中阿含經

4. CHAPTER ON RARE AND WONDROUS DHARMAS

32. DISCOURSE ON RARE AND WONDROUS DHARMAS^[01]

Thus have I heard:

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

Then, in the late afternoon^[02], Venerable Ananda^[03] rose from his secluded meditation, went to the Buddha, bowed his head at the Buddha's feet, and stood to one side, saying:

“Blessed One, I have heard that during the time of Kashyapa Buddha^[04], the Blessed One first made the aspiration to attain Buddhahood and cultivated the holy life. If, during the time of Kashyapa Buddha, the Blessed One first made the aspiration to attain Buddhahood and cultivated the holy life, I wish to receive and retain this rare and wondrous Dharma of the Blessed One.

“I have heard^[05] that during the time of Kashyapa Buddha, the Blessed One first made the aspiration to attain Buddhahood, cultivated the holy life, and was born in the Tushita heaven^[06]. If, during the time of Kashyapa Buddha, the Blessed One first made the aspiration to attain Buddhahood, cultivated the holy life, and was born in the Tushita heaven, I wish to receive and retain this rare and wondrous Dharma of the Blessed One.

“I have heard that during the time of Kashyapa Buddha, the Blessed One first made the aspiration to attain Buddhahood, cultivated the holy life, and was born in the Tushita heaven. Although the Blessed One was born there later, he surpassed the devas born there before him in three respects: lifespan, physical beauty, and heavenly glory^[07]. Therefore, the Tushita devas rejoiced and exulted, praising him: ‘Wonderful indeed!

Rare indeed! This deva-son possesses great bases of spiritual power, great majestic virtue, great merit and blessings, and great spiritual might. Why is this?

Although he was born here later, he surpasses the Tushita devas born here before him in three respects: lifespan, physical beauty, and heavenly glory.’ If, during the time of Kashyapa Buddha, the Blessed One first made the aspiration to attain Buddhahood, cultivated the holy life, and was born in the Tushita heaven; and although the Blessed One was born there later, he surpassed the devas born there before him in three respects—lifespan, physical beauty, and heavenly glory—so that the Tushita devas rejoiced and exulted, praising him: ‘Wonderful indeed!

Rare indeed! This deva-son possesses great bases of spiritual power, great majestic virtue, great merit and blessings, and great spiritual might. Why is this?

Although he was born here later, he surpasses the Tushita devas born here before him in three respects: lifespan, physical beauty, and heavenly glory,’ then I wish to receive and retain this rare and wondrous Dharma of the Blessed One.

“I have heard that when the Blessed One passed away from the Tushita heaven, knowing that he was about to enter his mother's womb^[08], all heaven and earth trembled, and a subtle, vast light shone throughout the world, reaching even into places of darkness, with nothing able to obstruct it. That is, even those places which the light of the sun and moon cannot reach, despite their great bases of spiritual power, great majestic virtue, great merit and blessings, and great spiritual might, were all illuminated.

Upon seeing this wondrous light, the beings dwelling in those places each conceived the thought: ‘A wonderful and rare being has appeared in the world! A wonderful and rare being has appeared in the world!’ If, when the Blessed One passed away from the Tushita heaven, knowing that he was about to enter his mother's womb, all heaven and earth trembled, and a subtle, vast light shone throughout the world, reaching even into places of darkness, with nothing able to obstruct it; that is, even those places which the light of the sun and moon cannot reach, despite their great bases of spiritual power, great majestic virtue, great merit and blessings, and great spiritual might, were all illuminated;

and upon seeing this wondrous light, the beings dwelling in those places each conceived the thought: ‘A wonderful and rare being has appeared in the world!

A wonderful and rare being has appeared in the world!^[09]’ then I wish to receive and retain this rare and wondrous Dharma of the Blessed One.

“I have heard that the Blessed One knew^[10] that he was dwelling within his mother's womb, resting against her right side. If the Blessed One knew that he was dwelling within his mother's womb, resting against her right side, then I wish to receive and retain this rare and wondrous Dharma of the Blessed One.

“I have heard that the Blessed One dwelt within his mother's womb with his body fully extended^[11]. If the Blessed One dwelt within his mother's womb with his body fully extended, then I wish to receive and retain this rare and wondrous Dharma of the Blessed One.

“I have heard that while the Blessed One dwelt within his mother's womb, he was enclosed and protected, unstained by foul blood and unstained by seminal fluid or any other impurity. If, while the Blessed One dwelt within his mother's womb, he was enclosed and protected, unstained by foul blood and unstained by seminal fluid or any other impurity, then I wish to receive and retain this rare and wondrous Dharma of the Blessed One.

“I have heard that when the Blessed One knew^[12] he was emerging from his mother's womb, all heaven and earth trembled, and a subtle, vast light shone throughout the world, reaching even into places of darkness, with nothing able to obstruct it. That is, even those places which the light of the sun and moon cannot reach, despite their great bases of spiritual power, great majestic virtue, great merit and blessings, and great spiritual might, were all illuminated.

Upon seeing this wondrous light, the beings dwelling in those places each conceived the thought: ‘A wonderful and rare being has appeared in the world! A wonderful and rare being has appeared in the world!’ If, when the Blessed One knew he was emerging from his mother's womb, all heaven and earth trembled, and a subtle, vast light shone throughout the world, reaching even into places of darkness, with nothing able to obstruct it; that is, even those places which the light of the sun and moon cannot reach, despite their great bases of spiritual power, great majestic virtue, great merit and blessings, and great spiritual might, were all illuminated;

and upon seeing this wondrous light, the beings dwelling in those places each conceived the thought: ‘A wonderful and rare being has appeared in the world!

A wonderful and rare being has appeared in the world!’ then I wish to receive and retain this rare and wondrous Dharma of the Blessed One.

“I have heard that the Blessed One emerged from his mother's womb with his body fully extended^[13]. If the Blessed One emerged from his mother's womb with his body fully extended, then I wish to receive and retain this rare and wondrous Dharma of the Blessed One.

“I have heard that when the Blessed One emerged from his mother's womb, he was enclosed and protected, unstained by foul blood and unstained by seminal fluid or any other impurity. If, when the Blessed One emerged from his mother's womb, he was enclosed and protected, unstained by foul blood and unstained by seminal fluid or any other impurity, then I wish to receive and retain this rare and wondrous Dharma of the Blessed One.

“I have heard that when the Blessed One had just been born, four deva-sons stood before his mother, holding an exceedingly fine cloth in their hands. They delighted his mother and praised him, saying: ‘This child is exceedingly wonderful and exceedingly rare. He possesses great bases of spiritual power, great majestic virtue, great merit and blessings, and great spiritual might.’ If, when the Blessed One had just been born, four deva-sons stood before his mother, holding an exceedingly fine cloth in their hands, delighted his mother, and praised him, saying: ‘This child is exceedingly wonderful and exceedingly rare.

He possesses great bases of spiritual power, great majestic virtue, great merit and blessings, and great spiritual might,’ then I wish to receive and retain this rare and wondrous Dharma of the Blessed One.”

"I have heard that, as soon as the Blessed One was born, he immediately walked seven steps without fear or alarm and surveyed all directions. If, as soon as the Blessed One was born, he immediately walked seven steps without fear or alarm and surveyed all directions, then I shall uphold this wondrous quality of the Blessed One.

"I have heard that, as soon as the Blessed One was born, a great pool suddenly appeared directly before his mother, its water overflowing the banks, enabling his mother to make pure use of it there. If, as soon as the Blessed One was born, a great pool suddenly appeared directly before his mother, its water overflowing the banks, enabling his mother to make pure use of it there, then I shall uphold this wondrous quality of the Blessed One.

"I have heard that, as soon as the Blessed One was born, rainwater descended from the sky, one stream warm and one cool, to bathe the Blessed One's body. If, as soon as the Blessed One was born, rainwater descended from the sky, one stream warm and one cool, to bathe the Blessed One's body, then I shall uphold this wondrous quality of the Blessed One.

"I have heard that, as soon as the Blessed One was born, the devas in the sky played celestial music, while blue lotuses, pink lotuses, red lotuses, white lotuses, and celestial Văn-đà-la flowers^[14], together with powdered sandalwood incense, were scattered upon the Blessed One. If, as soon as the Blessed One was born, the devas in the sky played celestial music, while blue lotuses, pink lotuses, red lotuses, white lotuses, and celestial Văn-đà-la flowers, together with powdered sandalwood incense, were scattered upon the Blessed One, then I shall uphold this wondrous quality of the Blessed One.

"I have heard that, while the Blessed One was at the residence of his father, King Bạch Tịnh, he attended the plowing festival one day and sat beneath a Diêm-phù tree^[15]. Secluded from sensual desires and unwholesome states, with applied and sustained thought and with the joy and bliss born of seclusion, he entered and dwelt in the First Dhyana. It was then late afternoon. The shadows of all the other trees had gradually shifted, but the shadow of the Diêm-phù tree alone did not shift and continued to shade the Blessed One's body. At that time, Thích Bạch Tịnh came to inspect the plowing and approached a farmer, asking: 'Farmer^[16], where is the Prince?'

The man replied: 'The Prince^[17] is now beneath the Diêm-phù tree.' Thích Bạch Tịnh then went to the Diêm-phù tree. It was late afternoon, and Thích Bạch Tịnh saw that the shadows of all the other trees had shifted, while only the shadow of the Diêm-phù tree had not shifted and continued to shade the Blessed One's body. He then thought: 'This Prince is truly marvelous and exceedingly rare.

He possesses great bases of spiritual power, great majestic virtue, great merit and blessings, and great spiritual might. Why is this? In the late afternoon, all the tree shadows have shifted, while only the shadow of the Diêm-phù tree has not shifted and continues to shade the Prince's body.' If, in the late afternoon, the shadows of all the trees shifted, while only the shadow of the Diêm-phù tree did not shift and continued to shade the Blessed One's body, then I shall uphold this wondrous quality of the Blessed One.

"I have heard that on one occasion the Blessed One was journeying through Bệ-xá-li and staying in the Great Forest^[18]. When the night had passed, early in the morning the Blessed One donned his robe, took up his bowl, and entered the city of Bệ-xá-li to seek alms. After completing his alms round, he folded his robe, put away his bowl, washed his hands and feet, placed his Ni-sư-đàn over his shoulder, and entered the forest.

Reaching the foot of a Đa-la tree, he spread out his Ni-sư-đàn and sat cross-legged. It was then late afternoon^[19]. The shadows of all the other trees had shifted, but the shadow of the Đa-la tree alone did not shift and continued to shade the Blessed One's body.

At that time, in the late afternoon, Thích Ma-ha-nam^[20] was leisurely walking toward the Great Forest. Thích Ma-ha-nam saw that in the late afternoon the shadows of all the trees had shifted, while only the shadow of the Đa-la tree had not shifted and continued to shade the Blessed One's body. He then thought: 'The ascetic Cù-đàm is truly marvelous and exceedingly rare.

He possesses great bases of spiritual power, great majestic virtue, great merit and blessings, and great spiritual might. Why is this? In the late afternoon, all the tree shadows have shifted, while only the shadow of the Đa-la tree has not shifted and continues to shade Cù-đàm's body.' If, in the late afternoon, the shadows of all the other trees shifted, while only the shadow of the Đa-la tree did not shift and continued to shade the Blessed One's body, then I shall uphold this wondrous quality of the Blessed One.

"I have heard that on one occasion the Blessed One was journeying through the country of Bệ-xá-li and staying in the Great Forest. At that time, the bhikkhus had placed their bowls in an open area, and the Blessed One's bowl was among them. A monkey took the Blessed One's bowl in its arms and carried it away.

The bhikkhus cried out, fearing that it would break the Blessed One's bowl. But the Blessed One told the bhikkhus: 'Let it be. Let it be.

Do not cry out. It will not break the bowl.' The monkey then carried the Blessed One's bowl to a Sa-la tree, slowly climbed it, filled the bowl with honey from the Sa-la tree, and slowly climbed back down. Returning to the Buddha, it offered the bowl of honey to him.

The Blessed One did not accept it. The monkey then carried the bowl aside and used a stick to pick out the worms. After removing the worms, it carried the bowl back and again offered it to the Blessed One.

The Blessed One still did not accept it. The monkey once more carried the bowl aside, scooped up water and poured it into the honey, and then carried it back and offered it to the Blessed One. The Blessed One then accepted it.

When the monkey saw that the Blessed One had taken the bowl of honey, it became delighted and elated, danced and leapt about, and then departed. If the Blessed One caused that monkey, upon seeing that the Blessed One had taken the bowl of honey, to become delighted and elated, dance and leap about, and then depart, then I shall uphold this wondrous quality of the Blessed One.

"I have heard that on one occasion the Blessed One was journeying through Bệ-xá-li and staying in the lofty pavilion^[21] beside the Monkey Pool. At that time, the Blessed One was airing his sitting mat, shaking off its dust and brushing away the dirt. Then an unseasonable cloud arrived and covered the entire sky, wishing to rain, but it paused and waited while the Blessed One aired his sitting mat, shook off its dust, brushed away the dirt, folded it and put it aside, put away the broom, and went inside the dwelling.

When that great cloud saw that the Blessed One had put away his sitting mat, it released a tremendous downpour, and everywhere from the high ground to the low was inundated and overflowing with water. If the Blessed One caused that great cloud to wait until it saw that he had put away his sitting mat before releasing a tremendous downpour, inundating everything from the high ground to the low with overflowing water, then I shall uphold this wondrous quality of the Blessed One.

"I have heard that on one occasion the Blessed One was journeying through Bạt-kỳ^[22] and sat beneath the king of Sa-la trees in the Hot Springs Forest. It was then late afternoon. The shadows of all the other trees had shifted, while only the shadow of the king of Sa-la trees did not shift and continued to shade the Blessed One's body.

At that time, the garden keeper La-ma was strolling through and inspecting the garden. He saw that in the late afternoon the shadows of all the other trees had shifted, while only the shadow of the king of Sa-la trees had not shifted and continued to shade the Blessed One's body. He then thought: 'The ascetic Cù-đàm is truly marvelous and exceedingly rare.

He possesses great bases of spiritual power, great majestic virtue, great merit and blessings, and great spiritual might. Why is this? Why is it that in the late afternoon the shadows of all the other trees have shifted, while only the king of Sa-la trees has not shifted its shadow and continues to shade the body of the ascetic Cù-đàm?' If, in the late afternoon, the shadows of all the other trees shifted, while only the shadow of the king of Sa-la trees did not shift and continued to shade the Blessed One's body, then I shall uphold this wondrous quality of the Blessed One."

"I heard that at one time the Blessed One was staying in the shrine of the deity A-phù^[23]. Then, when the night had ended, in the early morning the Blessed One put on his robe, took up his bowl, and entered the village of A-phù to seek alms. After completing his almsround, he folded his robe, put away his bowl, washed his hands and feet, placed his nisidana over his shoulder, entered the shrine, and sat in quiet meditation.

At that time a very heavy hailstorm arose; lightning struck and killed four oxen and two plowmen. While the two dead men were being buried, the crowd made a great commotion; their voices were loud and clamorous, and the reverberations shook the surroundings. Then, late in the afternoon, the Blessed One rose from his seat of quiet meditation, came out of the shrine, and went to an open place to walk in meditation.

A man among the crowd saw the Blessed One rise from his seat of quiet meditation in the late afternoon, come out of the shrine, and go to an open place to walk in meditation. He approached the Buddha, bowed his head in homage, and then walked behind him. Seeing the man behind him, the Buddha asked: 'Why is the crowd making such a commotion, with voices so loud and clamorous that the reverberations shake the surroundings?' The man replied: 'Blessed One, at noon there was a very heavy hailstorm; lightning struck and killed four oxen and two plowmen.

While the two dead men were being buried, the crowd made a great commotion; their voices were loud and clamorous, and the reverberations shook the surroundings. Blessed One, did you hear none of it just now?'

"The Blessed One replied: 'I did not hear those sounds.'

"He asked again: 'Were you asleep just now?'

"The Blessed One replied: 'No.'

"He again asked the Blessed One: 'Were you awake at that time and yet did not hear those sounds?'

"The Blessed One answered: 'That is indeed so.'

"Then that man thought: 'How marvelous, how extraordinary! The conduct of the Tathagata, the Unattached, the Perfectly Enlightened One, is exceedingly tranquil and utterly serene. Why is this? Though awake, he still did not hear those great sounds. If the Blessed One, while awake, did not hear those great sounds, I shall receive and retain this extraordinary quality of the Blessed One.

"I heard that at one time, when the Buddha had newly attained Buddhahood, he was staying at Uất-bệ-la^[24] on the bank of the Ni-liên-nhiên River^[25], seated beneath the A-xà-hòa-la banyan tree^[26]. At that time heavy rain fell for seven days, and everything from the higher ground to the lower ground was flooded. Great torrents of water swirled and flowed in every direction. Yet the Blessed One walked in meditation through that open area, and wherever he went, dust rose into the air. If the Blessed One, amid torrents swirling and flowing in every direction, walked in meditation and dust rose wherever he went, I shall receive and retain this extraordinary quality of the Blessed One.

"I heard that throughout six years Mara the Evil One followed the Buddha, seeking an opportunity to find fault, but found none; becoming disheartened, he withdrew. If throughout six years the Blessed One was followed by Mara the Evil One, who sought an opportunity to find fault but found none and, becoming disheartened, withdrew, I shall receive and retain this extraordinary quality of the Blessed One.

"I heard that throughout seven years the Blessed One maintained mindfulness of the body, continuously mindful without interruption. If throughout seven years the Blessed One maintained mindfulness of the body continuously and without interruption, I shall receive and retain this extraordinary quality of the Blessed One."

Then the Blessed One said:

"Ananda, listen to what the Tathagata says, and receive and retain yet another extraordinary quality. Ananda, the Tathagata knows the arising of feeling, knows its abiding, and knows its cessation; he knows this continuously, without any time when he does not know. Ananda, the Tathagata knows the arising of volition and perception, knows their abiding, and knows their cessation; he knows this continuously, without any time when he does not know. Therefore, Ananda, you should receive and retain from the Tathagata this further extraordinary quality."

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

33. THE DISCOURSE ON THE ATTENDANT^[01]

Thus have I heard:

At one time the Buddha was journeying and teaching in the city of Rajagriha.

At that time there were great disciples—senior and highly esteemed elder bhikkhus of renowned virtue, well known to many. They were Venerable Câu-lân-nhã^[02], A-nhiếp-bối^[03], Venerable Bạt-đề of the Sakyan royal clan^[04], Venerable Ma-ha-nam Câu-lệ^[05], Venerable Hòa-phá^[06], Venerable Da-xá^[07], Venerable Bân-nậu^[08], Venerable Duy-ma-la^[09], Venerable Già-hòa-ba-đề^[10], Venerable Tu-đà-da^[11], Venerable Xá-lê Tử^[12], Venerable A-na-luật-đà^[13], Venerable Nan-đề^[14], Venerable Kim-tì-la^[15], Venerable Lệ-ba-đá^[16], Venerable Đại Mục-kiền-liên^[17], Venerable Đại Ca-diếp^[18], Venerable Đại Câu-hi-la^[19], Venerable Đại Châu-na^[20], Venerable Đại Ca-chiên-diên^[21], the elder Venerable Bân-nạâu-da-nậu-tả^[22], and the elder Venerable Da-xá Hành Trù^[23].

A great many other senior and highly esteemed elder bhikkhus of renowned virtue, great disciples well known to everyone, were likewise in the city of Rajagriha, all staying near the Buddha's leaf hut.

Then the Blessed One said to the bhikkhus:

"I am now advanced in years; my body is growing progressively weaker, and I have reached a great age. I therefore need an attendant. Choose an attendant for me who will care for me in a manner agreeable rather than disagreeable, and who will remember what I say without forgetting its meaning^[24]."

Thereupon Venerable Câu-lân-nhã rose from his seat, adjusted his robe over one shoulder, placed his palms together toward the Buddha, and said:

"Blessed One, I wish to attend upon you in a manner agreeable rather than disagreeable, and to remember what you say without forgetting its meaning."

The Blessed One said:

"Câu-lân-nhã, you too are advanced in years; your body is growing progressively weaker, and you have reached a great age. You yourself also need an attendant. Câu-lân-nhã, you should return to your seat."

Venerable Câu-lân-nhã then bowed at the Buddha's feet and returned to his seat.

In the same way, one after another, Venerable A-nhiếp-bối, Venerable Bạt-đề of the Sakyan royal clan, Venerable Ma-ha-nam Câu-lệ, Venerable Hòa-phá, Venerable Da-xá, Venerable Bân-nậu, Venerable Duy-ma-la, Venerable Già-hòa-ba-đề, Venerable Tu-đà-da, Venerable Xá-lê Tử, Venerable A-na-luật-đà, Venerable Nan-đề, Venerable Kim-tì-la, Venerable Lệ-ba-đá, Venerable Đại Mục-kiền-liên, Venerable Đại Ca-diếp, Venerable Đại Câu-hi-la, Venerable Đại Châu-na, Venerable Đại Ca-chiên-diên, and the elder Venerable Bân-nạâu-da-nậu-tả did likewise.

The elder Venerable Da-xá Hành Trù then rose from his seat, adjusted his robe over one shoulder, placed his palms together toward the Buddha, and said:

"Blessed One, I wish to attend upon you in a manner agreeable rather than disagreeable, and to remember what you teach without forgetting its meaning."

The Blessed One said:

"Da-xá, you too are advanced in years; your body is growing progressively weaker, and you have reached a great age. You yourself also need an attendant. Da-xá, you should return to your seat."

At that time, Venerable Mahamaudgalyayana was in that great assembly. He then thought: 'Whom does the Blessed One wish to appoint as his attendant? Upon which bhikkhu is his mind set?

Whom does he wish to care for him, one who will be pleasing rather than displeasing to him, and who will remember his teachings without forgetting their meaning? Perhaps I should enter such a concentration possessing an image^[25] and observe the minds of the bhikkhus.' Venerable Mahamaudgalyayana then entered such a concentration possessing an image and knew that the Blessed One wished to appoint the worthy Ananda as his attendant, that his mind was set upon Ananda, and that he wished Ananda to care for him, being pleasing rather than displeasing to him, and to remember his teachings without forgetting their meaning.

Venerable Mahamaudgalyayana then emerged from concentration and said to the bhikkhus:

"Worthy ones, do you know that the Blessed One wishes to appoint the worthy Ananda as his attendant? His mind is set upon Ananda; he wishes Ananda to care for him, being pleasing rather than displeasing to him, and to remember his teachings without forgetting their meaning. We should now go together to the worthy Ananda and encourage him to become the Blessed One's attendant."

Venerable Mahamaudgalyayana and the bhikkhus then went together to Venerable Ananda. After exchanging greetings, they sat down to one side. Once seated, Venerable Mahamaudgalyayana said:

"Worthy Ananda, do you know that the Blessed One wishes to appoint you as his attendant? His mind is set upon Ananda; he wishes Ananda to care for him, for you are pleasing rather than displeasing to him, and you remember his teachings without forgetting their meaning. Ananda, suppose that not far beyond a village there were a great mansion with a window opening toward the east. When the sun rose, its light would shine directly upon the western wall. Worthy Ananda, so too, the Blessed One wishes to appoint Ananda as his attendant. His mind is set upon Ananda; he wishes Ananda to care for him, being pleasing rather than displeasing to him, and to remember his teachings without forgetting their meaning. Worthy Ananda, you should now become the Blessed One's attendant."

Venerable Ananda replied:

"Venerable Mahamaudgalyayana, I cannot undertake the responsibility of attending upon the Blessed One. Why is that? Because Buddhas, Blessed Ones, are difficult to please and difficult to attend upon; that is, it is difficult to serve as their attendant. Venerable Mahamaudgalyayana, it is like a mighty elephant more than sixty years old, proud, immensely powerful, with fully grown tusks and a fully developed body: it is difficult to please and difficult to approach; that is, it is difficult to tend.

Venerable Mahamaudgalyayana, so too is the Tathagata, the Unattached, the Perfectly Enlightened One: he is difficult to please and difficult to approach; that is, it is difficult to serve as his attendant. Venerable Mahamaudgalyayana, for this reason I cannot undertake the responsibility of serving as his attendant."

Venerable Mahamaudgalyayana said:

"Worthy Ananda, listen as I give you an analogy, for a wise person understands its meaning upon hearing an analogy. Worthy Ananda, it is like the udumbara flower, which appears in the world only at the proper time. Worthy Ananda, so too does the Tathagata, the Unattached, the Perfectly Enlightened One, appear in the world only at the proper time. Worthy Ananda, you should quickly become the Blessed One's attendant, and you will thereby attain great benefit."

Venerable Ananda again said:

"Venerable Mahamaudgalyayana, if the Blessed One grants my three requests, only then can I become his attendant. What are the three? I ask that I not wear the Blessed One's robes, whether old or new; that I not eat food specially offered to the Buddha; and that I not meet with the Blessed One at an improper time. Venerable Mahamaudgalyayana, if the Blessed One permits me these three requests, I will become the Blessed One's attendant."

Then, after encouraging Venerable Ananda to become the attendant, Venerable Mahamaudgalyayana rose, circumambulated Venerable Ananda, and departed. He went to the Buddha, bowed his head at the Buddha's feet, sat down to one side, and said:

"Blessed One, I have encouraged the worthy Ananda to become the Buddha's attendant. Blessed One, the worthy Ananda made three requests of the Buddha, saying: 'What are the three? I ask that I not wear the Blessed One's robes, whether old or new; that I not eat food specially offered to the Buddha; and that I not meet with the Blessed One at an improper time. Venerable Mahamaudgalyayana, if the Blessed One permits me these three requests, I will become the Blessed One's attendant.'"

The Blessed One said:

"Mahamaudgalyayana, the bhikkhu Ananda is intelligent and wise. He foresees that there may be reproachful words, or that some fellow practitioner of the holy life may say: 'The bhikkhu Ananda attends upon the Blessed One for the sake of robes.' Mahamaudgalyayana, the bhikkhu Ananda is intelligent and wise; he foresees that there may be reproachful words or that fellow practitioners of the holy life may say: 'The bhikkhu Ananda attends upon the Blessed One for the sake of robes.' This is an extraordinary quality of the bhikkhu Ananda.

"Mahamaudgalyayana, the bhikkhu Ananda is intelligent and wise. He foresees that there may be reproachful words, or that some fellow practitioner of the holy life may say: 'The bhikkhu Ananda attends upon the Blessed One for the sake of food.' Mahamaudgalyayana, the bhikkhu Ananda is intelligent and wise; he anticipates that there may be reproachful words or that fellow practitioners of the holy life may say: 'The bhikkhu Ananda attends upon the Blessed One for the sake of food.' This is an extraordinary quality of the bhikkhu Ananda.

"Mahamaudgalyayana, the bhikkhu Ananda knows the proper time well and distinguishes the proper time well. He knows when it is the proper time to meet with the Tathagata and when it is not the proper time to meet with the Tathagata; he knows when it is the proper time for the assemblies of bhikkhus and bhikkhunis to meet with the Tathagata and when it is not the proper time for the assemblies of bhikkhus and bhikkhunis to meet with the Tathagata; he knows when it is the proper time for the assemblies of upasakas and upasikas to meet with the Tathagata and when it is not the proper time for the assemblies of upasakas and upasikas to meet with the Tathagata;

he knows when ascetics and brahmins of other teachings should meet with the Tathagata and when ascetics and brahmins of other teachings should not meet with the Tathagata; he knows when ascetics and brahmins of other teachings should not meet with the Tathagata; he knows which ascetics and brahmins of other teachings are able to converse with the Tathagata; he knows which ascetics and brahmins of other teachings are unable to converse with the Tathagata; he knows which kinds of solid or soft food, when consumed by the Tathagata, will bring him ease and benefit, and which kinds of solid or soft food, when consumed by the Tathagata, will not bring him ease and benefit; he knows which kinds of solid or soft food, when consumed by the Tathagata, will give him eloquence in teaching the Dharma;

and he knows which kinds of solid or soft food, when consumed by the Tathagata, will not give him eloquence in teaching the Dharma.

This is an extraordinary quality of the bhikkhu Ananda.

"Mahamaudgalyayana, although the bhikkhu Ananda does not possess the knowledge of others' minds, he can nevertheless discern well beforehand to whom the Tathagata will teach the Dharma when, in the late afternoon, the Tathagata rises from his secluded meditation. He knows, 'Today the Tathagata will act in this way and will dwell in the bliss of the Dharma in this way.' His assessment accords precisely with what the Tathagata says; it is certain and cannot be otherwise. This is an extraordinary quality of the bhikkhu Ananda."

When Venerable Ananda spoke thus^[26]: “Venerable friends, I attended upon the Blessed One for twenty-five years. That I should thereby have given rise to conceit—such a thing is impossible.” If Venerable Ananda spoke thus, this was an extraordinary quality of the bhikkhu Ananda.

Venerable Ananda further spoke thus: “Venerable friends, I attended upon the Blessed One for twenty-five years, and to this day I have never approached the Blessed One at an improper time.” If Venerable Ananda spoke thus, this was an extraordinary quality of the bhikkhu Ananda.

Venerable Ananda further spoke thus: “Venerable friends, I attended upon the Blessed One for twenty-five years and was never once reproached by the Buddha, except for one fault, and that fault, too, was on account of another person^[27].” If Venerable Ananda spoke thus, this was an extraordinary quality of the bhikkhu Ananda.

Venerable Ananda further spoke thus: “Venerable friends, I received eight collections of teachings heard^[28] from the Tathagata and retained them without forgetting. That I should thereby have given rise to conceit—such a thing is impossible.” If Venerable Ananda spoke thus, this was an extraordinary quality of the bhikkhu Ananda.

Venerable Ananda further spoke thus: “Venerable friends, I received eight collections of teachings heard from the Tathagata and never had to ask a second time, except regarding one sentence, and that sentence was indeed not easy. If Venerable Ananda spoke thus, this was an extraordinary quality of the bhikkhu Ananda.

Venerable Ananda further spoke thus: “Venerable friends, I received eight collections of teachings heard from the Tathagata and never received the Dharma from anyone else.” If Venerable Ananda spoke thus, this was an extraordinary quality of the bhikkhu Ananda.

Venerable Ananda further spoke thus: “Venerable friends, when I received eight collections of teachings heard from the Tathagata, I did not initially entertain this thought: ‘I shall receive and retain this Dharma in order to teach it to others.’ Venerable friends, I wished only to discipline myself, bring myself to tranquility, and attain parinirvana myself.” If Venerable Ananda spoke thus, this was an extraordinary quality of the bhikkhu Ananda.

Venerable Ananda further spoke thus: “Venerable friends, there is this most extraordinary thing: members of the fourfold assembly come to me to hear the Dharma. That I should thereby have given rise to conceit—such a thing is impossible. Nor do I ever form this intention beforehand: ‘If someone comes to question me, I shall answer in this way.’ Venerable friends, while still seated, I answer according to the meaning of the person’s question.” If Venerable Ananda spoke thus, this was an extraordinary quality of the bhikkhu Ananda.

Venerable Ananda further spoke thus: “Venerable friends, there is this most extraordinary thing: numerous ascetics, brahmins, and teachers of other doctrines come to question me about various matters. That I should thereby become afraid and terrified, with my hair standing on end—such a thing is impossible. Nor do I ever form this intention beforehand: ‘If someone comes to question me, I shall answer in this way.’ Venerable friends, while still seated, I answer according to the meaning of the person’s question.” If Venerable Ananda spoke thus, this was an extraordinary quality of the bhikkhu Ananda.

Furthermore, on one occasion, Venerable Sariputra, Venerable Mahamaudgalyayana, and Venerable Ananda were dwelling on Mount Balala in the country of Sravasti. Venerable Sariputra then asked: “Venerable Ananda, you have attended upon the Buddha for twenty-five years. Do you recall ever having given rise to a thought of sensual desire?”

Venerable Ananda replied:

“Venerable Sariputra, I am still one in higher training and have not yet become free from desire.”

Venerable Sariputra asked again:

“Venerable Ananda, I am not asking whether you are one in higher training or one beyond training. I am asking only this: during the twenty-five years in which you attended upon the Blessed One, do you recall ever having given rise to a thought of sensual desire?”

Venerable Sariputra repeated the question three times:

“Venerable Ananda, during the twenty-five years in which you attended upon the Blessed One, do you recall ever having given rise to a thought of sensual desire?”

Venerable Ananda likewise repeated his reply three times:

“Venerable Sariputra, I am still one in higher training and have not yet become free from desire.”

Venerable Sariputra again asked:

“Venerable Ananda, I am not asking whether you are one in higher training or one beyond training. I am asking only this: during the twenty-five years in which you attended upon the Blessed One, do you recall ever having given rise to a thought of sensual desire?”

Venerable Mahamaudgalyayana then said:

“Venerable Ananda, answer quickly, answer quickly! Ananda, do not vex the venerable elder, the foremost among the honored ones.”

Venerable Ananda then replied:

“Venerable Sariputra, during the twenty-five years in which I attended upon the Buddha, I recall that I never once gave rise to a thought of sensual desire. Why is this? Because I always approached the Blessed One and my fellow practitioners of the holy life with a mind imbued with conscience and a sense of shame.” If Venerable Ananda spoke thus, this was an extraordinary quality of Venerable Ananda.

Furthermore, on one occasion, the Blessed One was traveling through Rajagriha and staying on Mount Nham. The Blessed One then said:

“Ananda, you should lie down in the lion’s posture.”

Venerable Ananda addressed him:

“Blessed One, how does the lion, king of beasts, lie down?”

The Blessed One replied:

“Ananda, the lion, king of beasts, goes forth by day in search of food and, when it has finished, enters its cave. When it wishes to sleep, it places one paw upon another, extends its tail straight behind it, and lies upon its right side. When the night has passed and the next morning comes, it turns back to inspect its body.

If the body of the lion, king of beasts, is not straight, then upon seeing this it is displeased. If the body of the lion, king of beasts, is straight and properly aligned on every side, then upon seeing this it rejoices. It rises from where it has lain and leaves the cave.

Having emerged, it growls; after growling, it surveys its own body; after surveying its own body, it looks all around in the four directions. Having turned and looked throughout the four directions, it immediately roars three times. After roaring three times, it goes forth in search of food.

Such is the manner in which the lion king lies down.”

Venerable Ananda addressed him:

“Blessed One, such is the manner in which the lion, king of beasts, lies down. But how should a bhikkhu lie down?”

The Blessed One replied:

“Ananda, if a bhikkhu dwells near a village, then when the night has passed, in the early morning, he dons his robe, takes up his bowl, and enters the village for alms, carefully guarding his bodily conduct, restraining his faculties, and abiding in right mindfulness. When he has finished gathering alms in the village, he puts away his robe and bowl, washes his hands and feet clean, places his nisidana over his shoulder, and goes to a secluded forest, beneath the shade of a tree, or into an empty dwelling.

There he either practices walking meditation or sits in meditation, purifying his mind of obstructive states. During the day, he either practices walking meditation or sits in meditation to purify his mind of obstructive states. Then, during the first watch of the night, he either practices walking meditation or sits in meditation to purify his mind of obstructive states.

Having practiced walking meditation or sat in meditation during the first watch of the night to purify his mind of obstructive states, at midnight he enters his quiet chamber to lie down. He folds his uttarasanga^[29] in four and spreads it upon the bed, folds his sanghati^[30] to serve as a pillow, and lies down upon his right side, placing one foot upon the other. He fixes his mind upon the perception of light^[31], with right mindfulness and right comprehension, constantly directing his thoughts toward the intention to rise again.

After that night, he quickly sits up and either practices walking meditation or sits in meditation to purify his mind of obstructive states. Such is the bhikkhu’s practice of lying down in the lion’s posture.”

Venerable Ananda addressed him:

“Blessed One, such is the bhikkhu’s practice of lying down in the lion’s posture.”

Venerable Ananda further spoke thus:

“Venerable friends, the Blessed One instructed me to lie down like a lion; from that time onward, I have never once lain on my left side.” If Venerable Ananda were to speak thus, this would be a wondrous quality of the bhikkhu Ananda.

Furthermore, on one occasion the Blessed One was traveling through Kusinagara^[32] and staying in the Sala Grove of the Mallas at Upavattana^[33]. At that time, as the final hour approached and the Blessed One was about to enter parinirvana, he said: “Ananda, go between the twin sala trees and prepare a couch for the Tathagata with its head toward the north. At midnight tonight, the Tathagata will enter parinirvana.”

Venerable Ananda obeyed the Tathagata’s instruction. He went between the twin sala trees and prepared a couch for the Tathagata with its head toward the north. Having prepared the couch, he returned to the Buddha, bowed his head at the Buddha’s feet, stood to one side, and said:

“Blessed One, I have prepared a couch for the Tathagata between the twin sala trees, with its head toward the north. May the Blessed One know that the time is now appropriate.”

The Blessed One then led Venerable Ananda between the twin sala trees, folded his upper robe into four 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. As the final hour approached and he was about to enter parinirvana, Venerable Ananda attended upon the Buddha with a fan, wiping away his tears with his hand and thinking: “Formerly, whenever communities of bhikkhus from various places wished to visit the Blessed One to make offerings, pay homage, and venerate him, they could visit the Blessed One at an appropriate time to pay homage and make offerings.

If they hear that the Blessed One has entered parinirvana, they will no longer be able to come and visit the Blessed One to make offerings, pay homage, and venerate him. Nor shall I any longer be able to visit the Blessed One at an appropriate time to make offerings, pay homage, and venerate him.”

The Blessed One then asked the bhikkhus:

“Where is the bhikkhu Ananda now?”

The bhikkhus replied:

“Blessed One, Venerable Ananda is attending upon the Buddha with a fan, wiping away his tears with his hand and thinking: ‘Formerly, whenever communities of bhikkhus from various places wished to visit the Blessed One to make offerings, pay homage, and venerate him, they could visit the Blessed One at an appropriate time to pay homage and make offerings. If they hear that the Blessed One has entered parinirvana, they will no longer be able to come and visit the Blessed One to make offerings, pay homage, and venerate him. Nor shall I any longer be able to visit the Blessed One at an appropriate time to make offerings, pay homage, and venerate him.’”

The Blessed One then said:

“Ananda, do not weep, and do not grieve. Why is this? Ananda, you have attended upon me with bodily actions of loving-kindness and with verbal and mental actions of loving-kindness, never harboring divided intentions, bringing immeasurable, boundless, and unlimited well-being.

Ananda, among the Tathagatas, Arhats, Fully and Perfectly Enlightened Ones of the past, no attendant who served them could have surpassed you. Ananda, among the Tathagatas, Arhats, Fully and Perfectly Enlightened Ones of the future, no attendant who serves them will be able to surpass you. Ananda, as for me—the Tathagata, Arhat, Fully and Perfectly Enlightened One of the present—no one serving as my attendant could surpass you.

Why is this? Ananda knows the proper time well and discerns it well. He knows when it is appropriate to approach the Tathagata and when it is not appropriate to approach the Tathagata; when the communities of bhikkhus and bhikkhunis should approach the Tathagata and when the communities of bhikkhus and bhikkhunis should not approach the Tathagata; when the communities of laymen and laywomen should approach the Tathagata and when the communities of laymen and laywomen should not approach the Tathagata; when ascetics and brahmins belonging to other teachings should approach the Tathagata and when ascetics and brahmins belonging to other teachings should not approach the Tathagata; when ascetics and brahmins belonging to other teachings should not approach the Tathagata;

which ascetics and brahmins belonging to other teachings are capable of discussing matters with the Tathagata and which are not capable of discussing matters with the Tathagata; which hard or soft foods, when consumed by the Tathagata, will bring comfort and benefit, and which hard or soft foods, when consumed by the Tathagata, will not bring comfort and benefit; which hard or soft foods, when consumed by the Tathagata, will enable him to teach the Dharma eloquently, and which hard or soft foods, when consumed by the Tathagata, will not enable him to teach the Dharma eloquently.

“Furthermore, Ananda, although you do not possess the knowledge of others’ minds, you can nevertheless know well beforehand to whom the Tathagata will teach the Dharma when he rises from his secluded meditation in the afternoon. You know that today the Tathagata will act in such a way and dwell in such an abiding of bliss in the Dharma. Your judgment accords precisely with what he says and is certainly true, without discrepancy.”

Then, wishing to gladden Ananda, the Blessed One said to those bhikkhus:

“A Wheel-Turning Sage King possesses four wondrous qualities. What are the four? When an assembly of kshatriyas comes to see the Wheel-Turning King, if he remains silent at that time, they rejoice upon seeing him; and if he speaks at that time, they rejoice upon hearing him. The bhikkhu Ananda is likewise endowed with four wondrous qualities. What are the four? When a community of bhikkhus comes to see Ananda, if he remains silent at that time, they rejoice upon seeing him; and if he speaks at that time, they rejoice upon hearing him. When communities of bhikkhunis, laymen, or laywomen come to see Ananda, if he remains silent at that time, they rejoice upon seeing him; and if he speaks at that time, they rejoice upon hearing him.

“Furthermore, when Ananda teaches the Dharma to the great assembly, he possesses four wondrous qualities. What are the four? The bhikkhu teaches the Dharma to the community of bhikkhus wholeheartedly, not halfheartedly.

Those bhikkhus then think: ‘May Venerable Ananda continue teaching the Dharma and not stop midway.’ Those bhikkhus listen to Venerable Ananda teach the Dharma without ever growing weary, yet the bhikkhu Ananda naturally falls silent. The bhikkhu Ananda teaches the Dharma to the communities of bhikkhunis, laymen, and laywomen wholeheartedly, not halfheartedly. Those laywomen then think: ‘May Venerable Ananda continue teaching the Dharma and not stop midway.’ Those laywomen listen to Venerable Ananda teach the Dharma without ever growing weary, yet the bhikkhu Ananda naturally falls silent.”^[34]

Furthermore, on one occasion, not long after the Blessed One had entered parinirvana, Venerable Ananda was traveling through Kim Cang^[35] and staying in Kim Cang Village. At that time, Venerable Ananda was teaching the Dharma to an assembly of countless hundreds of thousands who surrounded him on all sides. Venerable Kim Cang Tử^[36] was also present in that great assembly.

Venerable Kim Cang Tử thought: “Does this Venerable Ananda still remain a trainee who has not yet abandoned sensual desire? I should enter such a meditative concentration and, by means of it, examine Venerable Ananda’s mind.” Venerable Kim Cang Tử then entered meditative concentration and, by means of that concentration, examined Venerable Ananda’s mind. Venerable Kim Cang Tử knew that Venerable Ananda was still a trainee and therefore had not yet abandoned sensual desire.

Venerable Kim Cang Tử then emerged from samadhi and addressed Venerable Ananda in verse:

In mountain forests, secluded, contemplate;

Cause the mind to abide in nirvana.

Gautama, with meditation undisturbed,

Will soon attain the peace of cessation.

Then the Venerable Ananda, following the Venerable Vajiraputta’s counsel, withdrew from the crowd and dwelt alone, diligent and undistracted. He withdrew from the crowd and dwelt alone, diligent and undistracted, in order to attain the purpose for which a clansman shaves off his hair and beard, dons the kasaya robe, and, out of firm faith, leaves the household life for homelessness and goes forth to train in the Way: solely to fulfill the unsurpassed holy life and, in this very life, to know and awaken for himself, personally realize, accomplish, and abide in it, knowing as it truly is: ‘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.’

The Venerable Ananda came to know the Dharma and, in due course, attained arhatship^[37]. The Venerable Ananda said:

“Worthy friends, while I was sitting upon my bed, before my head had touched the pillow, I ended all the taints and attained liberation of mind.” If the Venerable Ananda spoke thus, this was an unprecedented quality of the bhikkhu Ananda.

The Venerable Ananda further said:

“Worthy friends, I shall sit cross-legged and enter parinirvana.” The Venerable Ananda then sat cross-legged and entered parinirvana.

That the Venerable Ananda sat cross-legged and entered parinirvana was an unprecedented quality of the bhikkhu Ananda.

Thus spoke the Buddha. Having heard the Buddha’s teaching, the bhikkhus rejoiced and respectfully practiced it.

34. THE DISCOURSE ON BAKKULA^[01]

Thus have I heard:

At one time, not long after the Buddha had entered nirvana, the Venerable Bakkula^[02] was traveling and teaching^[03] at Rajagriha, in the Bamboo Grove, the Squirrels’ Sanctuary.

At that time, a non-Buddhist wanderer^[04], who had been a close friend of the Venerable Bakkula before he went forth, came wandering to the Venerable Bakkula’s dwelling late in the afternoon. After exchanging greetings, he sat down to one side. The wanderer said:

“Worthy Bakkula, there is something I wish to ask. May I ask you?”

The Venerable Bakkula replied:

“Wanderer, ask whatever you wish. After hearing it, I shall consider it.”

The wanderer asked:

“Worthy Bakkula, how long have you trained in this true Dharma and Vinaya?”

The Venerable Bakkula replied:

“Wanderer, I have now trained in this true Dharma and Vinaya for eighty years.”

The wanderer asked:

“Worthy Bakkula, you have now trained in this true Dharma and Vinaya for eighty years. Do you recall ever engaging in sexual intercourse?”

The Venerable Bakkula told the wanderer:

“Do not ask the question in that way, but ask it differently: ‘Worthy Bakkula, during the eighty years in which you have trained in the Way under this true Dharma and Vinaya, do you recall ever giving rise to a sensual thought^[05]?’ You should ask it in this way.”

The wanderer then said:

“I shall now ask again: ‘Worthy Bakkula, during the eighty years in which you have trained in the Way under this true Dharma and Vinaya, do you recall ever giving rise to a sensual thought?’”

Then, in response to the wanderer’s question, the Venerable Bakkula addressed the bhikkhus:

“Worthy friends, I have now trained in the Way under this true Dharma and Vinaya for eighty years. If I were to become proud on that account, no such thought has ever arisen at all.”

That the Venerable Bakkula spoke thus was an unprecedented quality of the Venerable Bakkula.

Furthermore, the Venerable Bakkula said:

“Worthy friends, I have now trained in the Way under this true Dharma and Vinaya for eighty years, and I have never given rise to a sensual thought.”

That the Venerable Bakkula spoke thus was an unprecedented quality of the Venerable Bakkula.

Furthermore, the Venerable Bakkula said:

“Worthy friends, I have observed the practice of wearing rag robes^[06] for eighty years. If I were to become proud on that account, no such thought has ever arisen at all.”

That the Venerable Bakkula spoke thus was an unprecedented quality of the Venerable Bakkula.

Furthermore, the Venerable Bakkula said:

“Worthy friends, I have observed the practice of wearing rag robes for eighty years. I recall that I have never accepted a robe from a householder^[07], never cut and sewn a robe, never asked another person to sew a robe for me, never used a needle to mend a robe, and never used a needle to sew a bag, not even with a single length of thread.”

That the Venerable Bakkula spoke thus was an unprecedented quality of the Venerable Bakkula.

Furthermore, the Venerable Bakkula said:

“Worthy friends, I have gone on almsround for eighty years. If I were to become proud on that account, no such thought has ever arisen at all.”

That the Venerable Bakkula spoke thus was an unprecedented quality of the Venerable Bakkula.

Furthermore, the Venerable Bakkula said:

“Worthy friends, I have gone on almsround for eighty years. I recall that I have never accepted a householder’s invitation, never skipped houses while on almsround^[08], and never sought alms at wealthy households to obtain an abundance of exceptionally pure and delicious hard and soft foods^[09]. I have never gazed upon a woman, never entered the bhikkhunis’ quarters, and never engaged a bhikkhuni in conversation; I have not even spoken with one while traveling along the road.”

That the Venerable Bakkula spoke thus was an unprecedented quality of the Venerable Bakkula.

Furthermore, the Venerable Bakkula said:

“Worthy friends, I have trained in the Way under this true Dharma and Vinaya for eighty years. I have never kept a novice under my care and never taught the Dharma to laypeople; I have not even recited so much as a single four-line verse to them.”

That the Venerable Bakkula spoke thus was an unprecedented quality of the Venerable Bakkula.

Furthermore, the Venerable Bakkula said:

“Worthy friends, I have trained in the Way under this true Dharma and Vinaya for eighty years. I have never been ill, not even suffering a headache for the time it takes to snap one’s fingers. I have never taken medicine, not even a single haritaki fruit^[10].”

That the Venerable Bakkula spoke thus was an unprecedented quality of the Venerable Bakkula.

Furthermore, the Venerable Bakkula said:

“Worthy friends, throughout these eighty years, whenever I sat cross-legged, I never leaned against a wall or a tree.”

That the Venerable Bakkula spoke thus was an unprecedented quality of the Venerable Bakkula.

Furthermore, the Venerable Bakkula said:

“Worthy friends, within three days and three nights, I attained the three higher knowledges^[11].”

That the Venerable Bakkula spoke thus was an unprecedented quality of the Venerable Bakkula.

Furthermore, the Venerable Bakkula said:

“Worthy friends, I shall sit cross-legged and enter nirvana.”

That the Venerable Bakkula spoke thus was an unprecedented quality of the Venerable Bakkula.

Thus spoke the Venerable Bakkula. Having heard the Venerable Bakkula’s teaching, the bhikkhus and the non-Buddhist wanderer rejoiced and respectfully practiced it.

35. THE DISCOURSE ON THE ASURA^[01]

Thus have I heard:

At one time, the Buddha was traveling and teaching at Veranja^[02], in the Yellow Reed Grove^[03].

At that time, the asura king Balarala^[04], son of the asura Mauligara^[05], majestic in appearance and radiant with brilliant light, came to the Buddha’s dwelling in the final watch of the night. He bowed his head at the Blessed One’s feet and then sat down to one side.

The Blessed One asked:

“Balarala, in the great ocean, are the asuras free from any decline in these things: the asuras’ lifespan, the asuras’ physical appearance, the asuras’ pleasures, and the asuras’ strength? Do the asuras also delight in dwelling in the great ocean?”

The asura king Balarala, son of the asura Mauligara, replied:

"Venerable Blessed One, the asuras in my great ocean do not undergo decline in these respects: the lifespan of the asuras, the appearance of the asuras, the pleasures of the asuras, and the strength of the asuras. The asuras delight in dwelling in the great ocean."

The Blessed One further asked:

"Bà-la-la, how many extraordinary and wondrous qualities are there in the great ocean, on seeing which the asuras delight in dwelling there?"

Bà-la-la replied:

"In my great ocean there are eight extraordinary and wondrous qualities, on seeing which the asuras delight in dwelling there. What are the eight?

"Venerable Blessed One, from its depths upward, the circumference of my great ocean gradually broadens, gently inclining upward until it forms the seashore. Its waters are always full and have never overflowed beyond their bounds. Venerable Blessed One, from its depths upward, the circumference of my great ocean gradually broadens, gently inclining upward until it forms the seashore. Its waters are always full and have never overflowed beyond their bounds. This is the first extraordinary and wondrous quality of my great ocean. On seeing it, the asuras delight in dwelling there.

"Furthermore, Venerable Blessed One, the tides in my great ocean have never failed to come at the proper time. Venerable Blessed One, because the tides in my great ocean have never failed to come at the proper time, this is the second extraordinary and wondrous quality of my great ocean. On seeing it, the asuras delight in dwelling there.

"Furthermore, Venerable Blessed One, the waters of my great ocean are exceedingly deep and bottomless, and exceedingly vast, with no shore in sight. Venerable Blessed One, because the waters of my great ocean are exceedingly deep and bottomless, and exceedingly vast, with no shore in sight, this is the third extraordinary and wondrous quality of my great ocean. On seeing it, the asuras delight in dwelling there.

"Furthermore, Venerable Blessed One, the waters of my great ocean all have a single taste. Venerable Blessed One, because the waters of my great ocean have a single taste, this is the fourth extraordinary and wondrous quality of my great ocean. On seeing it, the asuras delight in dwelling there.

"Furthermore, Venerable Blessed One, within my great ocean are exceedingly many precious treasures and innumerable rare and marvelous valuables; all manner of extraordinary treasures fill it. The names of these treasures are gold, silver, crystal, lapis lazuli, mani gems, pearls, emeralds, white conch, blue conch, coral, amber, agate, tortoiseshell, red stone, and xuán pearls. Venerable Blessed One, because within my great ocean are exceedingly many precious treasures and innumerable rare and marvelous valuables, and all manner of extraordinary treasures fill it—the names of these treasures being gold, silver, crystal, lapis lazuli, mani gems, pearls, emeralds, white conch, blue conch, coral, amber, agate, tortoiseshell, red stone,

and xuán pearls—this is the fifth extraordinary and wondrous quality of my great ocean.

On seeing it, the asuras delight in dwelling there.

"Furthermore, Venerable Blessed One, the great ocean is the dwelling place of great deities^[06]. These deities are called asuras, Kiền-thấp-hòa^[07], raksasas^[08], whales^[09], turtles, crocodiles^[10], Bà-lưu-nê^[11], Đế-nghê^[12], Đế-nghê-già-la^[13], and Đề-đế-nghê-già-la^[14]. Moreover, within the great ocean, most marvelous and extraordinary, there are beings whose bodies measure one hundred yojanas, two hundred yojanas, up to three hundred yojanas or seven hundred yojanas, yet whose bodies still remain within the great ocean.

Venerable Blessed One, because deities dwell within my great ocean—these deities being called asuras, Kiền-thấp-hòa, raksasas, whales, turtles, crocodiles, Bà-lưu-nê, Đế-nghê, Đế-nghê-già-la, and Đề-đế-nghê-già-la—and moreover, within the great ocean, most marvelous and extraordinary, there are beings whose bodies measure one hundred yojanas, two hundred yojanas, up to three hundred yojanas or seven hundred yojanas, yet whose bodies still remain within the great ocean, this is the sixth extraordinary and wondrous quality of my great ocean.

On seeing it, the asuras delight in dwelling there.

"Furthermore, Venerable Blessed One, my great ocean is pure and does not retain corpses. If anyone dies, then after one night the wind blows the corpse ashore. Venerable Blessed One, because my great ocean is pure and does not retain corpses, and if anyone dies, then after one night the wind blows the corpse ashore, this is the seventh extraordinary and wondrous quality of my great ocean. On seeing it, the asuras delight in dwelling there.

"Furthermore, Venerable Blessed One, in the part of my great ocean belonging to the continent of Jambudvipa there are five great rivers: Hằng-già, Diêu-vưu-na, Xa-lao-phù, A-di-la-ba-đề, and Ma-xí^[15]. They all flow into the great ocean. Once they have entered it, they all relinquish their former names and are collectively called the great ocean.

Venerable Blessed One, because in the part of my great ocean belonging to the continent of Jambudvipa there are five great rivers—Hằng-già, Diêu-vưu-na, Xa-lao-phù, A-di-la-ba-đề, and Ma-xí—which all flow into the great ocean, and once they have entered it, they all relinquish their former names and are collectively called the great ocean, this is the eighth extraordinary and wondrous quality of my great ocean. On seeing it, the asuras delight in dwelling there.

"Venerable Blessed One, these are the eight extraordinary and wondrous qualities of my great ocean. On seeing them, the asuras delight in dwelling there.

"Venerable Blessed One, how many extraordinary and wondrous qualities are there in the Blessed One’s true Dharma and discipline, on seeing which the bhikkhus delight in it?"

The Blessed One replied:

"Bà-la-la, in my true Dharma and discipline there are also eight extraordinary and wondrous qualities, on seeing which the bhikkhus delight in it. What are the eight?

"Bà-la-la, just as the circumference of the great ocean gradually broadens from its depths upward, gently inclining upward until it forms the seashore, while its waters are always full and have never overflowed beyond their bounds, so too is my true Dharma and discipline: there is gradual practice, gradual training, gradual abandoning, and gradual instruction. Bà-la-la, because in my true Dharma there is gradual practice, gradual training, gradual abandoning, and gradual instruction, this is the first extraordinary and wondrous quality of my true Dharma and discipline, on seeing which the bhikkhus delight in dwelling therein.

"Furthermore, Bà-la-la, just as the tides in the great ocean have never failed to come at the proper time, so too is my true Dharma and discipline: the precepts established for bhikkhus, bhikkhunis, upasakas, and upasikas are not violated by those virtuous sons and daughters, even at the cost of their lives. Bà-la-la, because in my true Dharma and discipline the precepts established for bhikkhus, bhikkhunis, upasakas, and upasikas are not violated by those virtuous sons and daughters, even at the cost of their lives, this is the second extraordinary and wondrous quality of my true Dharma and discipline, on seeing which the bhikkhus delight in dwelling therein.

"Furthermore, Bà-la-la, just as the waters of the great ocean are exceedingly deep and bottomless, and exceedingly vast, with no shore in sight, so too is my true Dharma and discipline: its teachings are exceedingly deep and bottomless, and exceedingly vast, with no shore in sight. Bà-la-la, because my true Dharma and discipline is exceedingly deep and bottomless, and exceedingly vast, with no shore in sight, this is the third extraordinary and wondrous quality of my true Dharma and discipline, on seeing which the bhikkhus delight in dwelling therein.

"Furthermore, Bālala, just as the water in the great ocean has a single taste, the taste of salt, so too, Bālala, does my true Dharma have but a single taste: the taste of dispassion, the taste of awakening, the taste of tranquility, and the taste of the Path. Bālala, because my true Dharma and discipline have but a single taste—the taste of dispassion, the taste of awakening, the taste of tranquility, and the taste of the Path—this is the fourth marvelous and extraordinary quality in my true Dharma and discipline, seeing which the bhikkhus delight in dwelling therein.

"Furthermore, Bālala, just as the great ocean contains very many treasures, immeasurable precious and wondrous objects, and is filled with all manner of rare treasures—the names of those treasures being gold, silver, crystal, lapis lazuli, mani gems, pearls, emeralds, white conch, spiral conch, coral, amber, agate, tortoiseshell, red stone, and spiral pearls—so too, Bālala, does my true Dharma and discipline contain very many treasures, immeasurable precious and wondrous things, and is filled with all manner of rare treasures.

Those treasures of the Dharma are the four establishments of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path. Bālala, because my true Dharma and discipline likewise contain very many treasures, immeasurable precious and wondrous things, and are filled with all manner of rare treasures—those treasures of the Dharma being the four establishments of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path—this is the fifth marvelous and extraordinary quality in my true Dharma and discipline, seeing which the bhikkhus delight in dwelling therein.

"Furthermore, Bālala, just as the great ocean is the dwelling place of great divine beings—those beings being called asuras, gandharvas, rakshasas, whales, turtles, crocodiles, Bālunī, Dinī, Dinī-gāla, and Dedinī-gāla—and furthermore, in the great ocean, most wondrously and extraordinarily, there are beings whose bodies measure one hundred yojanas, two hundred yojanas, even three hundred yojanas or seven hundred yojanas, yet whose bodies still remain within the great ocean, so too, Bālala, does my true Dharma and discipline contain great divine beings, namely, the Noble Sangha, who all dwell therein.

Those great divine beings are called arhats, those practicing toward arhatship, non-returners, those practicing toward non-returning, once-returners, those practicing toward once-returning, stream-enterers, and those practicing toward stream-entry. Bālala, because within my true Dharma and discipline there are great divine beings, namely, the Noble Sangha, who all dwell therein—those great divine beings being called arhats, those practicing toward arhatship, non-returners, those practicing toward non-returning, once-returners, those practicing toward once-returning, stream-enterers, and those practicing toward stream-entry—this is the sixth marvelous and extraordinary quality in my true Dharma and discipline, because of which the bhikkhus delight in dwelling therein.

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

Bālala, because in my true Dharma and discipline it is likewise the case that the Noble Sangha is pure and does not harbor a corpse—if anyone is indolent, gives rise to evil, is not living the holy life yet claims to live the holy life, and is not a śramaṇa yet claims to be a śramaṇa, then although that person may be among the Noble Sangha, he is very far from the Noble Sangha, and the Noble Sangha is likewise very far from him—this is the seventh marvelous and extraordinary quality in my true Dharma and discipline, seeing which the bhikkhus delight in dwelling therein.

"Furthermore, Bālala, just as five great rivers of the continent of Jambudvīpa—the Ganges, Yamunā, Sarabhū, Aciravatī, and Mahī—all flow into the great ocean, so too, Bālala, is it with my true Dharma and discipline. When a good man of the kshatriya lineage shaves off his hair and beard, dons the kāṣāya robe, and, out of perfect faith, leaves home for homelessness and goes forth to train in the Path, he relinquishes his former name and bears the common designation ‘śramaṇa.’ When a good man of the brahmin lineage, the householder lineage, or the artisan lineage shaves off his hair and beard, dons the kāṣāya robe, and, out of perfect faith, leaves home for homelessness and goes forth to train in the Path, he relinquishes his former name and bears the common designation ‘śramaṇa.’ Bālala,

so too is it with my true Dharma and discipline.

When a good man of the kshatriya lineage shaves off his hair and beard, dons the kāṣāya robe, and, out of perfect faith, leaves home for homelessness and goes forth to train in the Path, he relinquishes his former name and bears the common designation ‘śramaṇa.’ When a good man of the brahmin lineage, the householder lineage, or the artisan lineage shaves off his hair and beard, dons the kāṣāya robe, and, out of perfect faith, leaves home for homelessness and goes forth to train in the Path, he relinquishes his former name and bears the common designation ‘śramaṇa.’ This is the eighth marvelous and extraordinary quality in my true Dharma and discipline, seeing which the bhikkhus delight in dwelling therein.

"Bālala, these are the eight marvelous and extraordinary qualities in my true Dharma and discipline, seeing which the bhikkhus delight in dwelling therein.

"Bālala, what do you think? My true Dharma and discipline have eight marvelous and extraordinary qualities, while your great ocean also has eight marvelous and extraordinary qualities. Of these two sets of marvelous and extraordinary qualities, which is more excellent, more sublime, and more supreme?"

Bālala replied:

"Blessed One, the eight marvelous and extraordinary qualities found in my great ocean do not equal the Tathagata’s eight marvelous and extraordinary qualities; they do not equal even a thousandth or a ten-thousandth part of them. They cannot be compared, likened, calculated, or enumerated. Only the Blessed One’s eight marvelous and extraordinary qualities are the loftiest, the most excellent, the most sublime, and the most supreme.

"Today I take refuge in the Buddha, the Dharma, and the Sangha of bhikkhus. May the Blessed One accept me as a lay disciple. From this day forth, I personally take refuge until the end of my life."

Thus spoke the Buddha. After the asura king Bālala and the bhikkhus heard what the Buddha had taught, they rejoiced and respectfully practiced accordingly.

Notes:

^[01] Corresponding Pāli text: M.123, Acchariyabbhutadhamma-suttam.

^[02] Chinese version: bô thời 晡 時; Pāli version: pacchābhattaṃ piṇḍapāṭikkantānaṃ, after the meal, after returning from the alms round.

^[03] Pāli version: sambahulānṃ bhikkhūnaṃ...upaṭṭhānasālāyaṃ sannisinnānai..., a large number of bhikkhus assembled together in the attendants’ hall.

^[04] Ca-diệp 迦 葉 (customarily pronounced Ca-diếp). Pāli: Kassapa. The Pāli version does not mention this.

^[05] Pāli version: Bhagavato sutaṃ sammukhā paṭiggahitaṃ, heard and directly retained from the Blessed One.

^[06] Chinese version: Đâu-sắt (Song–Yuan–Ming: suất)-đá thiên 兜 瑟 (率) 哆; the transliteration Đâu-suất is more familiar to us. Pāli: Tusita, the first celestial realm belonging to the desire realm.

^[07] Pāli version: yāvatāyukaṃ Bodhisatto Tusike kāye aṭṭhāsi, the bodhisattva remained among the Tusita devas until the completion of his lifespan.

^[09] Pāli: aññe pi kira, bho, santi sattā idhūpapannā ti, "Friend, there are other beings who have appeared here."

^[10] See note 8 above.

^[11] Chinese: thư thể 舒 體, the body stretched out at length, or perhaps relaxed? No equivalent meaning is found in the Pāli version.

^[12] See note 8 above.

^[13] See note 11 above.

^[14] Mandārava flower 文 陀 羅 花, more commonly known to us by the transliteration Mạn-đà-la flower 曼 陀 羅 花, translated as “round flower” 圓 花 or “delightful flower” 適 意 花. Pāli: mandārava.

^[15] Jambu tree 閻 浮 樹. Pāli: jambu. From this point onward, the Chinese version does not agree with the Pāli version. However, the incident concerning the shade of this jambu tree may be read in M.36 Mahāsaccakasuttam, p.246.

^[16] Chinese: a person 作 人.

^[17] Chinese: celestial youth 天 童 子.

^[18] Vesāli 鞞 舍 離 (Pāli: Vesāli), the Great Wood 大 林 (Mahāvana).

^[19] Chinese: afternoon 中 後.

^[20] Śākya Mahānāma 釋 摩 訶 南. This is perhaps Mahānāma of the Licchavi clan in Vesāli, rather than Mahānāma of the Śākya clan in Kapilavatthu, the son of Amitodāna (King Cam Lộ Phạn). See Pāli, A. iii 75ff.

^[21] Lofty pavilion 高 樓 臺 觀. Pāli: Kūṭāgārasālā, the elevated hall, the Gabled Hall in the Great Wood (Mahāvana), Vesāli.

^[22] Vajji 跋 耆, the name of both a people and a country. Pāli: Vajji.

^[23] Ātumā 阿 浮. Pāli: Ātumā. From this passage onward, see No.1⁽²⁾, Dīrgha Āgama, “Sūtra No. 2, The Journey.”

^[24] Uruvelā 鬱 鞞 羅. Pāli: Uruvelā.

^[25] Nerañjarā 尼 連 然. Pāli: Nerañjarā.

^[26] Ajapāla Nigrodha 阿 闍 和 羅 尼 拘 類. Pāli: Ajapāla-Nigrodha.

^[01] There is no Pāli equivalent. See Thag. 1018–1050.

^[02] Koṇḍañña 拘 鄰 若 (Añña-Koṇḍañña).

^[03] Assaji 阿 攝 貝 (Assaji).

^[04] Śākya King Bhaddiya 釋 迦 王 跋 提 (Bhaddiya), a king of the Śākya clan.

^[05] Mahānāma Kolita 摩 訶 男 拘 隸 (Mahānāma Kolita).

^[06] Vappa 惒 破 (Vappa).

^[07] Yasa 耶 舍 (Yasa).

^[08] Puṇṇa 邠 耨 (Puṇṇa).

^[09] Vimala 維 摩 羅 (Vimala).

^[10] Gavampati 伽 惒 波 提 (Gavampati).

^[11] Sudāya 須 陀 耶.

^[12] Sāriputta 舍 梨 子 (Sāriputta).

^[13] Anuruddha 阿 那 律 陀 (Anurudha).

^[14] Nandiya 難 提 (Nandiya).

^[15] Kimbila 金 毘 羅 (Kimbila).

^[16] Revata 隸 婆 哆 (Revata).

^[17] Mahā-Moggallāna 大 目 犍 連 (Mahā-Moggallāna).

^[18] Mahā-Kassapa 大 迦 葉 (Mahā-Kassapa).

^[19] Mahā-Koṭṭhita 大 拘 絺 羅 (Mahā-Koṭṭhita).

^[20] Mahā-Cunda 大 周 那 (Mahā-Cunda).

^[21] Mahā-Kaccāyana 大 迦 旃 延 (Mahā-Kaccāyana).

^[22] Elder Puṇṇa Yanutassa 邠 耨 耶 耨 寫 長 老.

^[23] Elder Yasa, Distributor of Voting Sticks 耶 舍 行 籌 長 老.

^[24] Throughout the first twenty years after attaining enlightenment, the Buddha had no personal attendant. One monk or another took turns attending upon him. However, these attendants did not satisfy him; at times they disobeyed him, and on some occasions they took his robe and bowl and went away.

^[25] Chinese: “entered concentration according to its form” 如 其 像 定; Pāli: tathā-rūpaṃ samādhiṃ samāpajji, entered a samādhi of such a form.

^[26] Note that in the Chinese version, the mode of discourse shifts from the Buddha’s recollection to narrative.

^[27] Once, when the Blessed One was ill, Ānanda cooked gruel but thereby violated a rule and was consequently reprimanded by the Buddha. Sarvāstivāda Vinaya in Ten Recitations, Taishō 23, p.187a.

^[28] Dharma collection, or Dharma aggregate, the subject matter or meaning discussed in the Buddha’s teaching. Pāli: dhamakkhandha.

^[29] Uttarāsaṅga 優 多 羅 僧, also written Uất-đa-la-tăng; Pāli: uttarāsaṅga, translated as the upper robe, a garment covering the upper body. It is commonly said that “the saṅghāṭi was folded in four”; Pāli: catugguṇam saṅghāṭiṃ paññāpetvā.

^[30] Saṅghāṭi 僧 笳 梨; Pāli: saṅghāṭi, an outer robe, cloak, or mantle.

^[31] Perception of brightness, or perception of luminosity 光 明 想, contemplation of light; Pāli: āloka-saññā.

^[32] Kusināra 拘 尸 那 竭. Pāli: Kusināra, the town where the Buddha would enter nirvana.

^[33] The sāla grove of the Malla warriors at Upavattana 惒 跋 單 力 士 裟 羅 林; No.1⁽²⁾, Dīrgha Āgama, Sūtra No. 2, “The Journey”: “At the birthplace, between the twin trees of the Mallas.” Pāli: the Upavattana grove, a grove of sāla trees on the bank of the Hiraññavatī River, belonging to the Malla clan of Kusinārā. The Śākyamuni Buddha would enter nirvana in this grove.

^[34] For this entire lengthy passage, see the corresponding Chinese version in No.16, Taishō 1, pp.137, 143–146; and No.1⁽²⁾, Dīrgha Āgama, the sūtra “The Journey.”

^[35] Vajra 金 剛; the Pāli was perhaps Vajjī (the name of both a clan and a country; Chinese: Bạt-kỳ), read as Vajira (vajra).

^[36] Vajiraputta; in Pāli, the correct form is perhaps Vajjiputta (rather than Vajiraputta); the event is mentioned in Thag., verse 119.

^[37] In the text: A-la-ha 阿 羅 訶.

^[01] Pāli equivalent: M.124 Bakkulasuttam.

^[02] Bakkula 薄 拘 羅. Pāli: Bakkula, Bākula, or Vakkula; originally from Kosambi, one of the four disciples possessing great higher knowledge (abhiñña). He is regarded as an ascetic disciple who did not teach the Dharma.

^[03] See note 1 to Sūtra No. 1.

^[04] Follower of another teaching 異 學. Pāli: acela-Kassapa, a naked ascetic named Kassapa.

^[05] Chinese: perception of sensual desire 欲 想. Pāli: kāma-saññā.

^[06] Refuse-rag robe 糞 掃 衣. Pāli: paṃsulaku, a robe sewn from cloth gathered from rubbish heaps. Bakkula practiced the dhuta austerities and wore only refuse-rag robes (Paṃsukulika).

^[07] That is, accepting cloth from householders to make robes.

^[08] Chinese: skipping houses when collecting alms 超 越 乞 食. According to the rule, one must go for alms successively from house to house, regardless of whether the household is rich or poor.

^[09] Chinese: food to be chewed and food to be held in the mouth until dissolved 食 噉 含 消; food that must be chewed, and food that merely needs to be held in the mouth until it dissolves.

^[10] Harītaka 訶 梨 勒. Pāli: harītaka, a fruit used as medicine (Terminalia citrina).

^[11] Chinese: realization of the threefold knowledge 三 達 證. That is, the attainment of the three knowledges: knowledge of past lives, the divine eye, and knowledge of the destruction of the defilements. Pāli: tisso vijjā: pubbenivāsānussati-ñāṇa-vijjā, cutūapāte-ñāṇa-vijjā, āsavā-khaya-ñāṇa-vijjā.

^[01] Pāli equivalent: A. Viii.19 Pahārāda. Separate translation: No.125(42.4), Ekottarika Āgama 36, “Chapter 42, The Eight Difficulties,” Sūtra No. 4, Taishō 2, p.752.

^[02] Verañjā 鞞 蘭 若. Pāli: Verañjā, the name of a town near Sāvatthi.

^[03] Yellow-Reed Grove 黃 蘆 園. Pāli: Naḷerupucīmaṇḍa, a forest near the town of Verañjā, consisting mostly of pucimanda trees, perhaps a kind of reed? (Azadirachta indica).

^[04] Pahārāda, king of the asuras 婆 羅 邏 阿 須 羅 王. Pāli: Pahārāda-asurinda.

^[05] Mūlicha, son of an asura 牟 梨 遮 阿 須 羅 子, the son of the asura Mūlicha (?); No.125(42.4): the celestial prince Mautirun 牟 提 倫 天 子.

^[06] Pāli: mahataṃ bhūtanaṃ āvāso, the dwelling place of great beings.

^[07] Gandhabba 乾 塔 惒. Pāli: gandhabba.

^[08] Rakkha 羅 刹. Pāli: Rakkha.

^[09] Makara fish 魚 摩 竭. Pāli: makara, a kind of whale.

^[10] Đà 鼍; a kind of crocodile. Pāli: (?).

^[11] Vāruṇī 婆 留 泥. Pāli: Vaguni, a female attendant of the nāga king Vaguna (?).

^[12] Timi 帝 麑. Pāli: timi, a kind of large fish.

^[13] Timiṅgala 帝 麑 伽 羅. Pāli: timiṅgala, a kind of great fish capable of swallowing an entire ship.

^[14] Timiramiṅgala 提 帝 麑 伽 羅. Pāli: timiramiṅgala, a kind of great fish capable of swallowing an entire ship.

^[15] Gaṅgā 恆 伽, Yamunā 搖 尤 那, Sarabhū 舍 牢 浮, Aciravatī 阿 夷 羅 婆 提, and Mahī 摩 企. In Pāli, respectively: Gaṅgā, Yamunā, Sarabhū, Aciravatī, Mahī.