"Cunda, 'Others are conceited; we are not conceited.' Thus should you train in gradual effacement.

"Cunda, 'Others have overweening conceit; we do not have overweening conceit.^[16]' Thus should you train in gradual effacement.

"Cunda, 'Others are not learned; we are learned.' Thus should you train in gradual effacement.

"Cunda, 'Others do not contemplate wholesome dharmas; we contemplate wholesome dharmas.' Thus should you train in gradual effacement.

"Cunda, 'Others practice what is contrary to the Dharma and engage in evil conduct; we practice in accordance with the Dharma and engage in excellent conduct.' Thus should you train in gradual effacement.

"Cunda, 'Others speak falsely, speak divisively, speak harshly, speak frivolously, and observe evil precepts; we do not observe evil precepts.' Thus should you train in gradual effacement.

"Cunda, 'Others lack faith, are indolent, lack mindfulness and concentration, and possess evil wisdom; we do not possess evil wisdom.' Thus should you train in gradual effacement.

"Cunda, merely giving rise to the aspiration to seek and learn wholesome dharmas brings many benefits; how much more so does practicing wholesome dharmas in body and speech?

"Cunda, 'Others have evil desires and thoughts of desire; we have no evil desires or thoughts of desire.' Thus should you arouse the aspiration.

"Cunda, 'Others harbor angry and harmful intentions; we harbor no angry or harmful intentions.' Thus should you arouse the aspiration.

"Cunda, 'Others kill living beings, take what is not given, and engage in conduct contrary to celibacy; we do not engage in conduct contrary to celibacy.' Thus should you arouse the aspiration.

"Cunda, 'Others are covetous, malicious, bound by sloth and torpor, restless and haughty, and beset by doubt; we are free from doubt.' Thus should you arouse the aspiration.

"Cunda, 'Others have the fetter of anger, are obsequious, deceitful, shameless, and without moral dread; we have a sense of shame and moral dread.' Thus should you arouse the aspiration.

"Cunda, 'Others are conceited; we are not conceited.' Thus should you arouse the aspiration.

"Cunda, 'Others have overweening conceit; we do not have overweening conceit.' Thus should you arouse the aspiration.

"Cunda, 'Others are not learned; we are learned.' Thus should you arouse the aspiration.

"Cunda, 'Others do not contemplate wholesome dharmas; we contemplate wholesome dharmas.' Thus should you arouse the aspiration.

"Cunda, 'Others practice what is contrary to the Dharma and engage in evil conduct; we practice in accordance with the Dharma and engage in excellent conduct.' Thus should you arouse the aspiration.

"Cunda, 'Others speak falsely, speak divisively, speak harshly, speak frivolously, and observe evil precepts; we do not observe evil precepts.' Thus should you arouse the aspiration.

"Cunda, 'Others lack faith, are indolent, lack mindfulness and concentration, and possess evil wisdom; we do not possess evil wisdom.' Thus should you arouse the aspiration.

"Cunda, just as a bad road has a good road to counter it, and a bad ford has a good ford to counter it, so too, Cunda, evil desire has the absence of evil desire to counter it. Angry and harmful intention has the absence of angry and harmful intention to counter it. Killing living beings, taking what is not given, and conduct contrary to celibacy have celibate conduct to counter them.

Covetousness, malice, sloth and torpor, restlessness and haughtiness, and doubt have freedom from doubt to counter them. The fetter of anger, obsequiousness, deceit, shamelessness, and lack of moral dread have a sense of shame and moral dread to counter them. Conceit has absence of conceit to counter it.

Overweening conceit has absence of overweening conceit to counter it. Lack of learning has learning to counter it. Failure to contemplate wholesome dharmas has contemplation of wholesome dharmas to counter it.

Practice contrary to the Dharma and evil conduct have practice in accordance with the Dharma and excellent conduct to counter them. False speech, divisive speech, harsh speech, frivolous speech, and evil precepts have wholesome precepts to counter them. Lack of faith, indolence, lack of mindfulness, lack of concentration, and evil wisdom have wholesome wisdom to counter them.

"Cunda, some dharmas are dark and have dark results, leading to evil destinations; other dharmas are bright and have bright results, leading upward to good destinations. In the same way, Cunda, one with evil desires rises through the absence of evil desire. One with angry and harmful intentions rises through the absence of angry and harmful intentions.

One who kills living beings, takes what is not given, and engages in conduct contrary to celibacy rises through celibate conduct. One who is covetous and malicious, affected by sloth and torpor, restless and haughty, and beset by doubt rises through freedom from doubt. One who is angry, obsequious, deceitful, shameless, and without moral dread rises through a sense of shame and moral dread.

One who is conceited rises through absence of conceit. One with overweening conceit rises through absence of overweening conceit. One who is not learned rises through learning.

One who does not contemplate wholesome dharmas rises through contemplating wholesome dharmas. One who practices contrary to the Dharma and engages in evil conduct rises through practicing in accordance with the Dharma and engaging in excellent conduct. One who speaks falsely, speaks divisively, speaks harshly, speaks frivolously, and observes evil precepts rises through wholesome precepts.

One who lacks faith, is indolent, lacks mindfulness and concentration, and possesses evil wisdom rises through wholesome wisdom.

"Cunda, it is impossible that one who has not tamed oneself and has not tamed others could bring about taming. It is impossible that one who is oneself submerged and whose companion is submerged could rescue another. It is impossible that one who has not attained parinirvana and whose companion has not attained parinirvana could lead another to enter nirvana.

"Cunda, it is possible that one who has tamed oneself, though another remains untamed, could bring about that other's taming. It is possible that one who is not submerged, though another is submerged, could rescue that other. It is possible that one who has attained parinirvana, though another has not attained parinirvana, could lead that other to nirvana.

"In the same way, Cunda, one with evil desires enters nirvana through the absence of evil desire. One with angry and harmful intentions enters nirvana through the absence of angry and harmful intentions. One who kills living beings, takes what is not given, and engages in conduct contrary to celibacy enters nirvana through celibate conduct.

One who is covetous and malicious, affected by sloth and torpor, restless and haughty, and beset by doubt enters nirvana through freedom from doubt. One who has the fetter of anger, is obsequious, shameless, and without moral dread enters nirvana through a sense of shame and moral dread. One with overweening conceit enters nirvana through absence of overweening conceit.

One who is not learned enters nirvana through learning. One who does not contemplate wholesome dharmas enters nirvana through contemplating wholesome dharmas. One who practices contrary to the Dharma and engages in evil conduct enters nirvana through practicing in accordance with the Dharma and engaging in excellent conduct.

One who speaks falsely, speaks divisively, speaks harshly, speaks frivolously, and observes evil precepts enters nirvana through wholesome precepts. One who lacks faith, is indolent, lacks mindfulness and concentration, and possesses evil wisdom enters nirvana through wholesome wisdom.

"Cunda, I have thus taught you the Dharma of gradual effacement, the Dharma of arousing the aspiration, the Dharma of counteraction, the Dharma of rising upward, and the Dharma of entering nirvana. Just as a revered teacher, moved by great loving-kindness, compassion, and concern for his disciples, seeks their merit and benefit, their welfare, peace, and happiness, so have I acted. You too should now exert yourselves. Go to secluded forests, deep mountains, the foot of a tree, or peaceful and unoccupied places. Sit quietly and contemplate. Do not be heedless; persevere unceasingly and do not give cause for later regret. This is my exhortation and instruction."

Thus spoke the Buddha. After hearing what the Buddha had taught, Venerable Mahācunda and the bhikkhus rejoiced and respectfully practiced it.

Notes:

^[01] Corresponds to the Pāli M.8, Sallekha-suttaṃ.

^[02] See Sutra 90 above.

^[03] The views concerning a self 神 (Pāli: attā), a sentient being 眾 生 (satta), a person 人(puggala), longevity 夀 (āyu), life 命 (jīva), and the world 世 (loka) are all related to the notion of a soul or individual self (attavāda). The Pāli version mentions only: attavādapaṭisaṃyuttā lokavādapaṭisaṃyuttā (diṭṭhiyo), views connected with theories of self-existence and the world (whether eternal or non-eternal, and so forth).

^[04] Gradual effacement. Pāli: sallekha, diminution, in the sense of restraint and austere living.

^[05] Pāli: na kho panete, cunda, ariyassa vinaye sallekhā vuccanti, diṭṭhadhamma-sukhavihārā ete ariyassa vinaye vuccanti; in the discipline of the noble ones, these are not called gradual effacement, but are called pleasant abiding in the present life.

^[06] Pleasant abiding in the present life 現 法 樂 居; this refers only to the character of the four meditative absorptions of the form realm.

^[07] Original Chinese: calming liberation 息 解 脫, that is, peaceful liberation, referring to the four attainments of the formless realm. Pāli: santā vimokkhā.

^[08] Pāli: pare vihaṃsakā bhavissanti, maya ettha avihisakā bhavissāmā; others may be violent, but we shall not be violent herein. Thus should one train in gradual effacement.

^[09] Chinese: harmful intent and anger 害 意 瞋. Pāli: vihiṃsaka, violent.

^[10] Excessive covetousness 增 伺; Pāli: abhijjhālu.

^[11] Contentious mind 諍 意; Pāli: vyāpannacitta.

^[12] Enveloped by sloth and torpor 睡 眠 所 纏, the hindrance of sloth and torpor. Pāli: thīnamiddhapariyuṭṭhāna, sunk in sleep and rest, overcome by drowsiness.

^[13] Restlessness and arrogance, or agitation and remorse, also called agitation and regret. Pāli: uddhacca-kukkucca, being agitated and restless.

^[14] This lists the five hindrances (Pāli: pañca nīvaraṇāni): sensual desire, ill will, sloth and torpor, restlessness and remorse, and doubt.

^[15] The fetter of anger 瞋 結, elsewhere (see Sutra 89 above) called the fetter of refusing to speak. Pāli: makkha, hypocrisy and malice or resentment.

^[16] Excessive pride 增 慢. Pāli: atimāna, conceit.

92. THE SUTRA OF THE SIMILE OF THE PURE WHITE LOTUS^[1]

Thus have I heard:

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

At that time, the Blessed One addressed the bhikkhus:

“Some qualities are eliminated through the body, but not through speech. Some qualities are eliminated through speech, but not through the body. Some qualities are eliminated neither through the body nor through speech, but are eliminated through the vision of wisdom.

“What are the qualities that are eliminated through the body, but not through speech? A bhikkhu may be thoroughly given to unwholesome bodily conduct, fully embracing and maintaining it, and strongly attached to bodily conduct. Seeing this, the other bhikkhus admonish him: ‘Venerable sir, you are thoroughly given to unwholesome bodily conduct, fully embracing and maintaining it. Why are you so attached to bodily conduct? Venerable sir, you should abandon unwholesome bodily conduct and cultivate wholesome bodily conduct.’ After some time, that bhikkhu abandons unwholesome bodily conduct and cultivates wholesome bodily conduct. This is called a quality eliminated through the body, but not through speech.

“What are the qualities that are eliminated through speech, but not through the body? A bhikkhu may be thoroughly given to unwholesome verbal conduct, fully embracing and maintaining it, and attached to speech. Seeing this, the other bhikkhus admonish him: ‘Venerable sir, you are thoroughly given to unwholesome verbal conduct, fully embracing and maintaining it. Why are you so attached to speech? Venerable sir, you should abandon unwholesome verbal conduct and cultivate wholesome verbal conduct.’ After some time, that bhikkhu abandons unwholesome verbal conduct and cultivates wholesome verbal conduct. This is called a quality eliminated through speech, but not through the body.

“What are the qualities that are eliminated neither through the body nor through speech, but solely through the vision of wisdom? Covetousness is not eliminated through the body or speech, but solely through the vision of wisdom. Likewise, contentiousness, hostility, resentment, the bond of anger, the fetter of concealment, stinginess, jealousy, deceit, flattery, shamelessness, lack of moral dread, evil desire, and wrong view^[01] are not eliminated through the body or speech, but solely through the vision of wisdom. These are called qualities eliminated neither through the body nor through speech, but solely through the vision of wisdom.

“The Tathagata may make an observation; observing the mind of another, he knows: ‘This person does not cultivate the body, cultivate virtue, cultivate the mind, or cultivate wisdom in this manner. If this person were to cultivate the body, cultivate virtue, cultivate the mind, and cultivate wisdom, he would eliminate covetousness.’ Why is this? Because this person abides with evil covetousness arisen in his mind.

It is likewise with contentiousness, hostility, resentment, the bond of anger, the fetter of concealment, stinginess, jealousy, deceit, flattery, shamelessness, lack of moral dread, evil desire, and wrong view. If that person cultivated himself, he would eliminate evil desire and wrong view. Why is this?

Because this person abides with evil desire and wrong view arisen in his mind.

“The Tathagata also knows: ‘This person cultivates the body, cultivates virtue, cultivates the mind, and cultivates wisdom in this manner. If this person cultivates the body, cultivates virtue, cultivates the mind, and cultivates wisdom, he will eliminate covetousness.’ Why is this? Because this person abides without evil covetousness arising in his mind. It is likewise with contentiousness, hostility, resentment, the bond of anger, the fetter of concealment, stinginess, jealousy, deceit, flattery, shamelessness, and lack of moral dread: he eliminates evil desire and wrong view. Why is this? Because this person abides without evil desire and wrong view arising in his mind.

“Just as blue, pink, red, and white lotuses are born in water, grow in water, and rise above the surface of the water without being stained by it, so too the Tathagata is born in the world, grows up in the world, and through cultivation rises above the world, without being attached to worldly phenomena. Why is this? Because the Tathagata, the Worthy One, the Perfectly Enlightened One, has transcended the entire world.”

At that time, Venerable Ānanda stood holding a fan and attending upon the Buddha. With palms joined toward the Buddha, he said:

“Blessed One, what is the name of this sutra, and how should it be received and retained?”

The Blessed One then said:

“Ānanda, this sutra is called ‘The Simile of the Pure White Lotus.’ You should receive, retain, and recite it as such.”

The Blessed One then addressed the bhikkhus:

“You should together receive, retain, recite, and preserve this Sutra of the Simile of the Pure White Lotus. Why is this? Because this Sutra of the Simile of the Pure White Lotus accords with the Dharma, possesses meaning, is the foundation of the holy life, leads to direct knowledge, leads to awakening, and also leads to nirvana. If a good man shaves off his beard and hair, dons the kāṣāya robe, and with resolute faith goes forth from the household life into homelessness to train in the path, he should properly receive, retain, and recite this Sutra of the Simile of the Pure White Lotus.”

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

Notes:

^[01] For these unwholesome mental factors, see the sutras above.

93. THE SUTRA OF THE WATER-PURIFICATION BRAHMIN^[1]

Thus have I heard:

At one time, shortly after attaining enlightenment, the Buddha went to Uruvelā, on the bank of the Nairañjanā River, and sat beneath the Ajapāla banyan tree^[02].

At that time, after midday, the Water-Purification Brahmin^[03] leisurely approached the Buddha. The Blessed One saw the Water-Purification Brahmin approaching from afar and, on account of the Water-Purification Brahmin, addressed the bhikkhus^[04]:

“If these twenty-one defilements defile the mind^[05], one will certainly proceed to an evil destination and be born in hell.

“What are these twenty-one defilements? They are: the defilement of the mind due to wrong view; the defilement of the mind due to unlawful desire; the defilement of the mind due to evil covetousness; the defilement of the mind due to wrong practices; the defilement of the mind due to craving; the defilement of the mind due to hostility; the defilement of the mind due to sloth and torpor; the defilement of the mind due to restlessness and remorse; the defilement of the mind due to doubt; the defilement of the mind due to the bond of anger; the defilement of the mind due to concealment; the defilement of the mind due to stinginess; the defilement of the mind due to jealousy; the defilement of the mind due to deception; the defilement of the mind due to flattery;

the defilement of the mind due to shamelessness; the defilement of the mind due to lack of moral dread; the defilement of the mind due to pride; the defilement of the mind due to great pride; the defilement of the mind due to arrogance; and the defilement of the mind due to heedlessness^[06].

“If these twenty-one defilements defile the mind, one will certainly proceed to an evil destination and be born in hell.”

"It is like a soiled garment given to a dyer. Having received it, the dyer uses either clean ash^[07], washing powder^[08], or lye water^[09], rubbing it thoroughly to cleanse that soiled garment. Although the washer uses clean ash, washing powder, or lye water and rubs it thoroughly to cleanse it, that soiled garment still retains an impure color^[10].

In the same way, if these twenty-one defilements defile the mind, one will certainly go to an evil destination and be born in hell. What are the twenty-one defilements? They are: the defilement of the mind through wrong view; the defilement of the mind through unlawful desire; the defilement of the mind through evil greed; the defilement of the mind through wrong Dharma; the defilement of the mind through craving; the defilement of the mind through ill will; the defilement of the mind through sloth and torpor; the defilement of the mind through restlessness and remorse; the defilement of the mind through doubt; the defilement of the mind through the fetter of anger; the defilement of the mind through concealment; the defilement of the mind through stinginess;

the defilement of the mind through jealousy; the defilement of the mind through deceit; the defilement of the mind through flattery; the defilement of the mind through lack of shame; the defilement of the mind through lack of moral dread; the defilement of the mind through conceit; the defilement of the mind through great conceit; the defilement of the mind through arrogance; and the defilement of the mind through heedlessness.

"If these twenty-one defilements do not defile the mind, one will certainly go to a good destination and be born in a heavenly realm. What are the twenty-one defilements? They are: the defilement of the mind through wrong view; the defilement of the mind through unlawful desire; the defilement of the mind through evil greed; the defilement of the mind through wrong Dharma; the defilement of the mind through craving; the defilement of the mind through ill will; the defilement of the mind through sloth and torpor; the defilement of the mind through restlessness and remorse; the defilement of the mind through doubt; the defilement of the mind through the fetter of anger; the defilement of the mind through concealment; the defilement of the mind through stinginess;

the defilement of the mind through jealousy; the defilement of the mind through deceit; the defilement of the mind through flattery; the defilement of the mind through lack of shame; the defilement of the mind through lack of moral dread; the defilement of the mind through conceit; the defilement of the mind through great conceit; the defilement of the mind through arrogance; and the defilement of the mind through heedlessness.

If these twenty-one defilements do not defile the mind, one will certainly go to a good destination and be born in a heavenly realm.

"It is like a clean white garment made of cloth woven in the land of Varanasi being given to a dyer. Having received it, the dyer uses either clean ash, washing powder, or lye water, rubbing it thoroughly to make this clean white garment of Varanasi cloth even cleaner. The Varanasi washer rubs it thoroughly to make it even cleaner, and that clean white garment of Varanasi cloth, already clean, becomes still whiter and purer.

In the same way, if these twenty-one defilements do not defile the mind, one will certainly go to a good destination and be born in a heavenly realm. What are the twenty-one defilements? They are: the defilement of the mind through wrong view; the defilement of the mind through unlawful desire; the defilement of the mind through evil greed; the defilement of the mind through wrong Dharma; the defilement of the mind through craving; the defilement of the mind through ill will; the defilement of the mind through sloth and torpor; the defilement of the mind through restlessness and remorse; the defilement of the mind through doubt; the defilement of the mind through the fetter of anger; the defilement of the mind through concealment; the defilement of the mind through stinginess;

the defilement of the mind through jealousy; the defilement of the mind through deceit; the defilement of the mind through flattery; the defilement of the mind through lack of shame; the defilement of the mind through lack of moral dread; the defilement of the mind through conceit; the defilement of the mind through great conceit; the defilement of the mind through arrogance; and the defilement of the mind through heedlessness.

If these twenty-one defilements do not defile the mind, one will certainly go to a good destination and be born in a heavenly realm.

"If one knows that wrong view is a defilement of the mind, then, having known it, one immediately abandons it. It is likewise with the defilement of the mind through unlawful desire; the defilement of the mind through evil greed; the defilement of the mind through wrong Dharma; the defilement of the mind through craving; the defilement of the mind through ill will; the defilement of the mind through sloth and torpor; the defilement of the mind through restlessness and remorse; the defilement of the mind through doubt; the defilement of the mind through the fetter of anger; the defilement of the mind through concealment; the defilement of the mind through stinginess; the defilement of the mind through jealousy; the defilement of the mind through deceit;

the defilement of the mind through flattery; the defilement of the mind through lack of shame; the defilement of the mind through lack of moral dread; the defilement of the mind through conceit; the defilement of the mind through great conceit; and the defilement of the mind through arrogance.

If one knows that heedlessness is a defilement of the mind, then, having known it, one immediately abandons it.

"With a mind accompanied by loving-kindness, that person pervades one direction and dwells therein, having attained it. In the same way, one pervades the second direction, the third direction, the fourth direction, the four intermediate directions, above and below—everywhere and throughout all—with loving-kindness, free from fetters, enmity, anger, and contention, vast, expansive, immeasurable, well cultivated, pervading the entire world, and dwells therein, having attained it.

"Brahmin, this is the method of cleansing the mind within, not of washing the body without."

Then the Brahmin said to the Blessed One:

"Gautama, go and bathe in the Many Waters River^[11]."

The Blessed One asked:

"Brahmin, what would be gained by bathing in the Many Waters River?"

The Brahmin replied:

"Gautama, that Many Waters River is regarded by the world as a sign of purification through fasting, a sign of deliverance, and a sign of merit. Gautama, if one bathes in the Many Waters River, all evil is completely removed."

The Blessed One then spoke these verses to the Brahmin:

Brahmin Wonderful Good Hands,^[12]

If you enter the Many Waters River,

It is but the sport of fools

And cannot cleanse evil karma.

Good Hands, why go to the river?

What meaning does that river have?

For one who commits unwholesome karma,

Of what benefit is clear water?

The pure are free from defilement;

The pure always expound the precepts;

The deeds of the pure are bright and stainless;

They always attain a life of purity.

If you do not take life,

Nor ever commit theft,

If you are truthful and not deceitful,

Always rightly mindful and rightly knowing;

Brahmin, if you train in this way,

All beings will be at peace.

Brahmin, why return home?

How could the household stream be pure?

Brahmin, you should train

To cleanse yourself with wholesome Dharma.

What need is there for that filthy water,

Which removes only the body's grime?

The Brahmin addressed the Buddha:

I too now think in this way:

Cleanse oneself with wholesome Dharma;

What need is there for that filthy water?

Having heard the Buddha's teaching,

The Brahmin rejoiced greatly at heart.

He immediately bowed at the Buddha's feet

And took refuge in the Buddha, Dharma, and Sangha.

The Brahmin said:

"Blessed One, I have come to know! Well-Gone One, I have understood. I now take refuge in the Buddha, the Dharma, and the Sangha of bhiksus. May the Blessed One permit me to become an upasaka. From this day forward, for the rest of my life and until my death, I take refuge."

Thus spoke the Buddha. After the Brahmin Wonderful Good Water Purity and the bhiksus heard what the Buddha had taught, they rejoiced and respectfully practiced it.
Notes:

^[01] Corresponds to the Pāli M.7 Vatthūpama-suttaṃ. Separate Chinese translations: No.51; No.99 (1185); No.100 ⁽⁹⁹⁾; No.125 (13.5).

^[02] See note 2 to Sutra 134. In the Pāli version, the Buddha was at Savatthi.

^[03] The Brahmin Water Purity 水 淨 梵 志. No.51: the Brahmin Kế Thủy; No.99 (1185) does not give his name; No.100 ⁽⁹⁹⁾: a fire-worshiping Brahmin; No.125 (13.5): a Brahmin carrying a heavy burden approached the Buddha. The Brahmin whom the Buddha encountered immediately after attaining enlightenment, mentioned in the Pāli Vinaya Pitaka, was named Huhuṅkajātika.

^[04] This event is entirely inconsistent. Immediately after attaining enlightenment, he did not yet have a single ordained disciple.

^[05] Defilement of the mind 穢 污 於 心. Pāli: citassa upakkilesa, defilements of the mind (or subsidiary afflictions of the mind). No.51 and No.125: fetter 結.

^[06] No.125 (13.5): The twenty-one defilements of the mind: anger, wrath, harmfulness, sloth and torpor, restlessness and frivolity, doubt, rage, resentment, vexation, envy, hatred, shamelessness, lack of moral dread, deception, treachery, hypocrisy, contentiousness, pride and conceit, jealousy, overweening conceit, and greed. Listed according to the Pāli version: abhijjhavisamalobho (greed and wrongful greed), vyāpādo (ill will), kodho (rage), upanāho (resentment), makkho (denigration or concealing others’ virtues), palāso (vexation, malice, or aversion), issā (envy), macchariyam (avarice or stinginess), māyā (deceit or delusion), sāṭheyyam (flattery or treachery), thambho (obstinacy or arrogance), sārambho (impetuosity or irritability), māno (conceit), atimāno (overweening conceit),

mado (pride or intoxication), pamādo (heedlessness or negligence).

For the complete list and detailed explanations, see the Dharmaskandha-pāda Śāstra 9 (Taishō 26, p. 494c).

^[07] Pure ash 淳 灰; perhaps lye water.

^[08] Cleansing beans 澡 豆; a type of washing powder made by grinding beans and mixing them with certain plants and leaves.

^[09] Earth-filtered water 土 漬, decanted water allowed to seep through soil?

^[10] No.51 likewise says that it cannot be washed clean in this way. No.125 (13.5). Pāli: A soiled cloth cannot be beautifully dyed in any color.

^[11] Many-Waters River 多 水 河. No.99 (1158): Bāhu River. Pāli: Bāhukā.

^[12] The brahmin Diệu Hảo Thủ 妙 好 首 梵 志?

94. THE SŪTRA ON THE DARK BHIKKHU^[1]

Thus have I heard:

At one time, the Buddha was traveling in the country of Śrāvastī, staying in the Eastern Park, in the Hall of Migāra’s Mother. The Dark Bhikkhu^[02], the son of Migāra’s Mother, who habitually delighted in disputation, went to where the Buddha was. The Blessed One saw the Dark Bhikkhu approaching from afar. On account of the Dark Bhikkhu, he said to the bhikkhus:

"There may be a person who habitually delights in disputation and does not commend the cessation of disputes. If a person habitually delights in disputation and does not commend the cessation of disputes, this is a quality that cannot inspire delight, affection, or joy; cannot cause loving regard; cannot engender respect; cannot conduce to cultivation; cannot conduce to self-restraint; cannot make one worthy of being a śramaṇa; cannot bring about one-pointedness^[03]; and cannot lead to the realization of nirvana.

"There may be a person who has evil desires and does not commend the cessation of evil desires. If a person has evil desires and does not commend the cessation of evil desires, this is a quality that cannot inspire delight, affection, or joy; cannot cause loving regard; cannot engender respect; cannot conduce to cultivation; cannot conduce to self-restraint; cannot make one worthy of being a śramaṇa; cannot bring about one-pointedness; and cannot lead to the realization of nirvana.

"There may be a person who violates the precepts, transgresses the precepts, damages the precepts, rends the precepts, defiles the precepts, and does not commend observing the precepts. If a person violates the precepts, transgresses the precepts, damages the precepts, rends the precepts, and defiles the precepts, this is a quality that cannot inspire delight, affection, or joy; cannot cause loving regard; cannot engender respect; cannot conduce to cultivation; cannot conduce to self-restraint; cannot make one worthy of being a śramaṇa; cannot bring about one-pointedness; and cannot lead to the realization of nirvana.

"There may be a person who is bound by anger, fettered by concealment, stingy, envious, flattering, deceitful, shameless, without moral dread, and who does not commend shame and moral dread^[04]. If a person is bound by anger, fettered by concealment, stingy, envious, flattering, deceitful, shameless, without moral dread, and does not commend shame and moral dread, this is a quality that cannot inspire delight, affection, or joy; cannot cause loving regard; cannot engender respect; cannot conduce to cultivation; cannot conduce to self-restraint; cannot make one worthy of being a śramaṇa; cannot bring about one-pointedness; and cannot lead to the realization of nirvana.

"There may be a person who does not receive fellow practitioners of the holy life and does not commend receiving fellow practitioners of the holy life. If a person does not receive fellow practitioners of the holy life and does not commend receiving fellow practitioners of the holy life, this is a quality that cannot inspire delight, affection, or joy; cannot cause loving regard; cannot engender respect; cannot conduce to cultivation; cannot conduce to self-restraint; cannot make one worthy of being a śramaṇa; cannot bring about one-pointedness; and cannot lead to the realization of nirvana.

"There may be a person who does not contemplate the dharmas and does not commend the contemplation of the dharmas. If a person does not contemplate the dharmas and does not commend the contemplation of the dharmas, this is a quality that cannot inspire delight, affection, or joy; cannot cause loving regard; cannot engender respect; cannot conduce to cultivation; cannot conduce to self-restraint; cannot make one worthy of being a śramaṇa; cannot bring about one-pointedness; and cannot lead to the realization of nirvana.

"There may be a person who does not sit quietly in meditation^[05] and does not commend sitting quietly in meditation. If a person does not sit quietly in meditation and does not commend sitting quietly in meditation, this is a quality that cannot inspire delight, affection, or joy; cannot cause loving regard; cannot engender respect; cannot conduce to cultivation; cannot conduce to self-restraint; cannot make one worthy of being a śramaṇa; cannot bring about one-pointedness; and cannot lead to the realization of nirvana.

"Although such persons may think, ‘May my fellow practitioners of the holy life make offerings to me, honor me, and pay homage to me,’ their fellow practitioners of the holy life do not make offerings to them, honor them, or pay homage to them. Why is this? Because such persons possess these immeasurable evils. Because they possess these immeasurable evils, their fellow practitioners of the holy life do not make offerings to them, honor them, or pay homage to them.

"It is just as when a vicious horse is confined in a stable. Although it may think, ‘May people stable me in a secure place, give me fine food and drink, and delight in looking at me,’ people do not stable it in a secure place, do not give it fine food and drink, and do not delight in looking at it. Why is this?

Because that horse is vicious—extremely coarse and ill-natured—and therefore people do not stable it in a secure place, do not give it fine food and drink, and do not delight in looking at it. In the same way, although this person may think, ‘May my fellow practitioners of the holy life make offerings to me, honor me, and pay homage to me,’ their fellow practitioners of the holy life do not make offerings to them, honor them, or pay homage to them.

Why is this? Because that person possesses these immeasurable evils. Because that person possesses these immeasurable evils, their fellow practitioners of the holy life do not make offerings to them, honor them, or pay homage to them.

"There may be a person who does not delight in disputation and praises the cessation of disputes. If a person does not delight in disputation and praises the cessation of disputes, this is a quality that is delightful, lovable, and pleasing; can inspire loving regard; can engender respect; can conduce to cultivation; can conduce to self-restraint; can make one worthy of being a śramaṇa; can bring about one-pointedness; and can lead to the realization of nirvana.

"There may be a person who is free from evil desires and praises the cessation of evil desires. If a person is free from evil desires and praises the cessation of evil desires, this is a quality that is delightful, lovable, and pleasing; can inspire loving regard; can engender respect; can conduce to cultivation; can conduce to self-restraint; can make one worthy of being a śramaṇa; can bring about one-pointedness; and can lead to the realization of nirvana.

"Or there may be one who does not violate the precepts, transgress the precepts, or impair the precepts; who does not rend the precepts or defile the precepts, and who praises the observance of the precepts. If there is one who does not violate the precepts, transgress the precepts, or impair the precepts; who does not rend the precepts or defile the precepts, and who praises the observance of the precepts, then this is a pleasing, lovely, and delightful quality, capable of inspiring affection, inspiring respect, encouraging cultivation, encouraging restraint, making one worthy of being a śramaṇa, enabling one to attain unity of mind, and enabling one to realize nirvana.

"Or there may be one who is not bound by anger, not fettered by concealment, not miserly or jealous, not flattering or deceitful, neither shameless nor without moral dread, and who praises moral shame and moral dread. If there is one who is not bound by anger, not fettered by concealment, not miserly or jealous, not flattering or deceitful, neither shameless nor without moral dread, and who praises moral shame and moral dread, then this is a pleasing, lovely, and delightful quality, capable of inspiring affection, inspiring respect, encouraging cultivation, encouraging restraint, making one worthy of being a śramaṇa, enabling one to attain unity of mind, and enabling one to realize nirvana.

"Or there may be one who welcomes fellow practitioners of the holy life and praises the welcoming of fellow practitioners of the holy life. If there is one who welcomes fellow practitioners of the holy life and praises the welcoming of fellow practitioners of the holy life, then this is a pleasing, lovely, and delightful quality, capable of inspiring affection, inspiring respect, encouraging cultivation, encouraging restraint, making one worthy of being a śramaṇa, enabling one to attain unity of mind, and enabling one to realize nirvana.

"Or there may be one who contemplates all dharmas and praises the contemplation of all dharmas. If there is one who contemplates all dharmas and praises the contemplation of all dharmas, then this is a pleasing, lovely, and delightful quality, capable of inspiring affection, inspiring respect, encouraging cultivation, encouraging restraint, making one worthy of being a śramaṇa, enabling one to attain unity of mind, and enabling one to realize nirvana.

"Or there may be one who sits quietly and praises quiet sitting. If there is one who sits quietly and praises quiet sitting, then this is a pleasing, lovely, and delightful quality, capable of inspiring affection, inspiring respect, encouraging cultivation, encouraging restraint, making one worthy of being a śramaṇa, enabling one to attain unity of mind, and enabling one to realize nirvana.

"Although this person does not think, ‘May my fellow practitioners of the holy life make offerings to me, honor me, and pay homage to me,’ his fellow practitioners of the holy life nevertheless make offerings to him, honor him, and pay homage to him. Why is this? Because this person possesses these immeasurable wholesome qualities. It is because he possesses these immeasurable wholesome qualities that his fellow practitioners of the holy life make offerings to him, honor him, and pay homage to him.

"It is like a fine horse kept in a stable. Although it does not think, ‘May people keep me in a secure place, give me excellent food and drink, and take pleasure in looking at me,’ people nevertheless keep it in a secure place, give it excellent food and drink, and take pleasure in looking at it. Why is this? Because it is a fine horse—that is, it is thoroughly trained and exceedingly gentle—and so people keep it in a secure place, give it excellent food and drink, and take pleasure in looking at it. In the same way, although this person does not think, ‘May my fellow practitioners of the holy life make offerings to me, honor me, and pay homage to me,’ his fellow practitioners of the holy life nevertheless make offerings to him, honor him, and pay homage to him."

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

Notes:

^[01] Corresponds to Pāli A.10.87, Nappiya-sutta (Adhikaraṇa-sutta or Kālaha-bhikkhu-sutta).

^[02] Black Bhikkhu 黑 比 丘. Pāli: Kālaka-bhikkhu.

^[03] Unity of mind 一 意. Pāli: ekībhava, oneness, unity.

^[04] See Sutras 90 and 93 above.

^[05] Quiet sitting 宴 坐; sitting in a tranquil, secluded place. Pāli: patisallāno, dwelling alone, tranquil seclusion, retreat.
95. SUTRA ON ABIDING IN THE DHARMA^[1]

Thus have I heard:

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

At that time, the Blessed One addressed the bhikkhus:

"I teach the decline of wholesome qualities, in which there is neither stability nor progress. I teach the stability of wholesome qualities, in which there is neither decline nor progress. I teach the progress of wholesome qualities, in which there is neither decline nor stability.

"What is the decline of wholesome qualities, in which there is neither stability nor progress? If a bhikkhu possesses earnest faith, observance of the precepts, extensive learning, generosity, wisdom, eloquence, the noble teachings, and attainments derived from the noble teachings, yet declines in these qualities rather than remaining stable or progressing, this is the decline of wholesome qualities, in which there is neither stability nor progress.

"What is the stability of wholesome qualities, in which there is neither decline nor progress? If a bhikkhu possesses earnest faith, observance of the precepts, extensive learning, generosity, wisdom, eloquence, the noble teachings, and attainments derived from the noble teachings, and remains stable in these qualities, neither declining nor progressing, this is called the stability of wholesome qualities, in which there is neither decline nor progress.

"What is the progress of wholesome qualities, in which there is neither decline nor stability? If a bhikkhu possesses earnest faith, observance of the precepts, extensive learning, generosity, wisdom, eloquence, the noble teachings, and attainments derived from the noble teachings, and progresses in these qualities, neither declining nor remaining stable, this is called the progress of wholesome qualities, in which there is neither decline nor stability.

"A bhikkhu will certainly gain much benefit if he contemplates thus: ‘Do I dwell much in covetousness, or do I dwell without much covetousness? Do I dwell much with a mind of anger, or without much anger? Do I dwell in sloth and torpor, or without sloth and torpor?

Do I dwell with much restlessness and conceit, or without much restlessness and conceit? Do I dwell with much doubt, or without much doubt? Do I dwell with much bodily contentiousness, or without much bodily contentiousness?

Do I dwell with many mental defilements, or without many mental defilements? Do I dwell with much faith, or with much lack of faith? Do I dwell with much diligence, or with much indolence?

Do I dwell with much right mindfulness, or with much lack of mindfulness? Do I dwell with much right concentration, or with much lack of concentration? Do I dwell with much unwholesome wisdom, or without much unwholesome wisdom?’

"If, upon contemplating, a bhikkhu knows that he dwells much in covetousness, with a mind of anger, bound by sloth and torpor, with restlessness and conceit, doubt, bodily contentiousness, mental defilements, lack of faith, indolence, lack of mindfulness, lack of concentration, and much unwholesome wisdom, then, wishing to eliminate these evil and unwholesome qualities, that bhikkhu should urgently seek the means of training, exert himself to the utmost with right mindfulness, right knowledge, and patience, and not allow himself to retreat.

"It is like a person whose head and clothes have caught fire, who urgently seeks the means to save his head and clothes. In the same way, wishing to eliminate these evil and unwholesome qualities, that bhikkhu should urgently seek the means of training, exert himself to the utmost with right mindfulness, right knowledge, and patience, and not allow himself to retreat."

"If, when contemplating, a bhikkhu knows that he lives without much greed, without much anger in his mind, without being much entangled in sloth and torpor, without much restlessness or conceit, without doubt, without contentiousness, without a defiled mind, and that he has faith, energy, mindfulness, concentration, and lives with much wisdom free from evil, then, wishing to abide in these wholesome qualities, neither forgetting them nor regressing from them, but cultivating and developing them, that bhikkhu should urgently seek the means of training, exert himself with utmost diligence, maintain right mindfulness and right understanding, and patiently persevere without allowing himself to regress.

"Just as a person whose head and clothes are on fire would urgently seek a means to save his head and clothes, so too, wishing to abide in these wholesome qualities, neither forgetting them nor regressing from them, but cultivating and developing them, that bhikkhu should urgently seek the means of training, exert himself with utmost diligence, maintain right mindfulness and right understanding, and patiently persevere without allowing himself to regress."

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

Notes:

^[01] Corresponds to Pāli A.10.53, Ṭhiti-sutta. Compare A.10.17 and 18, Nātha.

^[02] Pāli: ṭhitimpāhaṃ, bhikkhave, na vaṇṇayāmi kusalesu dhammesu, pageva parihāniṃ, “Bhikkhus, I do not praise standing still in wholesome qualities, much less decline.”

^[03] The original reads: Āgama and that which is attained 阿 含 及 其 所 得.
96. DISCOURSE ON ABSENCE

Thus have I heard:

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

At that time the Venerable Śāriputra addressed the bhikkhus:

"Worthy friends, if a bhikkhu or bhikkhunī does not hear teachings not heard before, and forgets the teachings already heard; and even though there may be teachings that the person formerly practiced, developed, recited, and comprehended through wisdom, the person neither recollects nor fully understands them, worthy friends, this is called the decline of a bhikkhu or bhikkhunī in the pure Dharma.

"Worthy friends, if a bhikkhu or bhikkhunī hears teachings not heard before and does not forget the teachings already heard; and if there are teachings that the person formerly practiced, developed, recited, and comprehended through wisdom, which the person then constantly recollects and fully understands, this is called the growth of a bhikkhu or bhikkhunī in the pure Dharma.

"Worthy friends, a bhikkhu should contemplate thus: ‘Do I have greed, or am I without greed? Do I have anger in my mind, or am I without anger in my mind? Am I entangled in sloth and torpor, or am I not entangled in sloth and torpor? Do I have restlessness and conceit, or am I without restlessness and conceit? Do I have doubt, or am I without doubt? Am I contentious, or am I not contentious? Is my mind defiled, or is my mind undefiled? Do I have faith, or am I without faith? Do I have energy, or am I without energy? Do I have mindfulness, or am I without mindfulness? Do I have concentration, or am I without concentration? Do I have wisdom, or am I without wisdom?’

"Worthy friends, if, when contemplating, a bhikkhu knows that he has greed, has anger in his mind, is entangled in sloth and torpor, has restlessness and conceit, has doubt, is contentious, has a defiled mind, lacks faith, lacks energy, lacks mindfulness, lacks concentration, and has evil wisdom, then, worthy friends, wishing to eliminate these evil and unwholesome qualities, that bhikkhu should urgently seek the means of training, exert himself with utmost diligence, maintain right mindfulness and right understanding, and patiently persevere without allowing himself to regress.

"Worthy friends, just as a person whose head and clothes are on fire would urgently seek a way to save his head and clothes, so too, worthy friends, wishing to eliminate these evil and unwholesome qualities, that bhikkhu should urgently seek the means of training, exert himself with utmost diligence, maintain right mindfulness and right understanding, and patiently persevere without allowing himself to regress.

"Worthy friends, if, when contemplating, a bhikkhu knows that he is without greed, without anger in his mind, not entangled in sloth and torpor, without restlessness or conceit, without doubt, not contentious, and without a defiled mind; that he has faith, energy, mindfulness, and concentration, and is without evil wisdom, then, wishing to abide in these wholesome qualities, neither forgetting them nor regressing from them, but cultivating and developing them, that bhikkhu should urgently seek the means of training, exert himself with utmost diligence, maintain right mindfulness and right understanding, and patiently persevere without allowing himself to regress.

"Worthy friends, just as a person whose head and clothes are on fire would urgently seek a way to save his head and clothes, so too, worthy friends, wishing to abide in these wholesome qualities, neither forgetting them nor regressing from them, but cultivating and developing them, a bhikkhu should urgently seek the means of training, exert himself with utmost energy, maintain right mindfulness and right understanding, and patiently persevere without allowing himself to regress."

Thus spoke the Venerable Śāriputra. Having heard the Venerable’s discourse, the bhikkhus rejoiced and respectfully put it into practice.

Notes:

^[01] No Pāli parallel has been found. The content is similar to Discourse No. 95 above.